〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The poor man's Library. RAPSODIAE G. A. Bishop of Exeter upon the first epistle of saint Peter, read publicly in the Cathedral church of saint Paul, within the City of London. 1560. Detrahebant mihi: Ego autem orabam. For my friendship they were mine adversaries, but I gave myself to prayer. Psalm. 109. Qui veritatem occultat, & qui mendacium dicit, uterque reus est: Ille, quia prodesse non vult: Iste, quia nocere desiderat. 1. Anselmus in epist. 1. Corinth. He which the truth at any time doth conceal, And which delighteth a lie to reveal, Are both subject to a guilty zeal. The one to do good doth not desire. The other to do hurt doth much aspire. ¶ Here are adjoined at the end of every special treaty, certain fruitful annotations which may properly be called Miscellanea, because they do entreat of diverse and sundry matters, marked with the number and figures of Angrime. 2. Tutior est discentis, quam docentis conditio. Augustinus. Of him that doth learn better is the condition, Then of him which to other doth give erudition. Read first, and then judge. ¶ Imprinted at London by john 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 calet hic hircus, sic feruet relligione Pura, Franciscus, providus 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 JOANNIS COOCI, PAULINAE SCHOLAE Gymnasiarchae dialogismus cum lectore. jambicisenarij. AN ad infimos demittit huc sese viros, Quae musa summi verticem poli ferit, Affixa magnisemper adsolium iovis? Et Urania Graio cluet bene nomine? Certò Vel hinc tibi lector judicium cape, Quod ea hic novus prodivit a musa liber, Quem & salibus ipsa Pallas aspersit suis, Et dente lima perpolivit Attico, Numine supremi plenus immenso iovis. Esto, quod inquis, plenus hic liber jove, 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 gravis 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 saevis pulsantem cornibus hydrum. Veiovis ingenti confectus vulnere saevit, 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 fraud susurros, Panisci, inclusi pixide sacra, dei. Pontificem summum, qui plumbea fulmina mittit, Tu percussisti fulmine laetifero. Quise posse putat divos detrudere caelo, Tu detrudebas ad Stygis antra nigrae. Nunc ubi conducit gliscenti milite turmas, Exit turba minax, & scelerata phalanx. Emergit pluto toto comitatus averno, Allecto assurgit, Tisiphoneque furens: Cerberus ille triceps, grassans Bellona flagello, Stymphalides dirae, pontificumque cohors. Chrystophorus Carley. EDWARDI BURNELLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, AD LECTOREM. HVnc eme multifluum librum tibi, candide lector, Si paginae sacrae te pia cura movet. 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 cavis. Ergo eme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? aes profer & accipe librum, Qui tibi parvo emptus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dabit. THOMAE WILLIAMS IN HVIUS libri laudem Epigramma. HErculeos magnosque duces demisit ab alto jupiter omnipotens, publica damna videns. Namque suae casus sponsae miseratus, acerbos Proterit haereticos, monstra nephanda, tetros. Ad quos sternendos, nihil est libro aptius isto, pote qui illorum, dogmata prava quatit. Sustulit errores divini dogmate verbi, Pneumatis & gladio, clara trophaea dedit. Quicquid apud celebres autores est reperire, unicum 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 ubique tuas. Praesulis ut meritis lector calcaria subdas, Grates ex animo, redde benign tuo. Et tu perge precor studiis insistere Praesul, Perge, feres superis, premia magna, locis. Christophori Bodlei in hoc opusculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LAudibus hunc ullis tibi commendare libellum Non opus est, laudes praedicat iste suas. Quae bona sunt hederam non poscunt vina Venusta Pingatur facies? Non eget ulla phyco. Promittunt alij forsan maiora libelli, Hoc qui plus praestet, vix tamen ullus erit. Quod latet hic intus rutilo praestantius auro est, Quod latet hic gemmis, splendidius niveis. Ergo age, regalem thesaurum amplectere lector, Sedulus assidua, volue, revolve manu. Doctrina quam multiplici est liber iste refertus? Quam docte & scitu, plurima digna docet? Omne tulit punctum. Sacra hic docet atque prophana, Insuper utilibus, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Levini johnsoni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mens quid avara juuat 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 aves 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. joannes Bullinghamus Magdalenensis in praeclaras G. Allaei lucubrationes. Euigiletis Apes: melior vigilantia somno: vernum tempus adest: evigiletis Apes. undique nunc rident redimiti floribus agri, tempora labuntur, surgite mellifices. Allaei rectá celeres volitetis in hortum, consitus est etenim floribus omne genus. jam superest operi pro viribus invigiletis, atque operaepretio copia mellis erit. ❧ Thomae Hatcheri Cantabrigiensis in laudem Praelectionum Exon. Episcopi carmen. Quisquis es, aeternam didicisse fideliter artem qui cupis, et summi jussa tremenda Dei: Nec vacat in varios dispersa volumina campos, non ipsos fontes sedulitate sequi: Huc ades, et magno provisum, crede, labori, instar multorum, si liber unus erit. Perlege, sed vultu placido, sed ment quieta, perlege, sed fructu non pereunte lege. Omnem quod superat laudem, quid laudibus effers? Quid medio accendis lumina parva dìe? Quid quaeris? tumido liber ut laudetur ab host? Nilagis, haud poterit displicuisse bonis. I● Frerus Gormoncestrensis. ❧ To the right honourable and his singular good Lord, Lord Russell, Earl of Bedforde, one of the Queen's most honourable privy Counsel. G.A. wisheth health and peace in Christ jesus. I Would verily wish (most virtuous and right honourable Lord) that as I perceive myself most addict and tied with the bonds of singular & great benefits flowing from you, even so Fortune would suffer that I might feel, although no faculty or ability of recompense, yet at the lest some hope of rendering of thanks, which may flow likewise from me unto your honour. For as often as the remembrance of your munificent liberality towards me, entereth into my mind (which entereth truly very often) even so often am I affected and vexed with incredible sorrow, fearing lest the note of a Gethicall Gethical. 2. ingratitude (then the which there is nothing more odious) should be imputed and laid to my charge. But that this kind of life might be no longer bitter & sharp unto me: I have thought good to seek some way and means to produce and show forth some argument of a grateful heart, and thankful mind towards your Lordship. And although I am not ignorant that you do not much regard nor boast of your benefits bestowed (as the common sort of wealthy men do) nor do therefore help them that be of lower degree, because you do either aspire or desire to have thanks to be given unto you for a recompense, or that you would have your liberality to be praised and setforth unto others: yet I (as my duty is) do greatly esteem and weigh them which you have disposed, not only upon me, but also do bestow them daily upon others, and for my part do judge them worthy immortal laud & praise. In recompense whereof, because I have no other treasures to exhibit unto your honour but only the little Talon Talent. 3. of my exile & slender learning, I have thought good to dedicated unto your lordship these my Prelections and readings (although simple and rude, yet plain and profitable (uttered of late by me in Paul's Church in London, Paul's church. 4. London. 5 that they may be defended and delivered from the malignant adversary, by your honourable wisdom & ready help. And this to attempt three things have enforced and moved me: that is honesty, fidelity, and grateful duty. Honesty to avoid occasions of obloquy, fidelity, to accomplish promise, grateful duty in one or other thing to benefit my Country, unto the which (as Plato Plato. 6. saith) and not only unto ourselves we be borne and brought forth: Gicero lib. 1 officiorum. Sed ortus nostri (inquit) part patria vendicat, partem amici. That is, but part of our birth and being, our Country Country. 7. doth vindicate and challenge, the other part our Parents and friends do require. Cassiodorus, Cassiodorus. 8 who of a Senator of Rome, was made a deep divine, writeth of this thus in his Epistles: Nobilissimi civis est, patriae suae augmenta cogitare, sed eorum maxime quos respublica summis honoribus obligavit. It is the part (saith he) of a noble and worthy Citizen to have regard for the good increase & advancement of his Country, but in especial it behoveth them so to do, whom the wealth public hath tied and enhanced 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 appellavit, vocabulo quidem a patre deducto, pronunciato tamen feminina pronunciatione, ut ex utroque parent mixtum esset. etc. The Country (saith he) is as it were an other god, and the first and the greatest parent, therefore he which set unto it that name, did not unadvisedly name it of the thing itself, Patriam, the word being derived a Patre, a father, yet pronounced in the feminine termination, that it should be a mixed thing derived from both the parents. And this reason doth insinuate and declare the Country, being but one, to be honoured equalie with both the Parents, and when it doth thus set up the honour of the Country, it doth grant that both the Parents are not of a greater price and estimation, than the Country, but doth vouchsafe to beautify it with equal honour. What should I molest your honourable ears with the multitude, not only of authorities, but also of examples of most valiant and noble men? Which did not only employ & bestow all their industry, study, labour, and diligence, goods and lands, but also did adventure their own lives for the benefit, profit, and safeguard of their Country. But because I will not overpass them all, I will recite two or three, and will first begin with God's book. What praise worthy is that mighty captain and man full of prows joab, which fight against the Syrians for his Country said to his brother Abisai: 2. Sam. 10. If the Syrians be stronger than I, thou shalt help me: and if the children of Ammon be to strong for thee, I will come and secure thee: be strong therefore, and let us be valiant 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 chivalry of judas Machabeus judas Macha. 10. & other Emperors of great puissance, whose piety and love toward their Country, is comprised and showed in the holy scriptures, I could bring forth (besides these) the notable virtue and courage toward their Country, of certain Gentiles. Curtius' a famous Roman, and a noble young man, for the safeguard of his Country, cast himself into a gaping Cave of the earth, and so willingly died. Publius Decius the father, and Publius Decius the son, adventured their heads for the safety of their common wealth, and manfully died for the love of their Country. Chodrus king of Athens, when he understood by the oracle of Apollo, Apollo. 11. that Athens Athens. 12. could not be saved, but by the death of the king (the enemies for that cause commanding that no man should wound or touch the body of the king) to save his country, put of his princely apparel, and put on beggars raiment, and so went to his enemies, and of them was willingly slain. Phileni Phileni 13 the two brethren, had leaver to have the bounds of their Country, than the course of their lives to be enlarged, and therefore suffered themselves to be buried quick. Herodotus, Herodotus. 14 of all writers of histories counted the chief, doth record in his seventh book, that two of the Country of Lacedemonia took their journey frankly and of their own accord unto Xerxes, Xerxes. 15. king of Persians, to the end that they might suffer such pains as the Lacedæmonians were judged by oracle to sustain. The cause which moved them was this: The Lacedæmonians, contrary to the nature of all leagues and laws, had slain the Ambassadors sent unto them from Persia. Which fact being both heinous and odious, deserved a revengement to be inflicted upon the Lacedæmonians. Whereupon these two men before mentioned, came to Xerxes, willing him to execute on them what kind of torment and death it pleased him, that he might be moved 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 only deliver them from all spices of tortures, but also desired them that they would remain and make their abode with him. The parties answered: how can we live here say they forsaking the good rules and laws, which are put in ure in our country, & abandoning ourselves from the society & company of noble & notable men, for whose sakes we repaired hither to adventure our lives? If these men (being but Heathen and Paynims, destitute and void of all divine knowledge) were so fervently inclined to the beneficial furtherance of their Country: how much more aught a Christian (endued with the knowledge of God and his laws) to be zealously inflamed toward his country? These reasons and ensamples, as well taken out of the holy scriptures, as other profane authors, move me to consider (right honourable Lord) both my duty that I own to my natural Country, and also the account that I have to tender for the little talon which God hath delivered unto me, whereby I am violently enticed to bestow for the benefit of my Country, some part of my study uttered in certain Lectures. Which attemptate I trust will not be taken in the worst part, neither of your honour, neither of those that shall read them, for here is not only the exposition of the Epistle itself set forth, but also certain controversies in religion Religion. 16 so debated, certain heresies so refelled, and the glittering face of papacy so defaced, that neither the Scotist, Scotist. 17 Negry. 18 Furies. 19 the Sectary, nor the Papist shall have any just and lawful occasion to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the contrary. Aristiphon. in Pluto. Notwithstanding the furies of certain snuffing detractors, and the Momish Momish. 20 affections of biting Zoilous Zoilus. 21 persons, had almost disanimate me from so virtuous an atchiefe, and godly attempt. But no marvel, for that pernicious and noisome Stepdame of Virtue Disdain and Envy, Envy. 22 putteth in her foot, to let every honest enterprise. Saint Austin Austen. 23 in a certain Sermon saith: invidia est odium alienae faelicitatis, respectu superiorum, quia eis non equatur, respectu inferiorum, ne sibi equentur, respectu partum, quia sibi equantur. unde Cain invidit Abel Cain & Abel. 24 pro speritati, Rachel Liae Rachel & Lia. 25 fecunditati, Saul David faelicitati. Envy is the hateful disdain of an other man's felicity, in respect of the superiors, because envious men be not equal with them, in respect also of inferiors, lest other men should be equal with them, & in respect of their equals, because they be equal with them, whereupon Cain did envy the prosperity of Abel, Rachel the fruitful deliverance of Lia, Saul the felicity of David. 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. unde quidam interogatus, quomodo invidos non haberet, respondit: si nihil (inquit) ex magnis rebus habueris aut nihil feliciter gesseris, nam sola miseria caret invidia. There is no felicity so modest & gentle, which can avoid the teeth of malice & ill wil Envious men be rich with other men's loss, wealthy with other men's misery, immortal with other men's death. Whereof a certain man being demanded how he might have no enemies, if (saith he) thou have no part of great and worthy gifts, or if thou do nothing luckily & worthy praise, De complanc tu naturae, for only misery is far from envy. Alanus Alanus. 27. writeth. Quod invidis aliena prosperitas adversa, aliena adversitas prospera judicatur: hi in aliena gratulatione tristantur, in aliena triflitia gratulantur. Unto the envious other men's prosperity is counted adversity, & other men's adversity is counted prosperity, they rejoice when other men be sad, & they be sad, when other be glad. Which to confirm with ensample, what need I go any further than to Pliny Pliny. 28. the writer of the natural history, who maketh mention of one Caius Furius Ctesinus, Lib. 1●. ca 16 who being enfranchised from servile bondage, & dwelling as it were in a poor cottage, receiving of a little plot of ground belonging to the same more ample, large, & abundant fruit of grain, than his neighbours did of great & wide fields, fell into the hands of envious persons, who accused him that he with sorcery & witchcraft did intoxicate other men's fruits and grains, whereupon he had a day indicted unto him by Spurius Albinus (being one of the Aediles Aediles. 29. ) to appear to his answer to clear himself. Caius (fearing condemnation by the verdict of the people) brought all his rustical instruments presently into the judgement place, he brought also his daughter, a jolly sturdy dame, well decked and dressed, besides fat & well fed Oxen, and said with a loud voice: Haec sunt Quirites Quirites. ●, 0 mea veneficia. O you Romans' (said he) these be the sorceries that I use, & I cannot at this present show unto you the hard labours of my hands, the careful carckes of my watchings, and daily travelinges: which things the judges hearing, sensibly understood that this occasion proceeded from dame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (as Bias Bias. 31 saith) is ever faelicitatis comes, the collateral companion of felicity, Stobeus ser. 1. de pruden she never sleepeth, but ever watcheth to bring virtue and good fame to desolation and destruction: I will not now stand to recite what sinister reports, divers flattering parasites, Parasites. 32 not life, but lip Gospelers, bearing two faces in one hood, carrying fire in one Fire in one. 33 hand, & water in the other, sowers of discord, reapers of mischief, hath not long sigh bruited. But how untrue these reports were, I provoke no further then to these adversaries, which were the original authors of the same brutes, what care is and hath been taken both for the setting forth of God's glory, increase of virtue, & repressing of vice, the said muttering Argi Argi. 34. may themselves (if they will) testify. I call them Argos, because they be nec lusci nec paeti, Pontanus, purblind nor squint eyed, but of a very perfect and quick sight: forsomuch as they have a sovereign collyry for their eyes. Actius Sincerus (a man of a rare wit, and of no les nobility) when a question was proposed among the Physicians, what should be the most special remedy for the perspicuity of the eyes (one saying that the moist vapour of fenel Fenel. 35 was good, an other that the use of crystal or glass) affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the best sovereignty for the eye sight. At the which the Physicians Physicians. 36. were so dismayed, that they were had in derision of all the auditors, & not a little offended. Why (saith he) doth not envy 'cause a man to behold and view all things very largely and fully? and what is a more present remedy for the eye sight, then when the virtue and faculty of feing is made greater and broader? And forthwith he rehearsed this distichon out of ovid. ovid. 37. Lib, 1, de are te amandi. Fertilior seges est alienis semper in agris Vicinumque pecus grandius uber habet. But as disdainful as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, she cannot hurt them which ever have in store the precious jewel of patience. Cassiodorus upon the Psalms writeth. Quod patientia est quae omnia vincit adversa, non colluctando, sed sufferendo, non murmurando, sed gratias agendo. Patience Patience. 38 is that which overcometh all adversity, not in wrestling against it, but in sustaining & suffering it, not by murmuring, but by thanks giving. Xenophon Xenophon. 39 maledicenti sibi cuidam tu (inquit) maledicere didicisti, ego (conscientia teste) didici maledicta contemnere. Xenophon said to one that enviously railed upon him, thou hast learned to speak evil: but I (my conscience bearing me witness) have learned to contemn & despise all evil sayings. But what need I to trouble your honourable ears (being otherwise occupied with most urgent & weighty matters) with this my heaping sentence upon sentence, example upon example, history upon history, for as much as these my expostulations are utterly impertinent unto the port, to the which I intend by god's grace to arrive. Therefore I will end & cease to trouble your Lordship with ambagious winding of words in this tedious & trifling epistle, & will enter into the porch of my disordered discourse, desiring God to replenish your mind with the light & grace of his holy spirit, that all your doings may wholly redound to the glory of God's holy name. Amen. Veritati non praeiudicat antiquitas. Although antiquity claim the chiefest place, Yet shall it Verity never deface. ❧ Hic sequntur Miscellanea. ¶ Here followeth the mixed annotations upon the preface going before. Anselmus. 1. This Anselmus, was Archbishop of Canterbury, he was a black Monk, and an Abbot of a certain monastery in Normandy: he wrote works almost infinite, and flourished in the time of Henry the first, being King of England, which Henry for his learning was called Beuclarke. There was a great controversy between him and Anselme, concerning the investiture of Bishops, and giving of benefices. This Anselme condemned the lawful marriage of priests, and constrained them to forsake their wives. He accused also the King at Rome before Paschalis the second, who was then Bishop of Rome, because the King had made and ordained certain Bishops and Abbots in England. And one William Warlwaste being the kings Proctor and Clarke, answering for the kings right among other things said boldly, that the King would not for the loss of his kingdom, loose the prerogative of the investiture of his Bishops. Unto the which Pope Paschalis answered full proudlye. If (as thou sayest) thy King will not suffer the donation of Churches to be alienate from him, for the loss of his kingdom, know thou (flatly and plainly, I speak it before God) I would not suffer him quietly to enjoy them for the price of his head (O proud Satan.) Which talk being finished, Anselmus desired the Pope, that he having no regard to the King, would depose the said bishops, which thing when it came to the kings ears, he did confiscate Anselmus goods, and deprived him of his bishopric. Notwithstanding as some writ, the King restored Anselmus again from excile and banishment. This Anselme was Archbishop of Canterbury after Lanfrancke, Anno Domini. 1100. or there about. There were three Anselmes besides this Archbishop, one was Bishop of Luke's, who was by the craft and falsehood of Hildebrand made Pope, and named Alexander secundus, as Benno writeth. But the lombards with the consent of Henry the Emperor, set up an other Bishop against him, whom they chose at Basile in a great assembly. This prelate's name was Cadolus Bishop of Parma, who with a mighty host of men besieged Rome, but after one or two battles fought, he was put to flight. Henry the Emperor to take away this schism, sent thither with his authority, one Otho Archbishop of Colyne, who coming to Rome, made and said very much of the emperors side, for the election of the Pope, and did greatly blame and accuse Alexander for that he was elected without the Emperors consent. Then Hildebrand interrupting the Archebishoppes' oration, defended stoutelye Alexander's part, and affirmed that the election of the Pope pertained only to the Clergy. Otho easily gave place to Alexander and entreated that there might be a Counsel assembled at Mantua for the appeasing of the schism. In the which Counsel Alexander decreed that no man should here the Mass of any Priest that kept a concubine. He deprived also all married Bishops, Priests, and Deacons of their benefices. Yet he permitted Priests sons to enter into holy orders, having at the lest the Pope's authority. He decreed that the Pope should be chosen only of the Cardinals, he commanded Alleluia not to be song or said from Septuagesima unto Easter. Benno Cardinalis writeth thus of this Alexander. When Alexander understood at the last that he was elect and intronizate by the subtlety and craft of Hildebrand and the emperors enemies, made upon a certain day a Sermon unto the people, and said that he would not sit in the see Apostolic without the Emperors licence, and said openly that he would for the same cause sand letters to the Emperor: which when Hildebrand hard, grudging and murmuring, could scarce refrain his hands before the Mass was ended, but when all was finished, he led Alexander with a strong company into his chamber, and before he could unraye himself of his pontificalibus Hildebrand so fell to buffeting of him, that he made him to bewray the roast (as they say.) And Hildebrand appointed that from that day forward no more money should be given to Alexander, but five shillings of the Lucenses coin. And so casting Alexander into prison, retained all the revenues of the Church of Rome to his own use. In the end Alexander in the night departed this world and perchance not without poison. And Hildebrand was intronizate of his soldiers without the consent either of the Clergy, or of the people, fearing lest an other would prevent him. Unto whose election not one of the Cardinals did subscribe. Unto the which place when the Abbot called Abbess Cassinensis came, Hildebrand said unto him, Frater nimium tardasti, the Abbot answered. Et tu Hildebrande nimium festinasti, for thou (the Pope thy Lord and master being not yet buried) hast usurped the see Apostolic contrary to the Canons and laws. There was also an other Anselme, which did expound the whole course of holy Scriptures with the gloze called, glosa interlinearis, and with other notes set in the mergent, which he took out of the writings of certain fathers. another Anselme also was a black Monk & a Frenchman which wrote the book named. Itinerarium Leonis Papae. Gethicall. 2. GEtae, were people in Scythia, Appianus doth call them Dacoes. But Strabo in his seventh book doth make this difference between the people called Getas, and the people called Dacoes. That is that Getae devil in the Orient toward the great region Pontus: Daci devil in the part opposite toward Germany, and by the fountain of the great river Ister, which people many in the old time would have to be called Danos. Among the Athenians the names of the Danes and the Getes were usually counted and called servile. Aelius Spartianus writeth them to have been called Getas who afterward were named Gothi. Ovid in his book de Ponto writeth this people to be barbarous, fierce and cruel, his words be these. Nulla Getis toto gens est truculentior orb. No people in the world permanent. Then the Getes are more fierce or truculent. Therefore this Epitheton Gethicall is applied to them that be barbarous, fierce and unthankful, whereupon this verse is spoken of an unthankful man. Dicitur ingratos exsuperare Getas. Talentum. 3. BVdeus, in his book de Ass, doth thoroughly define what Talentum is, and how many ways it is taken. Concerning the signification of Talentum, when it betokeneth a some of money, it shallbe sufficient to know that Talentum Atticum minus is most written of, and containeth 60 Minas, every Mina containing 100 drachmas, or Denaries, and every Denary being a grot● sterling, so that the value of Mina is. 33. s. iiij. d. or after Tunstall 40. s. and Talentum 100 pounds, or after Tunstall. 120. pounds sterling, of this Talentum in this signification there be Tota sensus quot capita. But Talentum by a Metaphor doth signify a gift, a dowry, a charge committed to man, Math. 25. as in Matthew it is said that unto one he gave five talents, to an other two, and to an other one, to every man according to hi● ability. Talentes in this place, are the gifts of God and of grace committed and given to man to work and labour, whether it be to teach, to preach, to exhort the people, or to benefit and profit our neighbours any manner of way, Christ doth not give these gifts concerning the largeness and scarceness of them, to one man more, and to an other less, but to every man according as he is able to take and receive. As the field being fertile and plentiful by nature doth bring forth fruit more abundant, than that field which helped by the industry and labour of man, even so he that is helped with the instinct and furtherance of nature. To one therefore which by nature is of a quick wit, and of a lively spirit are committed five talents, unto an other (according to his capacity) are given two, to an other one, whereupon saint Paul confesseth that he fed certain of the Corinthians with milk, 2. Cor. 3. which (as yet) could digest no whole meat. And to the Ephesians he saith, Ephe. 4. to every one of us is given grace according to the measure of the gift of Christ. Chrisostome saith, that talents in this place of Matthew do signify that which any man is able to do, whether it be to defend with authority, as Princes and Magistrates may, or to help with money, as the rich may the poor, or to admonish by doctrine, as the elders ecclesiastical may, or by any manner of means to further their neighbour. And no man can excuse himself from one good exercise or other, nor aught (say I) have but only one talon. For in distribution of alms who was poorer than that widow that cast but two mites into the treasury chest? Nar. 12. Matth. 10. If there he any poorer, he may yet give a cup of water to them that need it. Cautio. But we must take heed, that we think not to have of our own, or of ourselves that which we have, 1. Cor. 4. for (as Paul saith) Quid habes quod non accepisti? what hast thou that thou hast not received? Therefore we must grant and confess not only the offices, but the faculty and power to the administration of them, to come of the Lord. We be not (saith Paul) sufficient of ourselves to think any good thing, 2. Cor. 3 but all our sufficiency is of God. It is far otherwise in God's case, then in man's case, for a prince and ruler may confer and give an office to any man, but to give him the gift and faculty to do his office well, it lieth not in man's power. But in God's case our heavenly king can give unto man not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is liberty and authority to do things, but also he can give him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rastonin, that is power, faculty and strength to do it. Paul's Church. 4. IN the year of our Lord .1087. and the seven day of july the Church of Paul's and all that was in it with a great part of the City were burned, (Maurice then being Bishop of London,) and in the 21. year of William Conqueror. In the year also 1132. the most part of the City of London, was burned by the fire of Gilbert Becket and in the .32. year of king Henry the first. Of this kindred came that goodly imp Thomas Becket. In the year likewise .1137. and in the first year of king Stephen began a fire at London Bridge, and burned all the City and Church of Paul's unto saint Clementes Church without temple bar, which was then called the Danes Church. In the year likewise .1382. and the .21. day of May with a great earthquake through the realm, the Cross in Paul's churchyard was overthrown, in the sixth year of Richard the second. To the building of that Cross again William the Bishop of Canterbury gathered great sums of money, and enriched himself, and because men should be more liberal and willing to give, he and the rest of such holy Bishops, granted many days of pardon, to them that would freely give money to the building of that Cross again. Furthermore Polichr. telleth that a great piece of London, and Paul's Church with the principal cities of England, were burned, Lib. 7. ca 4 & he saith that a hurlewind threw down an hundred houses in London, and many Churches also. On Candlemas even, in midwinter, Paul's steeple was burned with lightning, in the time of king Henry the sixth. London. 5. THe city of London was founded and builded of Brutus, in that time when Heli the high Priest was judge of Israel, which was about the years before Christ .1125. and was first named Troy novant. This Brute had three sons whose names were Locrine, Camber and Albanact. Unto Locrine he gave the middle part of Britain, with the superiority of the isle: Unto Camber he gave Wales, unto Albanact, Scoteland. Ebrancke the fith king after Brute, builded the City of York, and the Castles of Dunbar and Edenbrough, and one Leyle the second king after Ebrancke builded the City of Carlell, and Lud his son builded the Cities of Canterbury, Winchester, and the Town of Shastisburie. Bladud the son of Lud builded the City of Bath, and made therein the hot baths, and by vain trust of the Art of Necromancy took upon him to fly in the air, from whence he fell down and broke his neck. Leir the son of Bladud builded the city of Leicester. At the last after the house of Brute was cruelly destroyed, Mulumsius Dunwallo duke of Cornwall: brought this realm into one Monarchy, and he made the four notable ways in Britain, called the Fosse ways. In London he builded a great temple, which some suppose to be Paul's Church, some Blackwel hall. He lived about .441. before Christ. belinus son of Mulumsius, did constitute three archeflamins, whose sees were at London, York & Carlion, he finished the four great ways begun by his father, he made Denmarcke tributary unto him. In London he made the haven called Billinsegate, and as Leiland writeth, builded the tower of London. Plato. 6. THis Plato was called Divinus Plato, for his excellent doctrine, which doctrine containeth many things (as S. Austen saith) which accord with the holy Scriptures, so that in them is perceived the first part of Genesis, unto this text, Spiritus dni ferebatur super aquas, and the mystery of three persons in divinity, is there expressed, his name was first Aristocles, and after called Plato, because as some suppose, he was broad in the shoulders, other writ because he had a broad visage. He was before Christ .342. years, he lived sole and chaste (as S. Austen saith) and died being of the age of .81. years. Plato lying in his cradle, bees brought honey into his mouth without hurting of him, which thing diverse did interpret, to signify, that from him should flow eloquence most sweet and delectable Socrates dreamt the night before that Plato was brought to him to be instructed in learning, that he held between his knees a white Cygnet, who having feathers quickly grown, flew up, toward heaven, and filled the air with most pleasant tunes. So the day after Plato being brought by his father unto Socrates, who beholding him well, said: This is the bird, whose Image I beheld this last might, but his end and death was (as some say) the disease of the lousy evil, called of the physicians Ptyriasis. Country. 7. HOmer writeth that Ulysses so loved his country, that he desired to see the smoke thereof once appear before he died, yea although he should die fourth with. One named Seriphius, when it was objected against him that his country was poor and base, made this answer. Mihi patria dedecus est, tu autem patriae, my country is a dishonour to me, but thou art a dishonour to thy country. Teucer hearing certain conferring together of the sweetness of their country, said. Patria est, ubicunque est bene. Where a man liveth well, there is his country, for it is often times seen, that certain hath better success, and be of more estimation among strangers, than they be in their own country. And therefore it is a good and a golden saying: Omne solum forti patria est. Cassiodore. 8. THis Cassiodore, was a Monk of Ravenna, but was first consul, & then Senator of Rome, he wrote upon the Psalter, and many godly and learned Epistles, anno domini. 550. Hierocles. 9 HIerocles, was a Philosopher of Alexandria, whose constancy, magnanimity and eloquence, is of Suidas with marvelous praises commended. This his magnanimity of mind (saith he) may be perceived and understood by the commentaries which he wrote upon the verses of Pythagoras, called Aurea Pithagorae carmina. He wrote also of prudence, and many other books, in the which his excellent wit and learning do plainly appear. Of this read more in Suidas. judas Machabeus. 10. IVdas Machabeus was the son of Matathias the Priest. This judas did with a most godly zeal, withstand the edicts and commandments of Antiochus. Who commanded the jews to reject the law of God, and to receive and embrace the Idolatry of the heathen. He (vanquishing and putting to flight certain hosts of Antiochus) at the last repaired to the city of jerusalem, & to the temple which he did purify and cleanse again, the xxv of November. Afterward, when he had made a league with the Romans, he was slain in the battle by Demetrius the king, as it is recorded in the first book of the Maccabees, the ix chapter. Quaestio. Some will demand what is to be thought of the books of the Mabees, whether they be Canonical or not, and whether they be of a sufficient authority to confirm any doctrine? Responsio. For that our adversaries do mixed and mingle unto books auctenticall & Canonical, other books named Ecclesiastical or Hagiographall (as the books of the Maccabees & others) they do it for this counsel & end, to make equal traditions and unwritten verities, with the holy scriptures. But to omit other their doings, they take upon them to prove and show out of the second book of the Maccabees, that it is an wholesome thing to pray and offer for the dead, that they might be loosed from their sins. They brag also that they can show out of those books, that the prayers of the saints being in heaven, are offered unto God, for them which live in the earth. When notwithstanding in the primative Church, the second book of the Maccabees, and other like, were never rehearsed nor numbered among the books canonical. Obiectio. Why sir? saint Austen in his book De doctrina Christiana, doth number among the books canonical, not only other books Ecclesiastical, but also the second book of the Maccabees. Responsio. If we look well upon the Histories and other monuments of the ancient fathers, it will appear that even then first, that is in saint Austin's time, this book was received into the number of the books cononical, in the third counsel holden at Carthage, about the year of our Lord. 400. or .399. Nor saint Austen doth dissemble or deny the same, for in his book De civitate dei, & in his work Contra Gaudentii epistolam, he doth admonish and teach the books of the Maccabees not to have been numbered of the old fathers in the Canon. Notwithstanding he addeth, that they were not unprofitably received, so that they be red soberly and with discretion. He saith also in an other place, they are taken for canonical, because they contain the vehement and marvelous passions and death of certain martyrs. Besides this he writeth, that every thing which is set fourth in that book, is not to be received, except it be well examined and conferred with other Scriptures. It may be showed out of the most ancient and noble Churches of the east, that the books of the Maccabees were never received for canonical. Meliton Sardensis episcopus, which lived not many years after the death of the Apostles, about the year of our Lord .173. under the Emperor Antonius verus (to whom he wrote an apology for our faith) doth recite the books of the old Testament, making no mention of any of those books called Ecclesiastical. He saith that he went into the east, where our preaching began, and where all things were done, which are written, that he might diligently investigate and search out all things, which doth pertain to the verity and certainty of the books canonical, and that there he found out the certain and true number. Origine himself doth rehearse no more books of the old Testament than .22. Likewise saint Hierome not only in his Prologue named Galeatus, but also in his Epistle unto Paul, doth know and number only .22. books, other books saith he, must be set out of the Canon. In his Prologue also upon the proverbs of Solomon, after he had spoken of the book of wisdom, which is said to be Salomon's, and of the book called Ecclesiasticus, he addeth this. As the Church therefore doth read the book of judith, of Toby, and the books of the Maccabees, but yet doth not receive them amongst the Canonical Scriptures, so likewise doth she receive these two books of Maccabees to the edifying of the people, and not to the authority of any Ecclesiastical doctrine to be confirmed. This Hierome could not be ignorant of the Decree of the Counsel of Carthage, for (as many do writ) he died about the year of our Lord .422, and therefore it is to be judged, that saint Austen meant no otherwise, but as Hierome did, that is, that he numbered the second book of the Maccabees among the Canonical, but yet understood it to be Ecclesiastical, that is not of so great authority, as the books, which of old antiquity were counpted Canonical. Ruffinus in the exposition of the Apostles Symbol, doth recite no more books of the old Testament, but so many as are rehearsed before, & among other things these be his words. 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: ut est sapientia Salomonis, Ecclesiasticus, Tobiae & judith, & Machabeorum libri, que omnia in Ecclesiis legi volverunt, non tamen proferri ad authoritatem fidei ex his confirmandam. These be the books of the old Testament, which after the tradition of the Elders, are believed to be inspired by the holy Ghost himself, and delivered to the Churches of Christ: Yet we must know, that there be other books, which are not called of the elders canonical, but Ecclesiastical: as the book of Sapience, the book named Ecclesiasticus, the books of Toby and judith, and of the Maccabees. Which books all they would have truly to be read in the Church, but not to be brought fourth out of them any authority to confirm our faith. Finally, the fact and deed of Rasias, recorded in the second book, is not greatly commended of certain learned and godly men, because he in a manner killed himself, also in the end of the book it is written: Si bene scripsi, est quod volui: Sin exiliter, est quod potui. If I have written well, it is that, that I would: If I have written slenderly, it is that which I could. These words are not to be attributed to the holy ghost, for he is the author only of words and works most perfect and pure. Apollo. 11. Certain Authors writ, that Apollo first brought in the use of Physic, and therefore deserved to be called a God. He is called also the Author and inventor of Verses and Music, wherefore the Poetes count him their chief God. In the Island called the Rhodes, there is an image named Colossus, of such great quantity and bigness, that it is numbered among the seven wonders of the world. Three fold power and authority is given unto him, that is, In heaven he is called Sol, the Sun, in earth he is called Liber Pater, the father of Vine and wines, in hell he is called Apollo. Three things are painted always with his image, an Harp, a Buckler, and Arrows. There is ascribed unto him continual youth, and therefore he is feigned of the Poetes to be always remaining among the flourishing herbs and green grass. There is a proverb which sprang of Apollo. Apollonis oraculum, the oracle of Apollo, by the which is signified a thing most true, because Apollo being consulted, gave ever true answers. There is also an other proverb Ex tripod dictum, the original and meaning whereof ye shall read at large in Chiliadibus Erasmi. Athenae. 12. AThens was a noble city where all liberal sciences were taught, it is called the mother of all Philosophers, all Greece had not in it a more beautiful and nobler thing. The situation thereof was very spectable and pleasant. It was also as it were a certain mother city and refuge, into the which all other cities near adioygning, (afflicted and priest with terrors of war or any other calamities) did fly & had recourse. It was a most safe and sure receptacle of all ships, mariners and Merchants. It was the noblest university of all the world, and none in times past was counted learned, which had not given diligence to learning at Athens. Strabo writeth that there was in Athens a certain rock set in a plain, which was inhabited round about circle wise. In that plain was the temple of Minerva, and in that temple there was an image, which the inhabitants did believe to have fallen from heaven. In the said Church there was a perpetual fire with a company of virgins. This city was called also Cecropia, of a certain king named Cecrops, and Mopsopia of one Mopsus, as of janus the son of japhet, was named (as some writ) jonia, At the last this city was called of this word Minerva, Athens, for the Grecians do call Mineruam, Athenan. And Minerva the virgin found out Clothemaking, Weaving and Spinning, and many other Artificial things. And therefore she was taken as a famous goddess. And because all her inventions did proceed out of the quickness of wit and great wisdom, the Poetes do fable that she was borne of jupiter's brain. As Cecrops was repairing and fortifying the city of Athens, water broke fourth suddenly in a certain place, and in an other place there was found an Olive tree, upon the which wonders, Apollo being demanded at Delphos, what was meant thereby, and what were best to be done, made answer: that the Olive tree did signify Mineruam, and the water did betoken Neptunum, and that they both were sister's children, and both Gods, and that it was in the arbitrement of the citizens, to call the city after one of their two names. So (all the citizens being assembled) the men did cleave and consent to Neptunus, the women unto Minerva: who obtained that the city should be called by the name of Minerva. The Poets do say that Neptunus and Minerva did build the city of Athens, and when there was altercation between them for the imposition of the name, (other Gods being present,) they convented between themselves, that whether of them (smiting the ground) should bring fourth the most laudable and worthy effect, should name the city. Neptunus' smiting the ground with his mace, brought fourth an borse, an instrument of war, but Minerva throwing her spear upon the ground, brought fourth an Olive tree, of peace & quietness, which because it was counted more profitable by their judgement, the city was called by her name, Athens. Therefore the Athenians were not strangers, nor a rabblement of people gathered together which gave the original of the city, but they were borne in the same ground where they dwelled. They first taught the use of Clothemaking, and of Oil, they taught the manner to plough and to sow Corn, unto them which before did eat Acorns. Learning, Eloquence, and all civil order of discipline did flourish at Athens. Cecrops also made three laws against their women, to pacify the ire of Neptunus, whom the women did set behind Minerva. The first law was that no woman should ever enter into the Senate, the second law was, that no child should be called by the mother's name. And the third was, that no man should call them Mulieres Athenienses, but Atticas. There be three proverbs which had their original of Athens. The first proverb is this: Atheniensium inconsulta temeritas: the unadvised rashness of the Athenians, It may be applied against them whose rash consultation cometh to good success. For in times passed it was commonly imputed to the Athenians, that they would slackelye consult for their affairs, and had little foresight, or no providence in their doings. But Minerva Lady Precedent of the city did accustom to turn their ill purposes to a good end. The like proverb is at this time in every man's mouth: Est fortunatior quam prudentior. It is better to be happy, then wise. It may be spoken of him which hath good success and chance, not by his industry and wisdom, but by commodity of fortune. The second proverb is this. ATticus testis vel Attica fides, a witness of Athens, or the fidelity of Athens, which proverb may be spoken of a most uncorrupt and upright testimony and faith. The original of this proverb sprang of this, because that at Athens there was a Church builded unto the Lady faith. Velleius Paterculus maketh mention of this in these words: If any do impute to the Athenians that time of rebellion, in the which Athens was taken of Silla, truly he is ignorant of all truth and antiquity. For the faith of the Athenians, was so certain & sure toward the Romans, that always and in all things what soever was done with a sincere and uncorrupt fidelity, the Romans would pronounce that to be done Attica fide, by the faith of the Athenians. Quintilian doth writ that the soil and ground of Athens, did always rendre more seed than it did receive. The third proverb is this. NOctua volavit. The owl hath floen: The fleeing of the owl was to the ancient Athenians, a symbol & presage of victory, because this bird was dedicated as an holy thing unto Minerva, who always as it is said before, brought to good success the slack consultations of the Athenians. And therefore when any matter cometh to a good end contrary to our expectation, It may be proverbially said, the owl hath floens, as Suidas doth writ. It shall not be unaptely applied, when matters are brought to effect, not by any industry and strength, but by the mediation of money. The original whereof, came of this, because the coin of the Athenians had an owl engraved in it. It may well be objected against them which do both give and receive bribes. Phileni. 13. THey were two brethren of Carthage of whom it is written, that where they of Carthage and they of Cyren did strive for their bounds, it was agreed that out of each city two men should issue, and where as they met should be the bounds, than the said brethren being sent, went a great way into the bounds of the other, ere they did return, and when they of Cyren did see that they were prevented, they took it displeasantly, and menaced the two brethren, that if they would not go back they should be put quick into the earth, but they notwithstanding would not depart, wherefore they being buried alive, their country men made over them two altars, which at this day be called Arae Philenorum. Herodotus. 14. THis Herodotus was borne in a city of Halicarnassus in Asia, and he wrote nine books of Histories, which he did entitle by the name of the nine Muses, in the which he wrote the History of all the Acts done in Europa, and Asia, by the space of .240. years. He came of a noble lineage, he began his History with Cyrus' king of the Persians. He was before the incarnation of Christ .200. years. Xerxes. 15. THis king was Darius' son, & he invaded Grece, with seven hundred thousand strange soldiers, & yet was vanquished by a few Greeks, and constrained to fly away in great fear in a little boat unknown, and at the last was slain by Artabanus the great captain of his army. On a time when he saw the whole Sea called Hellespontus covered with his Navy, and all the banks and plain fields replenished with his army of men, he boasted himself blessed, and yet strait way fell on weeping. Artabanus his uncle which had dissuaded him from that voyage, marveling at so sudden a change, demanded the cause. Then Xerxes said, I now record in my mind, how short the life of man is, when of this great multitude after an hundres years not one of these shall remain alive. He was before Christ .485. years. Religion. 16. CIcero de natura deorum saith, that this word Religio cometh a Relegendo, of reading again, or gathering again together, and so saint Austen, Lib. 2. de civitate dei saith, Religio dicitur a relegendo deum, quem amiseramus negligentes, Religion is said of gathering God again, whom we being negligent, had lost. Lactantius Li. 4. affirmeth that it cometh a Religando of binding, because we be bind bound to do our duty toward God. And so Isidorus Lib. 18. Etimo: writeth saying. Religio dicta est, quod per eam, uni soli deo religamus animas nostras ad cultum divinum, It is called Religion, because we be it our souls to one only God to do him divine and godly honour. Religio is taken sometime for fear and scruple of conscience, as Dignus es tua religione odio. Thou art worthy to be hated for thy peevish superstition. Sometime it signifieth wickedness, as Hoc patrare Religio est. It is an heinous thing to do this. Scotiste. 17. IOhn Duns, by sur name called Scotus, whom they call the most subtle doctr and prince of all divines, did expound the four books made by Petrus Lombardus, called the master of the sentence. He proposed and wrote also. 21. questions, called quodlibetates, beside many other subtle works. Al his scholars & followers were called Scotistae. He was about the year of our Lord 1304. and died as some writ, of the disease named Apoplexia, which maketh the patiented to lose his feeling, his speech & moving, but the most part writ, that he was buried quick and a live. He was a grey Friar. There was an other Scotus, a Benedictine Monk, a great Philosopher, the hearer and disciple of Bede, and lived in the time of Carolus Magnus, and Bertramus. He translated the books of Dionysius the Martyr into Latin, and made a book of the sacrament of the body and blood of Christ. Sabellianus writeth, that some judge the University of Paris to have been institute of this johannes Scotus, but it is more likely that the University was made by the means 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, saith: That Elfridus king of England, being ravished with the fame of this Scotus name and learning, brought him into England, where (being in a Monastery called Monasterium Melbrinense) taught children, and at the last was digged and pierced with writing pencils, with which kind of martyrdom he finished his life. Negry. 18. NEgry quidem, is as much to say as he is able to say little or nothing to it. For gry doth signify a very vile or base thing, as the paring of the nails, or the grunting of a sow, and therefore some think that grunire, which is to grunt as a sow, cometh of this word gry. Furies. 19 THe Poetes feign that there be three furies of hell, whose names are: Allecto, Tisiphone, Megaera, and they signify the worm and painful remorse of conscience, which horribly tormenteth the minds of wicked persons. These three furies betoken the three fold affections of the mind, anger, greediness, and pleasure. Anger desireth revengement, greediness desireth riches, pleasure desireth wantonness. Momish. 20. MOmus the God of reprehension, of whom all curious reprehenders are called Momuses, that is finding fault with every thing. This Momus (as Aristotle writeth) found fault with Nature, because she placed the horns in the head of the Ox, and not in the shoulders, whereby he might give the mightier stroke. Also (as Lucian saith) he blamed Vulcan, for that he had not set eyes in man's breast, that he might see what is within him, and of this riseth a proverb, Momo satisfacere, to satisfy Momus mind, which is very hard to do. Zoilus. 21. ZOilus was an envious Poet, and called the rhetorical dog, very busy to writ and speak ill, not only of Homer, Plato, and other noble writers, but also contentious and full of envy and strife against all men. He being demanded of a certain learned man, why he spoke so ill of all men, because (saith be) I cannot do ill when I would, & therefore the envious, of all learned men are named Zoili Aelia. lib. 11. de varta historia. Envy. 22. BIon beholding a certain envious man very sad, said: Nescio utrum tibi acciderit aliquid mali, an alteri boni quippiam, I cannot tell whether any ill thing be chanced unto thee, or some good thing happened to some other man. For an envious man is no les tormented with an other man's felicity, then with his own misfortune. Laertius. lib. 4. Antisthenes' said, that it was very absurd, to purge the wheat, from cockle and Darnel, and to separate war from an unprofitable soldier, and not to put away envious persons, from a common wealth, signifying envious persons to be more unprofitable to a City, than cockle or darnel is unto wheat, and a coward and dastard unto battle. Idem. lib. 6. Socrates being demanded what thing was grievous to good men, made answer, Malorum faelicitas, the good success of ill men. And being asked what was grievous to ill men, said: Bonorum prosperitas, the prosperity of good men. Antonius, in Meliss. Saint Austen. 23. AVsten was a famous doctor of Christ's church, borne in Africa, in a town called Gathensis. His mother's name was Monica, & his father was of the order of Senators. They were very honest people, but yet of no high nor rich degree, his brother's name was Navigius. He was of such excellent wit, that in his childhood he learned all the seven liberal sciences, without any instructor. He was wonderfully learned, specially in the doctrine of Plato. His masters name was Manlius Theodorus. He hated the Greek tongue, and was in great love with the Latin tongue. In his youth being sixteen years of age, he was greatly given to fleshly lusts, and by the reason of ill company committed theft. About the age of xix years (his father being dead two years before) chanced upon the book of Cicero called Hortensius, and being moved thereby, fell to the study of philosophy. He somewhat applied his mind to the holy scriptures, but for the simplicity of the stile he did loath them. He being of the age of twenty years, by himself did read the Catagories of Aristotle, and understood them, & was expert in all the Mathematical sciences. A little after he chanced upon the manichees, and did embrace and receive their opinions. And by the space of ix. years, that is from xix until he came to the age of xxviij he did persist in the same heresy, and deceived many. He used the unlawful company and bed of one Concubine. At the age of xxix: he heard one Festus a Manachie read at Carthage, whom at the first he praised above all other: but when by conference and disputation, he perceived him to be ignorant of the liberal sciences, and to be expert in nothing but grammar: he dispeired that he might be taught by the manichees of the truth, which to attain he much desired. At the last he went to Rome, against his mother's will, who pitifully lamented the same: where he professed Rhetoric, hoping that he should found there more obedient and more thankful disciples. And there he fell sick of a fever, & was in great danger, but he recovered his health, and used still the company of the manichees, but did not so much defend their doctrine, because after the opinion of the Academics he judged all things to be doubted of. And being forsaken of his ingrate disciples, went unto Millen, where he was fatherly received of saint Ambrose, whom he also loved again, not for true doctrines sake, but only for his beneficence. He heard Ambrose diligently, not for the desire of the knowledge of truth, but because he would prove whether Ambrose were of the same eloquence as he was reported to be. At the last he became neither a Manichy nor a catholic, but doubted how the way of life and salvation might be found out, his mother came to Millen unto him, hoping her son to be converted by saint Ambrose. When he was xxx years of age, he married a wife, and was betrothed unto her, but she was not marriageable by two years, and he was feign to expect and tarry for her so long. When his Concubine understood that he minded to marry a wife, she departed from him into Africa, and left him a son, which he had by her, and then he took an other Concubine. At the last he came to one Simplicianus, and did utter and open unto him all the circumstances of his errors, 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 read the holy scriptures, and to follow the example of Victorinus, who with the diligent reading of them, became a Christian, and professing openly his faith, was bapzed. Austen being very desirous to follow the same example, his mind was drawn hither and thither what he might do, and by chance one Pontinianus did recite unto him the history of Antonius, and of other two, which reading the book of Antony (forsaking all their goods & their wives) embraced the monastical life. With the which narration, Austen being greatly moved, lamented his life, and departing into a garden with his friend Alippius, fell to pouring out abundance of tears, and desired God to give him a more pure mind and better life. And there 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 & read. But when he saw no person, he thought it to be God's admonition and warning. And then taking the book of the new testament, chanced upon this place of Paul. Induite dominum nostrum jesum Christum, et carnis providentiam ne feceritis in concupiscentiis. Put upon you our Lord jesus Christ, and make not provision for the flesh in concupiscence and lust. After he had read these words, all darkness and ignorance were shaken from his eyes, so that he saw the truth, and imparting this to Alippius, they both purposed to embrace Christ's riligion: not without the great comfort and joy of his mother Monica, who all the time that he was a Manichie, both daily and most earnestly prayed to God for his conversion. In the mean time, he was greatly tormented with the tooth ache, but by the prayers of his brethren he was miraculously healed. At the last he renounced the profession of Rhetoric, by the reason that he was short winded, and pained in his stomach, and gave his mind wholly to the reading of the holy scriptures. He wrote to saint Ambrose, declaring and confessing unto him all his errors, and showeth what he purposed to do, and asketh counsel what books of the holy bible he aught chief to read. Ambrose persuaded him to read the prophet Esay, but when it seemed somewhat hard unto him, he deferred the reading thereof unto an other time. About the feast of Easter, he was baptised at Millen, with Alippius his friend, and his natural son Adeodatus, which was of the age of xv years. After his conversion, he led a most godly and virtuous life. He wrote notable and worthy works, he was very liberal and beneficial to the poor. He kept no company with women, for avoiding of suspicion. His apparel was neither to costly nor to base, but of an honest and comely sort. His table was not sumptuous, but frugal and honest, having flesh for strangers sakes, and for them which were diseased. At his meals 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 reports of such as were absent, and had written upon his table these two verses. Quisquis amat dictis absentum rodere vitam, Hanc mensam vetitam noverit esse sibi. He that delighteth to backbite them that be absent, I forbid him this table to frequent. Often times, he would very sharply reprehend his fellow Bishops, for depraving other, and said that he would either put out those verses, or else that he would departed from thence himself. Finally, the city Hippona being besieged three months of the Vandoles and Goths (at which time the state of the Church, and all things was most sorrowful) he often prayed unto God, that either it would please him of his goodness to dissolve and break of that siege, or else to grant him an happy and blessed end, and so he fell into a fever, and kept his bed, and the disease waxing more and more, he by himself did read certain psalms of repentance, & desired other also to read them. And so giving himself, by the space often days to reading and prayer, at the last departed out of this miserable life, Possidonius and other of his friends being present. He lived lxxuj years, and was Bishop xl years, and died Anno domini. 437. saint Ambrose and he, being both replenished with the holy Ghost, did sing together the psalm Te deum, answering mutually one the other. This man saint Austen doth wonderfully set forth to us by his life, the unspeakable mercies of God, who made of a fornicator, a chaste Father, who made of an heretic, an apostolic Doctor, who made of a thief, a Bishop, who made of a wicked and naughty man, a sound member and sure pillar of his Church. It is he that can make of a Saul a Paul, of a Publican an Evangelist, of a fisher a Preacher, of a thief a Confessor, and of a wanton Austen, a deep divine, and a worthy preacher (O the great mercies of God toward mankind.) Cain & Abel. 24. ALthough the gests of Cain & his brother Abel, are not unknown: yet that the secrets and mysteries which they contain may more deeply and worthily be pondered and weighed, I will compendiously set them before your eyes. Not long after that our first parents were driven out of the place of pleasure, they begat a son, whom (partly because he was the first borne, partly because they supposed him to be that strong seed, which should challenge and deliver us from the tyranny of the Serpent) they made not only head and chief of their posterity, but also the treasure and possession of all their desire, for the which cause they named him Cainun, which doth descend of this Hebrew word Canah, which signifieth to possess. They begat also an other son not long after, of whom they did not only not depend, and had no regard, but did count him as a vain thing, and made almost no count of him, whereupon they named him Abelum, which doth signify vanity, and as it were but a vapour, enduring but a little time. But how blind and deceivable the judgement of the flesh is, and how many times he judgeth darkness light, and light darkness: in this act of Adam it doth evidently appear. The history of these two brethren is set forth at large in the book of Genesis, but of the mystery of the same, I intend at this present to make some discourse. ¶ The mystery signified by Cain and Abel. IN these two brethren, two peoples are signified. In the younger are signified the elect people of God, and especially of the Gentiles. In the elder are signified reprobates, and specially of the Israelites. Nor yet two peoples only are signified by them, but also the chief heads of them. Wherefore Abel is the type and figure of Christ which is the elect of all elects. And on the other side Cain is the type & figure of Antichrist, which is the reprobate of all reprobates. The elect, I say, are noted in Abel, because he is counted the first just man, not by the righteousness of nature, law, and flesh, but by the righteousness of grace, faith, and the spirit. He is just by the righteousness of Christ, of whom he was partaker through the spirit, no otherwise then as the members are partakers of the influence of the head: and as the river is of the exundant flowing of the spring. For Christ is not only full of grace and righteousness, but is full of the original justice, and capital grace, that all persons may draw thereof. And where it was said before that in Abel were signified the elect people, and specially of the Gentiles: that was spoken partly because he is the younger, and partly because his name is Abel. For the first it doth plainly appear that the Gentiles were younger than the Hebrews, for the Hebrews had their original being of Sem, which was noah's eldest son, and the Gentiles came of japhet, a younger son of his. They were younger I say, not only in nature, but also in faith, for as much as God did first open himself unto the jews, and showed them away how they should worship him. For the second, Abel doth signify vain, which doth well agreed unto the Gentiles, both before they were converted, and after they were converted, but yet in a divers respect. Before they were converted, not only because they were Athei, that is, knowing no God, uncertain, vain, swelling in their evil thoughts, worshipping idols, being without hope, without promise, without testament and covenants, but also because God made none account of them, but as one suffering them to follow their own lusts and ways, yea and regarding them not only not to be his people, but as though they were no people, as the Apostle Paul doth often times record. Now after they were converted, they were likewise vain, but yet in an other sense. For when the most highest began to call those things which were not, even as those things 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 counted vain, partly, because such is the people's judgement of Gods elect, counting their life madness, and their end without honour: partly, because they which be elect, are inwardly taught by God's spirit, that there is nothing firm and sure under the sun, but that all things are vanity, and affliction of the spirit, and specially that the life of man is nothing else but a vapour, and that man is nothing else but Bulla, a bubble of the water. The elect I say, being thus persuaded, do little regard things temporal: nor greatly pass for themselves, nor do trust to their own good works, but deny them selves, hating their own life, and coumpting all things filthiness, which are without Christ, as Paul saith to the Philippians. In Cain (as is said before) the reprohates are signified, Philip. 3. because he is counted the first wicked man, the reprobate I say, specially of the Hebrews, and that partly because he was the elder brother, and partly because his name is interpreted possession. The Hebrews did greatly flatter themselves, and boasted themselves to be the peculiar people of God, they were puffed up with incredible pride, and did persuade themselves, that the whole world pertained to them, because they dwelled in the chief and best place thereof. They bragged often saying: Phan. 8. Nos natura judaei, we by nature are jews, and not sinners of the Gentiles. We are not borne in fornication, but we have God for our father, with marry other such brags. Look more of this matter, if ye will learn the fullness thereof, in the book called Scripturae medulla, compoed by jacobus Naclantus. Rachel & Lia. 25. BY Rachel and Lia, are signified (as the divines do writ) the two kind of lives of man. By Lia, the active life, by Rachel, the contemplative life. Lia is interpreted labour, and therefore it may well be applied to the active life of man, which aught to continued always in some travel & labour. Lia was blear eyed, by the which is signified the great cares and daily troubles, with the which man is pressed, and enforced sometime to weep and mourn. Rachel doth signify the life speculative, which is always occupied in divine matters, as the sinful woman did sit at Christ's feet, pondering and weighing the words which she heard of him. Rachel is interpreted Ouis, a sheep, by the which is signified, that they which be given to the life contemplative, should be meek, giving place, studying peace and quietness, always recording and chewing the cud of God's law and his holy word. Questio. Genes. 31. Why did Rachel steal and convey away her father's idols, and what is signified thereby? Responsio. Ephes. 5. 1. Sam. 15. Covetousness is the serving of idols, as saint Paul writeth to the Ephesians, and not to obey God, by the sentence of Samuel it is counted also idolatry. Furthermore to observe superstitiously the letters, the titles and the points of the law, (as the Cabalists do) cannot be without the compass of idolatry. Therefore that Rachel stole her father's idols, is manifestly signified that they which do truly know God, and do view godly things, do not only count the thing before recited, to be foolish and vain, but also wicked and diabolical. Also by it is signified, that these two things, idolatry and superstitious observation of the law, are taken away by Rachel, that is to say by the faith in Christ, who did manifest and open the secrets of God, & taking away from the Phareseys, the scriptures and oracle of the Prophets, which they had corrupted with their false gloss, did restore the true sense and natural meaning unto the law. The whole mystery that is signified by Lia and Rachel, is described at large in the said book of Naclantus before named. Valerius Maximus. 26. THere were two of that name, the one called Valerius Potitus, who after the envy which rose concerning the office called Decem Viratus, did mitigate and appease with laws, and certain conditions, the people being stirred and moved against the Seniors. The office of Decem viratus, was this: There were ten men chosen and appointed, which should make laws, writ, and publish them, and their authority was above all other, so that they might not only make laws, but also, if need were, interpret them. And where before were but ten tables of laws, they added unto them two more, and so all these laws together were called Leges duodecem tabularum. He (being the first Consul after the ten 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 triumph, without the authority 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 gests, unto Tiberius the Emperor, and did digest them in .9. books into common places. He was soldier unto Sextus Pompeius. He is called Valerius Maximus Historicus. Alanus. 27. THere were many of this name, one an english man called Alanus de Lynna, Allin of Lynne, a white Friar. He wrote one book of divers senses of the scripture. He wrote also a book of the morals of the Bible, and also the book entitled, Sermons notabiles. Master Baal maketh mention of him in his book De scriptoribus Angliae. another Alanus was called Alanus Teukesberiensis, he wrote of the exile and life of Thomas Becket, Bishop of Canterbury. What shall I speak of other, as of Alanus Restaldus, which wrote the institutions of the Hebrew Grammar? But this Alanus, whom I allege, was a German, and wrote many good works, as the work De complanctu naturae, and four books upon the sentences. Likewise upon the five books of Moses, with many other. He flourished in the year of our Lord. 1300. Plinius. 28. there were two of that name, who both were notably learned, the one was called Plinius secundus Veronensis. He lived in the time of Vespasian, in whose affairs he was much busied. He wrote the most excellent work called Naturalis historia, which he wrote by night, and at certain times by stealth. Yet some say, that in that work be many fables, and therefore he is named Pater fabularum, the father of lies. He would lose no time. He perished at the last in a certain hill, called Veswius, by fire, while he attempted to investigate and search the cause why the top thereof should be baren. There was an other called Cecilius Plinius, nephew to the first Pliny by his sister, who wrote eloquent Epistles, and one oration to Traian the Emperor, in his commendation, which oration is named Panegericus. In the which he giveth thanks unto Traian, who made him Consul. He helped the daughter of Quintilian with a dowry, and also he succoured Martialis the Poet, departing with necessary costage for journey, as Volateranus writeth. Lib. 18. Aediles. 29. AEdilis was an officer, whose charge was to see the mayntaining of the Temples and private houses, and to make provision for solemn plays. Of them some were called Aediles curules, of a chair with crooked feet, wherein they did sit, other were called Aediles plebis, because they were chosen out of the people or commons. Quirites. 30. QVirites was a name, whereby the Romans were called by their first king Romulus, called Quirinus, who was so called of this word Quiris, which signifieth in the Sabin tongue a spear, which weapon Romulus did continually bear. Other writ 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 seven wise men of Grece (beholding his country taken by enemies) fled, other men carrying with them such goods as they might bear: he was demanded why he took nothing with him, whereto he answered: truly I carry all my goods with me, meaning virtue and doctrine, reputing the goods of Fortune none of his. Parasites. 32. PArasitus is properly he which haunteth other men's trenchers, which also doth praise all the words and deeds of him, in whose company he is, doth never resist, but suffereth all things, and refuseth to do nothing, for his bellies sake, in the which he doth constitute his chief pleasure, & of this he took his name quoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, e cibo totus pendeat, he hangeth altogether of meat. The image and nature of a parasite Terence doth trimly describe in his Comedy called Eunuchus. The name of a Parasite, as Atheneus teacheth. lib. 6. was once an honest name, for they were given to the holy ministry, and Parasites were called in times past the companions and fellows of Bishops and Magistrates. This word Parasitus, hath the last syllable saving one long. Horatius, lib. 2. epist. 1. quamuis sit Dorcennus edacibus in parasitis. Fire in one hand. 33. THe like proverb is in Plautus, Altera manu fert lapidem, altera panem ostentat. In one hand he beareth a stone, in the other hand he showeth bread. By this they are signified, which to the face flatter and speak fair, but privily they do detract and report the worst. The like proverb, hath Gregorius Theologus writing Ad Eusebium Caesariensem, saying: Perindequasi quis eiusdem viri altera manu scabat caput, altera manu feriat, that is, even as one would scratch a man's head with one hand, and give him a blow with the other. Argi. 34. THe Poetes feign that Argus had an hundred eyes, and that juno appointed him to keep Io, whom she had transformed to a Cow, but Mercurius being sent by jupiter, with his sweet harmony brought Argus a sleep, slew him, & took Io from him, and brought her into Egypt. Then juno took Argus' eyes and set them in the Peacocks tail. The eyes of Argus do signify wisdom and circumspection, and that a man should use provident circumspection in all his doings. Fenel. 35. PLinie in his .20. book, cap. 23. saith that Serpents hath ennobled the herb Fenel, for in tasting of it, they cast their old skin, & refresh the sharpness of the eye sight with the juice of Fenel Whereby it is understand that the dimness of man's sight, is also with it remedied. Physicians. 36. WHen Alexander the great, had passed over the mount Taurus, with a very expedite journey, and came to Tharsus, being ravished with the pleasantness of the river Cydnus, which ran through the middle of the City, being in a great sweat, and full of dust, put of his armour, & went naked into the cold river, by reason whereof such a cold stiffness came into his limbs and joints, that it was thought he should rather die then live. Then one of the Physicians, Philip by name, did by himself alone promise' recovery of health, but one Parmenion sent letters unto Alexander, that he should beware of Philip his Physician, for king Darius (saith he) hath corrupted him with a great sum of money, to poison you. Then Alexander being in a suspense, thought it a more safe & better way to commit himself to the doubtful trust of the Physician, than there to perish and die of that sudden disease, he took the cup at Phillip's hands, and delivered him the letters to read, and as he drunk, cast his eyes upon the physicians countenance, and when he perceived Philip nothing abashed at the letters, cheerfully drank up the whole potion, and the fourth day after recovered his health. This is a goodly precedent for all Physicians to be true and trusty to their sovereign Lords, and I would unto God that the saying of Aristotle, with all that do practise physic, might be verified, Vbi definit philosophus, ibi incipit medicus. For a good Physician aught to be a good Logician, a Geometrician, a natural Philosopher, and a good Astronomer, of the which sciences how the Physicians now a days be destitute and void, it is evident to all the world. Rome was without Physicians six hundred years. Philemon was wont to say, Qum quivis se habeat bene, tum medicus pessime. When every man is in good health, Then is the Physician without his wealth. But when men be sick and diseased, Then is the Physician best pleased. Pausanias' a Lacedaemonian, who always having his health, without the conference and counsel of Physicians, being demanded of a certain Physician, how he came to so great an age without any disease, answered very featly and merely. Quia non usus sum te medico, because (saith he) I have not used thee, nor any other for my physician. Adrianus the Emperor, lying in his death bed, said: Turba medicorum perdidit Cesaren, the multitude of physicians hath killed the emperor. I writ not this to the dispraise of that noble art of physic, or the professors of the same, whom the holy scriptures command to be honoured for necessity's sake. ovidius. 37. QVid was surnamed Naso, he gave himself most diligently to the making of verses, in so much that he wrote of himself this verse. Quicquid conabar dicere versus erat. But he was withdrawn from it by his father, and put to learn rhetoric wherein he much profited, and was in the number of the best orators at that time, he was advanced to sundry authorities, and made a Senator, yet he chief gave himself to Poetry, wherein by nature he was excellent, both in facility, and also in abundance of sentences. He was in great favour with Augustus the Emperor, of whom at the last he was exiled into Pontus, where he spent the rest of his life among people most barbarous, who notwithstanding lamented his death for his courtesy and gentle manners. The cause why he was exiled, was for the abusing julia the emperors daughter. Some suppose it was for making of the book, De arte amandi, whereby young minds might be stirred to wantonness. There be which affirm vi of his books called Fasti, to have been invented in this our time. He was borne in a town called Sulmo, whereof he wrote these verses. Sulmo mihi patria est gelidis uberimus undis, Millia qui nouies distat ab urbe decem. Pliny maketh mention of this place. Lib. 3. ca 5. Patience. 38. CErtamen patientiae tale est ut qui vincitur ipso victore est melior. Euripides. Of patience alway such is the conflict, That better than the victor, is the convict. When one had smitten Socrates with his foot, he suffered it patiently, but certain of his disciples and fellows taking it in ill part, did counsel him to smite again. What (saith Socrates) if mine Ass had hit me with her heel, doth it behove me to kick again, by and by, and revenge it upon the dumb beast? Sabellicus. Philip king of Macedonia said, he was bound to rendre great thanks to the chief governors of the weal public of Athens, because by their slanderous checks they had made him better both in talk and in manners, for I now endeavour (saith he) to convice them of lies, both in sayings and doings. O the noble and Philosophical mind of the prince, which knew to take profit of his enemies, and not to have only a regard (as the common sort doth) to punish and rendre evil to the ill sayers, but to care that he might be made less evil, being admonished by their evil sayings. Xenophon. 39 XEnophon a Philosopher of Athens, disciple of Socrates, & was also a noble and politic captain, who for his most delectable stile in writing, was named the Muse of Athens. He made most excellent works, replenished with such kind of wisdom and doctrine that to the instruction of a prince none may be compared unto him. Wherefore it is to be wished, that all noble men would read his works studiously. ❧ To the gentle and godly affected Reader. ALthough I am not ignorant, how dangerous an enterprise it is, in this age either to writ or divulgate any work abroad (most gentle reader) yet I would not willingly commit that inconstant levity, or light inconstancy should be objected against me, for not imparting unto thee these my simple Prelections, and specially for not the accomplishing of my promise, which I openly made to an open auditory, partly also to stay the great importunity of certain of my friends, who hath at diverse and sundry times expostulate with me, for deferring of the same so long a tyme. Behold now they come fourth, although late, yet (I trust) not to late. And although they be more gross and rude, then meet to satisfy and answer the fine heads of this time, yet count them, I pray thee, not all vain and unprofitable. And know thou that it is a godly thing, not only to set fourth such worthy works, as tend to god's glory & the utility of the public weal, namely to the instruction of the simple and ignorant, but also to have only a good will to do the same. 2. Cor. 8, For where ability lacketh, good will is only to be received, & not rejected, as the holy Apostle saint Paul 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 mind, it is accepted according to that a man hath, and not according to that he hath not: And look not here (gentle reader) for an exquisite method, look not here for the flourishing flowers of Demosthenes, look not here for the eloquent stile of Cicero, for that vein of writing, to this kind of argument is utterly impertinent, but thou shalt have here certain lessons, although plain, yet not all vain although not beautified with great learning, yet profitable for thy reading. If my rash remeritie or temerous rashness shall offend any person, let him remember the greek common proverb, which doth promise' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is pardon to him, which giveth fourth his first attemptate, and experiment, wherefore if thou wilt vouchsafe to read them, when thou art at leisure, and (as they say) horis successivis, I shall think my labour well bestowed, and that I have not lost omnino oleum & operam If these simple Prelections chance peradventure to come into the hands of some scrupulous and captious critical reader (for whose disease there is no medicine) let him know that it is a great deal more easy to carp other men's doings, then to give better of his own. Again on the other side, if there be any of Momus clients which will umbraide me for inserting and putting in other men's sayings and sentences in this my unframed frame, let him consider these four things following. First let him weigh I say what was in the like case objected to saint Hierome, writing his learned Commentaries upon the Prophets, for he in the preface of the second book upon the Prophet Micheas, writeth after this manner. Where they say, that I rob the volumes and works of Origine, and that it becometh not the writings of the ancient fathers to be contaminate and spoiled, that thing which they esteem and count to be a vehement and reproachful check, I do count it to be no small praise, for as much as I follow him, with whom I doubt not both you and all wise men are much pleased. For if it be so heinous a fault to translate the good sayings and sentences of the Grecians, then let Ennius, and Virgil, Plautus, and Cecilius, Terentius, and Tullius and other eloquent and learned men be accused and blamed, who have not only translated certain verses, but also whole chapters, long books, and whole Comedies, yea then let our brother Hilarius be guilty and accused of theft, because writing upon the Psalms, he hath translated and turned almost forty thousand verses out of the foresaid Origene, and set them into his own book. All whose negligence I wish rather to follow, Eccle. 1. than their obscure and dark diligence. Haec Hieronimus. Secondly let him remember not only that which Solomon recordeth in his book called Ecclesiastes. Quid est quod fuit? ipsum quod futurum est. Quid est quod factum este ipsum quod faciendum est. What is that hath been? that which shallbe, & what is that, that hath been done? that which shallbe done. But let him also I say expend this which Terence writeth, Nullum est iam dictum, quod non dictum sit prius, there is nothing now spoken, that hath not been spoken before. Thirdly let him mark the title of the book named Pragmatei● or Miscellanea Which entreateth of diverse & sundry things, and therefore needeth the more men's judgements & helps, Fourthly and finally let him ponder and weigh how I have eased the reader of a great deal of labour and pain, to the attainment of the knowledge of such things which he should otherwise been feign to have sought in diverse and sundry works, and those huge and great. Here I have collected and couched the same together in this one little opuscle & small work, which also may save him from disbursing of some part of his money, in dear buying other great works. If he expend and consider (I say) these things, I trust he will cease from fault finding, and be more willing to be thankful. What should I say more? If any willbe so open eyed, and such fault finders, that they will despise these my poor mites, which I cast with the poor widow into the treasury chest of Christ's Church, I would friendly desire such with the words of Horace. Si quid novisti rectius istis, candidus imparti, si non, his utere mecum. If better thing you can writ or say, Gently impart them, I do you pray: If not, these things with me do you use, As you would not that I yours should refuse. What profit is it for any man to hide his talon in a napkin: and with the unprofitable servant to be cast into utter darkness? The son of Sirach saith, Eccle. 20. Sapientiae reconditae & thesauri abstrusi nuilam esse utilitatem. Of wisdom shut up there is no pleasure, Nor profit cometh of hidden treasure. Lucianus also writeth. Occultae Musices nullum esse respectum. Of hidden Music there is no respect, Continual silence who doth not neglect? By which authorities I am moved to give fourth the little talon of my knowledge, where with God hath endued me, which if you shall take gently and in good part, you shall animate, incite, and stir me forward to publish other things that shallbe I trust, both profitable and pleasant unto you, I do not mean to such as hath made great progress in deep and profound learning, but unto such as be yet arriving toward the port of good Literature, of which number I count myself to be one, or rather one who hath tasted of good learning only. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. This Lucian by a surrename, was called a blasphemer an Atheos', that is without God, he wrote works in Greek to the number of .171. he lived under Traian the Emperor, and being torn of dogs, died miserably. ❧ Oratio G. A. Londini habita, ad populi Coronam, in Ede divo 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 ment ac omnibus artubus contremescere solebant quoties prodirent ad dicendum, quod de se non magis ex eventu, quam hominum sensu, qui varius, multiplex & sui sepe dissimilis est, judicium fieri intelligebant: mihi ignoscendum est or natissimi viri, si ego qui usu & ingenio parum possum vestra aucthoritate nonnihil commouear, ut quorum clādestinā opinionem vehementer vereor. Ea etenim tacita sic mecum quodam modo loqui videtur. Tu tenuis quum sis, & unus e multis ex umbra 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 judicium 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 & perversissimis 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 ut infirma illorum firmamenta non magis coherentia 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 judicem & lapidem Lidium exploremus. Lapis Lidius. 5. Rimetur ignis verbi divini, & secernat aurum a stipula, aurum resplendiscet, stipula autem exuretur neque poterit vim ignis sustinere. In primis fratres diligenti ratione provideamus, ut de rebus omnibus inter nos summa sit consensio & conspiratio. unum vos moneo, imo vos obsecro in dno, ut quemadmodum sumus in seriis & gravi bus controversiis 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 devia dissipemus. Dissidium etenim non poterit videri proficisci ex unanimitate spiritus. Et ex tacita populi suspicione, ingentes doctrinae, morum ac totius pene religionis ruinae suborientur. Dixi. ❧ Hec sequntur Miscellanea. Demosthenes. 1. Demosthenes' was a Cutler's son, and left very rich, he was the most excellent Orator of the Greeks, and used such wonderful diligence to attain the perfection of eloquence, that where he had an impediment in his pronunciation, by putting small stones in his mouth, and enforcing himself to speak treatably, at last attained to most perfect form of speaking, he did remain close at his study in his house two, & sometimes three months together without intermission, and did shave part of his head, that he might thereby, put away all occasions to go abroad. Saint Hierome saith, Demosthenem expendisse plus olei, quam vini, to have spent more Oil than wine, by reason of his study in the night. This Proverb sprang of Demosthenes, Non anginam patitur, sed argentanginam: that is he suffereth not the squince, but the receiving 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 original of this Proverb came of this History. When the Legates of the Milesians came to Athens to entreat for aid and help, Demosthenes withstood them with a very sharp and vehement Oration. The cause was deferred unto the day following. In the mean time the Ambassadors repaired to Demostenes, & did corrupt him with a great sum of money, that he should cease to say against them. The next day after when the matter should again be heard, Demosthenes cometh forth to the pleading place, having a great piece of wool round about his neck, feigning himself to suffer the sickness called Sinanche, and that he thereby was let & stayed to speak as he did before. Than one (suspecting the dissimulation and corruption of Demosthenes) cried out: Non anginam, sed argentanginam patitur. Cicero. 2. CIcero was counted the father of all eloquence, his ancestors were called Cicerones, because Tullius Appius, a noble king of the Volscians, had on his nose a mark like a chiche pease, called Cicer, his death was both marvelous and miserable. Antonius, sent one Herennius, whom Cicero had saved before from death by his eloquence, to pursue Cicero as he fled. In the which flight when he came to a place named Caieta, a raven in his sight smote the hand of a dial or clock out of his place, and fourthwith came to him and bit the hem of his garment, and so held him until the parasite came to kill him. Cicero lying in a horse litter for weakness, prepared his throat to Herennius, who did strike of his head and his hands, and brought them to Anthony, who caused them to be set over the place of civil judgement of Rome, which was lamented of the Romans. When Fulvia the wife of Anthony held in her hands the head of Tully from his body newly cut of and all bloody, she (first prosequunting the same with taunts and cruel imprecations) cursed it, and cried vengeance upon it, and laying it upon her bosom, when she had shamefully spit upon it, looking upon it with a grim countenance drew out the tongue from the mouth, (which sometimes was of an incomparable eloquence) and with the often pricking of a small pin, wherewith she had trimmed the attire of her head, did unhonestly, ungently and wickedly tear it in pieces. (O unspeakable cruelty) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As Homer writeth both truly and gravely, nothing is more angry, than an angry woman, and no thing more greedy and desirous of revengement, for the fierceness of a woman being once provoked to anger, doth pass the raging fury of wild beasts. The Lions, Bears, and such like more fierce than other beasts, do cease there cruelty upon man, when they have gotten the victory, in so much that when man is overcome and slain, they neither tear nor devour him, except they be very hungry. But this Fulvia being more unmerciful than either Lion or Bear, not being satiate nor satisfied with the unworthy and miserable death of Cicero, to be pitied and lamented of all learned men, even after his death (as though she would kill him again, that was already killed) did spit out her venom, and execute her boucherly tyranny upon him, wherein she showed a double foolishness, for she did not touch him whom she thought to be enemy unto her husband Anthony, but did prick, rend and cut only a dead carcase, feeling nothing, and void of all sense. Nor yet Antonius himself had his purpose or desire, when he thought to blot out for ever the name and memory of Cicero with proscription and weapon. For Cicero doth yet live even after his death, being Antonius' most sharp enemy, and will live as long as his Orations called Philippicae shall remain and endure. Amentatae hastae. 3. BE darts or javelinings tied about with a thong or strappe, that it might be cast or thrown 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 unprofitable, that it will serve to no use. Cicero in Oratore. Isti qui dissoluunt Orationem, in qua nec res, nec verbum ullum est nisi abiectum: non clypeum (sed ut in proverbis est) scopas mihi videntur dissoluere. Lapis Lydius. 5. SOme think that stone called Magnes, the load stone, which draweth iron unto it, to be the same stone which we call Lapiden Lydium, or Heracleum. But the words of Theophrastus do plainly show the contrary, for it is not called Heraclius Lapis, of Hercules, but of Heraclea, a City in Lydia. It is the stone that toucheth and trieth gold, called commonly the touchstone. It may proverbially be applied, both to the person and to the thing. To the person after this manner, thou art the judge of my writing, and (as the saying is) Lapis Lydius, the true touchstone: To the thing, after this manner, The word of God, to try out the truth is Lapis Lydius, the very true touchstone. Tragedia. 6. A Tragedy properly is that kind of play in the which calamities and miserable ends of Kings, Princes, and great rulers are described, and set fourth, and it hath for the most part a sad and heavy end. A Tragedy doth differ from a Comedy in those two respects. First a Comedy hath in it, humble and private persons, A Tragedy hath in it noble and public persons, as kings and Princes. A Comedy beginneth with turbulent and troublesome matters, but it hath a merry end. A Tragedy is all full of heaviness, from the beginning to the ending. ❧ Praelectio prima die Martis 13. die Februarij. 1560. BEfore I attempt an entry to the explication of this Epistle, I think it very expedient to make a little discourse of the holy scriptures, & of the holy Church, but that it may the better be done to your understanding, I will as succinctly as may be, touch & teach the nature of them both, and to make the matter more evident, I give this partition. Partitio. FIrst I will speak of the dignity, excellency, and worthiness of the holy Scriptures. In this part also I will prove, that the Christian faith & Christ's religion, do depend only on the written word of God, but to avoid prolixity and tediousness, I must make of this first general part, two days work, and two readings, for time will so compel me. Secondly I will show by whom, and after what manner, the Scriptures were first written. Thirdly I will express and set forth the difference of the old Testament from the new, and in this part also I will give you certain notes and rules, how the Scripture may be understand, but this must also be done in two Lectures. Fourthly I will entreat of the authority of the Church, with certain objections of our adversaries, and answers unto the same. These things being performed, I will then (by God's grace) enter to the text of this Epistle. In this first Prefection, I will deliver to you, as much as time will give me leave. ¶ The first part is of the dignity and worthiness of the holy Scriptures. The excellency of the scriptures doth consist & stand in five circumstances. ¶ The first is this. There can be no greater honour given unto the scripture, then, that both Christ, his Apostles, the general counsels of the founder sort, and also the holy fathers do use the testimony and witness of the scriptures, to prove all things, which they did ever attempt. And we aught always to have in remembrance how that we are sent of Christ (the only head, & chief master of the Church) unto the scriptures. For he saith (john the .5.) Scrutamim scripturas, and this honour of the scriptures did Christ himself confirm by ensample, when he answered and convinced Satan, Satan. 1. the temptor, by the scriptures. The Apostles also & the Evangelists do allege almost in all their writings, the testimony of the scriptures for the verity of the evangelical doctrine, to be asserted & confirmed. Whereupon they which heard Paul preach at Thessalonica, did only search the scriptures, Thessalonica. 2. Canon 3. whether it were so or not, as Paul preached. As it is written in the Acts, & this they did not without just ground & good cause, for the holy scripture is called Scriptura canonica, of this word Canon, Acts. ca 17 which signifieth in Latin a rule. And the use of a rule is, to confer, to prove, to direct and correct with his rightness, all things that are measured. Chrisostome, doth measure and prove the Church by no other rule, but by the scriptures. Heresis. 4. Christiani ratis. 5. His words be these upon the Gospel of Matthew. 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 divinae. 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. Because in time, since heresies did occupy the churches, there can be no other proof of true Christianity, neither can be any other refuge of Christian men, willing to know the verity of the faith, but only by the holy scriptures. For before it was declared by manifold ways, which was the Church of Christ, & which was hethenishe gentility, but now it is known by no other means unto than which be willing to know which is the true Church of Christ, but only by the scriptures. Epist. 166 Saint Austen hath the like saying, whose words be these. In scriptures didicimus Christum. In scriptures didicimus Ecclesiam. In the scriptures we have learned Christ. In the scriptures we have learned the Church. Again in his book De doctrina Christiana, he saith. Titubabit autem fides, Fides. 6. si divinarum scripturarum vacillat authoritas. Lib. 1. ca 37 The faith shall fail, if the authority of the holy scriptures, should once wag or waver. Therefore it is not without cause, that the Scriptures are called Canonical, because they try and rule all things. ¶ The second circumstance. Every faculty, doctrine, art, and science, Arte. 7. doth receive and obtain her dignity of the matter and subject, of the which it doth speak & entreat, for of what worthiness the matter is, of the same worthiness or baseness is the doctrine and science. Therefore, for as much as the holy Scriptures do speak of no other thing, but specially and chief of Christ, being both God and man, which is the head and chiefest of all, so much aught the scriptures to be reputed the most honourable, the chiefest Lady and masters of all other doctrines and sciences. ¶ The third circumstance. Eras. in similibus. As the precious stone, called Drachonites, can not be polished, Draconites. 8. nor needeth any art or cunning, to make it either trimmer or fairer, for it is both pleasant and bright of itself: Even so the holy scripture hath her glory and brightness of herself, and needeth not the artificial colours and shows, either of Philosophy, Philosophy. 9 Rhetoric, or any other art. 1. Timoth. ca 3. Paul in deed calleth the Church Columnan & firmamentum veritatis, the pillar, stay, & foundation of all truth, not because she is Lady, & head, of the Scriptures, but because she doth preserve, impart, & declare the Scriptures unto other, & in all her doings specially for the confirmation of all true doctrine, doth use the testimony of the scriptures, which when she doth not, but trusteth to her own inventions, traditions & gloss, she is not to be counted the Church of Christ, synagogue. 10. but the synagogue of Antichrist. Saint Austen, Contra Epistolam fundamenti, hath these words. Definita in sacris literis, omnibus aliis debent preferri. Things defined in the holy scriptures, Cont. Epist. fundamenti. aught to be preferred and set before all other things. ¶ The fourth circumstance. All other scriptures & writings are not ennobled with any honourable title, but are called either scriptures simple, or else scriptures profane. But the scriptures of God's book, are beautified with a most glorious, honourable, Epitheton. 11. & perfect Epitheton & title, for they be called Scripturae sanctae, & by that title, are separate and distinct, from all other Scriptures, which are written of matters profane. I call matters profane, not only those things, which pertain to seculare affairs, Superstition 12. Alcoran. 13. Khan. 14. and concur to the use of this temporal life of ours, but also the corrupt doctrines, superstitions and false woorshipinges, erroneous opinions of all ages, places, and people, when, where, and what soever they be, as the Alcoran of Machumet, the religion of the great Khan of Cathay, with such like. These deserve not to be called holy, which only in show and face seem to be holy, except ye will call them holy in that sense that Virgil calleth Auri sacram famem, Eucid. Li. 3. and as the Physicians call the disease named saint Anthony's fire, sacrum ignem. And as Horace calleth a flagitious man sacrum, saying intestabilis & sacer esto. The holy scriptures of God have in them three properties, Sacrum. 15. which be these. Sunt purae. 1. Sunt integrae. 2. Sunt stabiles. 3. first they be pure, that is, without commixtion of all falsity and untruth. Secondly they be (Integrae) whole, because they show & contain in themselves all things necessary to salvation, as Chrisostome writeth, saying. 2. Timot. ca 3. If there be any thing needful to be known, or not to be known, we shall learn it by the holy scriptures, if we shall need to reprove a falsehood, we shall fetch it from thence. If to be corrected, to be chastened, to be exhorted or comforted, to be short if aught lack, the aught to be taught or learned, we shall also learn it out of the same scriptures. Thirdly, they be Stabiles, stable, because they be permanent & endure for ever, for they differ & are distinct from all other scriptures in four points. First there is no scripture of any author, be he never so noble and notable, which hath been so reserved and preserved in so many ages, in such orders, and by such succession, as the holy scriptures of God have been from time to tyme. Secondly there is no other scripture so unspotted, so infallible, & of whose truth we need not to doubt nor suspect in any point, as the holy scriptures are. Liberal sciences. 16. Thirdly other Scriptures, which be called liberal sciences, although they teach a certain truth, yet they show not that truth, in the which salvation of the soul doth consist and stand. Fourthly and finally all the disciplines and doctrines of the Philosophers and wise men, Disciplines. 17. Dark. 18. speaking of virtues, manners, and blessedness, do in deed entreat of many good things, but they never found out that true light, without the which all the body is dark & blind. And the scriptures of God's book are called holy, because they are ordained, established, confirmed & written, by the holy finger of god, that is by the force and virtue of God's holy spirit, which is called the finger of God, as it is written in Exodus. Enchanters. 19 Digitus dei. 20. When the enchanters could not bring fourth louse, they said unto Pharaoh: Digitus dei est hic. This is the finger of God, or this was done by God's power. The Scriptures after the censure of some learned men, are called Scripturae sanctae, of this verb sancio, which betokeneth to consecrated, and to ratify, which verb is derived (after the opinion of some) of this word Sanguis blood, because that leagues and truces were wont to be confirmed with the blood of some slain Sacrifice. Livius Docet, vetustissimun faedus inter Romanos Albanosque initum, porcae immolatione sancitum fuisse: Livius. 21. Faedus. 22. Immolare. 23. that is to say, the old manner of treaty of peace, Lib. 1. ab urbe condita between the Romans & the Albans, was confirmed with the immolation or offering of a slain sow. servius. 24. Therefore Servius upon the Encidos of Virgil ait, sanctum dici, quasi sanguine consecratum. That is to say, that is called holy, which is consecrated with blood. Now because the league, peace, and truce between God the father and us, was ratified with the blood of his son jesus Christ, slain & sacrificed for our sins, and the whole course of scripture shooteth at this scope, to teach us that we be reconciled and brought into the favour of God only by the shedding of the holy and precious blood of Christ, and all the sacrifices and holy Sacraments mentioned in the Scriptures do import a mystery of the same, Mystery. 25. Profane. 26. therefore the Scriptures, are called Scripturae sanctae, the holy Scriptures, and so are sequestered and distinct from all other scriptures, which are called profane, thus have I showed you the excellency, dignity, and honour of the holy scriptures. Now I will show you by the way (and yet nothing out of the way) what sundry and diverse commodities, the holy Scriptures do exhibit and bring with them, to the readers and hearers of the same. Saint Paul writing to Timothy hath these words. Omnis scriptura divinitus inspirata, ●. Timot. ●. 3. utilis est ad docendum. Paul. 27. etc. all scripture given by the inspiration of God is profitable to teach & reprove (concerning doctrine) it is also profitable to correct & instruct in righteousness (concerning good life & manners) and lest it should seem in any thing to lack or to be unperfect, Paul addeth immediately after, that the man of God may be perfect & ready unto all good works. I will examine more particularly the spices & kinds 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 ignorant: for the mind of man is not made so clear by the light of nature, that he can or is able, to know by his own wit or understanding, those things that appertain to God, & are necessary to be known to salvation, as saint Paul writeth to the Corinthians. 2. Epist. ca 2 Animalis homo non intelligit ea quae sunt dei, the natural man perceiveth not the things of the spirit of God, but it is need & requisite, that he be lightened and taught also with a more divine and godly light. This light is given of the holy ghost, and unto this use be the holy Scriptures given and applied, by the which the little ones of the Lord may be taught and be made to understand, Psal. 19 as the Prophet David writeth. Little ones 28. Simple. 29 Testimonium domini fidele sapientiam praestans paruulis, preceptum domini lucidum illuminans oculos. The testimony of the Lord is sure, and giveth wisdom unto the simple, the commandment of the Lord is clear, and giveth light to the eyes. Secondly, it is profitable (saith Paul) to improve, especially if any thing in any cause be erroneous & false, uttered either by word, or committed by work, & this kind of improving is necessary to the Church of God, But you shall observe & note, that there be two kinds if improvinges, one is, by the which false & erroneous opinions, heresies, false, worshipynges, and corrupt doctrines are made manifest and improved. The other is, by the which our works & deeds are known & reproved, by this kind of improving, every man may examine, & try his own life. Yea & the secrets of his own heart, & the studies & endeavour of them, which being in sheeps clothing, doth intrude, & thrust in themselves into the lords flock, of whom Christ said. Math ca 7. Ex operibus eorum cognoscetis eos. By their works you shall know them. Again the tree is known by his fruits. Math. ca 12 These two kinds of improving can be no better known then out of the holy scriptures. Therefore the Apostle said. Omnia probate, 1. The. ca 5 quod bonum est tenete, prove all things, but keep that, that is good. Also Probate spiritus, 1. john. ca 4. utrum ex deo sint. Prove 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 things which are swarned and slidden out of the way, whether it be in doctrine or in life. Fourthly, the scripture is profitable to instruct in righteousness, for the holy ghost doth teach us in the scriptures to righteousness, Righteousness. 30. even as a father instructeth his children, for the scriptures have in them milk meet for children. Whereby the rude & ignorant may be instructed, they have also whole meat, Rude. 31. meet for them the be well exercised and perfect in knowledge. Also an other commodity and profit we have by the scriptures, ●. ca 4. which is, that the holy ghost doth not fear to attribute to the scriptures the power to save us, as Paul to Timothy writeth, take heed to thyself, & to doctrine, & stand fast in them: for in so doing thou shalt save thyself, 1. Cor. ca 4. and them that shall hear thee. Also in an other place he saith. evangelium 32. Per evangelium ego vos genui, by the preaching of the Gospel, I begat you unto God. Cor. Confess. lib. 8. ca 12. Saint Austen even then came forth of the errors, in the which he was wrapped, when he begun to read the Scriptures. And he was in a manner enforced and compelled to the reading of the same by an oracle of GOD, Oraculum 33. for he hard certain voices as it had been of children singing and saying. Tolle, Lege, Tolle, Lege, Take and read, take and read, which at the last when he obeyed, taking the holy scriptures into his hands, chanced to read this place of saint Paul. Induimini dominum jesum Christum, Put upon you our Lord. Rom. ca 19 jesus Christ, and strait way he was thoroughly converted to the faith, against the which he had strived so long before. Tripartite. 34. Constantine. 35. The tripartite history doth declare how the Emperor Constantine the great, did exhort the Bishops & fathers of the Nicen counsel, Rufim. hist. li. 1. ca 102. that with the oracles & answers of the holy scriptures, they should debate all controversies, which sprang up concerning religion. And when in the same counsel, the Bishops (one complaining of an other) offered books unto the Emperor, desiring judgement of him: he burned their books & said unto them, that they aught to take the judgement of God out of the holy scriptures, & not the judgement of man. For as much then as all these goodly commodities come by the reading of the holy scriptures, what robbers & thieves, what Antichrist's & incarnate devils were they, which took the books of holy scriptures from the lay people, & like murderers burned not only the books, but the owners of the books also? Do you think that they would not have burned Christ also, if he had been here? These be they of whom Christ speaketh: Woe be unto you, you Phariseis & Scribes, Phareseis. 36. you take away the key of knowledge, you shut up the gate of the kingdom of heaven, you will neither go in yourselves, Luke. 1● nor suffer them which would enter in. But no marvel, they thought it not to be for their profit, if the common people should freely read the Scriptures. Whereby they might perceive, their hypocrisy, negligence, ignorance and wicked life. Chrisostome doth teach them an other lesson, who judged the reading of the scriptures to be so necessary to the lay men, that for the neglect thereof, he did rebuke his auditory in his open sermons, for not reading the scriptures, his words be these. Quis vestrum (respondote quaeso) qui assistitis, in Mathe● cap. 2. unum (si exigatur) Psalmun potest memoriter edicere, aut quam libet divinarum scripturarum portionem? Which of all you that stand here (answer I pray you) can say by memory (if it be required of you) one Psalm, or any part, of the holy scripture without book? Sed horum criminum tandem illa est defensio, Monachus 37. non sum (in quis) ego monachus, uxorem habeo et filios, et curam domus, etc. But of these faults at the last, this is their defence, I am no monk, thou fairest, I have a wife & children, & charge & cure of household. But this is that whereby you corrupt all things with one certain pestilence & mischief, because you think the reading of the holy scriptures to appertain only to the monks, when it is much more necessary for you then for them: They which are conversant in the middle of the world, and receive daily, wound upon wound, have rather more need of the medicine of God. Upon Genesis also he saith. Propterea obsecro, ut subinde huc veniatis & divinae scripturae lectioni diligenter auscultetis, non solum qum venitis, Homi. 2● sed et domi divina biblia in manus sumite, Biblion. 38 et utilitatem in eyes positan magno studio suscipite. That is to say, I beseech you come often hither and hearken diligently to the reading of holy scriptures, not only when you come hither, but at home, take God's Bible into your hands, & with great study receive the profit in them contained. Collos. 39 And in the Epistle to the Collossians. Audite quotquot estis mundani, & uxoribus prae estis et liberis, Homi. 29 quomodo et vobis potissimum praecipiat Apostolus scripturas legere, idque non simpliciter neque obiter, sed magna diligentia. etc. Hear you as many as be of the world, & have government of wife and children, how the Apostle commandeth you, specially to read the Scriptures, and that not simply or slightly, but with great diligence. Here I pray you all secular persons, prepare and get to yourselves the Bibles, the medicines of the soul. If you will nothing else, get you at the lest, the new Testament, the acts of the Apostles, the Evangelists, daily and diligent teachers. Hec ille. What need I to allege, 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 unto the Devil, if he see any to read 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 holy scriptures, and by that they are made most religious. I beseech you, what shall we think, this holy man would have answered to these wise men of late time? which took away scriptures from the lay sort, that they might lead & hold all the world in darkness and blindness, yea and committed the monuments of the holy Ghost to the flames of fire, being in this no otherwise affected, than Dioclesian was, the most hurtful enemy of all Christians, Dioclesian. 40. which with a public proclamation and law, commanded the holy scriptures to be burned, Lib 8, cap. 3 as it is written in Eusebius, because he understood that there was not a more effectual and speedy remedy to extinguish and blot out the faith of Christ, then if the holy scriptures were not known. But lest some might give little credit to Chrisostome, being a Greek author, I will bring you a latin doctor, & such a one as is counted the chief among the latin men, Hierom by name. He writing upon the Colossians, sayith after this manner: Hic ostenditur verbum Christi, non sufficienter, Cap. 3. sed abundanter, Laicus. 41. etiam laicos debere habere et docere se invicem et monere. Here it is showed (saith he) that the lay men aught to have the word of Christ, not only sufficiently, but also abundantly, and to teach and admonish one the other. Obiectio. Our adversaries do cry and cavil, that the holy scriptures are more obscure & dark, then that any certain or sure sentence may be gathered of them by the unlearned. Responsio. Lib. 2. cap. 6 Let them answer unto saint Austen, who in his book De doctrina christiana, far otherwise judging, giveth this note: Magnifice et salubriter, spiritus sanctus ita scripturas sanctas modificavit, ut 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 wholesomely so measured the holy scriptures, that with manifest and plain places, it should help and meet the desire of the Reader, and that with obscure and dark places, it should wipe away loathsomeness, for there is no obscure thing taken out of it, which is not found to be most plainly spoken in an other place. Whereby it may appear, that nothing is written in the scriptures, but that it may be understand by conferring of places. Notwithstanding, that thing which unto godly men is as clear and light as the sun, unto our adversaries is darker than a dim or misty cloud. ●. Cor. 4 If the Gospel of God be dark or hidden, it is hidden to them that are lost, in whom the God of this world hath blinded their minds, that the light of the glorious Gospel of Christ should not shine unto them. As Paul saith: If the holy scriptures be dark in matter of faith and our religion: how then did Christ embrayde the Saducees, Math. 22. saying unto them: ye err and are deceived, not knowing the scriptures? john. 5 ●. Peter, 1 Again, why should he give in commandment, search the scriptures, for they bear testimony of me? Why doth the Apostle Peter compare it unto a light, that shineth in a dark place? Let our adversaries therefore cease, and leave to be great Elephants, and let them begin to become gentle lambs, Elephants. 42. and so let them enter themselves, and suffer other to enter (in the fear of the Lord) into the fluent streams of the holy scriptures, to enter I say unto the bottom, whereunto the Lamb (that is the humble) doth pierce, & in whose brim the Elephant (that is the high minded and proud) doth swim. Obiectio. The reading of holy scriptures doth gender heresies, specially if it be red of them that have no great learning and sound understanding, as saint Peter saith of the writings of saint Paul, his words be these. As our beloved brother Paul, according to the wisdom unto him given, 2. Epist ca ●. wrote unto you. As one that in all his Epistles speaketh of these things, among the which some things are hard to be understand, which they that are unlearned and unstable, pervert (as they do also other scriptures) unto their own destruction. Responsio. I answer: Think you this kind of argumentation to be formal? Some do pervert the scriptures to their own destruction, & therefore are to be coerced from reading thereof, Ergo aught all manner of people to be debarred from reading of the holy scriptures? I will make the like argument. Some masters of ships through their negligence, suffer shipwreck, and therefore aught not to have any more the government of any ship, Ergo are all ship Masters not to be admitted to the government of any ship? Or thus, some men are intoxicate with wine, and become drunk, and therefore are to be forbidden the drinking of wine, Ergo must all men be forbidden to drink any wine? What fond kind of argumentation is this? It is to be laughed at, or rather lamented. Even so if I should infer after this manner: Some be rash, and pervert the scriptures to their own destruction, Ergo are all men such as the Apostle doth accuse here? God forbid. But I will desire you, note here what thing these prudent and wise men our adversaries do call heresy. Heresy unto them is, if a man serve one jot, from their accustomed opinions, traditions, customs, rites, and ceremonies. And because that they which do read diligently the holy scriptures, do find in the scripture an other manner of vain of true godliness, and cannot allow those things which are discrepant from the canon and rule of God's Gospel. Our adversaries have attempted to bring a reproach unto the scriptures, and the readers thereof, and are not ashamed to say that the holy Bible doth gender and beget heresies and heretics. O the subtle and crafty devise of that subtle Serpent the devil, which so worketh by his members and imps. Obiectio. Apologeticus. 43. Well say they: Gregory Nazianzen in his apolegetico, doth recite the law of the Hebrews, by the which it was decreed, that every age should not be admitted, or permitted to read every portion of the scriptures, but certain scriptures were permitted to be read, as common to all men. Other parcels of the scriptures not to be read of any, but of them which were past .25. years of age, and of them who were of good capacity to attain to the meaning of the same. This law doth Nazianzen commend and praise, Ergo it is not lawful to permit every person indifferently to read the scriptures. Responsio. I answer. I do not improve this caution and law of the jews, but I pray you, where might the like law take place in these Churches, in the which all the people were kept as it were captive and in thraldom under the dominion and rule of the people, who did and doth generally forbid the lay sort from the reading of any portion of scriptures? In deed it is to be wished that the people be instructed of their Pastors and teachers, according to their capacity, condition and state of life, and that they might and should read at home the book of God to receive comfort, for the qualeties of their temptations, and to learn doctrine how to walk in their vocation. unwashen hands. 44 The people are to be admonished and exhorted, that they come not with unwashen hands, but reverently and devoutly with fervent prayers, to the reading of God's oracles & scriptures. And that those books be permitted to be red of children, which are most meet to teach them their duty to God, and obedience to their Parents and other superiors. As for the can ticles of Solomon, the oracles of the Prophets, the revelation of john, are to be read of them who have had progress and continuance of study in God's Bible. And for other works, as the history of Christ's life, the tenor of his doctrine, which serveth both for faith and good life, to be permitted to be read indifferently of all (as David saith) In quo corriget adolescentior viam suam? Psalm. 219. in custodiendo sermones tuos. How shall a young man direct his ways? In keeping thy words and sayings. Thus have I most amply and at full declared unto you, the first lesson of the first part of my partition, which was of the excellency, worthiness, and the commodity and profit of the holy scriptures. Intending at the next lecture to deliver unto you, by God's grace, how that the whole religion of Christ doth depend only on the written word of God, commonly called the scriptures. In the mean time I commit you unto the eternal and almighty God, unto whom be all honour and glory, world without end. So be it. ❧ Hic sequuntur Miscellanea praelectio prima. Satan. 1. SAtan is an Hebrew word, and doth signify an adversary, a letter, a stopper, an hinderer, to every good purpose, to be prosecuted, and it is spoken as well of the devil, as of man. Psalm. 109. Satan stet ad dexteram eius, and let the adversary stand at his right hand. 1. Samuel. 29. Et non descendat nobiscum in bellum, ne sit nobis in satanam in bello. Let him not go down with us into battle, lest that in the battle, he be an adversary unto us. David saith in the book of Samuel. Quid mihi & vobis filii Saruiae, nam estis mihi hody pro Satan? That is: 2, Samu. 16. What have I to do with you, you sons of Saruia, that this day you should be adversaries unto me? That is, hurtful counselours, because you persuade me to kill Semei. Christ said unto Peter, who dissuaded him from going to Jerusalem: Vade retro Satana, get thee behind me Satan, Math. 16. thou art an offence unto me, that is, a letter, a hinderer. Generally all they may be called Satan's, whosoever do attempt and go about by any occasion, to alienate and lead us from godliness and truth. The Grecians called Satanam Diabolun which betokeneth a crafty & deceitful slanderer, a malicious detractor Tradare Satanae, to give over unto Satan, is diversly and many ways expounded of the learned. Some expound it simpliciter, to be nothing else but to be excommunicate, that is, to be excluded and shut out of the Church, in the which when Christ doth obtain the kingdom, and the Devil without the church doth play the tyrant, it doth follow, that all they which are cast from the church, by the discipline of excemmunication, are made the bondslaves of Satan. Therefore because we are received into the fellowship of the church, upon this condition, that we should remain still in the faith, and under the government of Christ, we do say him which is out of the church, to be delivered unto the power of Satan, because he is a stranger and a foreign from the household of God, for without the church there is no salvation. Other expound, Tradere Satanae, to pertain to some notable scourge or plague, whereby the devil should afflict and vex the person excommunicate, as the Apostle Paul in his Epistle to Timothe doth testify, that he did so unto Alexander and Himeneus, that they should learn not to blaspheme. And so God doth work together with the judgement of the church, when he doth decree and appoint by the rule of holy scriptures, to send torments and unclean spirits, to vex them that be excommunicate. We read, that when saint Ambrose had excommunicate the Scribe of one Stillico, the Scribe was most grievously vexed of an evil spirit, and this God doth, that he might declare that thing to be ratified in heaven, which is justly done in earth by his Church. Chrisostome and other do writ, the great power of God to be declared by some miracle, when any is delivered unto Satan. But of what great efficacy and strength the power to deliver to Satan is, and how much it aught to be feared, let us call to remembrance the examples of Moses, 4. Regum. 2. Acts. 5. Acts. 13. against the Chorites, of Helias, and of Helizeus, against the false Prophets, and against the children which were torn of the Bears. Of Peter against Ananias, of Paul against Elimas' and such like But note here, that this delivering unto Satan is not to the utter destruction of the whole person so excommunicate, but for the destruction of the flesh for a time, that the spirit may be saved in the day of the Lord, that he being vexed and afflicted, may know his filthiness and his fault, and so may be confounded, and made ashamed, and so driven to repentance, that he gladly will return into the Church again. It is a very grievous thing, if a man weigh it well, to be banished and cast out of a City, that is wealthy, and well institute and governed: how much more grievous is it to be banished out of the Church, which is the chief City and common wealth of Christ? How greatly (think you) did it vex the godly Emperor Theodosius, when he deeply lamented, because he was excommunicate of saint Ambrose? And although the church in this our time cannot deliver them that fall and are excommunicate, unto Satan, to be afflicted and vexed in body, yet God himself doth often execute it with severity. Paul writing to the Corinthians saith, that many of you be sick and weak, 1. Cor 11. and many are fallen a sleep, that when God doth correct and smite us, we be not damned together with the world. The end therefore of excommunication, is to procure the health and amendment of them that do so fall, they are not to be counted and taken as enemies. Therefore Paul saith to the Thessalonians: 2. Thes. 3. Quod si quis non audierit, per epistolam notate illum, et ei ne commisceamini, ut crubescat, non tamen habeatis ut inimicum, sed tanquam fratrem corripite. If any man obey not our sayings, note him by a letter, and have 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 saith: 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 spirit of meekness correct him, considering thyself, lest thou also be tempted. Bear ye one an others burden, and so fulfil the law of Christ. This is the note and mark of the righteous, to minister correction to his neighbour, but yet with mercy. David saith in his Psalm. 141. Percutiet me justus misericordia, & redarguet me, oleum capitis non prohihebit caput meum. Let the righteous smite me, for that is a benefit, and let him reprove me, for that is a precious oil, that shall not break my head. And every man will soon exhibit this mercy, if he consider and weigh his own imbecility and weakness. 1. Corin. 10. Paul saith▪ Qui stat, videat ne cadat, he that standeth, let him take heed he fall not; and by this christian lenity, if the excommunicate do repent and return, the church is brought and bound to forgive him, which Paul doth command. 2. Corinth. 2 saying: Condonate illi, no possideatur a Satana, 2. Corin. 2, which saying saint Austen Contra epistolam Parmenian, doth expound after this manner: Satan doth accustom by the colour of righteousness, to persuade cruelty, and that he doth for this purpose, to break the bound of unity and peace, which bond being safe, he is most infirm and weak. To end, saint Austen declareth in his book De heresibus, and so doth before him Epiphanius, that there were certain which worshipped Satan, being moved thereto, because he being an adversary, and having power to do great hurt, should be savourable, and do the less hurt. In like manner the Egyptians were wont to worship Crocodiles & serpents, as the instruments of gods severity, that they should do less hurt by them. Now a word or two of certain degrees which were used in the primative Church, concerning excommunication, and who they be that aught to be excommunicate. Saint Cyprian maketh mention of certain which were called Abstenti, which are restrained and put back for a certain time from the sacraments. Other were called Excommunicati, who as yet took no repentance, and unto these likewise were the sacraments forbidden, but not for a prescribed time, as unto them which were named Abstenti. Thirdly, some were called Anathematizati, who were desperate children, and without shame or fear, either of God or man. Chrisostome doth writ an homely of this kind of curse, called Anathema, wherein he showeth that neither the living nor the dead aught to be punished with that kind of pain, for we aught always to hope the best of them which be yet living. As for the dead they be already at the judgement seat of God. Doctrine, saith Chrisostome, and not men, aught to be stricken Anathemate. But this doth not agree with the sayings of other Fathers, or with the sentence of general counsels, yea it seemeth also contrary to the holy scriptures, for Paul, Galath. 1. writeth thus: If an angel of heaven preach any other doctrine than we preach, Anathema sit. In the Nicen Synod, there appear certain 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, unless he were a derider, and despiser of God's word. Secondly, there were Procumbentes, which did ask forgiveness of the ministers of the church. thirdly, there were Orantes, who although they were restrained from the Sacraments, yet they were suffered to be present at prayers. Fourthly and finally, were Communicantes, which were present both at sermons, at prayers, and at the receiving of the sacraments. But many do think these things to be forged, and so to be put into the said counsel, as lawful decrees. Notwithstanding it may be gathered out of faint Cyprian, that there were certain degrees of such as did fall. They (saith he) which fell to idolatry, were not received again of the church, before the hour of death. Adulterers and fornicators were received after long repentance. Unto them which were called Libellatici (who were so called, because in time of persecution, they redeemed themselves from the judges with money) pardon was easily and soon granted. Questio. But by whom shall excommunication be executed? Responsio. The society and fellowship of the churches is not simple, but composed of three parts, that is, Monarchia, Aristocratia, and Democratia, but great heed is to be taken, that that kind which is called Oligarchia be utterly removed from the church, which consisteth in tyranny, and the corrupt manners of the people. Monarchia is the rule and government, pertaining only to one man, as to a King, a Queen, or a Prince of a realm. Aristocratia, is when the Nobles, the Senators, the counsellors govern and rule a common wealth. Democratia, is when the people and commons themselves, bear the rule. Now if you have a respect in the church only unto Christ, than it is called Monarchia, for he is our king, which hath purchased the church unto himself, with his own blood. Now he is gone into heaven, but yet he governeth this his kingdom, not with his visible presence, but with his spirit, and the word of the holy scriptures. In this church be also his Ambassadors and Legates, as Bishops, Priests, Elders, Doctors, Pastors, & other, by whose office the church may be called Aristocratia. These offices are committed, not for riches sake, not for nobility and bloods sake, not for favour and worldly estimation, but for doctrine, knowledge, and purity of life. Again, because weighty causes, and matters of some importance are in the church referred to the people (as we read in the acts 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 aught to be excommunicate, without the consent of the people. The public weal of the Romans kept themselves in the same state, for in times of misery & affliction, they chose and made an officer, whom they called, Dictatorem, which was as a monarch, & chief ruler among them. They had also their Senate house, and their Seniors, who were prudent, wise, and grave men, and that, might be named Aristocratia. But in grave and weighty matters, in laws to be confirmed, and statutes to be made, they referred unto Quirites, that is, to the whole commonalty, & this might properly be called Democratia. Saint Cyprian doth writ unto Cornelius the bishop, that he took great pain, and laboured much to the people, that peace & pardon might be granted unto them, which offended, which pardon if he could have given by his own authority, he should not have needed so much to persuade and entreat the people. Thessalonica. 2. THessalonica is the chief city of Macedonia, builded (as some writ) of Philip of Macedonia. Other writ, that it was called before Halia, and builded of one Cassander. But because Philip vanquished and overcame in that place, the people called Thessali, it was after named Thessalonica. Lucius Tarraeus (who made a book of this city) writeth, that Philip so named it, of his daughter, called Thessalonica. The rage of the Emperor Theodosius, who slew in that city the number of xii thousand persons, is well known by that city. To this city saint Paul preached first the Gospel, as it is in the acts 17. And unto the inhabitants of this City also he wrote from Athens two epistles. About a hundred and twenty years agone, Amurathes the turkish Emperor, which killed one Vladislaus, king of Hungary, at a place called Varna, took this city in battle, from the Venetians, with which slaughter Theodorus Gasa, a Thessalonian, and other learned men being moved, forsook the country of Grecia, and came into italy, and there did set forth most diligently and learnedly, the study and knowledge of the Greek tongue, which they sent forth throughout all Europe. Canon. 3. CAnon est vox polisona, for it signifieth many things. First it signifieth, that part of a target or buckler, wherein the arm and hand is put. Secondly, it is a yearly tribute of corn, paid to some city or town. Asconius Pedianus doth make three kinds of tributes. The first he calleth (Canonem) which is the fruit paid for passage, or carriage of merchandise, also custom, tallage, or else a yearly tribute of corn. The second, he calleth Oblationem, which properly we may call a subsidy of wine. The third, he calleth Indictionem, which is a tax granted 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 because that we aught to direct both our faith and life by the rule of the holy scriptures, therefore the scriptures are called Scripturae canonicae. Heresis. 4. THis word (heresis) signifieth in the latin tongue electionem an election or choice, and it is derived of this Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Eligo, whereupon Chrisostome doth name the election of the Bishops, which then was put in ure of the faithful people (heresim) and by this it appeareth that he properly is an heretic, who doth choose any thing to himself. Saint Hierome, upon the Epistle of Paul to Tite, giveth the like note, saying: heresis in the Greek is said of election, because every man may choose unto himself, that thing which seemeth to be best unto his judgement. And where we use this word (heresis) in the ill sense, it is done per Chatachresim, that is abusively, and improperly. Tertulian lib. De virginibus vetandis definite heresim after this manner. Quodcunque adversus veritatem sapit, heresis est etiam vetus consuetudo, whatsoever savoureth against the truth, it is heresy, although it be a long and an ancient custom. This definition is not proper nor necessary, but abusive. For if you would use the latin word Electio, and say, whatsoever savoureth against the truth, is an election, it were a fond phrase of speaking, but yet the Catachresis or abuse of this word is not to be condemned, for saint Paul useth this word in the ill sense 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 approved among you, may be known. Also in the epistle to the Galathians. 5. Gala. 5. he numbereth heresy among the works of the flesh. Saint Austen seemeth to use this word heresis for an opinion, and Austen maketh this difference between an heretic and a schismatic. Ille est hereticus, he is an heretic, which doth corrupt the sincerity of faith, and the verity of the Apostles doctrine, with false and naughty doctrines. He is a schismatic, who although he offendeth not against the purity of doctrine, and sincerity of faith, yet doth rashly separate himself from the church, breaking the bond of unity. And truly he may be called properly an heretic, whosoever for the hope of some temporal commodity, lucre, promotions, or glory, doth of his own will and head, choose, receive, teach, follow, and stiffly defend, and soweth abroad any manner of strange doctrine against the scriptures, the articles of the faith, the doctrine of the church grounded upon God's word. The schoolmen call him an heretic, which doth institute, make or follow, any new sect, against the foundation of religion, and they say that three things do always concur and meet together in heresy, that is. False belief. Perverse will. Obstinacy. Whereby they signify him not strait way to be taken for an heretic, which holding false things for true, doth err, so that there be not a perverse will, and an obstinate mind to persist and resist, as the great learned doctor saith: Errare possum, hereticus esse nolo. I may err, yet I will not be an heretic. It is written in the law. Qui sententiam suam, quamuis falsam atque perversam, nulla pertinaci animosi tate defendunt, sed querunt cauta solicitudine veritatem, corrigi parati, cum invenerint, nequaquam sunt inter hereticos deputandi. Whosoever do defend their sentence & opinion, although it befalse, so it be not of an obstinate boldness, but do seek carefully and warily the truth, and being ready and willing to be corrected, and return when they have found the truth, they are not to be counted among heretics, Some derive this word (heresis) of this Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth inniti & firmare, to lean to, and to make firm and strong. Christianitas. 5. SAint Luke doth record in the Acts of the Apostles, that this name of a Christian, was first given at Antioch. Yet it aught not to be so understand, as though it were utterly unknown to all men before that time, but now it is made vulgar and common. It was known before, but more in work, than in word. Eusebius rehearseth the old fathers Adam, Seth, No, Abraham, & all other like to them, to be Christians, and saith that the Christian religion was then most ancient, and most sound and pure, his words be these. Non nova, 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 & justicia omnique virtutum genere prestantes, ante diluuium differentes: postea alios ex filiis & nepotibus No, utpote Tharam & Abrahamum, de quo tanquam duce & progenitore, ipsi haebreorum posteri gloriantur. Quod si quis hos omnes justiciae testimonio decoratos, ab ipso Abrahamo ad primum usque hominem ipsis operibus, etsi non nomine christianos fuisse dixerit, a veritate certe non aberraverit. Christianum quip nomen virum significavit, qui per Christi cognitionem & doctrinam, animi moderatione & justicia, continentiaque vitae, & virtutis fortitudine, & pietatis confessione erga unum 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. unde & pios istos Christi nomen sortitos esse invenies juxta vocem de illis dictam: Nempe ne attingatis Christos meos, Psalm. 100LS. & contra Prophetas meos ne maliciose agatis. Manifestum itaque est hanc pietatis inventionem virorum, illorum qui temporibus Abrahae pie vixerunt, (quae nuper per Christi doctrinam cunctis est gentibus annunciata) primam esse, omniumque antiquissimam & vetustissimam. The nation of the Hebrews is not new, but known unto all men, to be most famous and honourable. The books and letters of the people do contain old ancient men, rare and few in number, but in godliness, righteousness, and all kind of virtue most excellent, and that before the flood. And after the flood, they contain other, of the children and Nephews of No, as Tharach and Abraham, of whom, as of the chief and progenitor, the posterity of the Hebrews do glory and boast. If any man will say, all these men adorned with the testimony of righteousness, from Abraham, unto the first man to be Christians, although not in word, yet in work, he shall not err from the truth. For a Christian man doth signify that man, which by the knowledge and doctrine of Christ, doth excel in moderation of mind, justice, and continency, in strength of a virtuous life, and the confession of godliness toward the only God. And the old fathers had this in no les regard, than we have. They had no respect of carnal circumcision, as we have, neither of the obseruinge of the Sabothes, no more than we have, nor of abstinence from certain meats, nor any other differences, which Moses first did institute and ordain, and taught them to be done by the way of figure and signification. Such things also are not now pertaining to Christians. But they saw clearly Christ the Son of God. For we have declared before, that he did appear unto Abraham, and gave answers and oracles unto Isaac, Israel, and Moses. And after him spoke to the Prophets, whereof thou shalt find these godly men to have had the name of Christ, according to the word which was spoken of them: touch not mine anointed, and do not wickedly against my Prophets. Psalm. 100LS. It is manifest therefore, that the invention of godliness, of those which lived godly in the time of Abraham (which now of late hath been showed by the doctrine of Christ, unto all nations) to be the first, the ancientest, and eldest of all others. Hitherto Eusebius. Now if we would well behold ourselves in the glass 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 far distant from this title. We be named Christians, a chrismate sacro, of holy anointing. This holy anointing is the holy Ghost: the Lord saith, Upon whom shall my spirit rest, Esay. 66. but upon the humble and meek, and him that feareth my sayings? But we set little or naught by the word of God, we are corrupted with naughty affections, we swell with pride, we disdain one the other, and therefore are destitute of this holy Chrisma, whereby we be named Christians. We be weary of godly labours, of prayers, fastings, watchings, alms deeds, and of all offices of godly piety. How many of us do take pain to teach, to exhort, comfort, to admonish, those that do glory of the title of a christian name? Are we not all slothful, and loath to take any pain in instructing of our own family, and other of our brethren? We cast of from ourselves this function and duty, and cast it upon the ecclesiastical Ministers shoulders, as though no such thing should be required of us. Ob say some men, I am no priest, I have never a benefice, why should I teach or admonish? why should I preach or exhort? But yet they can admit all blasphemous filthy and abominable talk. They live only to themself, they have no care nor regard either of God's glory, or the salvation of their neighbours. What sacrifice worthy of a Christian name, do we offer unto God? where be our prayers, and thanks giving? where is the mortification of our flesh? where is the renounceing of this world? where is mercy and pity? where is the innocent and holy life? Be we not destitute and void for the most part of these godly dowries? Well, God of his infinite mercy give us all grace, that we may become in deed, 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 only title and name, do desire nor covet any other appellation or calling. But certain hypocrites (as though the name of a Christian were but a base and a light thing) cease not, until they may get unto themselves 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 (cleaving only to their master & teacher Christ) do not hear the voice of any other, they will not go one jot from the holy Scriptures. But these hypocrites accuse, and call all men heretics, unless they receive and embrace all romish constitutions and ordinances, although they repugn and be clean contrary to the words and doctrine of Christ. The Christians do acknowledge themselves to have but one king, one deliverer, one saviour, and one head in heaven. These do adore the Pope as the chief head here in earth, of the universal Church. The Christians do confess and affirm, that there is but one sacrifice for the remission of all sins, which is the death and Passion of Christ. These do defend and teach that Christ is offered daily in the Mass, for the propitiation of sins, I shall not need to make any more Antitheses, or contrary Collations. They be known to all the world what they be. Now will I conclude with saint Austen, his words 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 unctione, reges autem ungebantur & sacerdotes, Ille vero unctus est rex & sacerdos. Rex pugnavit pro nobis, sacerdos obtulit sese pro nobis. The son of God which made us, was made to be among us, and being our king, he doth rule us, and therefore we be called Christians, because Christ was named a Chrismate, that is of anointing, for both kings & Priests were anointed, and he was anointed both king & Priest, as a king he fought for us, as a Priest he offered himself for us. Fides. 6. CIcero defineth in his offices, that faith is a constancy and truth in sayings and doings, Et dicitur Fides ut fiat, quod dictum est, and is called Fides, that the things which were spoken, may be performed. Saint Austen, writeth of this word Fides, after this manner. 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 utrum credas, dicis credo, fac quod dicis, & credis. That is to say: faith is named of that which is done, two sillabes do sound when faith is named, the first is of doing, the second is of saying. I ask thee therefore, whether thou believe, thou sayest, I do believe: do then that thou sayest, and thou dost believe. I do read in an old Pamphiliona pretty rule concerning this word (Fides.) And although such Pamphelions (for the most part) do saver gross & superstitious doctrine, yet sometime they speak truly and profitably, as the common proverb runneth. Sepe etiam est holitor valde opportuna locutus. The gardener sometimes speaketh apt & meet things. One demanded of Virgil, what he did with Ennius works in his hands, who made answer: Ex stercore Ennii aurum colligo. I gather gold out of Ennius' dung. 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 aught to be perfect, according to the signification of every letter in this word Fides, which be five in number. 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 all, which say to me master master, shall enter into the kingdom of heaven, but he that doth the will of my father. Alas, how many be there, which say with mouth, I believe in Christ the son of God, but in deed do deny him? What is it to believe in God and Christ his son, but to grow in virtue & grace, toward God as S. Austen saith? Were it not (think you) an horrible thing to hear any man say, I do not believe in Christ, but in the devil? And yet it is more horrible, to profess it in word, Tit. 1. & to deny it in work, for works be of greater efficacy than words. I pray God that the saying of S. Paul may not justly be verified in the most part of people. Confitentur se nosce deum, factis autem negant. They confess God with mouth, but with works they deny him. The second letter of this word Fides, is I. which signifieth integrity & fullness in faith, that is, that the Christian man, believe all the articles of the faith to be true, & to doubt & err in none of them: As to believe in Christ to be very god, & to deny his true manhood, as the Anabaptistes do: Also to believe Christ to be natural man (sin only excepted) & to deny him to be god, as the Arrians do. But every Christian man must believe fully & wholly every article contained in the symbol of the Apostles, commonly called the Crede. Other wise his faith is not perfect, for he lacketh this letter I, as all heretics & sectaries do against this letter, and all south sayers & enchanters likewise offend, as the saying is in the law: Qui divinationibus, credit fidem perdit, he that believeth enchauntements, loseth his faith. The third letter is D. which signifieth Dilectionem, love & charity, as Paul saith, Gal. 5. Fides que ꝑ dilectionem oꝑatur, faith which worketh by love. S. Bernard writeth, that Mors fidei, est separatio charitatis. The lack of charity, is the death of faith. And again he saith. Credis in Christum? fac Christi opera in charitate: ut vivat fides tua, fidem tuam dilectio animet. Dost thou believe in Christ? do the works of Christ in charity & love, that thy faith may live, let love give life unto thy faith. The scholastical divines have a general rule, that faith without charity, is Fides informis. S. Austen writeth. Quod cum dilectione fides est christiant, sine dilectione fides est demonis, nam demones credunt & contremiscunt: with love it is the faith of a christian, without love it is the faith of the devil, for the devils believe & fear. Again upon john he saith: Confitebantur demones Christum, credendo non diligendo, fidem habebant, charitatem non habebant. Ideo demones erant. The devils confessed Christ in belief, not in love, faith they had, but charity they had not, and therefore they were devils. So all christians which do believe, and not love, as long as they do continued, are not christians, but in a manner are to be called devils. The fourth letter is E. which signifieth extern, & express, outwardly, expressly and plainly, for it is not sufficient to have and hold faith in heart, unless you confess it with mouth and works, as Paul saith. Rom. 10. Cord creditur ad justiciam, o'er fit confessio ad salutem, with heart we believe to be justified, and with mouth we confess to be saved. If at the lest opportunity and time will serve. Quaestio. What if a man in the time of persecution, reserve and keep in his heart the true faith, but for fear of death, loss of goods, or any other like plague, doth consent to heretics, and doth conceal and keep close the truth? Responsio. All the school Doctors to this question make this answer, that if by his silence and ensample other take offence, or do swerver from the right faith, than the said party is in the state of damnation. But after my judgement he offendeth, and that greatly without all exceptions, and conditions, because the confession of faith is necessary, De praecepto, to be declared outwardly, aswell as to be believed inwardly. The fifth letter is S. which signifieth Semper, always that is to have faith aswell in the end, as in the beginning, even to persever and continued as Christ saith. Beatus ille qui perseveraverit usque ad finem. Matth. 24. Blessed is he which continueth to the end. And as S. Paul saith. Heb. 11. Heb. 11. Sine fide impossibile est placere deo, without faith it is unpossible to please god. But you must here understand, that this faith before described, is not the justifying faith, but it is that faith, which doth declare a man to be already justified. Which faith the school men call Fidem formatam: but the faith that doth justify, doth precede and go before all manner of good works, as S. Gregory writeth upon Ezechiell. Whose words 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 manner of wise attain to spiritual love, for charity doth not go before faith, but faith doth precede charity. etc. The like saying hath S. Austen writing upon john 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 root of a tree there appeareth no beauty at all, and yet whatsoever ornament or comeliness is in the whole tree, it proceedeth of it: So whatsoever merit, whatsoever happiness, the soul shall receive of the lowliness of faith, it springeth of the foundation of faith. I am not ignorant how the master of the sentence, doth restrain the saying of Gregory, to that faith que non est virtus (as he saith) which is no virtue: but how aptly and truly, I refer it to the judgement of the learned, or else (saith he) you may refer it to the act of faith, which naturally doth go before the act of charity. But of this matter I shall entreat (by the grace of God) more at large hereafter in that Lecture, wherein I shall discourse the article of justification. Arte. 7. THis word Ars (as some do writ) is derived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is to say Virtus, virtue. Other writ that it cometh of this verb Arcto, which he tokeneth to bind strait together, because by art, works are aptly restrained together. The definition of this word Ars, is diverse. Some define it to be Facultatem quae preceptis quibusdam ac regulis continetur, which is contained in certain precepts and rules. Diomedes doth define art after this manner. Ars est rei cuiuscunque scientia, usu, traditione, vel ratione percepta, tendens ad usum aliquem vitae necessarium. That is to say, Art is a science or knowledge of any thing perceived by use, tradition or reason, tending to some necessary use of man's life. Aristotle in the sixth of his Ethics defineth art after this manner. Ars est habitus quidam faciendi cum vera ratione. That is, It is a certain habit or doing with true reason. Divisio. Arts are divided three manner of ways: some be called Theoricae, that is, Speculative, which doth consist in the knowledge, estimation & speculation of things as Astrology, which doth not require any art, but is contented only with the understanding of that thing which it doth study. Other arts be called Practicae, that is, active, and they do consist & stand in doing, whose chief end is to be made perfect in act, and after the act is done, doth leave no sign nor token, as dancing, wrestling, and such like. Thirdly other arts be called Effectivae, that is, which do consist and stand in effect, which doth set fourth the consummation, and bringing to pass the work which is set before the eyes, as painting, carving, & such like. Ars signifieth sometimes, subtlety and craft, whether it be in the best part, or in the worst, by the which a man will not lightly be deceived, but may rather deceive other, which is called in the Greeke: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Virgil in his Aeneidos, writeth thus of one Sinon. Dolis instructus & arte pelasga: that is, armed with deceit & craft of the Grecians. Draconites. 8. DRaconites is a precious stone, which is made of the brain of Dragons, but the brain doth never wax to that virtue, except the head be cut of from the Dragon being alive, and that is through the envy of the beast, perceiving and feeling himself to die, therefore the manner is to cut of their heads, when they be a sleep. The stone is of a wonderful bright colour, and can not be better polished and trimmed, than it is of his own nature. Philosophy. 9 Tertulian in his book Contra Hermoginem, doth call the Philosophers, the patriarchs of all heretics. Pythagoras was the first that ever named himself a Philosopher, refusing the name of Sophos, a wise man, as the name of a more arrogancy, for he had rather be called a lover of wisdom, than a wise man. Sinagog. 10. SYnagoga, betokeneth in Latin a congregation or company of people. The Church of the jews which were the peculiar people of God, was sometime called Synagoga, for Synagoga doth signify, that same thing that Ecclesia doth, but for the obstinacy and unplacable hatred of the jews, which they bore against Christian Religion, it is become vile, and almost out of use. Saint Hierome Ad Geronciam viduam: doth writ, that Lia with her blear eyes, and Rachel (whom jacob loved very well) doth signify, the first, the sinagoga of the jews, the second, the Church. Epitheton. 11. EPitheton, is a figure, which may properly be called a word cast or put unto a noun substantive: and that for diverse and sundry causes, either for the cause of difference, as Ida Phrigia, a great hill by Troy. Which word Phrigia is an Epitheton and maketh the substantive Ida, to differ from an other hill so called, which is in the country of Creta, now called Candie. Secondly, Epitheton is added for the cause of some propriety, as Venusta venus, fair Lady Venus. Coelum profundum, the great high heaven. Thirdly, it is put unto a substantive, for the cause of some Emphasis or vehemency, to make the word seem more, then if it should be without it, whether it be in the better sense, or in the worse. As O sacratissimun dei verbum, O thou most holy word of God. O scelus abominandun. O most abominable wicked deed, so in the better sense, is this Epitheton Sacra, holy, put unto Scriptura, scripture, to make it differ from all other scriptures, in dignity and worthiness, whatsoever they be. Superstition. 12. SVperstition is a false worshipping of God, a mad, & foolish error contrary unto true religion, because it doth give that honour, either to whom it might not be given, or else after what manner it aught not to be given, & therefore Aulus Gellius, in his tenth book doth call superstition, a foolish religion out of season. Lucretius doth think that it is called superstition, of a vain & superstitious fear of things, standing upon, or over, that is of heavenly or divine things, which stand above us. Cicero in his second book De natura deorum, writeth of this word after this sort. Non solum Philosophi, verum etiam maiores nostri superstitionem a religione seperaverunt, nam qui totos dies precabantur & immolabant, ut sibi sui liberi superstites essent, superstitiosi sunt appellati, that is to say. Not only the Philosophers, but also our ancients, did separate & divide superstition from religion, for they which did offer & pray the whole day, that their children might be long lived, were called superstitiosi, superstitious, of this word superstes, which signifieth, to stand ever, or remain still. Lactantius doth count them chief to be called superstitious, which do celebrated the continual memory of the dead, or which do worship at home in their houses, images set up for their parents, as though they were Gods. Koran. 13. ALchoran is an arabical word, and signifieth by interpretation Collectaneun praeceptorum, a gathering together of commandments into one book, the which book Machumet, feigned to be sent to him from God by the angel Gabriel. In the which book are mixed most shameful and abominable lies, with some part of scripture, and necessary laws (although these be fewest.) And as the Turks & Saracens are directed by the Koran: So the jews have a book called Talmud, which by interpretation, is a doctrine or discipline, containing all their former commentaries, statutes, laws, and histories, which were collected into one book by Rabbi, written and made as some say the year after Christ. CCC. other say. CL. Galatinus writeth. CCCC. xxxvi. years after the burning of the second Temple. Machumet was first a poor man, and a bier and seller of Camels. afterward he fell acquainted with an heretic monk called Sergius, by whose means he declared himself to be a Prophet: and took upon him aswell to reform the old law, as the new. He won great realms, and at the age of forty years died (as some suppose) of the falling sickness, which he long time did dissemble, feigning that the angel Gabriel was sent to him in message, whose brightness he might not sustain. Chaan. 14. CHaan, he is also called the Emperor of the Tartarians, there is under him as much land (within little) as in the residue of all Asia, Europa, and Africa. He hath under him the great region called Cathay, which is divided into nine realms. This Cathay, is wonderful rich in gold and silver, abounding in grain, wines, and all other things necessary for man's sustenance. The people there (for the most part) honour Christ as God, but they are not baptized, they are courteous, and reasonable, and very cunning artificers. Sacrum. 15. THis disease is a vehement inflammation and burning of the body, it is called in the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. feruens tumour, of this disease Celsus. Lib. 5. Colum. lib. 1. cap. 5. and Pliny 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 Virgil. Auri sacra fames etc. In the old time that man was called Sacer homo, which after horrible cursings was slain & offered to one of the gods, to cease the pestilence, or to put away any other kind of calamity, and it is taken generally for every naughty and wicked person, as it is taken also in Horace. Pliny calleth this disease Zoster, also the falling sickness is called Sacer morbus. Liberal sciences. 16. THere be seven liberal sciences, of the which three are called Artes benedicendi, as Grammar, Logic, and Rhetoric, and Grammar is called Ars trivialis, quia in triviis docetur, because it is taught almost in every street and place. The other four are called Mathematical, as Arithmetic, Geometry, Music, Astronomy, and they be so called, because they are learned by most firm and sure demonstrations, and doth make the thing to be known by reason, and by some certain cause. Mathematicum, is a Greek word, and signifieth disciplinall, or doctrinal, or demonstrative. All these seven sciences be called liberal sciences. i. Quod liberum hoinem potissimum deceant, because they be most meet & expedient to be learned of gentlemen and of free men, for it is illiberal and servile to get the leving, with hand labour and sweat of the body. All arts & occupations exercised and used with travel of hands and pain of body, are called Artes maechanicae, as carpentrye and smiths work, with such like and they are so called of this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which signifieth Inuentionem, invention, or an excogitation, a craft. Discipline. 17. THat is called discipline which is learned of the scholar, and that doctrine which is taught of the master. S. Cyprian writeth discipline to be an ordinary reformation of manners, and an observation of the rules and institutions of our ancestors, and forefathers. It is properly an ordre prescribed for the maintenance of good and honest life, and for the restraint of all enormities and disorders. S. Austen in his book De moribus ecclesie, writeth that Disciplina ad duo dividitur, ad correctionem & instructionem, primum timore, secundum amore perficitur, that is to say, discipline is divided into two, into correction, and instruction, the first is done by fear, the second by love. Again in his sermons: Sermone. 52. he saith. Non enim superbia, nisi ubi negligitur disciplina, nam disciplina est magistra religionis & verae pietatis, quae nec ideo increpat ut ledat, nec ideo castigat ut noceat, denique mores hoīm irata corrigit, inflammata custodit. There is no pride, but where discipline is neglected, for discipline is the masters of Religion and true godliness, which doth rebuke, not to hurt, and doth chasten, but not to annoy, being angry, it doth chasten the manners of men, being inflamed in love, it doth preserve and keep them. Dark. 18. THe body is dark, Christ saith in Mathewe. cap. 6. If thine eye be wicked, than all thy body shallbe dark. Hilarius upon this text doth writ, that Christ did express hereby the office of the light of the eye, the light of the heart, which if it be clear, it giveth unto the body the clearness of everlasting life. And (as Chrisostome saith) Quod est oculus corpori, hoc est intellectus animae. Sicut ergo oculis orbatis, multum operationis reliquorum membrorum amittitur, lumme eye extincto, ita ment corrupta, multis malis vita tua impletur. That is, what the eye is unto the body, the same is understanding unto the soul. Therefore as the working of all the other members is lost, unto than which lack their eyes (the light of them being put out) so the mind being corrupt, the life is filled with many evils. The darkness of us are the carnal senses, which do always desire and covet those things which savour of darkness, as concupiscence, covetousness, and all other corrupt affections, which affections make the whole man both body & soul, dark. And this teach the holy scriptures, who if they be well red, digested and followed, give light & life to the whole body, which thing no other scripture could at any time perform. Enchanters. 19 SAint Austen in his work De natura demonum saith, the manner of divination and enchantment to have been brought from the Persians'. Varro numbereth four kinds of incantations, of the earth, of the water, of the air, & of the fire, whereof some think Geomancy, Hidromancie, and pyromancy to have taken their names. Also in his book De civitate dei, he writeth. Nec mirum de magorum praestigiis, quorun in tantum prodiere maleficiorun arts, ut etiam Moysi in illis signis restitisse, vertentes virgas in dracones, aquam in sanguinem dicantur. etc. that is. Neither is it marvel of the delusions & deceit of the enchanters, whose wicked arts and crafts went so far, that they resisted Moses in those great wonders, turning their rods into serpents, and water into blood. And a little after he saith. These by the permission and sufferance of God, do make the elements to shake, and do trouble the minds of men, not havingful trust in God, yea and without any taste of poison do kill men, by the violence and force of enchanting. Whereupon Lucanus writeth. Mens hausti nulla sanie polluta veneni Incantata perit. The mind which is enchanted, doth perish and die, yea being not polluted with any kind of poison. Quaestio. Why could not the enchanters of Pharaoh bring to pass this wonder, of turning the dust of the earth into Lice, aswell as they did the other three wonders before, in turning the rods into serpents, the water into blood, and to bring fourth the frogs? Responsio. Certain of the Hebrews do assign this cause: The devils (say they) whose help and power the sorcerers do use, have no power upon that body or matter, that is less than a Barley Corn, which cause is fond, foolish and clean against reason, for that which hath power over great, hath power over the small, but not the contrary. Therefore the true cause is, because the devils can do nothing, but so much as the will of God doth permit and suffer. And therefore the sorcerers which resisted Moses, were let of God in this, that they should be confounded and ashamed, because they could not do so small and so little a thing, for God doth often times confound the wisdom and great authority of the world, in things most vile. Two things are here to be observed, the one is this. Satan (by whose power the sorcerers work wonders) is a mighty & strong spirit if God suffer him, but if God resist his power, there is nothing weaker than he, fear therefore the Lord, and thou shalt not need to fear Satan. The other is, although the wicked work miracles and wonders, yet the Lord God is wont to bring such to good success and end, that the elect may clearly understand the deceit and craft of Satan. Saint Austen in his book De natura demonum, reciteth the difference and diverse sorts of sorcerers, his words 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 avium & 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 nativitates hominum, per duodecem signa caeli describunt, ac per hoc mortes, actus, eventus predicere conantur. Salitores dicuntur, qui alicuius membri part offensa, aliquid mali, prosperum sive triste, significari praesumunt. Sorcilegi communi nomine, a sort dicuntur, the whole sentence of S. Austen is thus much to say in English. They are called enchanters or chermers which work by words. They be Arioli, which sand out their wicked prayers, and offer cruel and bloody sacrifices about altars of Idols. Haruspices be they, which mark and behold the hours, for in all their business and works, they keep and observe hours, and look upon the inward parts of beasts. Angures are they, which wait & observe the flying & crying of birds. Pythonissae are so called, of Pithonius, that is Apollo, which (say they) have a spirit, by the which they can tell things to come. Genesiani be they which describe the nativities of men by the twelve signs of heaven, and by that attempt to foreshow the deaths, the acts, and ends of persons. Salitores, be they which by observing of any part or member being hurt, do presume some evil or sad thing to be signified unto them. Sortilegi, are called by a common name of casting lots. But of what virtue & goodness all these kinds be, S Austen in his first book De doctrina christiana, doth most godly declare, his words be these. Oens' arts 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 arts of a trifling and hurtful superstition, which came by a pestiferous and naughty fellowship and familiarity, between men and devils, made by the pact and covenant of an unfaithful and deceitful friendship, are to be forsaken, and fled of every Christian man. God in the .20. ca of Leviticus saith. If any turn after such as work with spirits & after south sayers, to go a whoring after them, I will 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 valiant horseman, who when he perceived that the whole company of horsemen were caused to stay and tarry, in the which he was one, with the other soldiers of Rome, and understood the cause of their tarrying to be, for that a certain soothsayer would first see what divination he could take of a bird, which he found in the way, Misonianus feigning himself to do an other thing, bend his bow and at the first shout, smote the bird through, down to the ground, and laughing said to his fellows. A man may hope for little counsel and help of beasts void of reason, for as much as it is now opened that they know not what pertaineth to themselves, by whose deed and word he showed, what a vain thing, this kind of soothsaying is, and what a foolish thing it is to give any credit unto any enchanting or soothsaying. Digitus Dei. 20. SAint Austen saith. Dicitur spiritus sanctus digitus dei, propter participationem bonorum, quae in eo dantur unicuique propria, sive hominum sive angelorum. In nullis enim membris nostris magna tam apparet partitio, quam in digitis. That is to say, the holy spirit is called the finger of God, for the participation of the gifts, which in it are given, as proper to every one, either to men, or to angels, for partition doth in no member or part of ours, more appear, 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 son is called the hand and arm of the father, for the father worketh all things by him. Therefore as the finger is not diverse from the hand, but naturally graffed to the hand, so the holy ghost is essentially connexed and knit to the son, and the son by the same spirit worketh all things. Wherefore the spirit is not an other thing from the substance of the deity, 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 substance of the hand, and the hand is of the substance of the body. The like writeth Didimus Alexandrinus lib. de spiritu sancto. Also Hugo Etherianus lib. de processione sancti spiritus. Livius. 21. livius being prince and chiefest of the Latin writers of histories, wrote. 120. books of histories, which by the malignity of time are lost, & there remain only three decades & an half. Decas properly is that which containeth 10. books, or 10. sermons or treaties. Saint Hierome in his Epistle Ad Paulinum saith, that many noble men came out of the costs of Spain and France unto Livy, who did flow with the milckie fountain of eloquence, and that the only fame of Livy, brought to Rome them whom the City herself could not bring, to behold her: he lived 80. years and died in the .4. year of the Empire of Tiberius, and was buried at Padwaye. Faedus. 22. FAedus is properly a league made between princes, and a truce after battle. Some men think the etymology of this word originally to be derived of this word Faeciales, which signifieth an Ambassador of arms, which denounceth war or peace. Other do think it to come of Fides, because in making the treaty of peace, faith was promised. Certain other do think it to come of Faede caedendo, that is to kill cruelly, for two Heralds of arms were set on either side, & a sow between them, when they should confirm any league, and with a flint stone did kill the sow, praying that like end might happen unto him that first did break the treaty made. Immolatio. 23. IMmolare properly is to offer with the sacrifice a cake made of meal and salt, for Mola, signifieth the said cake, and it doth differ from Litare, for Litare, properly is with the sacrifice to pacify the gods, and to obtain their request, and desire, and (as Festus saith) it cometh of the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which betokeneth prayers. Sacrificare, is peterevenian, to ask pardon and forgiveness, as Nonnius writeth. Servius. 24. THere were two of that name, one called Servius Maurus honoratus, which was also named Marius Sergius, he wrote commentaries In utramque artem, Aelii Donati, and commentaries upon Virgil's works. The other was named Servius Sulpitius, very familiar and well-beloved of Marcus Cicero, he wrote two books of edicts unto Brutus, he wrote also other works unto other men. Mysterium. 25. MYsterium is a Greek word, it cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifieth certain secret holy things, which aught not to be revealed: we may call it in Latin Seclusum, shut up. It was not lawful, but very heinous for any man, to reveal and open the holy mysteries, unless he were one of the religious order. Therefore a certain Poet was stricken blind, because he uttered and showed forth certain mysteries Eusebius libro secundo de preparatione evangelica writeth, that in the holy feasts and places of the goddesses Isis and Seraphis, the image of Harpocrates was set, which holding his finger upon his lips, did admonish that there should be silence kept. Chrisostomus. cap. 2. 1. ad Corinth, writeth that Misterium is taken three manner of ways. First (when of that thing which we see with our outward eyes) we behold and judge an other thing to be meant and signified, as our Sacraments are. The heathenish man, when he seethe Baptism to be ministered, he beholdeth only the water. But we seeing it, do consider remission of sins, washing of the mind, regeneration of the soul, and such like matters. Also in the Sacrament of the Lords table, the Heathen behold only bread and wine, we consider and behold with the eyes of faith the body and blood of Christ, which were given for us. Secondly, a mystery is that, by the which is signified Paradoxa, and those things which do come besides hope, & not looked for. In the which sense Paul saith: Ecce misterium dico vobis. Behold I show you a mystery, we shall not all sleep, but we shall all be changed. Again to the Romans he saith: I will not have you brethren to be ignorant of this mystery, that blindness is chanced unto Israel. In like manner Esay the Prophet faith: Secretum mihi, secretum mihi, Esay. 24. a secret to me, a secret to me, he speaketh of the eversion & overthrow of the people, which should come suddenly, and utterly oppress them. Thirdly, that is called a mystery, which partly is known, and partly unknown, and in this kind is the wisdom of the Christians set and reposed, for now we see darkly, as it were in a glass, 1. Cor. 13. but then in heaven we shall see clearly face to face. And by this it behoveth us Christians to be stirred to tender thanks unto God, for that he would have his mysteries after a sort to be known unto us, when they are concealed and kept close from other. Prophanum. 26. PRophanum hath many significations. First, it is that which is not holy. Secondly, it signifieth a temporal, unlearned, and lay-man. Thirdly, wicked and ungodly. The Etymology of the word is this. Profanum dicitur quasi porro a fano, far of from the church. Some deriving this word out of the greek, think, it should be rather written with (Ph.) than with (F) and the old authors did writ Hanum, for Fanum. Paul. 27. COncerning the name of Paul, divers learned men have divers judgements. Saint Hierome thinketh that he was called first Saulus, and afterward Paulus, by converting one Sergius Paulus unto the faith, and received that name Paulus, tanquam trophaeum, as a victory. Other suppose, that he being a Pharesie, was called Saulus, but after his conversion, was called Paulus, so that his religion being changed, he changed his name. Origine thinketh that he had two names, and was called both Saul and Paul, as many in the Bible were called by two names, as Levy and Matthew were the names of one man, Idida and Solomon the names of one man. Unto Paul is applied the prophecy and blessing that jacob gave to Benjamin. In the morning he shall eat his prey, and at evening he shall divide his spoil. For Paul in his youth, before his conversion, as a ravening wolf, persecuted and devoured the faithful, but being made of Saul a Paul, he distributed the food of the Gospel unto the world. Of the time of the conversion of Paul, authors do vary, but the better and ancienter sort, as Eusebius, Hieronimus, Euthalius, Diaconus, and other, judge the conversion of Paul to be done, the year after Christ 34 and of Tiberius the .19 year. Euodius (whom Nicephorus doth allege) doth say that there were seven years between the ascension of Christ, and the stoning of Steven, and that Paul was converted .6. months after the death of Steven. Clemens Alexandrinus writeth, lib. 3. Stromatum, that Paul had a wife, whom he called his faithful yoke-fellow. Origine also hath these words: Paulus ergo (sicut quidam tradunt) cum uxore vocatus est, de qua dicit ad Philippenses scribens: Rogo te etiam germana compar, adiwa illas quae in evangelio decertarunt mecum. Paul therefore (as some writ) was called with his wife, of whom he speaketh, writing to the Philippians: I beseech thee also faithful yoke-fellow, help those women that laboured with me in the Gospel. Ignatius also in his sixth 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 inveniri, sicut Abraham, Isaac, & jacob. sicut Isaias, & caeteri prophetae, sicut Petrus & Paulus, & reliqui Apostoli, qui nuptiis fuerunt sociati. Eusebius also lib. 3. cap. 30. maketh mention of Paul's wife, alleging both Ignatius and Clement. Yet saint Ambrose doth writ that all the Apostles were married, Paul and john only excepted. Chrisostome likewise doth dissent from them, which do think that Paul doth make mention of his wife in the Epistle to the Philippians, but he showeth no reason why he doth descent: but whether (I pray you) should we give credit to Ambrose and Chrisostome, and other which were so long a space after Paul, or else to Clement and Ignatius, the one being saint Peter his companion, the other being the disciple of saint Mark? The stature of Paul is described of Nicephorus: he had a little body, crouked, and somewhat bowing, asmal head, a white face, bearing some age in it, his eyebrows hanging downward, a long nose, but comely bowed, a thick & a long beard, & white hoar hears, aswell in his bush as in his beard. At the last he was beheaded of the most filthy and cruel tyrant Nero, the same year and day that Peter was hanged on a cross, that is the .14. year of the reign of Nero, which was after the death of Christ 37. year, as Hierome, Eusebius, and other do writ. But the author of the book of the life of Paul, which is falsely ascribed unto one Abdias, doth say that Paul was slain two year after the death of Peter. Of the cause of his death, the ancient writers make no record, unless it were generally for the faith and confession of jesus Christ. Yet Chrisostome Lib. 2. Contra vituperatores vitae monasticae, writeth after this manner. 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 ut puellae eiusmodi consilia monitave dare, desineret, quod cum a Paulo impetrare non poterat necait tandem virum sanctissimum. That is: Paul alluring unto the faith a certain harlot, whom Nero did inordinately love, and made very much of, did persuade her to receive the sacrament of Christ's religion, & likewise to decline & leave the filthy and fleshly copulation. Nero calling Paul a corrupter, a knave & a wicked man, did first cast him into prison, and after that did require him to cease to give any such counsel or persuasions unto the young woman, which thing when he could not obtain of Paul, he caused that most holy man and apostle to be slain. Little once. 28. IN the ten of Matthew Christ saith: whosoever shall give to one of these little ones, a cup of cold water, only in the name of a disciple, verily Isay unto you, he shall not lose his reward. He calleth here them little ones, not in age, but those which are contemned and persecuted of the proud and arogant of the world, & are counted vile, & are les esteemed. Likewise in the .18. chap. Videte ne contemnatis unum ex pusillis istis. Math. 18. See that you despise not one of these little ones, which casting of the haughtiness of the mind, not standing in their own conceit, do put upon them modesty, humility, and meekness. Little once also may be taken for the poor, needy and impotent persons, which patiently suffer adversity, and are disdained as abjects, of the rich worldlings. Simple. 29. SImple here is not taken for an idiot, or an ignorant man, but for sincere, or poor, and a true dealing man, and one that is without subtlety or guile, as contrariwise, Duplex signifieth him which is crafty and deceitful. Simplex is called in the Hebrew tongue (thom) as in Genesis jacob is called (thom) that is, a simple and innocent man, not subtle nor crafty, and such are called in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto whom God doth reveal his secrets. Math. xi. Over whom also God hath such care and regard, that he will grievously revenge, if any do offend them. Math. xviij. Math. 10. Christ saith: Estote simplices sicut columbae. Be innocent as Doves, that is, not revenging wrong, much less doing wrong. The Doves although they be fearful of nature, and in much danger of hurt, yet they do fly quietly and simply, as though they were in no peril. So doth Christ exhort his disciples, to this simplicity, that to much fear should not let nor hinder them from the course and running of their profession. Righteousness. 30. THe name of righteousness is sometime general, and than it doth signify all piety and godliness, as it is written in an old verse. justicia in sese virtutem continet omnem. justice in itself doth truly contain, All that to virtue doth long and pertain. prover. 11. Also in the Proverbs of Solomon, justitia rectorum liberavit eos. The righteousness of the godly shall deliver them. To be short, justitia is nothing else, but a general virtue, & an universal perfection, having in it no kind of iniquity or sin. Whereof saint Hierome, writing ad Demetriadem, saith: Omnes virtutum species uno justiciae nomine continentur. And in this signification, that which the Hebrews do call zadick, we call justiciam, that is to say, an absolute goodness, a perfect integrity and soundness, a full observance of God's laws. And he properly is called a righteous and just man, which observeth equity, and doth avoid all kind of iniquity Therefore Christ requiring justice and righteousness of his, desireth nothing else but a sound, sincere, and pure mind, observing the law, aswell inwardly, as outwardly. Saint Ambrose in his Hexameron writeth: Vbi prudentia, ibi & malitia, ubi fortitudo, ibi iracundia, sed ubi justicia, ibi concordia est ceterarum virtutum. Non enim per se pars est justicia, sed quasi matter est omnium. That is. Where there is wisdom, there is sometime naughtiness, where there is strength, there is sometime anger, where righteousness is, there is the concord and harmony of all virtues, for justice is not a part by itself, but as it were the mother of all virtues. Secondly, it is taken specially for one of the four cardinal virtues, whereof saint Ambrose writing in his first book De officiis saith: justicia est quae dat cuilibet, quod suum est, nihil vendicans alienum. There be four cardinal virtues, wisdom, fortitude, temperance, & justice: of all the which saint Austen writeth in lib 14 de trinitate. ca 9 justicia est in subveniundo miseris, prudentia in precavendis insidiis, fortitudo, inperferendis molestiis, temperantia, in coercendis delectationibus pravis. That is to say: justice doth help and aid the weak, and them that be in misery, wisdom doth take heed before hand of deceit, or any other in convenience, fortitude doth suffer strongly all griefs and hardness, temperance doth restrain wanton pleasures and lusts. They be called cardinal virtues, because they be the chief of all other virtues political, and in them doth depend the whole life of an honest civil man. And even as a door doth hung upon an hook, called in latin Cardo, and moveth to and fro: so all the doings of a good, honest, politic man, must be directed, moved and ordered by these four virtues cardinal, which are so called of this word Cardo. The other virtues called Virtutes theologicae, be three in number: that is, faith, hope, and charity, and they differ from the cardinal virtues in sundry points: for the theological virtues, do pertain to inward actions and motions, the cardinal virtues pertain to extern and outward works and deeds. The theological virtues tend unto God, the cardinal virtues unto our outward neighbours and dealing. etc. To end, justitia specially is as Cicero writeth De legibus, obtemperatio scriptis legibus institutisque populorum, that is: It is an obedience given to laws written, and to the ordinances and decrees of the people, and concerning this signification we have two notable examples, for the preserving of law and equity. Valerius Maximus doth record of one Seleucus, who did defend and govern the city of the Locretians with most wholesome and profitable laws, of the which this was one, that whosoever committed adultery, should by a statute made by him, lose both his eyes. It so chanced that his own son was taken first with the same fact and fault, and was condemned according to the law, to sustain the pain that was inflicted to adulterers, but the whole city, for honour of the father, requested Seleucus to remit the pain unto his son, but he for a certain time gave them repulse. At the last Seleucus being overcome with requests and desires of the people, caused one of his own eyes first to be put out, and afterward one of his sons eyes, & so leaving the use of sight unto them both, did according unto equity and prescription of the law, take that due punishment which the law appointed to adulterers, and so, with a goodly temperature, did show himself both to be a merciful father, and a righteous judge. The other examples, Nicephorus doth rehearse of Traianus the emperor, who governing the Roman Empire, was so studious of conserving justice and good order, that he did give, in the sight of all the Citizens, asword drawn to the ruler of the city, saying after this manner. Cape ferrum hoc, & siquidem recte imperium gessero, pro me, sin aliter, contra me hoc utere. That is to say. Take this weapon, if I govern the Empire well, use it for me, if I do otherwise, use it against me. Rudis. 31. RVdis is properly that which is unpolished, untrimmed, having no artficiall form, as silver is before it be coined and signed. And as a book which is not thoroughly nor sufficiently perfected: and by a translation, it is referred to the mind, and so they be called Rudes, which have not yet beautified and decked their minds with discipline, doctrine, and with experience and use of things. Rude is taken for raw or undressed, as Christ saith in Mathewe. Nemo immittit commissuram panni rudis, in vestimentum vetus. That is: Not man peeceth an old garment with a piece of raw cloth. Erasmus in his annotations, doth call it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that cloth which is not yet tucked or fulled, but even cloth as it came from the weaver. By this similitude Christ doth signify, that it behoved him not, in the beginning of the calling of his Disciples (being yet rude and raw) to lay heavy & weighty matters, & not so necassary upon them, as strait fasting & prayers extraordinarily, which be works more spiritual, then may be at the first exacted of them, which have but newly received religion. Musculus writing upon the same place of Matthew doth disagree and vary both from Chrisostome and other new writers, which do expound the same place, as I have said before, for he writeth that Christ understood by the old garment & the old bottles, the Phariseis, & the minds of john's disciples, rooted & grounded in the traditions of their forefathers, & by the new cloth and new wine, he understood the doctrine of the new testament of christian liberty, & of a sounder righteousness. And Musculus showeth four probable reasons, which moveth him so to judge. Christ doth not here (saith he) with this parable & similitude defend his disciples (for that he had done before) but showeth a reason, why john did not commit this doctrine of liberty (as new wine) unto his disciples, not because this new doctrine was evil, but for that it behoved him to have a regard & respect of his disciples, being more infirm and weak, then unto whom this new & unaccustomed doctrine might as yet be exhibited and given, as though he should say: That the disciples of John, be not instituted unto this doctrine of liberty as my disciples are, neither he is in the fault, nor yet this my doctrine: but the disciples themselves, for they have been so much accustomed and practised in old traditions, that John should have been counted to have done no otherwise (if he had forthwith committed this doctrine unto them) then if one should sow a piece of raw cloth into an old garment, or put new wine into old bottles, for your minds may be compared unto the palate and taste of them which always do use to drink old drink, and can drink no new. This was spoken against the Phariseis, Scribes, and the disciples of john, and not to be imputed to the disciples of Christ, neither yet to his doctrine, nor unto jesus himself. By the old bottles, and by the old garment, I understand, not the disciples of Christ, but of John, and by the new wine, I understand, not the doctrine of fastings, but the doctrine of faith and Christian liberty. And so certain of the fathers do understand this place, as saint Hierome and Hilarius. Hierome saith after this manner: Veteres utres debemus intelligere Scribas & Phariseos, plagula panni novi, et vinum nowm precepta evangelica sentienda sunt, quae non possunt sustinere judei, ne maior scissura fiat. Sermo igitur evangelicus Apostolis potius quam Scribis & Phariseis est infundendus, qui maiorum traditionibus depravati synceri tatem preceptorum Christi non poterant custodire. That is to say: We aught to understand by the old bottles, the Scribes and the Phariseis. The piece of new cloth, and the new wine, are to be understand the precepts and rules of the Gospel, which the jews could not sustain nor bear, lest there should be a greater breach and rent. Therefore the evangelical words and works are rather to be poured unto the Apostles, then to the Scribes and Phariseis, which being corrupted with the tradition of the Elders, could not observe and keep the sincerity and pureness of the precepts and rules of Christ. Hilarius words be these. autem intelligerent non posse sibi in veteribus positis perfecta haec salut is sacramenta committi: comparationis exemplum posuit, pamnum rudem veteri vestimento non assui. That is to say: That they should understand these perfect sacraments of salvation could not be committed unto them, being settled in old traditions, he putteth an example of comparison, which is, that raw cloth cannot be sowed into an old garment. Erasmus in his Paraphrases, writeth thus: john endeavoured to put no other thing to old bottles, then old wine, as fasting and such other like, which are far distant from those things, which aught to be done of men, that preach the Gospel: but I (saith Christ) do not commit the sweet wine of my doctrine unto any other thing, but unto new vessels, as though Christ should say: It is no marvel though my doctrine do not please you: for how will you embrace it, which have so long been accustomed to the traditions of your Elders? In so much that you think to have life and health by them. And by this it cometh to pass, that you (not knowing the liberty of the children of God) are offended in this, that I do not institute and teach my disciples the often observation and keeping of fastings. Of this word Rudis, cometh Erudio, which signifieth to teach, and to make of a rude person, a learned person, quasi ex ruditate detrahere aliquem, that is, to draw one out of rudeness. Rudis, being a substantine, signifieth a rod, or a yard, which was given to sword players, when they came to lx years old, in token that they were set at liberty. It signifieth also liberty, as Horace in his first epistle doth use 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. evangelium. 32. EVangelium being a Greek word, doth signify good and merry tidings, and it cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Bonum good, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuntio, to show (as you would say) a good message or glad tidings. Therefore, that most wholesome tidings and message, which was brought unto us by Christ, the true messenger of the father, we call properly evangelium, because Christ, according to the promises of the father, being made man, did pacify his wrath, did satisfy for our sins, and purchased to us eternal life. evangelia, in the plural number betokeneth supplications and sacrifices, which were wont to be offered and given for joyful and merry tidings. It signifieth also the reward which is given to him that doth bring the merry message. So Homerus useth it in Odissea, and Cicero also saying. O suaves duas epistolas quibus evangelia deberi fateor. O the two sweet and pleasant epistles, to whom I confess to be due great rewards. evangelium generally betokeneth tidings, that is pleasant and joyful to the mind of him to whom they are showed, as if one being captive in prison, doth hear that he shall be set at liberty the next day, audit evangelium, he heareth glad tidings, and so like of other. Oraculum. 33. ORaculum is properly the answer which the Gods do give, and it is derived 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 answer of the Gods, is in them. We call properly Oraculum dei, the oracle of God, by the which god either by inward inspiration, doth comfort the mind of the godly, both in private or public calamities, or else by the which God doth partly correct the offenders, by the sending of his prophets, and specially doth promise' prosperity to them which do repent. Oraculum sometime doth signify the church or place in the which the answers are given, and so it is taken in Exodus, Exod. 25. where God doth say unto Moses: Duos quoque Cherubin aureos & productiles facies, ex utraque part oraculi. That is, thou shalt make two cherubins of gold, of work beaten out with a hammer, shalt thou make them, at the two ends of the mercy seat. In this place he calleth Oraculun propitiatorium, because through prayers, the oracles and answers of God are obtained, which was herd from that place which was called Propitiatorium, as the Hebrew Rabbins do declare, and as Lyra also doth writ upon the same place. And here note, that this mercy seat was a table of gold, set over the Ark, of the same measure that the Ark was of, upon the which table God did sit and appear unto Moses, and talking with him, showed mercy upon the people. The interpreter turning the Hebrew word into the latin word propitiatorium, had a regard unto the word, Chaphar, which doth signify removere iram, placare, condonare peccatum, to put away anger, to pacify, to pardon sin. Thirdly, Oraculum doth signify a short and a worthy sentence, as unum illud optimum oraculum est, pugnandum esse pro patria, that is, one oracle very good, and worthy to be noted, we must fight for our country. Oracula loqui, is a proverb which signifieth to speak things most certain and undoubtful. And upon this come other proverbs, as Apolinis oraculum, Sibillae folium, ex tripod dictum, which three proverbs do signify any thing to be as true, as truth itself. Tripartite. 34. THere were three Greek authors, Theodoretus, Bishop of Cyrus, Sozomenus, and Socrates, which all wrote ecclesiastical histories, almost at one time, the which Epiphanius the schoolman translated into latin, out of the which Cassiodorus a Senator and Monk, made one continual history, which he called Historiam tripartitam, that is, an history written of three, couched and driven into one. They began their histories where Eusebius made an end, that is, from the end of the Empire of Constantine the great, unto the time of Theodosius the younger, containing the discourse of an hundred and forty years. After these succeeded Theodorus, which in two books touched those things which were done from the time of Theodocius the younger, unto the time of Anastasius. Eusebius wrote xu books, Socrates wrote seven, Theodoretus wrote v. Sozomenus wrote nine, and Theodorus two. Euagrius scholasticus wrote also vi books, from the Empire of Theodosius the younger, not only ecclesiastical histories, but also stories of Empires and kingdoms, unto the twelve year of the Emperor Maurice, so that all the histories from Christ our saviour, unto the time of Maurice the Emperor, written by Eusebius, Socrates, Theodoretus, Sozomenus, Theodorus, and Euagrius, comprehended in xliij books, do contain the gests & doings of things, by the space of 590. years. Constantinus. 35. COnstantinus the great was the son of one Constantius a duke of Rome, which was sent into Britain to recover the tribute that was due. After whose arrival, Coill which was the king of Britain died, and the Britain's to have more surety of peace, wylled the duke to take to wife Helena, the daughter of king Coil, which was a wondered fair maiden, and therewith well learned. This Constantius when he had recovered the tribute, returned with his wife Helena to Rome, as chief governor of Britain, and at the last died at York Yet julius Firmicus doth record, that Constantine was borne of Helena, being a concubine, and begotten at Tharsus. Eutropius saith that Constantine was borne in Britain, in an obscure and base matrimony, of his mother Helena, whom saint Ambrose in his funeral 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 prowess, that he was surnamed the great Constantine. He was first an idolatrour, and by the impulsion of his wife Fausta, did sacrifice unto idols. But after he had vanquished Maxentius, he utterly renounced the worshipping of idols, and became a christian man. But he deferred his baptism until his old age, because he purposed to take a voyage into Persia, and was resolved in himself to be baptized as he went, in the flood jordane. In witness of his belief, he caused a book of the Gospels to be carried before him, and made the Bible to be copied out, and sent into all parts of his Empire. Some write that, as he went with his army against Maxentius, in his journey he saw the sign of the cross in the element, shining like fire, and he heard an angel saying: Constantine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id est: In hoc vince, in this sign overcome thou, wherewith he being greatly comforted, shortly after vanquished the army of Maxentius, who flying out of the battle, was drowned in Tiber. He was Emperor, as Eutropius writeth xxx years, and as Pomponius Laetus writeth xxxij years lacking two months. He was baptised of Eusebius, Bishop of Nicomedia, and shortly after ended his life in the same city, and was buried at Constantinople. Notwithstanding jacobus Philippus in supplemento Cronicorum, that Constantine was christened of Pope Silvester the first. He writeth also, that for the great slaughter of Martyrs, and for the tormenting of people innumerable through his provinces, God struck him with a kind of leprosy, the which could not be cured nor helped by his physicians, nor any other learned men, but the Priests of the Capitol of Rome, gave this counsel, that a certain pond should be filled with the blood of young children, & the emperor to wash & hath himself in it being hot, & so should recover his health. But that this is nothing else but a fable, not only Valla and Platina, but also Eusebius, Eutropius, Socrates, Theodoritus, Sozomenus, Hieronimus, Ruffinus, Crosius, and other do sufficiently testify. For all these, writing most copiously, amply, and largely of his life, do make no mention of this leprosy: but certain late writers do rehearse it out of an Apocryphal book, written of things done by Silvester. Also how true it is that Helena after she had found the cross, did build a temple there in that place, and from thence went to Constantinople unto her son, and brought with her the. 3. nails wherewith Christ was crucified, of the which, Constantine put one in his horse bridle, which he used only in Battle, and did set the second in his helmet, and threw the third into the sea called Mare Adriaticum, to appease the tempestuous rages of the sea. How true I say these things be, I refer to learned men's judgements. I for my part count them fabulas aniles. Yet I am not ignorant, that saint Ambrose writeth almost the like in his funeral oration, of the death of Theodotius the Emperor. But Erasmus writeth that the orations, the Epistles, and sermons which are contained in the third tome, be foreged & feigned in S. Ambrose name, and that in them there is nothing of saint Ambrose vein or phrase. Again, that Constantine was baptized at Rome, of Silvester, it is a very lie. For Eusebius. lib. 4. of the life of Constantine, doth affirm that he was christened a little before his death, in an assembly of Bishops, at Nicomedia, of one Eusebius, bishop of that place. And saint Hierome declareth no less in his chronicle, & saith, that this was done in the three score & fift year of his age, and the xxxi year of his Empire, when Silvester was dead almost five years before, as Ruffinus, Theodoretus, and other do record in their histories. Isidorus in his chronicle doth writ, that Constantine was rebaptized of Eusebius, being an Arrian: but Socrates and other more ancient & better approved authors, do affirm him to have been baptised, but never rebaptized. And the Arimine counsel, in their letters to Constantius doth testify, that Constantine embracing the true faith of the Nicen counsel, and being baptized, departed from this present life. I omit here the saying of Gracianus, who writeth that Melchiades baptized Constantine, when Melchiades was before Silvester his time, and Constantine was baptized after the death of them both. I omit also Nicephorum, who affirmed that the Arrians through a devilish mind, did feign that Constantine was baptized at Nicomedia, and he judgeth that he was baptized at Rome of Silvester, and that Constantine made at Rome Baptisterium, that is, a font, or a place to christian in. But how frivolous these things be, he that is conversant in the ancient authors, may easily judge. De donatione Constantini. THose things which are written of the donation of Constantine, to be both feigned and foolish, who will or can doubt? or that he with all his nobility and the whole senate, and all the Peers of the City, and all the people of the Roman empire, should give unto Silvester all his imperial estate and honour, should give also the City of Rome and all Italy, and the three parts of France, the two parts of Spain, Germany, Britain and all other places & Cities, is most discrepant and far from the truth. For the senate of Rome and the greatest part of the people of Rome, were most strange from the Christian religion, not only in the time of Constantine, but also in the reign of Valentinian, which reigned almost xl. year after Constantine. And therefore if he would have granted this donation unto Silvester, neither his own sons, neither his friends, neither his kinsfolk, nor the senate of Rome, would have suffered him so to do: yea his faith and his own conscience would not have led him to the same, for being learned in the holy scriptures, he did know that a Magistrate was the ordinance of God, and that the offices of the Ministers of the Church, and of the temporal Magistrate, were two distinct things, and that they aught not to be confounded and mingled, as he himself was wont to say, as Eusebius writeth: Deum sacerdotibus commisisse internam Ecclesiae curam, sibi vero externan, that is to say, God did commit the inward cure of the Church unto Priests, & the outward cure unto him. On the other side, if ye consider Silvester to have been a true & a godly Pastor of the Church, as many were in those days, will you judge that he would have suffered Constantine to have given him those things, the use whereof was forbidden of Christ? for he knew well enough that saying of Christ, Principes gentium dominantur eyes, vos autem non sic. Luce 22. The princes of the gentiles bear rule over them, which you shall not do. Again: Date Caesari, quae sunt Cesaris, give that to Cesar, which belongeth to Cesar. Do you believe, that Peter the Apostle would have received the secular power with the Empire, if the Emperor Nero had offered it him? no truly. Before Peter received the holy ghost, he being deceived with other of the jews, did imagine, that the kingdom of Christ should be a terrestrial kingdom, but after he had received the holy ghost, he understood, the kingdom and seat of Christ not to be set in earth, but in heaven, and that his kingdom was not of this world. He knew, that Christ did flee into the desert, when the people went about to make him king. He knew how Elizeus did refuse the donation and offer of Naman the prince, and how that Geezi his servant, for requiring and receiving the same, was stricken with a fowl leoprie. Peter would not take upon him the cure and care over the poor, lest he should be hindered both to pray and preach as often as he should. As the act of the Apostles doth testify. And I beseech you, is it like then, that Peter would cast of his Apostleship, and receive upon him the government of the whole world? He denieth that one man can conveniently Minister the word, & also Minister to the tables. And what Pope can they give us, which had a better and a more ample spirit, than Peter had, which could perform that thing which Peter could not? Therefore they be but toys and trifles, which are written of the donation of Constantine. Constantine was more sound in religion, than to purpose such a grant, which he knew to repugn utterly against the doctrine of Christ. Silvester also was more sound, then to receive such agraunt, which he understood that he could not without the subversion and overthrowing of the word. But if Constantine had granted it, & Silvester had received it, they had hoth offended against the word of God. Obiectio. Lib. 1. ca 2. Ruffinus writeth, that Constantine said unto the Bishop after this manner. Deus (inquit) vos constituit sacerdotes, & potestatem vobis dedit, de nobis quoque judicandi, & ideo nos a vobis recte iudicamur. Vos au ten non potestis ab hominibus judicari. Propter quod dei solius inter vos expectate judicium, & vestra iurgia quaecunque sunt, ad illud divinum reseruentur examen. Vos etenim nobis a deo dati estis dii, & conveniens non est ut homo judicet 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 ulla animorum contentione distinguite, that is to say. God hath made you priests, and hath given you power to judge of us, and therefore we are rightly judged of you, you cannot be judged of men. Therefore among yourselves look for the judgement of the only one god, and let all your contentions be reserved to the examination and judgement of God, for you are given as gods unto us of God, and it is unconvenient that man do judge Gods. But he only of whom it is written. God standeth in the assembly of Gods, he judgeth among Gods, and therefore omitting these things, discern you those things which pertain to the faith of God, without contention of minds. Behold saith our adversaries here is the testimony of a christian Emperor, by the which it may be proved that the Bishop of Rome hath power and authority to judge all Emperors, and he to be judged of none, but of God. Responsio. I answer that in these words of Constantine, there is no mention made of the Bishop of Rome, but he speaketh generally of litigious and contentious Bishops, which accused each other before the emperors majesty, and those things which the prudent and christian Emperor did answer unto them, he spoke for the cause of reconciliation among themselves, not thinking of the pre-eminence of the Bishop of Rome. Secondly he did not sand those Bishops unto the seat and jurisdiction of the Pope, for he said not, you have the Bishop of Rome Christ's vicar, and Peter's successor, bring the causes of your contention to be judged of him, but he said, let your strifes be reserved to the trial of God only, look for his judgement. And by these words it appeareth that he thought not that the Bishop of Rome should have any jurisdiction over the other Bishops. Thirdly, the Bishops themselves did not think the judgement of their causes to pertain to the examination of the Bishops of Rome, but they judged the power and jurisdiction of the Emperor, to be most auctenticall over them, and therefore they brought their causes unto him. Fourthly, it doth manifestly appear out of the histories, that the Emperor did exercise power and authority over the Bishops, as other Emperors did, which succeeded him. He did not only judge of every one of them, if they had offended, but also did use his power over all that were subject unto his Empire, compelling them by his edict and commandment to come to the general counsel, prescribing unto them both time and place. When the fathers were assembled at Tirus, they did declare unto Constantine the names of them which were absent, whom they desired to be present and so he wrote to them that they should come to the counsel, and should adjoin their care and study with the other in the said counsel: he commanded also his Ambassador, that he should put to exile and banishment, all them which did either refuse to come, or else did little esteem the commandment of the counsel. Also when the said Constantine understood, that Athanasius was wrongfully condemned in the counsel holden at Tirus, he sent unto them severe and sharp letters, in the which he commandeth all those fathers to come unto him to Constantinople, and there to declare before him, how purely and truly they had judged: and doth openly object unto them, that they went about nothing else, but those things which did tend to dissension, debate, hatred, and the subversion of mankind. Athanasius also himself being condemned at Tirus, did flee unto Constantine. Saint Austen also writeth, that Donatus being condemned in the counsel Arelatine, did appeal unto Constantine: which hearing both the parties, did justify and pronounce Cecilianus to be innocent. Eusebius doth testify, that Constantine did confirm the definitions of the Bishops concluded in the counsels, and did command the rulers of the people, that none should infringe nor break those things which were decreed of the Bishops. Also he embraced the decrees of the Nicene counsel, and did protest, that he would banish all those which would not subscribe unto them: which also he did, for he sent Arrius with a xi of his fellows into exile, and commanded the books of Arrius to be burnt. And if any man had been taken to have kept them either privately or apertly, he commanded him to be put to death. By these examples ye may see, that Constantine did not give over his authority and power unto the Bishops, but did both intermeddle with spiritual matters to rule and judge bishops, yea and call general counsels: and not only he, but also his successors did call by their authority and power, Bishops and fathers unto counsels. Leo the Pope, first of that name, with his whole synod gathered at Rome, most humbly desired the Emperor Theodosius, that he would command a general counsel to be celebrated and kept in Italy. And yet the provident Emperor did not appoint the counsel, in Italy, where there was no contention risen, but in Grecia in the City called Sedon. S. Hierome also Ad Eustochium, in the Epitaph of her mother Paulae, writeth after this manner. Cunque orientis & occidentis Episcopos ob quasdam Ecclesiarum dissentiones, Romam Imperiales literae contraxissent, that is to say. When the emperors letters had gathered together the Bishops aswell of the East as of the West. Also in the Epistle of Pope Agatho, sent to the Emperor, by whose commandment the sixth counsel was called and gathered together, ye may read after this manner: Ideoque Christianissimi dni, secundum prissimam missionem mansuetudinis vestrae, pro obedientia quam debemus presentes famulos nostros misimus, that is to say. Therefore O most Christian sons of the Lord, according to the most godly commandment of your gentleness, & for the obedience which we do own, we have sent our present servants. Note here (good reader) this clause, Pro obedientia quam debemus for the obedience which we do own, will the Pope acknowledge the like obedience unto the emperors majesty? will he acknowledge the jurisdiction and power of emperors to be over Bishops? no, not, his Antichristian pride will not suffer him. Which of all the Bishops of Rome did govern the Apostolic Church with a greater care & diligence, than Gregory the great? & yet he writing Ad Theodorum the Physician, saith of the Emperor Mauricius, as followeth: Valde autem mihi durum videtur, ut ab eius seruitio milites suos prohibear, qui ei & omnia tribuit, & dominare eum non solum militibus, sed & sacerdotibus concessit, that is to say: it seemeth a very hard thing, that he should forbidden his soldiers from his homage and service, which hath both given to him all things, and also hath granted him to have dominion & rule, not only over the soldiers, but also over the Priests. Again in the end of the Epistle which he wrote to the Emperor himself, he saith thus: Que debui, exolui, qui & imperatori obedientiam prebui, et pro deo, quod sensi minime tacui, that is: I paid those things that I aught, which have given both mine obedience to the Emperors, and also have not hold my peace in God's cause, but spoke that which I thought. Do you not here see that this Gregory being Pope, did not only obey the Emperor, but also did acknowledge that he aught to show obedience unto him, And will his successors and the clergy of the inferior sort, pluck their necks out of the yoke of obedience, which by God's law is due unto Magistrates, but ye may see, to what disorder pride and ambition hath driven the Bishops of Rome. One Augustinus Stenchus, is not ashamed to writ, that the Bishop of Rome was called a God, & counted for a God, and saith, that this was done when the Emperor did beautify him with a noble title, worshipped him as God, and as the successor of Christ and Peter, and gave him godly honour, and did reverence him, as the lively image of Christ. This writeth the same Stenchus sexione. Lib. 67. O intolerable blasphemy, O unspeakable knavery, O most sacrilegious and devilish flattery, clean repugnant to the most sacred and holy word of God. What did Peter I pray you, when Cornelius did fall down, and would have worshipped him? did he not lift him up and say, Surge, Act. 10. & ego ipse homo sum. Arise, I myself also am a man. Act. 12. What did the angel say unto john, when he fell down at the angels feet, to worship him? did he not say, Vide ne feceris, conseruus enim tuus sum, & fratrum tuorum Prophetarum. Take heed thou do it not, for I am thy fellow servant and of thy brother's the Prophets. And will the Pope be better than Peter? holier than john? well he may take an example of Herodes Agrippa, which gave ear unto the flattering voices of the people, which cried, Vox dei non hominis. It is the voice of God, and not of man. Act. 12. He did not stay the people, but took a glory in their words, and therefore was stricken of the angel, and like a wretch did rot, being eaten of Lice. It behoveth us to know, that Christ the son of god doth reign yet in his Church, as chief head and ruler, unto whom only and alone, all glory and power is given: and not to think, that he did substitute any man, in whom he would be worshipped, for Christ only aught they to worship, honour, and to pray unto. And as for the Pope and all his sacrilegious flatterers, we aught to detest and abhor as the very Antichrist. To conclude, some writers do record, that when Constantine gave riches and honour unto the Church, there was a voice heard, which said, jam venenum irrepsit in ecclesiam, now is poison crept into the Church, he that will know more of the life of Constantine, let him read the v. books of Eusebius Cesariensis, which he purposely wrote of the same. Of this man Constantine, the kings of Brittany had first the privilege to wear close Crowns. pharisees. 36. THere were three sects or factions among the jews, the pharisees, the Saducees, and the Esseens. It appeareth out of josephus, that these sects began the years before Christ. 125. Pharisei, the pharisees received their name of this Hebrew word Phares, that is separation or division, because they would be distinct, and differ from other profane men. Or else (as some other writ) they are called, Pharisei, of this Hebrew word Pharasch, Pharasch. which betokeneth an interpretation, gloze, or exposition: As you would say, expounders and interpreters of the books of Scriptures, which they did chief profess, they were called Doctors and teachers, Mat. 23. they sat in the chair of Moses: that is, they taught the law of Moses, and did expound the books of the old Testament. Although they believed In genere, certain chief points of doctrine, as God to be but one God, and Messiah to come, and to bring great benefits with him, and the souls after the death of the bodies to be immortal, yet had they certain horrible spots, and profane and wicked opinions in many articles of the heavenly doctrine. They were most cruel and bitter enemies unto Christ and his disciples: And (as Hierome saith) they consented to the death of john the Baptist. They were proud, boasting in their own works, Mat. 23. desiring honour and chief rooms in the feasts and synagogues: they were ambitious, desiring to be saluted in the market, and to be called of men Rabbi, they were covetous, devouring widows houses under the pretence of long prayer: They were mighty and much regarded of the people. josephus writeth in the book of his antiquities. Phariseos apud judeos plurimum posse, sive exosum aliquem cupiunt ledere, sive amicum iuvare, that is, that the pharisees could do much among the jews, whether they would hurt any man whom they hated, or whether they would help any man whom they loved. They were superstitious, observing little things, Mat. 7. and omitting things weighty. And when they came from the market they would not eat before they had washed: They were hypocrites, and therefore Christ likened them to painted sepulchres. They did wear long garments, Mat. 23. and made the hems of them broader than other did: They did make broad phylactaries, which Epiphanius doth say, to have been purple: but Erasmus in his annotations doth call them scrolls of parchment, in the which the commandments were written, and saith, that Phylacterium, is a Greek word, and signifieth in Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conseruatorium, because the memory of the law is conserved in them. For the pharisees, because they would be seen to be good observers of the law, did writ the ten commandments in two pieces of parchment, the one, containing the first table, they put on their foreheads in stead of a crown: The other containing the second table, they put upon their arm, that whithersoever they moved their head, or did reach forth their hand, the law should be in sight before their eyes. They took the occasion of this superstition out of the sixth of deuteronomy, where God saith: Ligabis ea quasi signum in manu tua, Deut. 6. eruntque & movebuntur inter oculos tuos: that is, thou shalt bind them as a token in thy hand, & they shallbe moved between thine eyes, partly out of the xu chapter of Numeri where God speaketh after this manner: Num. 15. Speak unto the children of Israel, and thou shalt say unto them, that they make to them hems in the four borders of their garments, and put upon the hems of the borders a ribande of blue silk: that when they look upon them, they may remember all the commandments of the Lord. Upon this, these hypocrites, hunting after popular praise, and seeking lucre and gains of silly women, did make to themselves great hems, and did tie sharp thorns in them, that they should be pricked with them, both when they did walk and sit, lest they should be counted at any time to forget the law. Saducaei. The Saducees did set this name to themselves of this Hebrew word Zedec, Zedec. righteousness, and so called themselves Zadichim, just and right: Zadichim. when notwithstanding they were the most wicked of all other. This sect began, by reason that the pharisees did onerate & burden without measure, the people with over many rites & ceremonies. Therefore they willing to loose these bounds, did serve & descent from the pharisees. They had many corrupt and Epicurial opinions, which they drew out of Philosophy, & mingled them with religion. They were enemies unto Christ, unto john the Baptist, and unto Christ's disciples, and did assault them with their craft & subtle disputations, as it appeareth in the xxii of Matthew, Mat. 22. And the xx. of Luke, demanding which of the seven brethren should have that one woman to wife after the resurrection. They held that both body and soul perished together, & that neither the godly should receive, any reward, for his good works, neither the wicked should receive any pain for his ill deeds, otherwise than in this life. They held, that there was neither hell nor heaven, neither angel nor spirit, and that it was in our power to be the authors unto ourselves, either of felicity or else of misery. They were great enemies to the pharisees, yet against Christ they agreed together as one. The sect of the Saducees was most devilish, and directly contrary to the confession of our doctrine, and to the true invocation of God's name. Essaei. Essaei, or as soon call them Essaeni, were the third sect among the jews, and they be called Essaeni quasi operatores, workers, for they would be counted doers of the law, and not only teachers or dissemblers. The original of this faction began of this, because they saw in the pharisees nothing but hypocrisy, feigned holiness, envy, desire to bear rule, and other things. Which were discrepant from true godliness, they swerved from them. They did also abhor the gross and profane Epicurisime of the Saducees. Therefore that thing which they desired and saw to want, both in the pharisees and the Saducees, they endeavoured to perform and declare in works. And that they might the better bring to pass the thing which they did attempt, they went into the uttermost cost of jury, to a certain lake, named Asphaltites, not far from jerico, where there were most fragrant and sweet orchards of balm, as Pliny writeth of them: josephus De bello judaico, writeth thus of them as followeth. The Essens be jews by nation, and be joined together with most dear and mutual love, which above all other do shun, and fly all pleasures as most pestiferous and wicked. They count it the greatest virtue to keep continency. Therefore they do loath marriage. They take not withstanding other men's children, and bring them up in learning, and do institute them most diligently in their manners and trade of life. They do not loath matrimony, for that they judge that the succession of mankind should be destroyed, but because they think the intemperancy of women should be avoided, believing that none of them do keep true faith unto one man. They be also contemners of riches, so that one of them is not richer than an other, but have all things in common. They never change their apparel nor their shows, except they be rent or torn, or else by long time consumed & worn. Toward god they be very religious: for they speak no worldly thing before the rising of the sun, but they offer certain vows to it, as if they prayed that the sun should rise. After that, they go every one unto their work and business, and after they have wrought to the fifth hour, they congregate themselves together again. And then being girt with linen clotheses, wash their bodies with cold water. And being so purified, they came into their supping, or dining chamber, and when every man is set with silence, the baker doth set a loose to every one in order, and the cook in likewise doth give to every one a dish of pottage. And before they eat, the Priest doth call upon God with his prayer, and likewise when dinner is done, doth rendre thanks, and then they put of those holy vestments, and go again to work unto the evening. When they dispute, they come together, no less than a hundred, and whatsoever is decreed of them, standeth immovable, and not to be changed. If any man blaspheme God, they condemn him to death. To spit before them, or on the right side of them, they do greatly abhor. On the Saboth day, they be very scrupulous and superstitious to do any manner of work, in so much that they will not kindle the fire that day, nor carry any vessel, not nor go to the stool to ease themselves. In other days, they dig a pit of a foot deep, and covering themselves with a long garment, do ease themselves in the same pit. And when they have done, cover it again with the same earth, and this thing among them is counted very solemn. Their opinion is, that the bodies be corruptible, and the matter of them is not perpetual, but they believe the souls to be immortal, and do say, that the good souls shall live beyond the Ocean sea, where they shall have their fruition and pleasure. For they think, that that region is not subject to heat, cold, showers, or tempests, but very pleasant and delectable. The ill souls shallbe sent (say they) to tempestuous and cold places, full of mourning and pain without end. These words and many other, doth josephus writ of this sect in the same place, and likewise in hiis antiquities. Monachus. 37. CHrisostome writing upon the Epistle sent to the Hebrews, doth testify that in the time of the Apostles, there was not one step, or jot of Monk or Monckerie. Also two hundredth years after Christ there is no mention made by any worthy writer of Monckerie: saving that the Decretal Epistles of the Bishops of Rome, do give certain conjectures, of the Decrees of Virgins to be consecrated. But of what authority and force those Epistles be, a certain Monk named Calthesen, doth give judgement, whoses words be these: Nunc meo judicio illa de Constantini Donatione apocrypha sunt. Sed fortassis quaedam alia longa & magna scripta, sancto Clementi & sancto Anacleto, sunt attributa, summis pontificibus: in quibus volentes Roma nam sedem omni laud dignissiman, 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 jacobum has fingit scriptor mississe Epistolas, qui fuit frater domini & Hierosolimorum Episcopus: Et est tamen hoc omnino falsum cum sit manifestum, prius Petro jacobum octo annis finivisse 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, Milevitanus, & 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? invenitur insuper in ipsis Epistolis de Episcoporum a sacerdotibus differentia, quae tamen longo tempore post Clementem hunc, (ut Hieronimo placet, & Damaso) in Ecclesia orta est: hactenus Calthesen, that is to say. By my judgement, those things which are written of the donation of Contine, are Apocryphal, yea and perchance certain other long and great written works, which are attributed unto Saint Clement, and Anaclete, being the high Bishops, in the which they do utterly ground themselves, willing to exalt the see of Rome, worthy of all praise more than is expedient. When notwithstanding these Epistles do not seem to be the Epistles of those holy men, if the contents and circumstances of them be duly considered, for it is written in the Epistles of Clement, how he was Pope, and the successor of Peter, and that he sent these Epistles after the death of Peter, to saint james, which was called the brother of the Lord, and was Bishop of Jerusalem, but this is utterly false, for it is manifest, that james finished his life with martyrdom eight years before Peter. He writeth also, that Clement was the successor of Peter, but this is read also in other things, which are ascribed unto Anaclete. But if this should be true, how do these holy men, Hierome, Austen, Optatus, Milevitanus and other which do writ the catalogue and order of all the Bishops of Rome, not know this? Which do not set in Clement, or at the lest, do not put him immediately after Peter, if they had then either seen the Epistles, or counted them auctentycall. Furthermore there is found in the same Epistles, the difference of Bishops from Priests, which notwithstanding began long after in the Church after Clement, as it pleaseth Hierome and Damasus. There is also the authority of most ancient and great learned writers, which do declare, that these Bishops of Rome should not be the authors of these Epistles. For neither Hierome, nor Damasus, nor Eusebius, nor the sixth counsel of Carthage, do make any mention of the Epistles, nor ye shall find these Epistles to be cited of any author worthy credit, unto the time of Carolus Magnus. And it is not unlike to be true, that about that time, when the West Churches did ask & seek books out of the Library of Rome, that these Epistles were feigned, forged, and dispersed abroad by the fraud & craft of the Bishops of Rome, which then did affect Empire and rule, not only over all Churches, but also above kings and princes of the earth. But to (come to our purpose again) Monckerie began about the beginning of the four hundred years after Christ, and that in Egypt, where Antonius, Macarius, Panubus and Paulus, flourished in that kind of life, and likewise in other places of the world, as Sozomenus doth testify. And truly it is marvel, when that age had so great learned men, that they did not only approve, but also institute and ordain those kinds of life, which were not institute, nor ordained of God. Sozomenus doth record, that there were two kinds of monks: the one, which lived in the wilderness: the other, which lived in cities, but yet separate from the company of other men. The manner of a monastical life, Basilius doth rehearse, and show, In sermone Ascetico, out of the which it appeareth, that they which professed Monckerie, did first give all their goods, before they went into the monastery: his words be these. Oportet monachum ante omnia id vitae genus amplecti, ut 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 behoveth a Monk above all things, to embrace that kind of life, that he possess nothing, that he have a quiet body, an honest habit, a moderate voice, communication well disposed and ordered, that he take his meat and drink quietly and with silence, that among his Seniors and elders, he hold his peace. But of what holiness, poverty, chastity and obedience our monks of late time have been, it is horrible to speak. And because their hypocrisy, superstition and abominable kind of life, is known to all the world, I will speak no more of them. Biblion. 38. Βίβλοσ signifieth properly Papyrum, which is a great rush, which groeth in the fens & marish ground in Egypt and Syria, ten cubits in height, whereof the first Paper was made, whereon men did writ. It betokenneth also a book, whereof we call the book containing the holy Scriptures, Biblion, or sacra Biblia in the plural number, and not Biblia in the singular number. Note that in old time, men did writ in the leaves of Palm trees, whereof we call the leaves of books Folia, which be called also in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After that they wrote in the rinds of certain trees, which are called Libri, and therefore our books be named Libri, and by a diminutive Libelli. They be called also Codices, of this word Codex, or Caudex, which is the lower part of the tree next the root, from the which the rind is drawn. After that, public and common works were written in volumes of lead, and private works, were written in clay, & after in wax: for the use of tables to writ in, were before the battle of Troy. But after the victory of Alexander the great (when the city Alexandria was builded in Egypt) Paper was invented of king Alexander (as Varro testifieth) which was made of the calls, that grew in the fens of Egypt. It is called Charta, of the name of a city of Tire named Charta, from whence Dido came, and therefore she called the city which she builded afterward Carthaginem, of the name of the city Charta, from which she came. Parchment was invented (as Varro writeth) after that Paper was found out by Alexander, to the use of the libraries of Ptolemy & Emmenes, kings of Pergamus, and therefore it is called in Latin Pergamena. It is called also Membrana a membrorum tectu, that is of covering the members, that is, of the skin, which covereth the body, of which skin the Perchement is made. Colossis. 39 COlossae or Colossis, was (as Strabo writeth) Lib. 12. a town of Phrigia, adjoining to Laodicea, which as Orosius, testifieth with Laodicea and Hierapolis, was destroyed, and fell down by an earthquake in the time of Nero the Emperor. The inhabitants of this city Colossis, were institute and converted to the faith of Christ by one Archippus and one Epaphras. Archippus was Paul's disciple. Epaphras was borne in the town Colossis, who afterward was captive with Paul at Rome: he was supposed to be one of the .70. disciples. But the Colossians were averted from the sincerity of the Gospel by false Apostles, who persuaded them, that Christ was not come, nor yet should come at all, but that angels were the authors of our salvation, beside that, they preached unto them both judaical and Philosophical superstitions. Against those false Apostles, Paul strengthening and confirming the Colossians, doth sand unto them an Epistle, in the which he showeth & proveth the one only Christ, being above all angels, to be the auctor of our salvation, And defending his own authority, doth admonish them to beware of the false visions, revelations & doctrines of the false Apostles. And finally doth exhort them to avoid all ill things, & to follow good things, and doth admonish also every age of their state, condition, and calling. Although it seem impertinent to be set among these Miscellanes, yet for the nearness of the words Colosse and Colossi, I will not leave untouched what Colossi be, neither will I omit the nature of the proverb that sprung of them, nor the discourse of the seven wonders of the world, of the number of whom Colossi is one. The vij wonders be these that follow. 1. Colossi. Colossi were images of horrible greatness, like to towers. One of Apollo in the capital at Rome, was xxx cubits. Also one made at Tarrentum by Lysippus, was xl cubits high. But at Rhodes one of the Sun exceeding all other was in height lxx cubits, made by Colassis, scholar to Lysippus. The thumb of that image few men might fathom. It was in making xii years, and the charges drew to .300. talents, which amounteth to .43115 pound. Strabo writeth, that the image was of jupiter, other writ, that it was of the Sun, & made by Chares Lyndius, and this is it that was counted one of the seven wonders. Some call it a brazen pillar, (as Aristotle writeth) six hundred cubits high. Besides this were an hundred less Colossi in Rhodes, and at Rome were many made of metal. Of this cometh two proverbs: Colossica onera, that is, great and heavy burdens. Vir Colossicus, a huge, mighty, and taule man. 2. Templum Dianae. This temple was edified by all Asia in an. 120. years, and was set in a fen or marsh ground, the foundation being first laid with coals, trodden or rammed hard, than flieces of wool laid thereon, and all this was to save it from earthquakes. The temple was in length .425. foot, in breadth 220. In it were a .127. pillars, every of them .60. foot high, made by kings. The roof was of cedar trees, and the doors of cypress. A lewd person of purpose to get a renown in histories (being covetous of glory, and having no excellent quality to attain thereunto) putting wild fire into the roof, did burn this temple. His name was Herostratus, as Strabo writeth, whereof proceeded a proverb: Herostrati gloria, applied unto them that do seek for a renown or praise of a mischievous act. 3. Pyramids Aegiptiae. The Pyramids in Egypt, were nothing else, but a vain and foolish ostentation of the riches of kings, as Pliny writeth. The cause of the building of them, of most writers is reported to be, that they might not leave any money unto their successors, or to such as should envy them. There were many every where in Egypt, but there were none more noble and famous, than those three, of the which Pomponius Mela speaketh, the which filled all the world with their fame, being apparent and conspicuous unto all such as should sail by them, situated in a part of Africa, upon a stony and barren hill, betwixt the town called Memphis, and the town Delta. They are towers (as Solinus saith) of so marvelous a high top, as is almost uncredible to be built by man's hand. Under these towers were the kings of Egypt buried. Cheopes a king of Egypt, was twenty years in building one of these towers, having three hundred, threescore thousand workmen, daily labouring about it. It was declared in the Egyptian letters, which were written about it, that there was a thousand, eight hundred talentes, spent in radish roots, garlic, and onions, which the workmen devoured. Which talents are in our coin seven hundred and thirty thousand crowns, for the talon of Egypt was fifty Minae. Besides, if thou wilt make but a mean estimation of all other kind of victual or meat, of apparel and wages for their work, if thou account also the iron wherewith the stones were bound together, and the wood whereof the engines were framed, there will arise in the end above two thousand, two hundred tonels of French crowns. Some affirm those Pyramids to have been made by joseph a jew, for the safe keeping of corn, whereof they took their name. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is called corn or wheat. Other say, they are sepulchres, builded in the honour of Fire, the which the Egyptians did woorwip for a God, and therefore to grow four square, and sharp upward, to the likeness of Fire. 4. Cyri Regia. Cyrus was a noble King of Persia, the son of Cambyses and Maudanes the daughter of Astyages, king of Media. This Cyrus was (by the commandment of his Grandfather Astyages, when he was borne) cast out, to be devoured of the wild beasts, because he saw in his dream a vine tree, springing out of the children of his only begotten daughter, with whose branches all Asia should be overshadowed. He being cast forth, was marvelously nourished a great while by a Bitch of a dog kind. At the length being brought up by the kings shepherd (as God's providence would) was chosen king of the Persians. Over whom when he had reigned certain years, he was slain of Tonigris Queen of Scythia, with two hundred thousand Persians, so that there was not one left to bear home tidings of so great a slaughter. The head of Cyrus being cut of, was cast into a vessel filled with man's blood, with this exprobration: Fill thyself with blood, which thou hast always thirsted after. He was first called Agradatus, and afterward Cyrus, of a river of the same name, running through Persia, by the which river he was cast forth. This man excelled all men of his time in goodly parsonage, gentleness, prowess, liberality, wisdom, and memory. Solinus writeth, that of the exceeding multitude of men, which were in his host, he so retained the names, that he called every man by his proper name, when he spoke unto them. Plutarch also writeth, that he made a gallery all of gold & ivory, he made also such a costly palace, that for the sumptuousness thereof, it was counted one of the seven wonders of the world. The residue of his wonderful virtues are written by Xenophon, most eloquently in Greek. 5. Mausoleum. This was the tomb of one Mausolus' king of Caria, the which tomb his wife Artemisia made, of whom is written this story. Artemisia was of such chastity, and so excelled in love towards her husband, that when he was dead, she caused his heart to be dried in a vessel of gold into powder, and by little and little she drank it up, saying: Their two hearts should never departed 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, beauty, & costlynes thereof, it was taken for one of the marvels of the world, and for the notable fame thereof, all sumptuous and great sepulchres were after called Mausolea. 6. Babylon. Babylon a noble city, being set & placed by the river 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 Hebrews do refer the original beginning of it unto Nemrothe the Giant, who say that it was called Babylon of the confusion of tongues. This city being afterward restawred and enlarged by Ninus or Semiramis, was very notable and famous, for her walls and hanging gardens, and for her temple and walking places. The fields were very plain and pleasant, the nature of the soil very fertile and fruitful, the walls were quadrant with towers and castles in them. Her walls were of an incredible magnitude and strength, being fifty cubits in breadth, and .300. cubits in height The circute and compass of it is said to be .480. furlongs, the river Euphrates running in the middle of it. The walls were made of brick, compacted together with lime & pitch, the which some writ to be so broad, that .2. veins meeting together might easily pass. About the walls there runneth abroad ditcheful of water, as though it were a river, which walls are beautified with an hundred gates of brass. This city being in a time revolted from her allegiance, Semiramis being occupied about the ornature and decking of her body, made haste immediately to recover it, one part of her hear being lose, neither did she make up her head, and bring her hear in an order, before she had recovered the city into her dominion again. Here note a worthy example of this valiant woman Semiramis, against covetousness and greedy desire of money. This woman, when she had made a tomb, wherein she intended to be buried, being dead, caused this superscription to be written upon it: What king so ever shall lack money, let him open this sepulchre, and take as much as he will. Which words, when Darius had read, being a very greedy person, commanded the grave to be opened, but he found no money there at all, but he happened upon these words: Ni malus vir fores, & pecunia prorsum inexplebilis, non utique mortuorum loculos moveres. That is: If thou were not an evil man, having an unsatiable desire of money, thou wouldst not break open the graves of the dead. 7. Simulacrum iovis. The seventh wonder Cassiodorus writeth to be the image of jupiter Olympicus, which was made by one Phidias, first a Painter, and afterward a Carver, for the making of which image, he became exceeding famous. He made also other excellent works, as the image of Venus at Rome, in the porch of Octavia, and the image of the Goddess Nemesis, being ten cubits, at Rhamnus, a famous village in the county of Athens, which held in her hand a branch of an apple tree, out of the which rose a little fold, wherein were written these words: Agoracritus Parius fecit. He was the scholar of Phideas', whom he so loved, that he wrote his name in his own work. Of this riseth a proverb: Rhamnusia Nemesis. This Nemesis was a Goddess, whom the Paynims supposed to be the punisher of grievous offenders. Some call her Fortune. Suidas saith, that Nemesis is justice, complaint, reproach, envy, fortune. And Erasmus saith, Nemesis is a goddess, the revenger of insolency, and arogancy. She is called Adrastia, of Adrasto the king, that first constituted to her a temple, she is called also Ramnusia, of the town Ramnus. But Gregorius Nazianzenus, in the funeral song which he wrote upon Basill the great, praising the gorgeousness and costliness of the hospital builded of him, said in this manner: I truly (said he) considering this place, being so notable, for the bigness and fine workmanship of it, would count it nothing inferior unto the seven wonders of the world. Of the which numbers he numbereth and writeth these three following, to be three of the said seven: that is, the city Thebae, and the Capital of Rome, and the temple of Adrian in Cyzicke. Thebes or Thebes. Of this name there were nine cities, one in Beotia, an other in Egypt, the third in Thessalia, the fourth in Cilicia, the fift in jovia, the sixth in Attica, the seventh in Cataonia, the eight in Italy, the ninth in Syria. That in Egypt was the most famous, builded of Busiris king of Egypt, in compass (as Herodotus declareth) a hundred and forty furlongs, called Stadia. This City had many fair buildings, both public & private. Pliny writeth that it was hollow underneath, and stood all upon vaults. It had an hundred gates, and in every gate were two hundred keepers, which excelled in great horses and chariotes, under the which city kings were wont to bring forth great and huge hosts of armed men, none of the citizens perceiving it. There was in this city (saith Calliniachus) a cave, which being at all other times full of wind, yet in that space, which is between the old Moon and the new, which is called in latin interlunium, there was no air perceived at all. Because there hath been 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 run, or where wrestlers did strive, called stadium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a station, because that Hercules ran that same space, drawing his breath but once, and then stood still. The furlong was first invented of Hercules, and he met it at Pisis, where jupiter Olympus was. The length of that same furlong, was two hundred feet, whereupon some invented after, other kinds of furlongs in Grece, being likewise of two hundred feet of length, yet somewhat shorter than Hercules' furlong. Hereof Pythagoras gathered, that the foot of Hercules was so much more long than other men's feet, how much the furlong called Olympicum stadium was longer than other furlongs. Stadium properly containeth the eight part of a mile, and before the Romans found out their miles, men did divide and measure the spaces of the earth by furlongs. But the Persians did use a furlong, but an other kind of measure, which they call Parasangam, which containeth the space of six miles & a quarter of our miles. Censorinus writeth, that of these Stadia there were three sorts. The one was of Italy, and that contained .625. feet, which is .125. paces. The second was called Olympicum, and that was of .600. feet, that is .120. paces. The third was called Pythicum, which contained .1000. feet, which is .200. paces, which peradventure was forgotten of Plinius and Solinus, when they wrote the description of Cicilia, which maketh the variance between them and Diodorus Siculus. Of the stadia called Italica, eight do make an Italian mile, containing a thousand paces, every pace being five feet, we have none other name to give it, but a furlong. Capitolium. Capitolium was a great and mighty tower in Rome, set in the mount called Saturnius, & builded of the king Tarqvinius superbus, as Pliny writeth, lib. 3. cap. 5. Some writ, that it was the temple of jupiter, set in the cleave called Tarpeius. It was called Capitolium a capite hominis ibi reperto, of a man's head there found, while they digged up the foundation, for before it was called arx Tarpeia, of the vestal virgin Tarpeia, which was killed of the Sabines, and there buried. Capitolinus was the name of him that found the head, when the capitol began to be builded. It must needs be a fair costly and sumptuous thing, for as much as Nazianzen doth number it among the seven wonders of the world. Templum Hadriani. This temple was builded in Cyzicum, a noble City of Bythinia, so named of Cyzicus a king, as Pomponius Mela writeth. It is a city famous and notable, with castles, walls, towers, havens, and turrets of marble, as Florus writeth. lib. 2. It was had in great honour, estimation and price of the Romans, as Strabo writeth, lib. 12. In this place by likelihood Adriane did build that sumptuous temple, which is counted of Nazianzen to be one of the seven wonders of the world. These (by the testimony of Cassiodore and Nazianzen) be the seven spectacles or wonders of the world, recorded almost in every place, both of the Historiographers and Poetes. Of the which wonders there remaineth nothing at this day, but their vain names and titles, whereby we may understand, that there 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 hear and consider these things, and specially they which would purchase unto themselves perpetual renown, with such outrageous & fond buildings. For what is more fond, then to waste and spend out of measure much riches in unprofitable buildings, that shall do good to no man? And here by the way, I wish the Clergy and the people would expend with themselves, what they do, which dispose so preposterously & vainly, the revenues and yearly profits of the Churches (I mean in building of great and sumptuous temples) with spires so high and long, that they may be almost compared with the Pyramids of Egypt. For these things cannot be done without the wrath of God. For (I pray you) what other cause is there why, that temples builded more curiously and sumptuously, than is convenient to christian modesty, are touched and destroyed so many times, with so often lightnings? which thing I take to be a warning from heaven, that we shhould refrain from such fondness and gazing shows. That the poor and oppressed with calamities, aught to be relieved and maintained with the goods of the church, the old custom and manner of the primitive church doth teach and declare. Which you may easily perceive, partly out of other men's writings, and specially out of epistles of the holy martyr saint Cyprian, writing chief of a certain scoffer to be excommunicated, unless he would leave his art and faculty. His words be these. Quod si penuriam talis, & necessitatem paupertatis obtendit, potest inter caeteros, qui alimentis ecclesiae sustinentur, huius quoque necessitas adiwari: si tamen contentus sit frugalioribus & innocentibus cibis. If such a one do make a pretence of penury & lack his necessity among other, which are sustained with the goods of the church, may be eased and helped, so that he be contented with sober and mean diet. And a little after in the same epistle he writeth of the same person, after this manner. Quod si (inquit) illic ecclesia non sufficit ut laborantibus praestentur alimenta, poterit se ad nos transfer, & hic, quod sibi ad victum atque vestitum necessarium fuerit, accipere. If the church (saith he) there, be not able or sufficient to give nourishment to such as labour, and have need, he may come hither unto us, and here receive that which shall be necessary unto him, both for meat, drink, and cloth. By this place of Cyprian you may conjecture, that the needy and miserable persons, did not only make their refuge unto the liberality of the Church, where they dwelled, but also that one church did communicate her riches unto other Churches, in the nourishing of the poor, according to the most Christian institution of Saint Paul. Neither for any other cause did Basilius Magnus, or other of like piety, build hospitales for poor wayfaring men, and houses for beggars and sick men, but that they might ease with their private expenses, the common charges of the Church, which at that time was very poor. If any man be of a contrary judgement, and will prefer the excessive riches of the church, before the necessity of the poor, let him consider (whatsoever he be) what saint Ambrose a noble father & doctor of the church doth writ to the contrary. His words be these in his book of offices Aurum ecclesia habet, non ut servet, sed ut eroget: ut subveniat in necessitatibus. Quid opus est custodire quod nihil adiwat? An ignoramus quantum auri atque argenti de templo domini, Assyrii sustulerint? Nun melius conflant sacerdotes propter alimoniam pauperum, si alia subsidia desint, quam sacrilegus asportet hostis? Nun dicturus est dominus, quur passus es tot inopes fame mori? Et certe habebas aurum, ut ministrares alimoniam. Quur tot captivi deducti in commercio sunt, & non redempti? Melius fuerat ut vasa viventium 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. etc. That is to say: The church hath gold, not to keep, but to bestow it, and to help men in their necessity. What needeth to keep that which helpeth nothing? Are we ignorant how much gold and silver, the Assyrians took away out of the temple of the Lord? Were it not better that the Priests should bestow it to the sustentation of the poor (if other succours lack) then that it should be carried away by the sacrilege of the enemy? Will not the Lord say: why didst thou suffer so many poor men to die for hunger? And yet truly, thou hadst gold wherewith to relieve them. Why are there so many carried away captive, by the intercourse of merchandise, and not redeemed? Why are there so many slain of the enemy? It were better that the vessels of the living were preserved, than the vessels of metal. Unto this there can be no answer made. For what wouldst thou say? I feared, lest there should lack to deck the temple of God withal. He would answer: Holy things do 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 captive. And those are truly precious vessels, which redeem the souls from death. That is, the true treasure of the Lord, that doth work that, which the lords blood wrought. And a little after he saith. Laurentius, qui aurum ecclesiae maluit erogare pauperibus, quam persecutori reseruare, pro singulari suae interpretationis vivacitate, sacram Martyrii accepit co ronam. Saint Laurence, which had leaver to distribute the gold of the church to the needy, then leave them to the persecutor, for his singular and lively interpretation, received the blessed crown of martyrdom. Was it said (think you) to saint Laurence, thou oughtest not to do away the treasures of the church, and sell the holy vessels? To what uses the vessels of the Church are to be disposed, or after what sort, or for what causes, it is needful only that thou consider this with a pure faith, and a provident judgement. Truly if a man employ them upon his own commodity, it is a fault, but if he bestow them upon the poor, it is a deed of mercy. For no man can say why do the poor live? No man can complain, because the captive are redeemed. Haec Ambrose. The which words of Ambrose, for this cause I have alleged, that it might be understood, upon what uses chief, the ecclesiastical goods aught to to be bestowed. Yea, and to speak freely the truth, the private money of the christians pertaineth to none other use, if any man have more than is sufficient for the maintenance of his life. It is not to be reproved nor disallowed (after the opinion of some learned men) if any do build temples, beutifiing them with marbel and gold, so that it be not done to the discommodity of other, but the care and regard of the poor is to be counted a great deal better, than all such things, yea so much, that if a man do the other without this, he may be judged rather to offend, then to profit. For God is not so much delighted, with dead temples made of stone, as he is with lively temples, made of flesh and bone. Whereupon Chrisostome both nobly and notably (as he doth all things) writeth upon Matthew, after this manner Tu si praeparasse quosdam vasa videris sacra, aut ornatum quem piam alium circa parietes ecclesiarum, acpavimenta confecisse, nolito reprihendere, aut jubere ut vendatur quod iam factum est, ne animum eius qui fecit, perturbes. Sin vero antequam fecerit te consuluerit, pauperibus offerre iubeto. If thou perceive any man to have prepared holy vessels, or adorned the walls of the church, and to have bestowed charges in the making of the pavement thereof, reprove him not, nor command that which is made to be sold, lest thou trouble the mind of him that made it. But if he ask thy counsel first, command him to bestow it upon the poor. These words of Chrisostome do declare, that there were once certain oblations made in the church, to ease the incommodity of the poor. Which partly saint Paul doth plainly show (who doth call them collectas, gatherings) partly saint Jerome in his explanations, upon the Prophet Ezechiel, his words 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 & usuris, & de alieno malo quaesitum panem vertamus in misericordiam: Redemptio enim animae viri propriae divitiae. Quod multos facere conspicimus, clientes & pauperes & agricolas (ut taceam de militantium & judicum violentia) qui opprimunt per potentiam, & furta committunt, ut de multis parva 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 conscientia. etc. That is to say: The just man will give his bread unto the hungry. By this we are taught not to give our alms unto the full, but unto the hungry, nor to give bread unto such as belike with a full belly, but unto such as are pinched with scarcity of meat. And it is said very well, his, that we turn not the bread gotten by extortion, usury, and other men's hindrance, into alms. For the redemption of the soul of man, are his own riches. Which thing we see many to do, which oppress by might their Clientes, the poor, and husband men of the country (that I may not speak of the violence of warriors and judges) and commit robbery and theft, that of much, they may give a little to the poor, boasting and glorying in their wickedness. And that the Deacon recite openly in the Churches, the names of them that offer. So much he giveth, an other promised so much, and they stand in their own conceit, at the praise and shout of the people, their consciences pricking them in the mean while. And they give an occasion unto wretched men, to rejoice at their gifts, and not contrariwise, to lament for their spoils. I have brought in saint Jerome for this purpose, that it might appear, the custom of offering in the Churches, to be very ancient, but at this time to be greatly abused, the Pastors and Ministers challenging it wholly unto themselves, what so ever is offered in the Church. By what right, and how lawfully, let them take heed. But yet notwithstanding, I doubt not, but that in short space, all poverty and beggary will be expelled out of the commonwealth, if this custom were renewed and had in ure again. But (to return from whence we have gone astray) I think it is made evident enough, that it is not lawful for Christians so vainly to cast away upon earthly, bridge, and barren works, the riches, due only unto the poor, whether they be of the Church, or profane riches. For there is nothing more meet, then that the members of Christ should be relieved with Christ's money. There is nothing more decent and comely, then that a Christian man, what soever riches he possesseth, more than necessary, that he restore them unto Christ, the giver of all riches and goodness. The which thing then he shall do most truly, when he shall have regard of the poor, and (no occasion being let pass) shall help them both in deed and in will. For whatsoever we do unto the poor, it is accounted and taken, as though we did it unto Christ being present. All our life is nothing but a temptation, and therefore it hath need of God's divine counsel and help. And we are tempted, not only with afflictions and poverty, but much more with wealth and riches, the which God is wont to give unto men, as an occasion to benefit and help the poor. For in this only thing chief rich men excel, because they have a great occasion to help other. It is meet therefore, that they in their good deeds, agreed and answer unto the goodness and benignity of God, and that they bestow their goods given them by God, not upon high turrets and mighty images, not upon towers and castles, but in nourishing, clothing and defending of Christ's body, which is the church. Upon this body we aught all to attend, unto this body we aught earnestly to stick, providing by all means for it, of the which body we ourselves are also members: and for this cause if we confer any thing upon this body, that only is kept uncorrupt, as though it were in a chest of Adamant stone, and doth, & shall remain for ever. We brought nothing into this world with us, nor when we shall departed, we shall carry any thing away, besides that only, which we sand afore by the hands of the poor. Wilt thou erect pillars which shall endure and stand a long time, and wilt thou in building of high Turrets and spires, purchase unto thee a perpetual memory of thy name with the posterity? Then follow Saint Laurence, which distributed the church's money unto the church. Then follow Basill, who builded a fair hospital for the poor. Then follow Cesarius Nazianzenus his brother, the which dying, said: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is: I will almine to be the goods of the poor, Finally, follow Hilarius the Bishop, who was so great a lover of the poor, that although he came of a noble parentage, yet notwithstanding, he exercised husbandry, more than his body could well sustain, being tenderly and nicely brought up, that he might minister unto the poor of his own labours, And (that we may bring the Heathen for an example) follow Simon of Athens, who did daily feast the poor, and broke down the hedges & walls of his orchards and gardens, that the needy might have the more access to gather the fruietes thereof. To conclude, follow Trajan the Emperor, who in gathering and choosing five thousand free borne children out of his whole empire, found them at his own charges, and did 'cause them to be instituted with the rules of virtue, under godly and learned masters, whereby he might provide a number of good men, to serve the common wealth in time to come. Fellow (I say) these men before named, or at the lest, one of them, and choose them, whom thou may est benefit. Bring up the pupils, set the Orphans to learning, and 'cause them to be trained with the knowledge, as well of the tongues, as of good literature. Dioclesian. 40. THree hundred and six years after Christ, Dioclesian began his most fierce & cruel persecution against the church of Christ. Eusebius writeth, that there was no persecution so cruel and bloody, neither before nor after. He joined with him in the Empire, one Herculius Maximianus, a cruel, a fierce, and an unfaithful man, and yet a fool, and a lecherous man. The seat of the Emperors 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 chance the emperors palace was burnt, the which by and by certain malicious enemies did say to the Christian men's charge, and did exasperated and kindle the Emperor against them, and so began his persecution, and forthwith commanded all the temples of the Christians, to be thrown down flat to the ground through the whole Empire, which they did most despitefully, even upon Easter day. And afterward commanded all the books of the holy scriptures to be burned, which they did in the market place. Eutropius writeth, that Dioclesian, would be worshipped as God, and commanded that men falling down flat to the ground, should kiss his feet. Of this Tyrant took the Pope of Rome example, who offered his feet likewise to be kissed, yea of Princes and Emperors. He reigned twenty years, and gave over the Empire at Nicomedia, and lived after as a private man, alleging for his excuse, the great weight & charge that an Emperor had, & alleged also his age. But as Nicepborus writeth, he confessed unto his friends, that he did it of a certain desperation, because he could not extinguish nor destroy the religion of the Christians, and saw the noble and constant minds of the martyrs, which died so valiantly in the quarrel of their master Christ. Afterward, as Eusebius writeth, he fell into a disease, wherewith he died miserably. Ruffinus doth writ, that he was first afflicted with divers and sundry diseases, and at the last fell into a consumption, and so into a frenzy, wherewith being taken, he destroyed himself. Nicephorus saith, that Dioclesian being smitten of God with divers plagues, had first in his body a great swelling, which being broken in divers places, did so consume away by title and little, that his most wicked & blasphemous tongue, which had vomited out such blasphemies against the most high God, did gender worms within the jaws: which worms creeping out of his mouth, did infect all the place where he abode, with most filthy stink, and at the last barking like a dog, gave up his wicked and damnable life with great violence. diverse others authors writ diversly of his death. Eusebius writeth, that in the time of the persecution under Dioclesian, he saw with his eyes, that beasts most fierce and cruel, (as Bears, Libardes, Bulls and such like,) unto whom the Martyrs were thrown to be destroyed, although they were stirred with famine and fire unto fury, yet they would not come to the Martyrs. And when they went violently upon them, leapt back again from them, their mouth being stopped. Nicephorus doth add and say, that a certain bull did lick the feet of a Martyr with his tongue, and so departed from him, as it were with a certain reverence and fear. Laicus. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh of this noun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is a stone, for some author's report that Deucalion, and Pyrrha his wife, did procreate and make men by the casting of stones, as Virgil writeth saying, unde homines nati durum genus. Certayne do make a difference between these two words, Saxum and Lapis, that the one (that is Lapis) is more less and more tender, & that the other (that is Saxum) is greater, sharper and harder, whereupon they call precious stones Lapides, and not Saxa, as Pliny writeth. Pliny his words be these: Nunquam hic utilior, Lib. 36. cap. 38. quam in Italia gignitur, Lapisque non saxum est. This stone is nowhere more profitably brought forth, then in Italy, and it is called, Lapis, non Saxum. The same Pliny writeth after this sort. Est & viridis Lapis vehementer igni resistens, sed nusquam copiosus, & ubi invenitur, Lapis non Saxum est. There is a green stone which doth vehemently resist fire, but it is no place plentiful, and where it is found, it is Lapis, & not Saxum. But this difference doth nothing seem to agreed with Pliny himself, who maketh no difference between Lapis, and Saxum, in quantity and greatness: for he affirmeth that great pillars were made, Ex uno Lapide, & that the image of one Laocoon, (who was the first that thrust his spear into the wooden horse at Troy) was cut out Ex uno Lapide. But it is rather to be said that Saxum is properly that which is cut out of rocks, or quarries: And that Lapis, is that which is digged or taken out of the ground. Also because in old time the end of miles, were signified and showed by the setting up of stones in the same place, Lapis, doth sometime signify a mile, whereupon we say, Ad tertium aut quartum Lapidem, three or four miles. Of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are the common people called Laici, lay men, even as the clergy are called Clerici, of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clerus. Clerus signifieth Sortem, a chance, a lot, an inheritance. Basilius Magnus, doth use it, Pro ordine sacerdotum. In my simple judgement (yet I do refer it to the determination of the learned) the clergy were called Clerici, originally of the History of Mathias the Apostle, who succeeded in judas place, because that Clerus doth signify election or lot, for that Mathias was chosen into the College of the Apostles by giving forth of lots as it is recorded in the acts of the Apostles, Act. 1. and this was the manner of the Hebreves. jon. 1. For jonas (sleeping in the ship) was deprehended by lot, that he was the occasion of the terrible tempests that came upon the Mariners, 1. Sam. 14 And likewise jonathas was espied, for that he tasted of a little honey contrary to the edict of his father, And in like manner was Achan espied of his sacrilege. josu. 7. The Apostles used these lots for that as yet they had not fully received the gifts of the holy ghost, and had certain steps of the jewish rites remaining with them, and they thought it lawful to execute that figure until the verity were accomplished, by the coming of the holy ghost. Obseruatio. Note here that the lot fell upon Mathias, although joseph were commended by his surre name, and by kindred unto Christ. By the which we may learn, that in such elections and lots, nothing is to be attributed to the affections of man, But that where there be two equal and like in worthiness of life, we should rather favour him, whom flesh and blood doth not commend: And yet this joseph, called justus, did not disdain his equal to be preferred before him. Nor yet Mathias did not flatter himself for that he was chosen of the .11. to fulfil the holy number of the twelve. Questio. Here is to be demanded, whether it be lawful or unlawful (as they say Simpliciter,) to use lots or no. Responsio. You must understand that there be three kinds of lots. 1. Divisoria. 2. Consultoria. 3. Divinatoria. THe lot called Sors divisoria, whether it be by casting of chances, by drawing of cuts, by taking of balls, or any other means, for taking part of things divided, is not unlawful, so that there be no superstition, no invocation of spirits, nor looking for any event or effect from the constellations or power of the Planets above. Saint Austen in his book De doctrina Christiana, writeth after this manner. Si forte fortuna duos haberes obuios, aequalis piaetatis atque necessitatis, & tantum haberes quo solum alteri eorum subvenire possesses. Ita constitutus in ancipiti, nihil melius ageres, quam ut sortito deligeres, utri benefaceres. Sic existimabis, quadam sort hunc vel illum ex dei voluntate, tibi adiunctum esse, aliquo necessitudinis gradu. If thou chance (saith he) to meet two persons equally to be pitied and relieved, & hast only so much about thee, wherewith thou canst relieve but one of them, being so set in a certain perplexity and doubt, thou canst do no better then to cast lots, to which of them thou mayest dispose thine alms. So shalt thou judge as it were by a certain lot, whether this man or that man be nearest unto thee, in some degree of kindred or friendspip. Sors consultoria. The lot called Consultoria, which is practised to do this, or not to do this determinately, as if any man should consult by lots or by any other chance, whether he should ride fourth, go to the fair or market, or take any other journey, is not lawful. As I myself knew a certain man of honour, who being commanded, by his prince to resist the enemies (who attempted to invade certain borders of this realm) did retire back to his house, because his horse stumbled in the morning. Sors divinatoria. The lot called Sors divinatoria, is that which is exercised to know by it, what shall come hereafter, which is directly against the word of God. To end, concerning this word Clerus. It signifieth sometime, patrimony, inheritance 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 worm which hurteth and destroyeth honey combs, which of some is called Pyrausta. Olephantes. 42. MAtholus writing upon Dioscorides, declareth and describeth the history and nature of an Oliphant after this manner. Aphrica beyond the deserts, called Solitudines Sirticae. Also Mauritania and Ethiopia do bring 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 four footed beasts, yet they are made so tame, that no wild beast can be made more gentle & mild, for they do receive instructions of their teachers and tamers, in so much that they understand them and their language, they have skins like to an Ox, but with hear set very thin, they have a great head, a short neck, long ears, as long as two spans, a very long snout or nose, which they call properly Promusciden Elephantis, the nose is hollow, like a great trumpet, and reacheth down beneath the foreteth, almost down to the ground, which they use instead of their hands. They bear their mouth nigh to the breast, which mouth is like a swine's snout, out of the upper part whereof, two great & mighty lnog teeth do grow up, which teeth be the very true ●uerie: They have feet round like a dish, and two or three handfuls broad, fleshy and hard, and in them five round claws, as big as a good mean cockle shell. They have great and strong legs, not having one whole bone only (as certain unexpert writers do think and declare,) but they bow the knee as other four footed beasts do. And as Aloisius Cadamustus writeth, they fall down on their knees, and receive certain upon their backs, and so rise again. They have a tail like to an Ox, very thin set with hear, therefore they cannot well defend themselves from the injury and biting of flies, but nature hath given them another defence, for their skin is canceled and wrinkled, which they contract or draw together, and so kill the flies. They hurt no man, except they be provoked and stirred to anger, but if they be moved, they take the man with their long nose, and throw him up so high, that before he fall to the ground again, he is choked & dieth. Furthermore there is no man so swift of foot neither in going nor running, but that the Elephant, not running but going his pace, will overtake, the reason is, because of their mighty body and long legs. They do feed on the boughs and fruit of trees, and there is no tree so great, but that the Elephant will break him, throw him down, and tear him with his Promusside, that is his long nose. They grow to the height of sixteen handfuls, therefore they which are not wont to go up upon them, are affected with loathsomeness even as they which be not accustomed to arrive in the seas. They can suffer no bridle nor halter upon their heads, therefore they go lose and at liberty with their heads, but they do greatly obey their governors, they understand their speech and are easily ruled with their words. They do fear fire so greatly, that if they once see it, they run away, and cannot be called again. The Olephantes do not couple themselves together, nor gender before they be of the age of .xx years, as Aristotle writeth in his book De historia animalium. Wherein the error of Pliny is manifestly seen, which wrote, that the Male Oliphant doth join himself to the Female at the age of .v. years, and that the Female doth bring forth at the age of ten years. The elephants abhor adultery, for every Male Oliphant, doth use the company only of one Female. And when she is great, the Male toucheth her no more. How long time the Female doth go with her young, it is not known, because being stricken with a certain shame; they never couple together, but in a secret and privy place. Therefore some do appoint unto them one year and a half, some two years, other three years. The Females bring fourth their young with great dolour and pain, they lick their young with their mouth, which assoon as it is brought forth, doth both see and go. Aristole saith, how some think, that elephants live two hundred years, but are most lusty at the age of threescore, they can suffer no cold, nor abide the hard winter. They have great delight to be about rivers and floods, which they go into after the manner of Oxen and Kie. They seem to show a certain religion in them, for they worship the sun and moon, as the inhabitants of Mauritania, can declare. For in those regions there be innumerable, which when the moon is new and doth shine, do go in a great company together into the rivers, and there wash themselves, and when they be washed, kneeling on their knees, they salute the moon, and so return into the woods. Some do say, they be so quick of understanding, that when they should pass over the seas to other regions, they will not go into the ships, before they which lead them do promise with an oath to return again. When they go into the woods, they go always in a great flock together, the oldest of them leading and going before, the next of age coming behind and driving them. Some writ that when they be hunted, perceiving that the pray which men seek of them, is only in their teeth, they strike them with great violence into the trees, and so pull them out, but this is as vain and false, as the beast called Fiber, doth bite of his stones when he is hunted. The elephants are by nature very wild and untameable, but they are made mild and gentle by art and policy as many other beasts be. If they be little and young, they are made tame by other elephants, which are already tame, if they be put among them. But Pliny writeth, that the great ones are tamed by hunger and stripes. The teth of the elephants are of a marvelous bigness, and are sold in many cities of Italy, as at Rome, Venice, Millein, and Naples, of the which teeth are made not only combs, but many other instruments to the use of man: This ivory is very good for the white disease of women, if it be beaten into most fine powder, if it be drunk with the juice of the seed of Lectuice being laid in water, in the which steel hath been quenched. Hitherto Mathiolus. Isidorus writeth that their cry is properly called Baritus. Solinus writeth, that they eat great blocks, devour stones, and that they love dates above all other things. Aristotle saith, that some elephants do drink Oil, some do not, and they which drink Oil (if there be any Iron in their belly) it is drawn out by the drinking thereof and some do drink wine. And when they cannot drink it, than they make medicines with Oil, and so give it them to drink. Apologeticus. 43. Ἀπολογία, signifieth a defence, an excuse an Oration, or Purgation, in the which he that is counted guilty, doth defend himself either by Oration or by writing. Of this word cometh Apologeticus, and certain books of learned authors are entitled Apologeticus, as the book of Tertulian, which he wrote against the gentiles in the defence of the Christians. Basilius Magnus, and many other wrote books of the like title. unwashen hands. 44. THere are two proverbs; which are necessary to be observed and borne away. the first is Illotis pedibus ingreda that is, to go in with unwashen feet, & it signifieth no more but rashly, boldly, and unexpertly to attempt and ente prize any notable thing. It is translated and borrowed of the ceremonies of holy things, in the which all things were commanded to be pure, washed, clean & fine. Lucianus in his book entitled Rhetorum preceptor, doth note them, which being instructed and armed with no good discipline nor learning, do come and take upon them the office of a Rhetorician. They come (saith he) Illotis pedibus Macrobius, in his Saturnals doth say, Illotis pedibus pretereunt. They pass by with unwashen feet. He speaketh of certain smatterers of learning, which neglect & despise the great hidden doctrine in the Poems of Virgil. The other Proverb is. Illotis manibus, with unwashen hands & it signifieth unreverently & unreadily to take any thing in hand. Both these proverbs may be used against them, which either to boldly or rashly, or not being expert in those things in which it behoveth them, do take any matter in hand. As if any should take upon him the office of a prince, & yet is not endued with any prowess, virtue, wisdom or learning. Or el● if any should endeavour to interpret & expound the scriptures being ignorant of the Latin, Greek, & Hebrew tongues, & being rude & uncunning of all antiquities, should attempt to teach the mysteries of divinity, which were not only a foolish thing, but also a wicked. Notwithstanding certain of late (which being armed with certain cold syllogisms and childish arguments) have attempted both to define and debate almost all matters. But if they saw what laughture or rather sorrow they minister unto than which are expert and cunning, they would be ashamed of their temerity and rashness. Men do give a good judgement without the precepts and rules of Logic. And men were both learned and wise before their great God Aristotle was borne. Saint Hierome, when he went about to interpret the holy Scriptures, lest he should attempt such a great matter with unwashen feet and hands, did with unspeakable labour and study obtain and get the knowledge of the three tongues, Quas qui ignorat (saith Erasmus) non Theologus est, sed sacrae Theologiae violator. Of which whosoever is ignorant, is not a divine, but a disteiner of divinity, and with unwashen feet & unwashen hands doth not entreat the most holliest thing of all, but doth make it profane, defile it, & distain it. Theopompus the historian, that he might 'cause his writings 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. days or thereabout. Besides also in his sleep in the night, he was admonished that if he would not cease from his attemptate, he should never recover his right mind again. Therefore being terrified and persuaded that he aught to credit and obey the heavenly oracles, revolted from his purpose, and so received again the right use of his mind. Theodectes a tragical Poet began to atchief the same thing, but in that same moment & instant he was stricken stark blind, but acknowledging and confessing his error, & desiring pardon, received again his sight. The secrets of God's mysteries are to be searched with great reverence and fear. The Oracles of the heavenly spirit are to be viewed with great sobriety and wisdom. Epictetus' the Philosopher, took it in very ill part, when he perceived rash and corrupt men (being of sinister and filthy manners) to intermeddle with the study of Philosophy, as Gellius doth record. How much more aught we Christians (who in godliness and virtue of life should be an example unto all gentiles) to judge it no small unworthiness, if we see any spotted with unpure and wicked manners, to dispute of divine mysteries, and to distain, with their filthy conversation, the pure Philosophy of Christ? How much more (say I) aught we Christians to be offended? Yea & as men being disposed to vomit, to require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we see such rash and fowl 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 clean, and then to cleanse other: we must first be made wise, and so teach other wisdom: we must first be made a light, and then to give light unto other: we must first come to God ourselves, and then to bring other unto God. ❧ Praelectio secunda die iovis videlicet xu die Februar. 1560. The Christian faith doth lean and depend only of the written word of God. I Purpose at this present by God's grace, to confirm your minds by the testimony of the holy scriptures, that our Christian faith is established & thoroughly proved by the only written word of God, and that all the articles of religion necessary to our salvation, are wholly contained in the holy scriptures. Deuteronomie. 1. To add & take away. 2. first it is written in the book of Deuteronomie, non addetis ad verbum quod loquor vobis, nec auferetis ex eo. Ye shall put nothing unto the word which I command you, neither shall you take aught from it. What man unless he be void of all sense and reason, will expound this place of the word not written? I am not ignorant how that certain deceitful cavillers, would avoid this sentence, saying: that there be four manner of additions, that is. Additio minuens. Additio alienans. Additio amplians. Additio complens. Addition diminishing. Addition alienating. Addition enlarging. Addition completing. By the which last addition they understand, that the sentence and sense of the scriptures, is to be judged and weighed by the commentaries of men and the decrees of counsels. Decrees. 3. But to refel this comment and gloze, manifest scripture written in the xii of Deuteronomy, is sufficient. Quod tibi precipio, hoc tantum facito. Non addas quicquam nec minuas. What soever I command thee, take heed thou do it, thou shalt put nothing thereto, nor take aught there from. And in the last of the apocalypse. Apoc●● Qui addiderit ad haec, apocalypse. 3. addet ei dominus plagas quae sunt scriptae in libro hoc, etc. If any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall diminish of the words of the book of this prophecy: God shall take away his part out of the book of life, and out of the holy city, & from these things which are written in this book. Which place both Scotus and all the schoolmen do grant to be understand of the holy scriptures. Wherefore they evidently offend against God's commandment, which do assent and affirm the word not written to be necessary to salvation, & who also doth judge of the will of God without the manifest word of God. In Deuteronomie, Deut. ●● it is written how all manner of blessings are set forth unto them that observe those things which are written in the book of the law. And in an other place Moses doth evidently say. Ponite corda vestra in omnia verba quae ego testificor vobis hody, etc. Deut. ●● Set your hearts unto all the words which I testify unto you this day that you may command them unto your children, that they may observe & do all the words which are written in the book of this law. Behold, here is clearly promised eternal life unto them that observe those things which are written, and Moses doth say, that this is the only final cause why God would have his word written, that all and singular men, of what state and condition so ever they be, should have and learn the word of God, by which they might be saved. And here they are convinced of ignorance and blindness, which ascribe unto God such negligence and slackness, as though he could not or would not commend & commit all things necessary for salvation to the holy scriptures. Furthermore, in the same book of Deuteronomie, the king is commanded to have always in his hands, Deu. 17. his heart, and his sight, the book of the law, and he shall read therein all the days of his life, that he may learn to fear the Lord his God, that he may prolong his days in his kingdom, & his sons in the midst of his Realm. And here I would to God that Christian Kings, princes, noble, honourable, and men of worship were resolved, that this pertained principally unto their office and duty, I mean the reading of the holy scriptures. And that they would rather have in their houses God's book (out of the which they may learn the will of God) than the book of King Arthur, the book of Trollous, Arthure. 4. Troilus. 5. Wanton books. 6. & such other vain, profane vanities, and Wanton books, whereby God may give them a longer life, and a death and end less tragical and troublous. For they without doubt which are so cruel against the sacred scriptures & the readers thereof, that they will execute their cruelty against them, can not come to a good end: but God will punish them for their tyranny, and oppress them with violent death, for such is the end of all tyrants, as the Poet saith. Ad generum Cereris sine caede et vulnere pauci Descendunt reges, et sicca morte tyranni. Few Kings and rulers bend unto tyranny, Descend to their grave with death that is dry, But make their end both miserable and bloody. Sedechias King of juda saw all his sons slain before his eyes, Sedechias. 7. Hieremie. 8. Heat and cold. 9 Antiochus. 10. and had his own eyes put out, and was bound in chains, and carried captive into Babylon, because he burned the book of Hieremie: for the which deed he heard before, that none of his sons should sit upon the throne of David, & that his carcase should be thrown in the day time unto heat, and by the night time unto cold. Daniel. 12. 2. Thes. 2. Antiochus which commanded the holy scriptures to be burned, died desperately and miserably, and that he was the very image of the last Antichrist, Daniel & Paul do testify. Because it will be to long and tedious to bring testimonies through the whole scriptures, I will allege only one place more out of the law, and so come to the testimony of the Prophets, and of the Gospel. Deut. 30. In Deuteronomie it is said. Mandatum quod tibi praecipio, non est supra te, neque procul positum, nec in caelo situm, etc. This commandment which I command thee this day, is not hid from thee, neither is it far of. It is not in heaven that thou shouldest say: who shall go up for us to heaven and bring it us, and 'cause us to hear it, that we may do it: but the word is very near unto thee, even in thy mouth and in thy heart, to do it. These things do pertain and may be aptly objected against the Epicures of this latter time, who although they fain never so godly a show of holiness, and say that they burn and kill men for no other cause, but to conserve & defend true faith and the authority of the Church: Yet they do sufficiently show, that they deny the power of godliness, forasmuch as they be defiled and spotted with blood, slaughter, lusts, craft, deceit, and with all kind of filthiness and impiety, so that it doth verily appear, that they persuade themselves, that there is no god, who will take vengeance of this their wickedness, Epicure. 11. but do in all security laugh to scorn with Epicurus true religion. Leo the tenth called together a counsel to debate whether the soul of man were immortal: And when he heard every man's sentence, Leo. 12. it is reported him to have said, Soul. 13. that this controversy was harder than that he could judge which part had the stronger reasons. But whatsoever (said he) shall become of the soul, I will not defraud my soul of the present commodities, delights and pleasures of this life. And if there be any life after this life, I would gladly rejoice there with other, if I thought them to be no worse companions there, than they be here. This is the voice of that high Bishop, by whose sentence & censure we must judge of the word of God, and of whose arbitrement doth depend and hung our faith and salvation. This I say is the sentence of that holy Senate, unto whom we must pass over the seas, to consult and confer with, to this holy vicar of Christ, men must come out of Africa, Asia, and Europa, to consult I say him, and also his holy Cardinals (which as they say succeeded the Apostles) of the will of God, Cardinal 14. and of the right intelligence of the Scriptures. From this Epicuricall sentence Moses doth withdraw us saying, Deu, 30. Prope est verbum in ore tuo, & ante oculos tuos. The word is near unto thee, even in thy mouth and in thine heart, and before thine eyes. Take heed saith he, and remember, that I put before thine eyes, that thou mayest read in this book and understand it also, for otherwise it were a madness to writ those things, that cannot be understand. Serpent. 15. The tree of knowledge of good & ill. 16. The Serpent did lie and deceived Adam, when he persuaded to give unto him the knowledge of good and evil, by the transgression of God's word. And as the devil did delude and mock by his sophistical and subtle amphibology, even so he doth now when he doth promise' us by man's traditions and unwritten verities, the knowledge of good and evil. God will not be worshipped with the doctrine of the Serpent, and the doctrines of devils: God will not be reverenced and feared with the precepts and doctrines of men, contrary or besides his word, he doth forbidden all kind of honouring, he doth condemn all kind, of worshipping and service, which he himself hath not commanded, prescribed and appointed. These things are learned out of his word, and the will of God is known only out of the holy Scriptures, what doth please him and what doth not please him. Except we believe this, heaven and earth shall testify against us at the last day, as Moses saith, Testes hody invoco caelum & terram. I call to witness heaven and earth, that I have set before thee in thy sight, life and death, blessing and cursing, not that curse which the Pope doth thunder out under the name of Peter and Paul, but even that curse, which (if we hearken unto, and obey the Pope) we shall hear of Christ. Math. ● Ite maledicti in ignem eternum, qui paratus est Diabolo & ministris ipsius, go ye cursed into everlasting which is prepared for the devil and his angels. Christ also doth call upon these witnesses again the unbelieving, saying. Math. ● Caelum et terra transibunt, Heaven & earth 17. verba mea non transibunt. Heaven & earth shall pass, my word shall not pass, by this saying Christ doth warn us to take heed of false Prophets, and false Christ's, which shall feign a new word, and a new Christ, appointing and fastening him to certain places, Days, Meats, Oaths, Vows, and Abstinence from the good and lawful creatures of God. Esaie. 18. Esaias the Prophet doth likewise thunder against the doctrines and traditions of men for the defence of God's word, saying. Omnis caro faenum, et omnis gloria eius, et cetera. verbum autem domini manet in eternum. All flesh is grass, Isa. 40. and all the glory thereof, that is all the wisdom and power of man, is as the flower of grass, which withereth away and falleth of: but the word of the Lord remaineth for ever. He doth menace and threaten also, everlasting darkness & perpetual night of infidelity, if we believe new revelations without the word, or believe the apparitions of the dead, Apparitions. 19 saying. Numquid populus consulet deum suum, an propter vivos 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 inquire at their God, should they ask counsel for the living, at the dead, is not the law and the testimony rather to be consulted? if they speak not according to the word, it is because there is no light in them. Which is as much to say as thus. Answer the wicked thus, should not God's people only seek succour at him? Will they refuse to be taught of the Prophets who are the mouth of God, and seek help at the dead. Which is the Illusion of Satan. Seek remedy in the word of god, where his will is declared Now let us here the testimony of the eternal word of God himself concerning his Scriptures: for this question was moved in the Church, in the time of Christ, of the chief doctors which thought not the Scriptures to be sufficient to salvation without traditions of their fathers. One of the number of these Rabbins, came unto Christ, and said, Rabbins. 20. what shall I do to possess eternal life. But Christ sent back this unbelieving and scrupulous doctor unto the Scriptures saying. Luk 10, In lege quid scriptum est? quomodo legis. What is written in the law? How dost thou read? As though he had said, dost thou think, that God is not constant unto himself, but that he doth often change his mind as men do change their law, and do always feign new opinions of God? the word of God doth remain for ever, do thou the only that thou findest written, and thou shalt live. Christ did not say to him, do thou as thou shinckest best, thyself, or as thou dost here the pharisees and Scribes teaching, but he sent him bark to the Scriptures saying, how dost thou read, do this and thou shalt live. Here Christ doth manifestly testify, that this was the mind and sentence of the old Church, that judgement of the will of God, and of doctrine pertaining to faith and salvation is to be had only of the Scriptures. joan, 5. And he doth bid his preaching to be examined and driven to the Scriptures. He doth evidently show, that the Gospel, was contained also in the Scriptures, and that they be very dull and ignorant, which deny that the Scriptures of Moses aught to be herd, and that they do not pertain to us, because the Apostles had not as then written their books. Apostles. 21 For this was the rule of the Apostles, when they did testify unto the Church of the Gospel, that no book aught to be received which did not consent with the old Scriptures, and by this rule they did reject and refuse apocrypha, and received the Evangelists, who confirmed their Histories and writings out of the Prophets. By this rule Paul doth purchase and get authority and credit of his Epistles sent to the Romans, Rom. 1. when he saith. evangelium suum ante promissum esse per Prophaetas in scriptures sanctis. joan. 5, To this also pertain these sayings. Si Moysi crederetis, et mihi utique credere tis. If you will believe Moses, you will believe me also: for he hath written of me. Also this saying of Christ. Scrutamini scripturas, quia putatis in illis vos vitam eternam habere. Illae enim sunt quae testimonium perhibent de me. Search the Scriptures, because you think to have everlasting life in them for they be they which bear witness of me. Now in this controversy of the word not written and of the traditions of men if we should consult antiquity and stand to the judgement of the romish Church, we set against it this sentence of the old Church confirmed by Christ. joan. 12. Sermo quem locutus sum judicabit eos in novissimo die. The word, which I have spoken shall judge them at the last day. Now if this word had not been written, yea and all thoroughly written, who should be sure of his salvation, and of the will of God. If our faith and the salvation of mankind should depend only of the relation of men, and if the some of our religion had not been committed to letters, who could hope one sentence of Christ to have been left whole and uncorrupt? But they which be intoxicate and made blind with the devil, do not see this intolerable blasphemy, they do not consider what sluggishness, Blasphemy 22. ignorance and malice, they do impute unto God, when they affirm, that God had no care nor regard, that his word should be written, by the which he saith we shallbe judged at the last day. But the holy ghost did foresee this malice of the devil, and to repress his cruelty, and to stop the mouths of other, the holy spirit (I say) did enjoin his Scribes the Prophets, Apostles and Evangelists, that they should writ this word, whereby we might have a permanent and continual testimony to trust unto. He commanded the Apostles that they should bear witness of this Scripture, and to reject the writings of all other, which did attempt to inserte and put in their lies and gloss into the Gospel. Luke. 23. Saint Luke in the preface of his Gospel, giveth a goodly testimony of the same, saying, for as much as many have taken in hand to set forth the story of those things, whereof we are fully persuaded, as they have delivered them unto us, which from the beginning saw them their selves, and were Ministers of the word. Theophilus. 24. It seemed good also to me (Theophilus) assoon as I had searched out perfectly all thing from the beginning, to writ unto thee thereof from point to point, that thou mightest acknowledge the certainty of those things whereof thou haste been instructed, with this clear testimony the holy Ghost hath made quiet our minds and consciences against the blasphemies of Antichrist. Antichrist. 25. But the holy Ghost, not content with this one testimony, did constrain him (I mean Saint Luke) which promised to writ all things from the beginning, to testify also in an other book the same. For in the beginning of the Acts he saith: I have made the former treatise, O Theophilus, of all that jesus began to do and teach, until the day that he was taken up. Act. 1. Obiectio. How could Luke writ of all the sayings and doings of Christ, where john doth affirm, that if all things should be written, which jesus did, the world could not contain the books that should be written? Responsio. Chrisostome maketh answer and sayeth, Lucas non dixit omnia, sed de omnibus ad salutem necessariis. Luke did not say that he would writ all things, but of all things necessary to salvation. But what needeth the holy ghost, the help of man's testimony? for he of himself is sufficient, and having all knowledge and foreseeing also what the devil would in this point calumpne and cavil, doth make answer by the evangelist. For when john had said, that jesus had done many miracles, john. 26. which were not written, he added immediately Hae● scripta sunt ut credatis. These things be written that you might believe, that jesus is the son of God, and that believing, you may have life through his name. Wherefore it is manifest, that the some of Christ's words, and so many miracles also, are written, as are sufficient to confirm our faith, john. ●● and to declare all things, which we aught to believe. Cirillus writing upon john saith: Magna est multitudo signorum dni & immensus numerus, Cap. 12 Iohan● sed haec quae retulimus sufficiunt ad plenissimam fidem faciendam attent legenti bus: nec accusandus sum si oina 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 putaverunt sufficere, ut recta fide & oporibus ac virtu tibus rutilantes ad regnum caelorum perveniamus per Christum dominum nostrum. Great is the multitude and number of the lords signs and miracles, but these which we have showed, are sufficient to make a full and perfect faith, to them which shall read them attentively. Nor I am to be accused, if I have not written all, for if every one should be considered, and none omitted, the world could not hold the number of the books. We say that the virtue of his words, is uttered hyperbolically, therefore all things are not written, which he did, but those things which they the wrote, thought to be sufficient, as well to good manners, as to doctrine, that we shining with a right faith, with good works and virtues, may come to the kingdom of heaven, through Christ our Lord. It is therefore a new invention and lie, invented lately in the devils shop, that all doctrine of religion cannot be proved out of the scriptures, and that men's traditions without the besides the scriptures, are necessary works to salvation. The Church in Cirils time knew no such kind of blasphemy. Saint Austen writeth the like upon the same place. Cum dominus jesus inquit multa signa fecisset, non omnia scripta sunt, electa enim sunt quae scriberentur, quae credentium saluti sufficere videbantur. When our Lord jesus (saith he) had done many miracles, all were not written, but these things were choose out to be written, which were thought sufficient for the salvation of the believing. To make an end in citing of testimonies, I will add only two witnesses more, most approved, and most certain, Peter and Paul by name. For every man not being at the lest void of common sense and reason, may clearly understand, that Peter wrote the second epistle against those blasphemers, which do feign a new word, beside the written word of God, for he calleth the scriptures a prophecy, and calleth them false prophets, which do teach any thing contrary and besides the prophetical and apostolical scripture, & doth give this rule, by the which their lies might be avoided, if we expound and weigh them by the prophetical scripture, to the which he biddeth us to take heed, as unto a light that shineth in in a dark place. In the third chapter he writeth thus. This second epistle I writ unto you, beloved, wherewith I stir up and warn your pure minds, to call to remembrance the words which were told before of the holy Prophets, and also the commandment of us the Apostles of the Lord and saviour. This first understand that there shall come in the last days mockers, which will walk after their own lusts. Again in the first chapter he writeth: A most sure word. 28. Private interpretation. 29. We have also a most sure word of the Prophets. And a little after he saith: First know this, that no prophecy in the scripture is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the holy ghost. Note here, that when Peter had alleged for his doctrine, the seen majesty of Christ, the voice of the father heard from heaven, the testimony of Moses and Helias given to Christ upon the holy hill, yet he doth prefer before all these allegations, the firmness and sureness of the scriptures, saying: we have a most sure word of the Prophets, to the which ye do well that ye take heed, but the holy ghost is always one, and ever like himself, both in Moses, the Prophets, Christ, and the apostles. Christ doth say: search the scriptures, and by those witnesses examine my preachings. Io●●, 5. 2. Pet. 1. Peter doth subscribe to the same, saying: you do well, which do examine every doctrine by the prophetical scripture. 2. 〈◊〉 4 〈◊〉. 3 Saint Paul in both his epistles to Timothy, and in his epistle to Titus, Timothy. 30, Tite. 31. doth earnestly admonish us to beware of the blasphemies of the latter time, & of them which do thrust in new and wicked doctrine, without Gods written word, and doth say, if we shall continued in the word and holy scriptures, and teach them unto other, 1. Tim. 5. we shall save ourselves, and them that hear us. So it doth appear by the testimony of these two holy Apostles, that the scriptures only are the pillar and stay, both of our faith, and also the foundation of the Church. Obiectio. The Church was institute and taught after the ascension of Christ, when there was neither Gospel nor any part of the new Testament yet written, for Matthew wrote eight years after the Ascension, Mark ten years, Luke. xv. Matthew. 32 Mark. 33. and john long time after, therefore the Church was governed by the unwritten word and traditions of the Apostles. Whereupon we conclude, that we must not only stay upon the Scriptures, but also upon unwritten verities, and give no less credit unto them, then to the words written in the Scriptures, and so writeth Basilius Magnus, Basilius. 34 in his book De spiritu sancto. Responsio. When the Apostles had preached certain years, Viva voce, only by mouth, they committed also unto writing those things which they had preached before, for some of them did writ the history of Christ, both of his doings and sayings, other wrote of the doings and sayings of the Apostles, other wrote & sent divers epistles to divers & sundry nations. Furthermore, for the confirmation of the truth, they used the testimony of the old scriptures, both out the law, & also of the prophets, therefore the church was institute & governed with the self same word before the gospel was written, wherewith it was directed and ruled after the gospel was written, for it was one & the same as Ireneus doth testify. 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, ut johannes dicit haec scripta sunt ut credatis. These things which the Apostles preached first were afterward by the will of God delivered unto us in writing, and these things were uttered in letters which were counted necessary for our salvation (as john saith) these things are written that you might believe. Wherefore the objection is of no force & very vain. Obiectio. The church hath a promise of the holy spirit, that she shallbe never void thereof, forasmuch then as she is governed with the spirit of God, she may walk safely without the written word: Whether so ever she go, she can neither judge nor speak any thing but the truth, therefore if she decree and command any thing without or besides the word, it is to be taken for a sure oracle of God. Whereupon we conclude, that we must not lean only, to the written word, but to the censures of the Church. Responsio. This kind of argmentation is not effectual, (it hath the promise of the spirit, or the spirit itself) ergo what soever it doth or saith, it is well said and done, it is a fallace called Paralogismus accidentis: Paralogismus accidentis. 36. For they which have the holy ghost, do not always those things which they do, by the instinct of the same. As a builder or chief master of any works doth not offend in building, but because il happeneth sometimes, that being occupied with other thougsts and fantasies, not pertaining to the building, he doth sometimes slide and fail in his work: even so it cannot be gathered by the force of the promise made to the church, that all things always are rightly defined in the church, for the greater part overcometh the lesser, The greater part. 37 and the worst the better. It may be that the church sometimes doth labour and is subject to affections, and sometime holden in dim mist. How therefore shall we understand whether the church hath decreed well or ill, except we expend and examine it by the true touchstone of the holy scripture, where nothing is to be found but truth? Wherefore the church which is the spouse and wife of Christ, aught to be subject so to her husband, that she depend only on his mouth, & hearken only to his voice, and that house is ever well ordered, where the wife doth obey the voice of her husband: and that school is well taught and nurtured, where the doctrine of their master only is heard. Wherefore let not the church be wise of itself, but place there the limits and bounds of her wisdom, where Christ doth make an end of speaking. The spirit (saith Christ) whom I will send from the father, shall lead you into all truth. But how? because he shall minister unto you those things which I have spoken. Chrisostome. 38. Chrisostome very aptly doth writ of the holy ghost after this manner. john, 15. Multi spiritum sanctum iactant, sed qui propria loquuntur, falso illum praetendunt, ut Christus non a seipso loqui se testabatur (quia ex lege loquebatur et prophetis) Ita si quid preter evangelium sub titulo spiritus obtrudatur, ne credamus. Quia sicut Christus legis & prophetarum impletio est, ita spiritus evangelii. Haec ille. Many do boast of the holy spirit, but they which speak their own, do falsely pretend him, as Christ did testify, that he spoke not of himself, because he spoke not out of the law and the prophets, so if any thing be obtruded, or brought in besides the Gospel, under the title of the spirit, let us not believe it, because as Christ is the fulfilling of the law and the Prophets, so is the spirit of the Gospel. Thus far Chrisostome. By this we may easily perceive, how preposterously they do, which brag & boast of the holy ghost, for no other end, but to commend and commit unto us under the title thereof, their strange doctrines, and very vain traditions, and thus we may see what fond objections they have. Obiectio. Ireneus and others do much magnify and advance the Church against heretics, and not the scriptures, Ergo we must not leave only to the judgement of the scriptures. Responsio. I answer. Ireneus and others had to do with such heretics, as did deny the scriptures, and yet did magnify the Apostles, so that they were enforced to use the authority of those churches, wherein the Apostles did preach, & which had still retained the same doctrine, so that they used the authority of the same Church, which grounded herself upon the same word and doctrine which the Apostles had before taught and written. Obiectio. jorn, 16. Christ said unto his Apostles, I have many things to say unto you, but you can not as yet bear them, therefore many things may be ordained by the church, of the worshipping of God and of religion, which the holy scriptures have not delivered. Responsio. I answer, Christ did not in those words, either mean or speak of traditions, rites and ceremonies, for it were very absurd to gather so of the words. For could not the Apostles bear such things, in the which they were conversant and brought up from their childhood? Moses was able to teach the rude people the legal ceremonies, and could not Christ teach and instruct his Apostles in the like thing? O double foolery. Those many things which Christ had to say, were those things which he had spoken already, and were more plainly and effectually to be expounded unto them, and more deeply to be printed in their minds, by the vigour and virtue of the holy ghost, joan 14. whom he did promise to send unto them, Paracletus. 39 for he saith a little before: Cum Paracletus venerit, ille suggeret quaecunque dixi vobis. When the comforter shall come, he shall minister unto you allthings, which I have spoken. Furthermore, Christ doth testify that he told them all things which he heard of his father. joan. 15. Omnia (inquit) quae audivi a patre meo, nota feci vobis. All things which I heard of my father, I have made known unto you, therefore there shallbe nothing left necessary to salvation, which either church or man may make, ordain, or constitute. Tertulianus in his book 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 revelatur, quod intellectus reformatur, quod ad meliora proficitur? When the spirit of truth shall come (saith he) he shall lead you into all truth, and shall show what things shall happen unto you, what other therefore is the administration of the spirit, but this, that discipline is directly understand, that the scriptures are revealed and opened, that understanding is reform, and that there is proceeding to better things? Paul came to jerusalem unto Peter and the other Apostles, not to receive any doctrine of them, but he came for the commodity and profit of others, that they should understand his doctrine and preaching, not to be discrepant from the doctrine of the other Apostles. For if Paul had perceived any thing to be defined & concluded of the other Apostles, which he himself had not heard of Christ, he would never have given his assent unto them, not not to an angel of heaven, if they had brought any other Gospel than he taught. Therefore we aught in matters of faith and salvation, to lean only unto the written word of God. Well, I have been very tedious and long, and was minded to retain you a little longer in the discourse of this matter, but because I would rather edify then tedify, I will defer the finishing of this, and so of the whole first part, until the next day, and so shall I make three days work of the first part, where I promised but two, but I trust it shall not be without profit unto you, by the aid and help of God's holy spirit, unto whom with the father and the son, be all honour and glory. Amen. ❧ Hic sequuntur Miscellanea Praelectio secunda. Deuteronomion. 1. THe fift book of Moses is called of the Grecians Deuteronomion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth secundum (the second) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which betokeneth Legem: the law, as you would say a second law, not because it is an other law discrepant from that law, which was given in the Mount Sinai, but because it is repeated again after a new sort by the ministry of Moses, before them which heard it not, when it was first given in the Mount Sinai, for they which then & there heard it, were all dead in the wilderness. And this book is a commentary or exposition of the ten commandments. And in it is likewise set forth, the wonderful love of God towards his Church, for albeit through their ingratitude and sundry rebellions against God for the space of .40. years, they had deserved to be cut of from the number of his people, and for ever to have been deprived from the use of his holy word and sacraments: yet he did ever preserve certain in his church, even for his own mercy's sake, and would still have his name called upon among them. To add and take away. 2. TO add unto the scriptures is, when any worship or service of God is feigned & invented, which is not comprehended within the compass of God's book, of the which crime how guilty the Israelites were, the books of the Kings do sufficiently show and prove. What need I to make mention of our time, which is under the lost son that Antichrist, who hath added his own traditions, (besides God's word, yea and contrary to the word) as necessary things to salvation? Furthermore it is added unto the word, when rites, ceremonies, and other ordinances being abrogate, be revoked and called again to use, to the which fault both the jews in these days, and also the adversaries of Christ, are much subject. The jews for that they have in reverence, and do yet observe and keep circumcision and other mosaical ceremonies, with new rites of their own invention. The adversary for that he doth bring in and command after the example of the levitical priesthood, unctions and annoyling, hallowed churches, altars, salt, conjured water and such other trash. finally it is added unto the word, when unto the true interpretations of the holy scriptures, which the Prophets and the Apostles did show themselves, we bring our own vain, blind, and gross expositions, after the judgement of worldly reason & blind affection, yet it is not meant, but that men may enlarge and amplify the holy scriptures with paraphrases and other plain enucleations, so that they keep the very true sense and meaning of the holy spirit, speaking in the scriptures. To take away from the scriptures, is when we make void the commandment of God through our own traditions, as for example: where God commandeth the Parents to be honoured and relieved, we think it better to cast our money into Corban, and to bestow it upon pilgrimages, images, lights, banner clotheses, & such other trumpery. Also it is taken away from the word, when that thing which God commandeth to be given whole, is but half given, as the sacrament under one kind. Finally, when that thing which god made free & set at liberty, is restrained and made bond, as matrimony, meats, & other things of indifferency. Of this adversary doth the prophet Daniel writ, saying. Et sermones contra excelsum loquetur, the beast shall speak words against the most highest. And john saith also: Cui datum est os loquens magna & blasphemias. Unto the which beast was given a mouth, speaking great things and blasphemies. Decrees. 3. DEcretum, doth signify a statute, a sentence, as Pliny writeth in his Epistles. Decreta quibus damnati erant proferebantur, the statutes or sentences, by the which they were condemned, were brought forth. And the constitutions of the bishops are called Decreta. Budeus doth writ, that Decretum doth signify, a firm consent in opinion, which the Grecians call Dogma. Some learned men make a difference and distinction between decreta, senatus, and senatus consultum, so that Decretum is but a special part and a portion of senatus consultum, and senatus consultum, is general. Dies decretorius, is called, a day of judging: it is also called Dies criticus. apocalypsis. 3. Ἀποκάλυψις signifieth the revealing and opening of secret and hidden things. It cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which betokeneth patefacere, detegere, to make open, or to uncover. S. Hierome denieth this word apocalypsis, to be found in any of the Ethnic writers, and saith that it is a new word, feigned of the .72. interpreters. Eusebius. lib. 4 cap. 24. Eusebius speaking of his time, writeth that some do reckon the apocalypse of John, among the canonical and auctentical books of the scripture, & that some other do not number it among those books. And again in the same book, after that he had proved by the testimony of Papias that there were two Ihons at Ephesus, he addeth these words. Truly it is like that one of them hath seen that revelation which is carried about in the name of john. But if we give credit unto them which came before Eusebius (as justinus, Tetullianus, Ireneus, Appollonius, Theophilus, Antiochenus, & other,) it may be affirmed, that it was the very work of john the apostle. For why should these men so constantly confirm it to be the book of john the apostle, if they had known any doubtful sentences of their predecessors to be had of the same? Neither he bringeth any one witness of any notable authority, or any doctor, either of his time, either of any other age, which denieth the Apocalypse to be saint john's, saving the testimony of Dionysius Alexandrinus, whose reasons are not of such force, that they seem to exclude the apocalypse out of the number of the approved books of the new testament. And where they argue & reason out of the opinion of their predecessors, that Cerinthus seemed to build his doctrine of the voluptuous reign of Christ upon the earth, by the space of a thousand years, out of this book, & that the phrase doth not agree with other of Ihons' epistles, & therefore not to be the work of john the Apostle: All these reasons (I say) be not of such weight to deserve any credit, for their ancestors, who being of a contrary judgement, may be alleged against them. As Tertulian & Origen. Cerinthus, & other heretics, 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 john, if at the lest we will expend and weigh, that visions aught to be written in one kind of stile, In cronico. and histories in an other kind. Yea Eusebius himself saith, that in the xiv. year of Domitianus, the Christians began again after Nero's time to be persecuted, and under him was the Apostle John banished into the Island Pathmos, where he saw this revelation, which Ireneus did interpret. Truly the old writers seem not without good reason to judge the apocalypse to be written by saint john the Apostle. For they affirm that work to have come forth about the time of the end of Domitianus his reign, at what time john was said to have returned out of Pathmos, and they had the Asian churches for a witness, unto whom the Apocalypse was dedicated. For Ireneus in the end of his fift book, doth correct by the authority of them that saw John, the number of the beast written thus in Greek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. declaring that it is thus written. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is .666. Furthermore, that periphrasis wherewith john doth note himself, in the title, must needs signify to them which read with attention, that it is john's work. The title is this: That it is he, the which bore record of the word of God, and of the testimony of jesus Christ, and what so ever he had seen. Which words commonly be ascribed to none other, but to john the Evangelist. Besides this, if they do well examine it according to the proportion of faith, they can find nothing in it, contrary to the apostolic doctrine. For although some things seemed to be spoken not according to the manner of other scriptures (as that he doth pray for grace of the seven spirits 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 years, in the which the godly shall reign with Christ in the twenty chapter, the which Cerinthus, Papias, justinus, Ireneus, and other understood that it should be after the resurrection) yet they did well perceive those phrases mystically to be understand, as in prophetical writings. And it is easy to be perceived, many articles of the doctrine of the Apostles to be opened in it, as the article of justification by the blood of the Lamb, of repentance, of the resurrection of the dead, and of everlasting life, but especially the doctrine of the Church. Whose whole state he doth wholly describe, that it should have persecutors, heretics, and other enemies, and yet that it should remain and continued with the ministry. But especially, he doth lively paint and set forth Antichrist, of whom Daniel, Christ, the Apostles, and John himself in his Epistles also do entreat, expressing his name, the place, and the idolatry which should be committed by him, the confusion of his reign, and the worshippers of the world, the persecutions, the time how long it should endure, the revelation of him, and his last destruction. Furthermore, they might well understand, by conferring both together, that the Apocalypse doth not much serve from the nature of the vision of the prophets, and especially of Ezechiel. Yea, rather it doth open and set them forth, of what sort the visions of the .4. beasts 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 conjecture of the end, that the apocalypse proceeded from the holy ghost, and not to be a book unworthy of the Apostle john. For those things which in the seven first epistles are written unto the seven churches in Asia, do set forth the present state of those churches, either the state which followed soon after, which was known to every man at that time, whereby they might have declarations of things following. For that in those epistles, the bishops of the Churches are called Angels, it was a declaration, that by other Angels also, both good & evil preachers were understood & signified. Furthermore that which followeth, the which entreateth 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 over the kings of the earth, where he pointeth as though it were with his finger, unto the city of Rome. Upon this, the city of Rome, or the Roman empire was suspected, both in the age following, 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 son of Uter Pendragon, a stripling of xv. years of age, began his reign over Britain, and governed the land .26 years, having continual war and mortal battle with the Saxons. Of this Arthur are written many things in the english chronicle of small credence, and far discordant from other writers. But yet all agre, that he was a noble and victorious Prince in all his deeds, and they testify that he fought xii notable battles against the Saxons, and was always victor. But notwithstanding, he could not clearly avoid them out of his land, but they held their countries, of which they were possessed. This same Arthur, after he had brought the Realm of Britain into some good stay, he pointed the rule thereof unto Mordred his Nephew, and sailed himself into France, where he did many marvelous things. Mordred, who had now the governance of Britain, in the absence of Arthur, by treason was crowned king, through the help of Cardicus king of the west Saxons. Of which treason, when relation came to Arthur, being then in France, with all hast he made to Britain, where he was met of Mordred, which gave to him three strong battles. In the which many noble and valiant knights perished. And lastly, in a battle fought be sides Glastenburye, Mordred was slain, and Arthur wounded unto death. Troilus. 5. TRoilus was the son of Priamus and Hecuba, whose death was the fatal end of Troy, for as long as he lived, Troy could not be taken, as the Poets feign. He being a young man, durst to have combat with Achilles, the valiantest champion of all the Grecians, but yet was he slain of him, as Virgil writeth. part alia fugiens amissis Troilus armis. Wanton books. 6. IT is to be lamented, that not only in the time of the idolatrous and superstitious Church, but even in this time also, such lascivious, unpure and wanton books, pierce into many men's houses and hands. Alas, what doth such kind of books work and bring with them? Forsooth nothing else but fire, that is, even the burning flames of an unchaste mind, the brands of pleasure, the coals of filthiness, the fire I say that doth consume, devour, & root out all the nourishmentes of virtue, the fire I say, which is a proheme and entrance into the eternal fire of hell, what is so expedient unto a common wealth, as not to suffer enchanters and witches to live? For so the Lord commanded by his servant Moses. And (I pray you) be not they wurs, them an hundred witches, which take men's senses from them? not with Magical delusions, but with the enchantments of dame Venus, and as it were do give them Circe's cup to drink of, and so of men do make them beasts. What punishment deserve such, as either make or print such unsavoury books? Truly, I would wish them the same reward, wherewith Alexander Severus recompensed his very familiar Vetronius Turimus, fumo videlicet pereant, qui fumum vendunt, that they perish with smoke, which cell smoke. And what other things do these set forth to sale, but smoke, ready to break out into flame? For, that certain persons bequeath themselves wholly to the reading of such lascivious and wanton books, who knoweth not, that thereof, so cometh the first preparative of the mind, that when any one spark of fire (be it never so little) fall into the tinder of lady Venus, suddenly it is set on fire, as tow or flax. Many do read the verses which Lycoris the Strumpet, the Paramour of Gallus the Poet did read, and the verses which Corynna mentioned in Ovid, and which Neaera did read. It will perchance be replied, that they do read them, either for the increase of knowledge, or to drive away idleness. I answer. If any do salute Venus but a limine, as they say, that is, a far of, as it were in the entry, what kindling and flames will ensue thereof, I pray you, when the coals be once stirred? It is to be feared, that no small number of them, who profess christianity, be in this respect a great deal worse than the Heathen. The people called Massilienses, before they knew Christ, yea or heard whether there were a Christ, but were very Pagans, and sacrificers to idols, yet were known to all the world, to be of such pure and uncorrupt manners, that the manners of the Massilies (as Plautus testifieth) are commonly counted the best and most approved manners of all other. These among many other good orders of their well nourtured city, made a severe law that there should be no Comedy played within the city, for the argument for the most part of such plays, did contain the acts of dissolute and wanton love. They had also within their City (about .613. years before the birth of Christ) a sword of execution, wherewith the guilty and offenders should be slain, but the uprightness of their living was such, that the sword not being used, was eaten with rust, & nothing meet to serve that turn. And alas, are not almost all places in these days replenished with jugglers, scoffers, jesters, players, which may say and do what they lust, be it never so fleshly and filthy? and yet suffered and heard with laughing and clapping of hands. Hiero Syracusanus, did punish Epicharmus the Poet, because he rehearsed certain wanton verses in the presence of his wife, for he would that in his house, not only other parts of the body should be chaste, but the ears also, which be unto other members of the body, in the steed of a tunnel, to be kept, sartas tectas, that is, defended and covered, as the proverb saith, and to be shut to all uncomely and ribaudrye talk. Unto this fact of Hiero, the worthy sentence of Pericles is much consonant and agreeable. Sophocles, who was joint fellow with Pericles, in the Pretorshyp, beholding, and greatly praising the well-favoured beauty of a certain boy passing by him, was rebuked of Pericles his companion after this sort. Praetoris est, non solum manus a pecuniae lucro, sed etiam oculos a libidinoso aspectu continentes habere. Not only the hands of him that is a Praetor aught to refrain from lucre of money, but also the eyes to be continent from wanton looks. The Athenians provided very well for the integrity of their judges, that it should not be lawful to any of the Ariopagites, to writ any Comedy or play. And as I said a little before, Epicharmus suffered punishment at the hands of Hiero, for the rehearsal of certain unchaste verses, (but I speak it with sorrow of heart, to our vice ballet makers, and enditers of wanton songs, no revengement, but rewards are largely paid and given.) Is not this the nourishing and feeding of such Crocodiles, which devour the chastity both of single and married women? O the noble voice and answer of Hiero his wife, given unto him. He being in brawl and contention with a certain person, was embrayded with the unsavoury breath of his mouth, did expostulate with his wife (whom he married a virgin) because she never told him of that infirmity, which he might have cured. I would (saith she) have admonished you, but that I thought every man's breath to be of the like savour. O what a severe and strait keeper of chastity was this faithful and trusty wife? O what an example of continency is given here to all Matrons? O what a precedent of chastity is this, not to come so near any other man, that she did never savour his breath, but only her own husbands? If she meant truly, as she spoke, there could be no greater argument of a notable continency. If she dissembled, yet was it a great civility toward her husband. It was likewise a marvelous tollerauncye, to suffer such an incommodity, so long without loathsomeness? Geradas, a very ancient man of Lacedemonia, being demanded of his host, what pain adulterers suffered at Sparta, made this answer: O hospes, nemo apud nos fit adulter, neque fieri potest. O mine host, there is no adulterer among us, neither can there be any. For this was the manner among them, that they were never present at any Comedy, nor any other plays, fearing lest they should hear and see those things, which were repugnant to their laws. In deed that which is willingly and gladly heard, is soon embraced and put in ure, nor it can be far set from will, which is seen with pleasure. Plutarch in Pelopida writeth, that the Lacedæmonians did so abandon all unhonest pleasure, and followed virtue, with such labour, that one of the Sybarites denied the Lacedæmonians to do any great atchiefe or act, when they did in battle so valiantly offer themselves to death, for they do that (saith he) to be rid of the travels and base diet, which they used at home. O shameless wretch, an ill man, a dissolute man, and a riotous man to presume to reprove the most valiant men, the best nurtured men, the most civil 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 jew in the life of Moses, doth call the lewdness of the Sibarites, Lasciva poemata, wanton poems, songs and plays: And martial nameth impudent and unchaste books Libros Sybariticos. The Syberites were the first that taught horses to dance, at the sound of the troumpe. To be short, there is a proverb sprung of them the proverb is, Sybaritica mensa, by which is signified all notorious riot, far excessive, gurmaundise, belly cheer, all dissolute and wanton manners, & sybarissare, is nothing else, but to play the Epicure, and to become bond servants to Bacchus and Venus. But to revert to our purpose, concerning wanton books, which can be no other thing, but the fruits of wanton men, who although they writ any one good sentence in their works, yet for the unworthiness of the persons, the sentence is rejected. The Senate of Lacedemonia would have refused a worthy and a very apt saying of one Demosthenes, for the unworthiness of the author, if certain men of authority called among them Ephori, had not come between, & caused an other of the Senators to pronounce the sentence again as his own saying. Plutarch writeth, that there was a law among the Grecians, that even the good books of ill men should be destroyed, that the memory of the authors also, should thereby utterly be blotted and clean put away. Gerson, sometime chancellor of Paris, speaking of a certain book made by one joannes Meldinensis, the title whereof is the Romant of the Rose, writeth of that book two things. First he saith, if I had the Romant of the Rose, and that there were but one of them to be had, and might have for it five hundred crowns, I had rather burn it, then cell it. Again saith he, if I did understand that joannes Meldinensis did not repent with true sorrow of mind, for the making and setting forth of this book, I would pray no more for him, than I would for judas Iscariote, of whose damnation I am most certain. And they also which reading this book, do apply it unto wicked and wanton manners, are the authors of his great pain and punishment. The like joannes Raulius said of the book & fables of one Operius Danus, that he was a most damned man; unless he repented and acknowledged his fault, for the setting forth of that book. I would God they heard these things whom it delighteth to writ or read such shameless and lascivious works. Let them remember the saying of Saint Paul: Quae seminauerit homo, eadem & metet. A man shall reap those things which he hath sown. Chrisostome a great enhaunser of Paul's praises, writeth that so long shall the rewards of Paul rise more and more, how long there shall remain such, which shall either by his life or doctrine be brought unto the Lord God. The same may we say of all such, who while they lived, have sown ill seed, either by doing, saying, writing or reading, that unless they repented, the more persons that are made ill by them, the more sharp & greater groweth there pain. As saint Austen wrote of Arrius, God save every Christian heart, from either the delighting or reading of such miserable monuments. Sedechias. 7. SEdechias was the son of josia the king, & the uncle of joachim, he was the last king of juda and Jerusalem, being appointed and constituted of Nabuchodonosor, and he reigned .11. years. Nabuchodonosor changed the name unto this Sedechias, for a token of his subjection, enjoining tribute unto him by taking of an oath, commanding him never to presume to make war against him, and that he should not favour the Egyptians. But when that not only the rulers of the Priests, but he himself, with all the rest of the people had offended God in all filthiness of life, and in covetousness and sloth, he was most shamefully at the last with all his people cast out from his kingdom & slain. For in the ninth year of his reign, by the suggestion and entiseing of the Egyptianes', he withheld the tribute which he promised unto the Chaldies', & endeavoured to recover his liberty again. Wherefore Nabuchodonosor being in a great rage, with a mighty host marched unto Jerusalem, but first he took into his friendship and amity all the Cities of jury. Afterward when Nabuchodonosor, had spoiled & burned all the villages and suburbs about, he pitched his camp about Jerusalem, and besieged it the ninth year of the reign of this Sedechias, the tenth day of the month of December, the which City, when it was punished with famine and pestilence by the space of .18. months, at the length he wan it, and the king and his children with the rulers of the City being taken captive, were brought as prisoners unto Nabuchodonosor. When Sedechias the king was brought unto Nabuchodonosor, he called him a wicked, false unhappy man, and unmindful of his oath by which he swore unto him faithfully to keep his province, furthermore he called him a churl and ingrate, because whereas he had received the kingdom at his hands, he showed himself most unworthy of so great liberality. When he had spoken these words against Sedechias, he commanded forth with his sons to be slain in his presence. Afterward plucking out his eyes, led him bound unto Babylon. For so Hieremias and Ezechiel before had Prophesied, that he should be carried bound unto the king of Babylon. And the Chaldies' when they had taken the king Sedechias prisoner, slew all the people, such as escaped the sword, were made bond slaves unto the Chaldies'. And so the jews, hating the admonition of the Prophets, rejecting the fear of God, and refusing the lords benediction, at the last did eat the fruits of their own ways, and were filled with their own Counsels. Hieremias. 8. HIeremias was a very holy Prophet, sanctified from his mother's womb. He was a Priest borne of the Priests in a little village called Anatotites, being not much distant from Jerusalem. He began to Prophecy being but a child. And afterward he did not only foretell of the destruction of the city, & the captivity of the people, but he saw it also as it were with his carnal eyes. He prophesied therefore only in juda and Benjamin, and he prophesied of the fall of Jerusalem by the Ebrue Alphabet four times repeated. The which S. Hierome & Isidore translated into verses & metre. This Hieremias, therefore after the subversion and captivity of Jerusalem, was violently of his own countrymen carried into Egypt, & there after many injuries done unto him was stoned to death by his own people at Taphnas, and was buried in that place where Pharaoh the king once dwelled. And because by his prayer, he had driven away from that place many noisome serpents, and had delivered the Egyptians from the peril of those venomous worms, they after that worshipped him with great devotion and religion. Heat and cold. 9 THat is, he shall not be honourably buried among his fathers, but as carrions are cast in a hole, because their stink should not infect. josephus in antiq. 10. cap. 8. writeth that the enemy slew him in the city, and commanded him to be cast over the walls unburied. Antiochus. 10. THis Antiochus was called the noble Antiochus, he was the seventh king of Syria, and Asia, and reigned xi years, he gave his sister for wife, unto Ptolomeus Epiphanes, and therefore that he might the better obtain the kingdom of Egypt, under pretence of affinity, entered into Egypt, and caused his sister to kill Ptolemy sitting at meat, & being chosen of the Egyptians, after two years he returned to the siege of Alexandria, unto whom one Cneius Pompilius was sent as an ambassador from the senate, & then he departed from the siege of the city. This Antiochus subdued the jews, which dwelt in Jerusalem, whose prowess and power was so great, that they suffered no king of Syria, after this Antiochus, who by the treason of Menelaus took Jerusalem and spoiled and profaned the holy City, commanding their laws to be burned and destroyed, and slew many. At this time also it chanced (as it appeareth in the Maccabees) through the whole City of Jerusalem, horsemen having coat armour of gold to course in the air by the space of fifty days, and the horses to be set in their rank and array, wherefore all the jews desired that this monstrous sight might be turned unto good success. Notwithstanding all these things were foresignifications of sorrows unto the jews, for not long after the treasures being taken out of the Church, this Antiochus sent wicked men unto them, who constrained the jews to eat swine's flesh, and to departed from the laws of their country, & to defile the holy place and not to call it the temple of the Lord but the temple of jupiter Olimpicus. He enforced them also to relinquish their religion, and to worship idols, and to build in every City and street, Churches, Chapels, and altars, and to offer and sacrifice upon them every day a certain number of swine. He commanded also that none should be circumcised, threatening great torments, if any presumed to the contrary. It chanced also at that time, the seven brothers with their mother, to be taken of the soldiers, and to be constrained almost to eat swine's flesh. Who notwithstanding, with constant minds suffered martyrdom for the observation of their laws. At the last the Lord God, who beholdeth all things, suffered not this man unpunished, but smote him with an incurable plague, for an intolerable dolour came upon him, worms boiling out of his body, which did so corrupt his flesh, that no man could abide the stinch thereof. At the last having some remorse, he went into the mountains where he died miserably. Epicurus. 11. EPicurus was the author of that sect, which was called of his name Epicurea. He did count the chief felicity 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 lack and absence, of all griefs and so rows. He condemned Logic, affirming that Philosophy might be comprehended in simple and plain words. He said the gods had no providence of worldly things. This Epicurus, Lucretius so much preferreth & commendeth, that he sticketh not to affirm that he doth so darcken the light of all other Philosophers, as the sun doth darcken the clearness of the stars. He is said to have been of a most continent life, but yet it came to pass that through the name of pleasure (in the which he said man's chief felicity to consist) such as be given to pleasure were called Epicures. Laertius writeth that Epicurus was a man of a very spare diet, and that he lived only with brown bread and water. Notwithstanding his disciples did degenerate from him, and turned their master's opinion to a bodily and beastly pleasure. The like happened to one Nicolaus, one of the seven deacons, as Eusebius writeth, his words be these. There was a certain sect of heretics called Nicholaites, so named of one Nicholaus, whom they boasted to be one of the deacons which with Stephen were appointed of the Apostles to Minister to the poor. But Alexandrinus Clemens, in his third book, entitled Stromata, writeth thus of Nicholaus. This man (saith he) having a fair woman to his wife after the Ascension of Christ, being reproved for the fault of jealousy, bringing his wife into the middle of the congregation, gave any man leave, that would, to marry her. For they say, that this action was consonant unto that talk, which affirmeth that it is lawful to use fleshly lusts, and they which embrace this heresy, following without consideration both this doing & saying, do give themselves most impudently and unmeasurably to fornication and whoredom. But I hear that this Nicholaus never used any other wife, than her unto whom he was married, and that of his children the daughters continued virgins unto their old age, & that his sons remained uncorrupt & unspotted. Which things when they were so done, the bringing of his wife, of whom he was counted to be jealous, into the midst of the Apostles, was rather a wiping away and a purgation of the fault objected against him. And he taught that the flesh was to be bridled by continency from pleasures, which is so much used, for I suppose he would not contrary to the commandment, serve two masters, wanton pleasures, and the living Lord. Leo decimus. 12. Lo the tenth of that name, being a florentine borne, coming of the noble house of the Medici's, & called john Medici's, before he was high Bishop of Rome, he was a deacon, and sometime Cardinal of S. Maria in Dominica. He was chosen Pope of the Cardinals contrary to all men's expectation, and placed in the room of julius the second next afore deceased, he was diligently instructed from his youth with good literature, and used most learned schoolmasters, especially Angelus Politianus being a man excellent in the knowledge both of the Greek & the Latin tongue, and he exceedingly favoured all learned men. He was made Cardinal by Innocentius, the xiii year of his age, and he was elected Bishop of Rome, when he was .38. years old. This Leo of his own nature was meek and gentle, but he was often times governed and carried away of unquiet and rough persons, by whose enticement & arbitrement he did many things insolently and proudly. He being given to delicate idleness of the body, nourished his flesh all unto pleasures, in diverse desires of the world, and in pleasant and wanton delights. He loved Musicians, wine and costly fare, to stir his mind to mirth at his table, but he persecuted the Gospel of Christ, like Caiphas with an unsatiable hatred, both against Luther, and other learned men: for he made this dissolute answer unto a certain Cardinal named Bembus, proponing unto him a certain question concerning the glad tidings of God. It is sufficiently known (saith he) to all the world how much that fable of Christ hath profited us, and all our company. This most wicked imp, expressed openly himself to be that Antichrist, whom Paul called the man of sin, & the child of perdition. He spread abroad most large and foolish pardons by his friars, running without number throughout all Christian realms, to get him money, 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 money together, many horrible wonders happening that same time. In the year of our Lord .1521. (At what time Solimanus wan the City of Rhodes) upon Christmas day, while he went out of his privy chamber to celebrated the first Mass in the morning, suddenly behind his back a certain fair house, sumptuously builded of Marble stone; fell down to the ground, and many of his guard were slain. By this token God signified that the Popedom through his wicked and heinous life, should shortly perish. He marvelously enriched his Bastards, and did advance them to high dignities, both spiritual and temporal, doing injury and damage to other men. For he made julianus whom they called his sister's son, duke of Mutina, and he created Laurentianus, duke of Urbine, and gave to one of them to wife, the sister of Carolus Sabandus, and to the other the douches of Bolonia. For he had deprived but a little before the duke of Urbine, from the possession of his dukedom, that he might place one of these two bastards in his room. He attempted the like also against the duke of Ferraria, but in vain, but he made julius his nephew a Cardinal. In the year of our Lord .1521. and in the first day of December, when he hard that the Frenchmen were overcome at Millen of the emperors soldiers by his means, & that they were slain, taken and driven out of Italy, sitting at a banquet wonderful merry, and laughing gave up the ghost, believing that there was neither heaven, nor hell after this life. Some write that at the same time he spoke these words. God hath given unto me three benefits, the first is that I being an exile from my country, returned again with glory, the second is that I deserved to be called apostolic. The third is, that I have caused the frenchmen to be put to flight by my means & help, & so being taken with a merry fever, died. Soul. 13. WHat the soul of man should be, the wise men of this world could yet neither consent nor agreed. Lactantius de opificio dei, doth deny that man, is able to attain the true reason & nature of the soul, yet some there be which have said, the soul to be the spirit of life, created after the image of God, and inspired into the body of man. Other define it after this manner. Anima rationalis, est spiritus intelligens, altera pars substantia hominis, nec extinguitur cum a corpore discedit, sed immortalis est. The reasonable soul of man is an understanding spirit, the second part of the substance of man, nor it doth perish when it departeth from the body, but is immortal. But the very true definition of the soul (after the censure of great learned men) is this. Anima est substantia spiritualis, corpori humano a deo infusa, ut ei ciuncta, ipsum animet & diri, got, seperata autem a corpore, non intereat, sed immortalis aeternum vivat. The soul is a spiritual substance infused of God into the body of man, that being joined thereto, may give it life direct and rule it, & being separate from the body, doth not perish, but live immortally and eternally. Obiectio. The soul is no substance but a certain vital power and quality in man. Responsio. The Scripture doth prove that the soul is a very substantial essence, and not a quality. Luke. 16. What do you say I pray you of the soul of the rich glutton, Luke. 23. Apo. 6. which was tormented in hell? what say you of the soul of the thief which was in Paradise with Christ? what say you of the souls under the altar, of them which were slain for the word of God? did they not cry with a loud voice and say. O Lord which art holy & true, how long dost thou tarry to judge and revenge our blood upon them that devil in the earth? All these things did not agreed unto qualities, but unto very being substances. Questio. Here may be demanded what manner of substance, the substance of the soul is. Responsio. Cap. 1. S. Austen in his book De quantitate animae writeth thus. Substantiam anime nominare non possum, non enim eam puto esse ex hiis usitatis notisque naturis, quas istis corporis sensibus tangimꝰ. etc. I can not name the substance of the soul, for I do not think it to be of these usual & known natures which we touch & perceive with these senses of the body. For I judge the soul to consist neither of earth, neither of water, neither of the air, neither of the fire, neither of any of them severally, neither of them all joined together. The substance and nature of the soul may be called Simplex substantia, simple substance, because it is not of other natures. Cassiodorus following these words of S. Austin doth say, that the soul of man created of God, is Spunalis & propria substantia, is a spiritual & proper substance. Questio. It is wont to be demanded from whence the souls 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 original beginning of the soul. He writing unto Marcellinus & Anapsichias saith. Super animae statu memini vestrae questiunculae, imo maxime ecclesiasticae questionis, etc. Concerning the state of the soul, I remember your question, yea rather the question moved of the Church. First whether the soul doth slide from heaven as Pythagoras & all the followers of Plato, and as Origene doth think. Secondly whether it come from the proper substance of God, as the Stoics, the Manichies, and the Priscilians do suspect? Thirdly whether all the souls being once made together, are reserved in the treasure house of god, and so sent into the bodies after the perfection thereof, as some of the Church, by a foolish persuasion do believe? Fourthly whether the soul come Extraduce, as Tertulian, Apolinarius and the most part of the west Church do suppose? That is as the body cometh of the body, so the soul should spring of the soul, and so be of one condition with brute beasts. Fiftly and finally, whether that the souls be made daily of God, & so sent into the bodies, according as it is written in the Gospel Pater meus usque modo operatur, & ego operor. My father doth now work, and I do work. But all these opinions being confuted with strong arguments of the Ecclesiastical writers, that only is received & affirmed to be most true, which doth affirm the soul 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 womb with shape and all other parts. For the Ecclesiastical definitions do pronounce after this manner. Dicimus creationem animae solum creatorem omni nosse, & corpus tantum per coniugii copulam seminari, dei vero judicio coagulari in matrice & compingi atque formari, ac formato iam corpore animam creari & infundi. We say that the only maker of all things doth know the creation of the soul, & that the body is gendered only by the copulation of wedlock, & by the true judgement of God, to be brought together and to be made & fashioned in the womb, & when the body is perfected, the soul to be made and so infused: The Prophet Esay writeth, Qui format spiritum hominis in ipso, which maketh the spirit of man in him. David in his Psalms saith Qui fingit singulatim corda eorum, Psal. 33. He fashioneth & maketh their hearts every one. job. 10. job doth most lively & manifestly set fourth the making both of the body and of the soul, saying: Thine hands have 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 milk, and turned me to cruds like cheese? Thou hast clothed me with skin and flesh, and joined me together with bones and sinews. Behold in these words job describeth the conception & fashioning of the body of man in the mother's womb. Now he speaketh of the soul saying. Thou hast given me life and grace, and thy visitation hath preferred my spirit. By the testimonies of these scriptures, it must needs be granted, that the soul is created of god, and poured into the body being made perfect in the mother's womb, look 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 seemed good to the ancient fathers to divide & dispose their offices, that every one might both know his duty, and do it accordingly. Therefore the chief matter of all, that is the cure of souls, was appointed unto Priests, and that especially begun at Rome, where the apostolic see was now counted to be placed. And lest, that administration should be confused, Evaristus the Bishop first of all, divided titles unto priests, & instituted vij deacons, who for the truths sake should wait upon the preachers, following the examples of the Apostles, who did make so many deacons to Minister unto them. Secondly, afterward in the year of our Lord .267. Dionysius appointed Churches, Churchyards & parishes, aswell unto the Priests of Rome, as unto the priests of other countries. Besides he appointed unto Bishop's dioceses, commanding every one to be contented with his own bounds and limits. These towns in which several Churches of any diocese are set, we call parishes, having their bounds & limits severed & set fourth. The inhabitants within the said territories are called Parochiani, and the said places are called, Parochiae, of this word Parochi. For Parochi, were certain officers among the Romans, who did provide wood and salt for common legates & ambassadors, & because there was no sacrifice made among the jews without fire and salt. And as the officers called Parochi, did prepare things necessary for the use of the legates: so the Priests being the officers of the church, did provide unto their parishners such things as are needful for the soul. Therefore we call them not with out a cause Parochias, that is parishes. And not long after Marcellus limited into a certain number, the titles which Euaristius first gave to Priests at Rome, commanding by a decree that there should be .25. titles, which in a manner were as dioceses, to baptize such as came daily from the gentiles, into the congregation of the Christians, and to bury the dead. These things, I have taken out of Damasus & Platina & other late writers of the Ecclesiastical history, of whom I marvel that they did not either in this place, either in any other, that I can read, declare who were the Priests, unto whom these titles were given at Rome, from whence undoubtedly the Cardinals took their beginning. But they (as we may conjecture) thought it good to pass over that matter by silence, being a thing nothing notable, which certain lawyers endeavoured after to seek out. But they having no certainty to bring for themselves, went about to show, that the order and college of Cardinals did descend from the jews, & 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 pillars of the earth are the Lords, & upon them he hath set the foundation of the world, which authority one Hostiensis, a doctor of the law, applied unto the Cardinals of Rome. For as the door (saith he) is directed and holden up by the hooks, so the Church of Rome is governed and ruled by the counsel of the Cardinals. Will you see here how some of the lawyers doth sometimes rack, rent, and stretch fourth the holy scriptures, even as the shoemakers do draw and stretch fourth their leather with their teeth? If those words spoken by Anna should be so applied, that they which be called Cardinals should govern the Christian public weal at Rome: why should it not rather be referred unto Bishops and Priests, which were long before the Cardinals, and as chief and principal governors, did direct and order matters of religion, which thing Andreas himself doth prove by the testimony of one Guido, Archdeacon of Bononie, whose words be these: In times past the chief priests or Bishops in every Church, were called Cardinals, that is principal and heads: And then he proceedeth. It is written in deuteronomy. If thou perceive any matter to be hard and doubtful to be judged, go unto the Priests of the levitical order, Deut. 17. and unto the judge, that is at that time appointed, for they shall declare unto thee, the truth of the judgement. And upon this he saith, mark here that the Levitical Priests in the old Testament were counsellors, in the divine law of God, although they were not called Cardinals, but such Priests, now adays as are counsellors 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 governed the diocese of Rome, together with the Bishop of Rome, more than by the space of a .1000. years before any man obtained that glorious name of a Cardinal, the which now everywhere is of great estimation. And therefore it may well be said, that these lords Cardinals began but of late time, and lately succeeded in the room of the Levitical Priests. But at length a long time after, when one Boniface the three had obtained of the Emperor Phocas to have a prerogative above all other Bishops, & when also the Roman Bishop, with the whole senate of the Priests of that city began to have authority and pre-eminence above all other, than these Priests unto whom these titles in times past were given, specially the cure and charge of souls, began to be adorned with the name of Cardinals, as a proper name of supreme dignity, and so that function which at the beginning was onerous, at the last became honourable. In so much that Innocentius the fourth, which in the year of our Lord .1244. occupied that see, enacted at the last by a public decree, that the Cardinals riding upon horses, should were a read hat, that greater renown might grow to that order. So that he in conclusion made the name and the order of Cardinals, famous, honourable, and very supreme and high, who at the first being but of a base calling, and very painful in the function, doth now place & set all their sanctimony, holiness, and labour in vain titles, of scarlet gowns, and read hats, and be unprofitable burdens of the earth, Fruges consumere nati, wasting and devouring those revenues, which should sustain and maintain a number of godly and learned preachers, Hec pro maxima part, ex Polidoro & Balaeo. Serpent. 15. THere may a question be moved, whether the Serpent which deceived Eve were a very true serpent, or else some fantastical show in the likeness of a Serpent. It is to be marveled, that the serpent did not use a word or two when he spoke to the woman, but did use a sensible and distinct communication, yea and spoke not plainly and simply, but demanded suttelie, and answered craftily. Whereupon suspicion may arise, that this was not a very Serpent in deed, but feigned, and only apparent, but the words of Moses do reject this suspicion: for Moses doth not say, Simpliciter, that the serpent spoke to the woman these words (why hath God commanded you) but Moses spoke before other things of this serpent, whereby it is manifest, that he spoke not of a feigned 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 than all the beasts of the earth which God made, behold he saith (which God made.) It cannot be therefore a feigned serpent, but a very natural serpent. The pain also which was inflicted to the serpent that he should go upon his breast, eat earth, and be most odious to mankind, doth declare, that it was no feigned but a very Serpent in deed. Questio. How could it be that a true and a natural serpent did spoke with the tongue and voice of man? seeing that the gift of speaking was given not unto beasts, but only to man, in so much that speech is called, Proprium, ac differentia hominis. Responsio. The serpent did not speak by his own proper faculty 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 else by the virtue of the good or ill spirits. He could not be impelled by the power of man, for Adam and Eve, which then as yet were only alone, did not know the thing which was done. Neither is it agreeable that they could or should give the faculty of speaking unto the Serpent, for as much as it was in a cause most pernicious and hurtful unto themselves. Neither can we, nor aught we to ascribe this fact unto the operation of God: for neither the temptation itself, neither the transgression of the commandment, neither the pain following, can suffer, that God might be thought to have spoken unto the woman by the Serpent in so crafty and guileful manner. Therefore the opinion which certain persons, called Ophitae, held of the serpent, is most detestable and wicked. Thirdly it cannot be said that the good angel did it, for the thing itself doth evidently declare, that it was not an angel, which was the faithful Minister of God, & a lover of man, but the enemy of God, and adversary of man, and a very liar and deceiver. Wherefore it can no otherwise be concluded, but that the Serpent did speak, by the instinct and instigation of the ill angel. The slanderous cavillation of julianus Apostata, in the which he scoffingly demandeth in what manner of speech the Serpent communed with Eve, and wherein this fable doth differ from the fables feigned by the Grecians, is most found & frivolous. For those things which are read in their histories, as of Xanthus, Achilles' horse, which told before his master's death, and of Cansus the flood, which saluted Pythagoras, of the tree which spoke unto Apollonius: of the oak in Dodona, using the voice and speech of man: and of jupiter his Bull, in the isle of Rhodes, speaking like a man, are no fables, but may be counted true, as things done by the instinct and operation of the wicked spirits. Notwithstanding this impulsion of Satan, took nothing away from the nature of the Serpent, no more than the nature of balaam's Ass was diminished, when he spoke in the voice of a man, by the help of the Angel of God unto his master, neither those Prophets which being impelled die the inspiration of the devils, foreshow things to come, cease to be men, but do still retain the nature of man. Questio. Why did Satan, in tempting of the woman, use rather the Serpent, than any other beast? Responsio. The serpent was a most meet instrument for Satan, by the reason of the wisdom wherewith he was endued, by the which he excelled all other beasts. Therefore Satan used the serpent to accomplish his purpose, that his work and enterprise might thereby be less suspected, for that thing which seemed to be done by the natural wisdom of the Serpent, might be thought to be farthest from suspicion and deceit. Therefore Satan choosed not either sheep or Pigeon or any other beast, but only the help of the wisest beast, to deceive the woman, and did direct the Serpent's tongue, and did conceal and cover his own act and instinct, under the nature and wisdom of the beast, that he might thereby deliver himself from suspicion of his own craft and deceit. Saint Austen upon Genesis, writeth that the Serpent was called wise, not properly in his one life void of reason, but by the spirit of an other, that is, the devil which was called the wisest of all beasts. For although the Angels, which transgressing did fall from the high seats, yet by nature they be more excellent than all other beasts, by the pre-eminence of reason. Again 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 movet ad aliquid prudenter astuteque suadendum. Non enim est haec vis seu virtus membri corporalis quod vocatur lingua, sed utique mentis, quae utitur ea. Furthermore the Serpent was called the wisest beast of all, that is the suttelest, through the craft of the devil, which wrought his deceit in him, and by him, as it is wont to be said of a man's tongue, it is a wise & a suttil tongue, which a wise & a suttill man doth wisely & craftily move to persuade any thing. This power and strength is not the virtue of the corporal member, which is called the tongue, but of the mind of man, which useth the tongue as an instrument. Questio. It may be demanded, how it came to pass, that the woman did not abhor and fear to come with the serpent, but did so lightly and so soon make answer 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 upon his breast, & creepeth on the ground, drawing his body after him, it came not that he was so made at the beginning, but by the curse and vengeance of God inflicted upon him, for the tempting of Eue. For God said quia fecesti hoc, maledictus es inter omnia animantia terrae, etc. Because thou hast done this, cursed art thou amongs all the beasts of the earth. Thou shalt go upon thy breast, and thou shalt eat earth all the days of thy life. Wherefore it is to be gathered, that the Serpent at the beginning had an upright body, a fair countenance, and pleasant to behold. Beda writeth, that the Serpent had, before God cursed him, the face of a virgin. Luther saith, that he went upright as a Cock, but to dispute about this, maketh not so greatly to edify. Furthermore, it is most certain, that there was not at the beginning such enmity between the woman and the Serpent as is now, for that enmity was inflicted after the fall, when God said: Inimicitias ponam inter te & mulierem, I will put enmities between thee and the woman. Therefore there is no apparent reason, why the woman should abhor or fear the talk of the Serpent: yea, it may be guessed, that the Serpent before this temptation, did insinuate himself unto the woman, by a singular familiarity, whether this were done by a natural favour and study, and so by that occasion offered unto Satan, or whether Satan by his instinct did move the Serpent before, to enter such familiarity with the woman, that he might be afterward the sooner admitted to seduce and deceive the woman by his temptation. Cirillus doth suppose, that the woman did not fear the communication of the Serpent, because through her simplicity she thought it to be given to all beasts to speak with man's voice. Nota. Mark here, that the first Parents were not safe against temptation, not, not in Paradise, being a place of so singular and great prerogative. Let no man therefore, in what place soever he be set, flatter and promise' to himself, any security, for the respect of any place, be it never so holy. Consider also what an evil success that temptation brought unto man, which was suggested in the garden of pleasure. Christ was tempted also of the self same enemy of mankind, yet not in Paradise, but in a wild and desert place he was tempted, but not vanquished. There is great difference between the first man and the second, there is great difference between paradise and the wilderness, between 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 event and end was divers and sundry. This is not spoken to make any difference of places, but to exhort men to beware & take heed when they be enhanced on high, and when they live in pleasures and all prosperity, as it were in a certain terrestrial Paradise, to take heed (I say) that their felicity 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, than Adam, because that he knew Adam to have heard out of the mouth of God himself, the commandment of the tree of the knowledge of good and ill, and the woman to have received the commandment not from the mouth of God, but from Adam. But this conjecture of Ambrose is not allowed of certain learned men. Heaven and earth shall pass. 17. There are two places of the scripture, which seem repugnant one to the other. The first is. Psalm. 101. Thou aforetime hast laid the foundation of the earth, and the heavens are the work of thy hands, they shall perish, but thou shalt endure. The other is Ecclesiastis. Cap. 1. The earth remaineth for ever. But if thou expend and view well these two places, they do not descent one from the other. There be many which think and say that heaven and earth shall utterly perish, Math. 24. Lu. 21. because they read in the Gospel these words spoken by Christ: Caelum & terra transibunt, Heaven and earth shall pass. But Christ meaneth no such thing, but animating and encouraging his disciples minds patiently to sustain the afflictions to come, doth speak of the perpetuity & firmness of his word, as though he should say, heaven and earth being most firm and sure, shall sooner perish, than my word shall fail, which word is so sound, so constant & so firm, that no age or oldness shall empeire it, or 'cause it to perish, no dangers and tumults shall suppress it, no assaults nor asseiges shall throw it down. Terra in eternum stat, The earth standeth for ever, and the heaven shall not pass. That is. The substance of them shall remain for ever, but the form and shape thereof shall be changed and made new, Apoca. 21. we read in the apocalypse, of a new heaven and a new earth, and how the first heaven and the first earth passed away. The heavens at the last coming of Christ shallbe dissolved, and the elements shall melt with heat. But we look (saith Peter) for new heavens and a new earth, according to his promise, 2 Peter. 3. wherein dwelleth righteousness. As gold is dissolved by fire, not to perish and to be lost, but that it might be made more pure, the dross being purged from it, so the elements shall be made more fine and pure. Whereof Tertulian in his book De ecclesiast. dogma: Cap. 60. (if at the lest he be author of the said book) writeth thus: Elementa, id est, caelum & terram non credamus abolenda per ignem, sed in melius commutanda. etc. We may not believe (saith he) the elements, that is heaven & earth, to be taken away by fire, but to be changed into a better state, the fashion of the world also, that is the image, and not the substance to pass. Even so our flesh also shallbe dissolved, not eternally to perish, but shall be made more holy and more incorrupt. Saint Paul writeth to the Corinthians, Cadit corpus animale, resurgit spirituale. It is sown a natural body, Cor. 15. it riseth a spiritual and an immortal body. In the earth, where we now dwell, there is no righteousness, but malediction and curse, as it is written in Genesis .3. Maledicta terra in opere tuo. Cursed be the earth in thy work. Satan is the prince and God of this world Paul writing to the Romans, saith: The creature is subject to vanity, not of his own will, Rom. 8. but by reason of him which hath sudued it under hope, but the creature shallbe delivered from the bondage of corruption, into the glorious liberty of the sons of God. But that heaven and that earth in which we shall then dwell, shall be made new and more perfect, where we shall reign perpetually, all the wicked being destroyed, and put from the said earth. To this purpose pertaineth that which is written in the proverbs of Solomon. Proverb .2. Recti in terra perdurabunt, & probi in ea superstites erunt. Impii e terra extirpabuntur. The just shall devil in the land, and the upright men shall remain in it, but the wicked shallbe cut of the earth, and the transgressors shall be rooted out of it. Again David in his .27. Psalm, I should have fainted, except I had believed to see the goodness of the Lord, in the land of the living. Again in an other place he saith: Evil doers shallbe cut of, Psalm. 37. but they that wait upon the Lord, shall inherit the land, meek men shall possess the earth, and shall have their delight in the multitude of peace. Christ in Matthew doth say: Beati mites, quoniam ipsi hereditabunt terram, Math. 5. blessed be the meek, for they shall inherit the earth. It is aptly said, they shall inherit, because the saints shall dwell on the land being made new, & shall live in it eternally, & therefore it is called the land of the living. Wherefore when Christ said, heaven and earth shall pass, it is to be understand, that it shall pass to a pefection, that is, they shallbe made more pure and uncorrupt, they shall be changed, that is, they shall have an other face, form, and show, and there shall devil righteousness, where now reigneth iniquity. Theridamas shallbe peace and joy, where now is deceit & injury, but my word (saith the Lord) remaineth for ever, it shall never be changed, nor shall put on any other face, but shall endure one, & the self same word perpetually. Of burning and melting of the Elements at the latter day, look upon one Hieronimus Magius, who hath written .v. books De mundi exustione, & de die judicii, of the burning of the world, and of the day of judgement. Saint Gregory writeth of the fire that shall come in the latter day after this manner: Tantum accendet ignis judicii, quantum ascenderunt aquae dilunii. The fire of judgement shall burn so much as the waters of the great flood did occupy in ascending above the tops of the mountains, which saying is to be understand as touching the effect of purging, but touching the effect of innocation, it shall ascend further, as Aquinas doth expound it Some after the gloze of Bede do say, that the two Elements, that is, fire & water, shallbe wholly and utterly consumed, but the other two Elements the earth and the air, shall remain whole after an other state. Yet it seemeth more true, that the whole four shall remain, concerning their substance, and not concerning the state of generation and corruption. For then the moving of the heavenly bodies above, which as a second cause, are the beginning of alteration and change, shall cease. But concerning their proper substance, they shall remain, having qualities agreeable to their incorruptible state. The fire and water shallbe wholly consumed, because they be specialiter activa, yet not by substantial property, but concerning the property and power of converting other things into them. The other two which be passiva, because passibility shallbe turned into impassibility, shallbe changed into a better face and form. Heat in the fire, and coldness in the water, shallbe utterly consumed. This is the censure and judgement of Thomas Aquinas. If thou desire to learn more of this matter, look upon saint Austen De civitate dei, libro .20. cap. 18. &. 16. Esay. 18. THis Esay was a most holy prophet, borne at Jerusalem of a noble family. He governed by his learning and counsel, the church of the jews .80. years, and at the same time lived these Prophets, Amos, Oseas, Micheas, jonas. He was the son 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 written with Aleph, and the last letter is Zade. What manner of man this Amoz was, there is no certain tradition. Rabbi Kimhi giveth this note. Ignoramus familiam eius de quanam sit tribunatus, patres tamen tradiderunt quod stars 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. Upon this rose the opinion that this prophet was a noble man borne, and of a king's blood. Notwithstanding, although this opinion have some likelihood of truth, yet the prophet hath never the more estimation by that, for he is much more noble by the pre-eminence of visions, them any king. For there be many worthy things to be recorded of him: first, that his prophecy is set before other prophets in the holy scriptures, which is not so to be understanded, that he was the first of all other, which did either prophecy or writ. For there were many other, which did not only 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 twelve 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 smalller prophets. The reason whereof is this. Although this prophet Esaias were not first, neither in order nor time, yet he is had of such estimation, for the worthiness and excellency of his prophecies, that he is worthily set before the other. And truly, those things which he prophesied of Christ, are so perspicuous and plain, that he was counted of the ancient fathers, not only a Prophet, but also an Evangelist and Apostle, and as it were, a present beholder of the cross of Christ. Saint Hierome saith, 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 Evangelists, and of the Apostles. For there is no book of the old testament (except the Psalter of David) out of the which we read more testimonies to be brought in the new testament, than out of it. If you number them, you shall plainly perceive that there be .60. places cited out of that book, and 64. out of the Psalms. Christ himself in the synagogue of Nazareth, Lu. 4. when he rose to read, took the book of this Prophet into his hands, did read it, and shut it again. Yea, this prophet was had in price among the very Heathen, as it appeareth in the history of a certain Eunuch of Aethiopia, Candaces the queen of the Ethiopians chief governor. At the last when he most sharply & oftentimes had reproved Manasses the king of Jerusalem, he was by him caused to be cut a sunder with a wooden saw, and was buried under an oak, at a place called Rogel, which is a well nigh unto Jerusalem. Apparitions. 19 RAbanus Archbishop of Magunce, doth show out of the testimonies of Gregory the first, and of Beda, that the souls of persons deceased, have often times appeared, and have declared, that sacrifices & prayers of the living, have much profited them after their death. But it is to be marveled, that men of such good learning would build upon so weak a foundation. Deut. 18. Esay. 8. For the Lord doth forbid in his law, to ask or to seek any truth of the spirits of the dead. The prophets do sand us from such oracles, unto the law and testimony of God's word. Luk. 16. You may hear in the Evangelist Saint Luke, how the rich glutton, lying in torments, doth cry and say: O father Abraham, I pray thee, that thou wilt sand Lazarus unto my father's house, for I have .v. brethren, that he may testify unto them, lest they also come into this place of torment. But Abraham said unto him: they have Moses and the prophets, let them hear them. And he said: nay father Abraham, but if one came unto them from the dead, they will amend their lives. Then he said unto him: if they hear not Moses and the prophets, neither will they be persuaded, though one rise from the dead again. By this place it is most certain, and evidently confuted, that the souls have not, nor cannot appear after their death, not not the blessed souls, much less the souls of the wicked. Obiectio. But many partly by art Magic, partly by the power of god, have returned again into this life, after their departure from hence. Responsio. To this objection Tertullianus maketh answer in these words. Sed & si quasdam revocavit in corpora dei virtus, Libr de anima. in documenta juris sui, non idcirco communicabitur fidei & audaciae Magorum, & fallaciae somniorum, & licentiae poaetarum, atqui in resurrectionis exemplis, cum dei virtus sive per prophetas, sive per Christum, sive per Apostolos in corpora animas representat solida & contrectabili, & satiata veritate praeiudicatum est hanc esse formam veritatis, ut omnem mortuorum exhibitionem incorporalem praestigias judices. Although the power of God hath called again certain souls into their bodies, in token of his might and right, it aught not therefore to be ascribed to the trust and boldness of the Magicians, neither to the vanities of dreams 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 else by the Apostles, doth tender souls into their bodies: it is declared by the sensible and sufficient truth, that this is the very form of thy truth, that thou mayst judge every incorporal apparition of the dead to be deceits and delusions. Chrisostom writing upon Saint Matthew, doth demand this question Quid ergo respondebimus ad illas voces: Anima talis ego sum? (excipit) Non anima defuncti est quae ista dicit, sed daemon, qui haec ut 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. justorum animae in manu dei sunt, in fantium similiter, non enim peccarunt. Peccatorum vero post hunc exitum continuo abducuntur, quod a Lazaro & divite planum efficitur. What shall we say therefore to those voices which say: I am such asoule? He answereth: that voice which speaketh these things, is not the soul of any person departed, but it is the devil which doth feign these things to deceive the hearers. Wherefore such words are to be counted old wives tales, & foolish fables of children: for the soul separate from the body, doth not wander in this world, for the souls of the righteous are in the hands of God, likewise the souls of infants, for they have not sinned. The souls of the sinners after their departure, are straightway carried 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 appear after his death, therefore it may be concluded that souls do return after their departure, and do inform men of certain demands. Responsio. That thing which appeared, seemed in show to be Samuel, & therefore by a Trope is so called, but in deed it was not Samuel, but a fantastical appearance, & an illusion of Satan, which to prove, I urge this argument. Magic was straightly forbidden in the law of God, therefore the blessed spirits, which living yet in their bodies, did abhor & resist all ill means, did not obey wicked arts forbidden, but the damned spirits do exercise themselves in such unlawful ways & means. It may again be said, that Samuel did foreshow that thing which came to pass the next day after. What then? what will you gather of that? It was no hard matter for Satan so to do, who a little before had heard Samuel being a live, to speak many things unto Saul. Likewise he might know by certain tokens, as by the fear of Saules host, he might know before the judgement of god against Saul Tertullian saith: Absit (inquit) ut 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 evertendos, si fieri possit, electos. That is to say: God forbidden (saith he) that we should believe, the soul of any saint, much les of a prophet, to be brought out by the devil, forasmuch as we be taught, that satan doth change himself into an angel of light, and not only into the show of a man, & will affirm himself to be god, & will work marvelous signs, to overthrow (if it be possible) the very elect. Saint Austen doth judge the like of the apparition of Samuel in his second book & .3. question, Ad Simplicianum, & ad Dulcitii quaestiones. Rabbi. 20. THis word Rabbi cometh of this verb Ravau, which hath two significations. First, it signifieth to increase & to multiply, as in the Psalm, Multiplicati sunt super capillos capitis mei, et in Genesi. Psalm 69. Gene. 1. Crescite et multiplicamini. Of this verb cometh Rau, which be tokeneth multum, magnum, copiosum, much, great, abundant. The other signification is iaculare, seu arcum trahere, to shoot, or to draw a bow. And Roveh Kesheth, is no more but magister arcus. Moreh hachitzim, id est, habens peritiam multiplicem eiiciendi sagittas. Having much cunning to shoot arrows. Of this the Hebrews do cala master & a teacher Rabbi, for much and great learning which one hath, or aught to have. For Rab (as I said) signifieth multus much. The Chaldeans and the Syrians do cala master in their tongue Ribbon, in steed of which in the Gospel is written Rabboni. The jews in these days, dare not usurp & challenge to themselves this name Rabbi, yea although they be never so well learned, except they redeem this title of their elders by favour and money, whereby it cometh to pass, that they which be rich; and yet slenderly learned, obtain this name and degree, but the poor, although they be never so well learned, are defrauded of that name and title. And we learn out of the Gospel, that this ambition did then reign among the jews. The great doctors (which writ commentaries & paraphrases) upon the old testament, & upon other their books, are called Rabbini, whose names you shall find in reading their works, and specially in Petrus Galatinus book entitled De misteriis arcanae veritatis. Apostoli. 21. Αποςολοσ cometh of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to sand out one in message, or to sand in commandment, and so Apostolus signifieth him that is sent, a messenger, a legate, an apostle, whereof be four kinds. Some were Apostoli, sent of God, without man, as Moses and Paul. Some sent of God, but by man, as jesus Nave, & which be ordinarily called, some by man alone, as they which come to that function by savour, and for lucre and ease, the fourth, be they which thrust in themselves, without ordinary calling, of whom the prophet jeremy speaketh: jere 23. Ecce currebant & ego non mittebam eos, behold they ran, & I sent them not. Apostoli also do signify letters missive, ut fregit apostolos in senatu, he rend the letters in the senate house. Apostoli also were certain Magistrates at Athens, whose office was to rule and oversee the navy & ships, properly the master of the galleys. Propheta. PRopheta signifieth a foreshewer of things to come, a prelate, 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 said. lib. Regum. 1. cap. 9 and as Hierom writeth in .12. chapter of the prophet Oseas. Prophetare in the scriptures, is taken divers and sundry ways. First it signifieth the declaration, as well 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 prophesied before that a virgin should conceive, and as all the prophets which showed things to come. As for example, one wrote of Christ's nativity, an other of his doctrine, an other of his passion, an other of his kingdom. And so all other who prophesied of him to come, & to be the redeemer of the world, are called prophets. Secondly, prophetare is to expound & open prophecies word for word Thirdly, prophetare is to sing psalms, & to sing laud & praise to god as you read of Asaph, Idithum, and Heman, which three sang confession, 1, Para. 25. praise, & thanksgiving unto God, with harps, viols, and Cymbals. Heman is called there the king's seer, that is, a prophet. Asaph sang, or as some writ, made these. 12. Psalms. 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 there it is said of Baal's prophets, when the midday was passed, and they had prophesied until the offering of the evening sacrifice Fourthly, prophetare is to preach the scriptures, to open the true sense & meaning of them to the people, to teach, to admonish, to exhort, to comfort, to improve and correct corrupt manners by the holy scriptures, 1. Cor. 14. Act. 13. and in this signification Saint Paul useth it. Fiftly, some take prophetare to hear 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 prophesying, that is, hearing the word, or else prophesying, But prophetare in this place, is to show the mysteries of god, to the edifying of the hearers. Therefore the words of Paul seem not to make for the sense of hearing, forasmuch as he speaketh of a woman, which did either prey or prophecy For although women were forbidden to speak in the congregation, whereby it signified that they aught not to have any public function in the church, which is ordinary and perpetual, yet if the spirit of God come upon them, they are not forbidden, but that they sometime may speak. Anna the prophetess spoke in the temple, of our Saviour, Luk. 2. judic. 5. Exod. 15. when the virgin Mary was purified. Deborah sang praises to god openly. So did Maria the sister of Moses, & there be many places which testify that women in old time did openly prophecy, Regum. 2. josias the king did ask counsel of Holda the prophetess Anna the mother of Samuel, 1. Samu. made a godly song. Marry the virgin, the mother of Christ, Luk. 1. john. 20 sang a godly psalm. The angel commanded Magdalene to show Christ's resurrection unto the Apostles. And God saith in joel, 2. joel. De spiritu meo effundam super vos, & prophetabunt filii vestri, & fili● vestrae. I will pour my spirit upon you, and your sons & daughters shall prophesy. Act. 21. Philip also had many daughters, which did prophecy. And that it was the manner in the old time, to prophesy openly in the congregation, jer 27. &. 28. it doth plainly appear in jeremy, and many other places. Agabus the prophet, did openly prophecy unto Paul, that he should be bound and tied at Jerusalem. Act 2●. The name of a prophet is taken sometime for a name of honour, as in the prophet Esay, Esay. 8. where it is said that Esaias came add prophetissam, he came unto the prophetess, which conceived and bore a son. Esay meaneth it by his own wife (as Musculus writeth) whom he calleth a prophetess, not that she had the gift of prophecy, as far as we can read, but because she was the wife of a prophet, whose office was most noble & honourable Notwithstanding some do refer the name of a prophetess here, to the virgin Mary, and by this may we see, there be, tot sensus, quot capita. Under the name of a prophet are understand sometimes false prophets, as in Zachary, Zach 13. & they be known by .3. notes, which do discern them from true prophets. The first note is, if they be taken in lies. Such were they in whom the lying spirit spoke, 3. Reg. 22. sent of God to deceive Achab. The second note is, if they speak truth, & that in the name of the Lord, which yet they speak, for that end that they may deceive the people, or if they prophesy openly, in the name of their false gods. The third note is, if in a rage, fury, or trance, they foreshow things to come, and yet understand no part of those things which they utter. On the other side, the true tokens of godly prophets are three, verity, piety, and intelligence. Verity consisteth in this, when those things which they foreshow, are certainly performed and done. Piety, is when with their prophecies they do exhort the people unto the study of godliness, & induce them to the worshipping of one true God. Intelligence, is when they understand with a sober mind those things which they do prophecy. Where these three things do concur, there is a most sure argument of a true Prophet, endued with the spirit of God. And such which are adorned with these three properties, are instructed to prophesy three manner of ways. First, either by visions and signs seen in sleep, or by express words, or else by inspiration of the holy spirit. Of prophecy by visions, Num 12 you may read in the book of Numbers, where God saith. Si quis inter vos fuerit propheta domini, in visione apparebo ei, et per somnium loquar ad illum. If there be a prophet of the Lord among you, I will be known to him by a vision, and will speak unto him by dream. Of prophecy by express words without figures or shows, is mentioned also in the same chapter, where God saith: At non talis servus meus Moses, o'er enimad os laquar ei. But my servant Moses is not so, Ibidem. who is faith full in all mine house, unto him will I speak mouth to mouth, & by vision, & not in dark words, but he shall see the similitude of the Lord. Of prophecy by the inward inspiration of the spirit, Num. 12. we read also in the book of Numbers, where it is recorded, how the .70. Elders, receiving the spirit of God, did prophecy. In which place, & in many other, there is no mention made, either of visions, or of express words. A Prophet is called of the Hebrews Nevia, of the Grecians Propheta, & of the latin men Vates. Luke. 23. Such things as pertain to the history of Saint Luke the Evangelist. Hierome hath sufficiently touched, which history I thought it good here to recite. Luke (as he saith) a Physician of Antioch, was not ignorant of the Greek tongue, he was the follower of the apostle Paul, and a companion unto him in all his peregrinations. He wrote the gospel, of the which the self same Paul, thus said: 2. Cor. 8. We have sent our brother with him, whose praise is in the gospel throughout all Churches. And to the Colossians: Our dearly beloved brother, Col. 4. 2. Tim. 4. Luke the Physician saluteth you. And unto Timothy: Luke only is with me. He did set forth also an other noble work, which is entitled. The acts of the Apostles, the story of which endureth unto the end of the two years, in the which Paul abode at Rome, that is, unto the fourth year of Nero, by the which it is to be gathered, that the book was made in the same city. Wherefore, that treaty of Paul and Thecla, and the whole fable of Leo his baptism, are to be counted among the apochriphal scriptures. For what a likely matter is this, that Luke being the unseparable companion of the Apostle Paul, among other acts of his, should be ignorant of this thing only? And Tertullian also, living not long after that time, declareth, that a certain priest in Asia, a fautor of the Apostle Paul, being convicted of thou, that he was the author of that book, confessed that he did it for the love that he bore to Paul. And therefore some think, that as often as Paul in his Epistles saith (juxta evangelium meum) according to my Gospel, he meaneth the volume of Luke. And he saith, that Luke learned the Gospel, not only of the Apostle Paul (which lived not with Christ in the flesh) but of the other Apostles. The which he himself declareth in the beginning of his work, saying. Luke. 1. Even as they delivered them unto us, who saw them from the beginning, and were Ministers of the word. Therefore he wrote the Gospel according as he heard, but the Acts of the Apostles, according as he saw. He lived .84. years, having no wife, and was buried at Constantinople, unto the which city his bones with the relics of Andrew the Apostle, were removed from Achaia the .20. year 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 unto Paul from Thebes, and there renouncing the errors of his country, believed in Christ, and became of a curer of the body, a Physician of the soul. He wrote his Gospel being instructed by Paul, & also the acts of the Apostles. When he had bene a time at Rome with Paul, he returned into Grece, instructing much people there, in the knowledge of the Gospel, and at the last by the enemies of God's word, he was hanged upon a green Olive tree, because there was scarcity there of dry wood to make a gallows of. He yielded his life unto God, when he had lived .80. years. Platina in the life of Cletus the first, writeth thus. In the time of Cletus was Luke the Physician, well learned in the Greeke tongue, the follower of Paul the Apostle, and fellow unto him in all his journeys. He wrote the Gospel, which is much commended of Paul. Wherefore, not without cause Paul calleth it his Gospel. He wrote the acts of the Apostles, according as he saw with his own eyes. He lived .83. years, he had a wife in Bythinia. He was buried at Constantinople. Theophilus. 24. ERasmus with others, do suppose Theophilus to be a proper name, and to have been a very special friend of Saint Luke, unto whom Luke did dedicated both the books, written by him, that is, the book entitled, the gospel of Luke, and the book named the acts of the Apostles. Others judge, that Theophilus is no proper name, but a general name, signifying every friend of God, for so is the etymology of the word, which is compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, deo: God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est amicus, a friend. Howsoever it be, it is most certain, that saint Luke in both his books, would not teach only one man, but all men studious of god's glory, and desirous of eternal salvation, whom we may well call Theophilos. Other do think, that this Theophilus was a mighty prince, or some noble man, because that Luke in the preface of his gospel, doth give him this Epitheton, Prestantissime Theophile, most noble Theophilus. Notwithstanding, this Epitheton in the Greek, hath divers and sundry interpretations, as Erasmus doth note in his annotations. Whose words be these: I marvel, why Lyranus, did suspect this Theophilus, to be some prince or noble man, because Luke saith (Optime Theophile. Luke. 1. ) Is it peculiar and proper only to great men, to be called the best? But it may be, that Lyranus, did read this in some gloze, which as he might read, yet through the ignorance of the Greek tongue, he could not understand for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among the Grecians signifieth Robur, sive imperium, strength, might or empery, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Vincere, to overcome, and one to have his full purpose. Therefore Paul in the Acts of the Apostles doth call Festum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as you might say, of great power. And so doth the interpreters, as Origene, Theophilactus, and Ambrose, testify. Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not only signify a man of might, but also a good man, & a man worthy much to he esteemed: and of that cometh the superlative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth Optimum. Hactenus Erasmus. Other learned men will have this Epitheton, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to come of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a superior, mighty, of great authority, whereupon they judge this Theophilus, to have been some notable prince. There were diverse other of that name, as Theophilus, Bishop of Antioch the vi after the Apostles. He wrote certain books, Lib. 4. ca 24. whose titles Eusebius reciteth. He lived in the time of the Emperor Marcus Antonius verus. There was an other of that name, who was Bishop of Alexandria: he was immediately before Cyrillus. johannes evangelista. 26. THe history of john before the Ascension of Christ, & like wise of a long time after, is evidently declared in the scriptures: but what he did at the last, and what became of him, diverse authors do diversly writ. Eusebius doth show that when the Apostles were gone into strange and far countries, the region of Asia, chanced to john: & many do affirm, that john remained at Ephesus, as Bishop and Pastor there: but this doth not certainly appear, nor at what time it should be done. For all the time in the which Paul passed through Assia, and did there accomplish his ministery, there is no mention made of john. And it is plain and manifest, that S. Paul did constitute and make Timothy Bishop of the Church of Ephesus, & that he wrote two Epistles unto him being there. Therefore it may be, that john being very aged, after the death of Timothy, went to Ephesus, when he had before in other parts of Assia, accomplished his ministery. Irenaeus writeth, that Paul was the founder of the church of Ephesus, Lib. 3. cap. 3. and that john remained there unto the time of Traian the Emperor: Lib. 3. cap. 1. he also saith, that john made his abode at Ephesus, when he wrote his Gospel. The occasion why he wrote the Gospel, Lib. 3. cap. 11. was (as Irenaeus, saith) to resist the delusions & heresies of one Cerinthus, who said Christ, not to be the true son of God, nor coessential with the father. Saint Hierome in his catalogue writeth, that john the last of all other Evangelists, wrote his Gospel, at the request of the Bishops of Asia, against certain heretics, and chief against the doctrine of the Ebionites, which then began to spring, who did affirm, that Christ was not before his birth corporal. Whereupon he was driven to writ his Gospel, by the which he confirmeth the divine nativity of Christ, which was without beginning. Lib. 3. cap. 24. Eusebius showeth an other cause, which is this: When john had overseen and viewed the writings of the other three Evangelists, he did allow all things rehearsed of them as most true. Because he saw & perceived certain things omitted, which were done before the captivity of john the Baptist, he thought good that they also should be added to them and recorded. Other learned men do think, that john perceiving the other Evangelists fully to prosecute the history of Christ, he therefore in his Gospel did ricite many sermons of Christ. The persecutions and conflicts which john suffered of the raging persecutors, are not all committed to writings: but doubtless he was most cruelly entreated and handled, he was one of the first that was put in prison, with Peter at Jerusalem, and (as certain do record) he was banished from Ephesus into the Island of Pathmos, by the cruel Emperor Domitianus the .14. year of his reign. Where some writ, that john was put into a vessel full of hot scalding Oil, it is uncertain, in so much that some doubt of the place, whether it should be done at Ephesus, or at Jerusalem. Saint Hierome of this matter maketh no mention. He without question wrought many miracles by his life time, but where certain of them are written and reported of some authors, neither auctentike nor worthy great credit, it is not best nor most safe to receive every thing that they writ, and specially to give no great faith unto one julius Africanus, otherwise named Abdias, who reporteth, that john broke precious stones and made them whole again, that he did turn boughs, trees, & stones, into gold, and brought them again to their former nature. Nor it is without superstition which is ascribed to john, that he should allow the deed of one Drusiana, who being coupled in matrimony, did withdraw herself from her husbands company without his consent. And those words are most horrible which Abdias, doth attribute to john, the words be these. Virtutum opes habere non potest, qui vult divitias habere terrenas. He can not have the riches of virtues which hath a desire of riches of the world. O saying most wicked, do we not read in the holy Scriptures of many which were very rich and notwithstanding were good and godly. The like doctrine for the space of thirty days to be given for repentance, is repugnant to the words of Christ, who taught to forgive seventy times seven, if need were, in one day. It seemeth also a new thing, that john in his life time should build a Church in his own name at Ephesus, for it evidently appeareth, that Churches and temples began not to be sumptuously builded in the memory of saints, before the time of Constantinus, the great. Abdias, doth also writ, that by the prayers of john the temple of the great goddess Diana, at Ephesus, Lib. 3. cap. 23, together with the great idol was destroyed, and how that john drank poison without hurt, these & such other things I refer to the judgement of the reader. Eusebius reciteth a very elegant history out of Clemens Alexandrinus, concerning john. 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. Hear a fable, and not a fable, but rather a true history which is written of john the Apostle, and left to be read of the posterity. The history is this: When john returned from the Island Pathmos, unto Ephesus after the death of the tyrant Domitian, he went, being requested, unto 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 choose the clergy by lot, out of the number of such as were appointed by the holy ghost. At what time therefore he came unto a certain city not far distant from Ephesus, (whose name also some do rehearse) and when among other things he had comforted his brethren, turning his countenance unto him that was appointed head and Bishop over the rest, seeing a certain young man there being of a strong body, a comely face, & of a fervent mind, I commit this young man (saith he) most earnestly unto thee, here before Christ and this congregation. When the Bishop had received him, promising him all diligence and endeavour, john speaking after the same manner, requested him again the second time. Then afterward he returned unto Ephesus. But the Bishop had this young man home into his house, and kept him & brought him up, and won him unto the knowledge and light of the Gospel: and at the last he was baptized, and became a Christian. But when the said Pastor became over gentle and remiss unto him, he suffered this young man to use the company of idle and dissolute and naughty persons, to his great hurt and destruction, who first led him unto sumptuous banqueting & feasting, and afterward they took him with them to rob and to steal in the night. After this, they enticed him to attempt more heinous and greater acts, he being accustomed a little & little, & trained in naughtiness according to his stout courage, like a courageous horse and untamed colt, having his mouth hardened, gnawing upon the bit, and leaving the right way, was carried headlong toward hell more & more. At the last despairing of his salvation in Christ, he took in hand no small enterprises. And because he had once perished, he thought to commit some great and notorious thing, disdaining to have equal lot with his fellows. Calling therefore his companions unto him, and gathering together a great company and rabblement of thieves, he became a captain and head over them, and began to be most cruel and most addict unto manslaughter. It chanced in the mean time, that through urgent and necessary business, the congregation of Ephesus, sent for john. Who when he had ended such matters, wherefore he came to them, said to the Bishop. Go to, go to, rendre again to us that thing which Christ and I committed to thy charge, in the presence of the congregation, whereof thou art Pastor and ruler. The Bishop first of all was abashed, thyncking that certain money which he had not received, should be demanded of him, and he could not answer for such things, which he had not, and yet did not discredit john's words. But when john had said, I require again the young man & the soul of my brother, the Bishop bowing down his countenance, with sighing and tears answered, he truly is dead. john demanded how, and of what death. He said he is dead unto God, for he became an evil and a pernicious man, and in the end he became a thief and a common robber, and now of late hath he remained with his like companions in this hell against the Church. The Apostle therefore hearing these words, rend his clotheses, and with great lamentation smote himself upon the head, saying. I have left a good keeper of my brother's soul, let me have a horse & one to conduct me in the way: And so taking his horse, he made as much haste out of the congregation as might be. And when he came to the appointed place, he was taken of the scout watches of the thieves, & neither flying nor refusing, cried, saying. I am come for this purpose, lead me unto your Lord and master, who in the mean time looked for his prey all armed. assoon as he knew that it was john that was brought, being ashamed, fled away. Old Saint john followed with all his might, forgetting his great age, and cried unto him. O my son, why fliest thou from me, why fliest thou from thy father, a naked & old man, have pity upon me my son, fear not, thou hast yet some hope of salvation. I will rendre unto Christ●an account for thee, yea if need be, I will die for thee, even as Christ died for us. I will give my life for thee, believe me, Christ sent me unto thee. When he hard these things. First he stood still: but with a sad and heavy countenance, afterward he threw away his harness, and forthwith trembled and wept full bitterly. He embraced john when he came unto him, and answering with weeping as well as he could, was baptized again with tears, having his right hand only hidden and covered. The Apostle when he had promised him, and had protested that he would obtain remission of his sins, and had prayed & fallen upon his knees, and had kissed his right hand, as purged again by repentance, he reduced him again unto the Church. And after he had prayed for him with continual intercession, and had strived with continual fastings, and had quieted and confirmed his mind with comfortable sayings, he went not from him (as they say) until he had fully restored him unto the Church. And so gave a goodly example of true repentance, and a great experiment of regeneration, and a noble badge of the visible resurrection. Irenaeus, doth recite a story worthy memory: Lib. 3. cap. 3. there be (saith he) which hard Policarpus, say, that john the disciple of the Lord going to be bathed at Ephesus, when he saw Cerinthus within, did leap out of the bathe unwashed saying, that he did fear, lest the bath would fall down upon them, forasmuch as Cerinthus, the enemy of truth, was within the house. Finally of the death of john there is no certainty. Saint Hierome doth say, that in the .68. years after the death of Christ, he died at Ephesus, and was buried by the said City. Other do writ, that john went down alive into the grave, which he commanded his disciples to make, and so bade them to cover him with earth, which being done, there appeared out of the grave a very great brightness, and manna also flowed out of it. But when these things cannot be certainly proved, they must be left to them which love to read Legends. Some suppose, that young man which followed Christ and was clothed in linen upon his bore body, (and whom when the young men would have taught, Mark, 14. S. Mark doth writ to have left his linen cloth and fled from them naked) to be john the evangelist. Other do say, that it was james, the brother of the Lord, which was named justus, and who after the Ascension of Christ was made Bishop of Jerusalem, but it is an opinion void of reason to think, him to be john, for what need was it to conceal his name, when that the fall of Peter, being more fowl and greater, was openly declared. Furthermore john did follow Christ straight way when he was taken, and did help Peter to enter into the Bishop's palace, and how could he have his clotheses so soon again, for as much as he was a stranger at Jerusalem. Again the name of a young man did not agreed unto john, for he was almost of the same age with Christ. Furthermore john fled with all the other Apostles (as Saint Mark saith) Discipuli eius relinquentes eum, omnes fugerunt. All his disciples leaving him, did fly. Others do say, that he was a young man of the same house, in the which Christ kept his passover. Other do conjecture, that it was a certain young man of the village of jessemanie, or of some other house more nigh adjoining, in whose large orchard Christ was with his disples. But let every man have his sentence. It maketh no great force who it was. But the holy Ghost would have this example to be testified, that he might show with what fury and rage the enemies did flee upon Christ, and that the miracles might be more clear, by the which he preserved his Disciples that they should suffer no hurt of their enemies, for when the rage was so great, that they laid their hands upon an unknown lad, who will doubt but that all his disciples were preserved by the hand and power of Christ? forasmuch specially as Peter by his fighting did provoke the enemies before. And here is left unto us, a document, that persecution once begun, doth spare none, but is fierce and cruel against all, without exception, against high and low, young and old, sparing no sex, man, woman, child or infant. Hyperbole. 27. HYperbole is a trope in Rhetoric, and it is a word or a sentence that passeth man's faith and credit: and it is spoken either to augment a thing, or to diminish it. To augment, as this: Est fulminis oty or alis. Swifter than the wings of the lightning. Nive candidior. Whiter than snow. To diminish, as this: Est tardior testudine. He is slower than any snail. Vix ossibus heret. The skin scarce cleaveth to the bones. To augment also. jeremy. 31. Ad caelum usque pervenit. It came up to heaven. Likewise. Genesis. 15. faciam semen tuum sicut pulverem terrae. I will multiply thy seed as the dust of the earth. And in john's Gospel the last Chapter: there are also many other things which jesus did, the which if they should be written every one, I suppose the world could not contain the books that should be written. To diminish, as in Leviticus .26. Terrebit te sonitus folii volantis. The sound of a leaf that falleth shall make thee afraid. And many other sentences in the holy Scriptures, are full of Hyperboles. A most sure word. 28. HAbemus firmiorem sermonem Propheticum, 2. Pet. 1. we have a most sure word of the Prophets. The testimony of the father from heaven when he said. Hic est filius meus dilectus, Math. 3. Mat. 17. this is my beloved son, in whom is my pleasure, hear him. But as yet all did not believe the evangelical history, nor the preaching of the Apostles. Therefore for their cause Peter teacheth the certainty of the Gospel, to have his foundation in the oracles of the Prophets. For the doctrine of the Prophets was very familiar unto the jews, and for that cause he calleth it a more sure word. Peter doth use here more testimonies to prove the verity of the Gospel. First, that Christ was approved and affirmed to be God, by the magnificent voice of the father from heaven. Secondly that all the oracles and sayings of the Prophets do tend to that end (as Paul writeth) quod (inquit) promiserat per Prophaetas suos in Scriptures sanctis. Rom 1. That (saith Paul) which be promised by the Prophets in the holy Scriptures. Obiectio. It seemeth very obsurde, that Peter doth call the sayings of the Prophets more firm, than the voice pronounced by the very mouth of God. First forasmuch as the authority of the word hath been all one from the beginning. Again the word was more confirmed by the coming of Christ. Responsio. Peter here hath a respect unto his country men, and to their nation, which were accustomed and nuzzled in the Prophets, of whose doctrine they had no doubt, but to be infallible and most true. Wherefore when the jews were persuaded that whatsoever was written in the Prophets, did come from the Lord, it is no marvel that Peter said, we have a more sure word. In the which words this is no question to be moved. Whether the Prophets deserved more faith and credit, than the doctrine of the Gospel, but Peter in speaking these words, had a respect only what reverence, honour, and credit the jews gave to the Prophets. In whose study the jews are brought up even from their childhood. In fine, Peter calleth it a more firm word, for their sakes which were infirm and weak in the faith, to make the text plain. Because there were many, which as yet gave no credit to the Gospel, and to the preaching of the Apostles. Peter willing and wishing to allure and drive them to the light of truth, he saith, that he preacheth nothing, but that which was showed before by the Prophets. As though he should say, that which we speak of the divinity of Christ, the Prophets spoke the same (As David writeth in his Psalms. Psal. 2. ) Dominus dixit ad me, filius meus es tu, ego hody genui te. The Lord hath said unto me: Thou art my son, this day have I begotten thee. Again. Ex utero ante luciferum genui te. Psal. 110. Therefore Peter calleth it a more sure word, for their cause, which were not yet confirmed in the faith, and which were newly converted from the judaical religion unto Christianity, and who also were wholly bend to the Prophets and to the study of them. And not that Peter doth by these words prefer the testimomonie of the Prophets before the testimony of God spoken from heaven: but that he might the better receive them into the faith, he doth allow and commend their diligent study in the Prophets, and so calleth it a more sure word, not because it was so Simpliciter, but because the jews so counted it. Where some do say that the comparative is put here for the positive, they do not thoroughly expound the text and circumstance thereof. Private interpretation. 29. THere may be two senses and meanings of these words. For this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify aswell violent entrance, as an interpretation. And in that sense doth the most part take these words: That is, that we aught not to run rashly to the reading of the Scriptures, bringing nothing with us, but only our own sense and meaning, for the Scriptures are not to be expounded after every man's lust and fantasy, but as the holy Ghost doth require, which inspired the Prophets, which spirit is the only one interpreter of himself in the Scriptures, and that exposition doth contain most true, most godly, and most abundant doctrine, when we leaving our own judgements, do submit ourselves to the teaching and exposition of the holy Ghost. On the other side, it is a most wicked profanation of the Scriptures, when we arrogantly thrust ourselves in, to understand the Scripture by our own wisdom and our own reason: for the Scriptures do contain high mysteries of God, hidden and unknown unto our heads. Yea it doth contain the noble treasures of life, far passing our capacity. Here may we learn, that the proper and private interpretations of the fathers are convelled and quite overthrown, and we be forbidden to trust and to lean to such expositions. If Saint Hierome, Saint Austen, or any other of the fathers do expound the Scriptures of themselves or by their own heads, we must refuse their interpretation. For saint Peter doth here forbid, any man to expound the Scriptures by his own spirit. The true exposition is proper, only to the spirit of God. Wherefore, if any of the fathers can show his enarrations, aptly to be taken out of any part of the Scriptures, which do allow the place by him expounded to be so expounded in deed, we aught to embrace his interpretation, otherwise to give no credit unto him nor his expositions. The Papists here do show themselves to be twice foolish and ignorant, when they gather out of this place, that the interpretatation of one private man aught not to be taken as auctenticall, but the interpretation of many, and especially of general Councils aught to be received (say they.) In this they be childishly deceived: for Peter here doth not call a private interpretation, the exposition of one private man, but doth teach, that whatsoever cometh from man or men, few or many, if they bring nothing but their own judgement, to be profane, and aught not to be received. Therefore if all the whole world should conspire together, and all their wits were laid together in one head, yet whatsoever shall come only from them, saint Peter doth count it nothing but proper and private. For the Prophets and other holy men of God being inspired of the holy Ghost, did write and speak that which they uttered. Without the which spirit, whatsoever one or many do bring, is nothing else but private, (that is to say) their own imaginations. To make it plain, Saint Peter here doth put down the pride of certain vain men, and specially of the jews, who flattering themselves with the persuasion of great reading and much learning, thought they might interpret the Scriptures as pleased them. God forbid (saith Peter,) for then were the gift of Prophecy, coming from the holy ghost, in vain, which prophecy is so to be expounded, as the holy ghost doth inspire, and not by private interpretation of any other whatsoever they be, and how many soever they be. Other learned men do expound this place of private interpretation, to be nothing else but that the holy Scriptures were not given by man, nor by the power of man, but by the holy ghost, as Peter saith after in the same place, and when we read them, we must be fully resolved that god speaketh unto us, & not man. To end, Peter therefore doth bid, that faith and credit should be given unto the Prophets, as to the infallible oracles of God, and not as coming and flowing out of the proper motion of men. Timotheus. 30. TImotheus Saint Paul's darling, having one of Grece to his father, and a mother of the number of the faithful, whose name was Eunica, was borne at Lystris, a town in Lycaonia, 2. Timo. 1. where Paul found him, being then a young man and somewhat sickly, he was very well learned and brought up in the holy Scriptures from his childhood. Act. 16. And therefore Paul took him with him, 1. Tim. 4. 1. Tim. 5. to be a meet companion and fellow for him, and did first circumcise him: that the jews who there knew him to be borne of an hethenyshe father, should not be offended, and that he might also with more fruit have the function of the ministery, for Paul (willing to win, as much as lay in him, all unto Christ) became a Gentle to the Gentiles, and a jew to the jews, and so Paul having obtained Timothy to be his fellow Minister, did in process of time so love him, that he counted no man more dear or precious unto him, and therefore he calleth him Timothy my well-beloved son, faithful in the Lord. And in many of his Epistles he doth greatly commend him, for the singular and rare gifts that were in him, as for the constancy of his faith, his integrity and soundness of life, and such other notable virtues and qualities. Paul used him his companion in his peregrinations, in his messages, and diverse and sundry other ways. When Paul was by tumult cast out of Thessalonica, he left Timothy there with Sila. And when he came to Athenes, he sent a commandment to them both, to repair unto him. Timothy journeying with Sila from Macedonia, found Paul at Corinthe, from whence he sent him again to Thessalonica, Act. 7. to comfort the Christian brethren, that they should not be to much troubled and thoughtful for his afflictions and persecutions. Act. 18. Act. 19 1. Thess 3. And so returning from thence, he came to Paul to Corinth, from whence he followed Paul taking his journey towards Macedonia, even unto Asia, where he was desired of Paul to stay at Ephesus, where he remained. And as Eusebius, and Sopronius, and other do writ, he was made first Bishop of Ephesus, but after what sort and how long he was Pastor and governor of that Church, Act. 20. there is no certeynty to be read in any ancient or approved writer. Lib. 3. cap. 14. And it cannot be certainly concluded, that he suffered Martyrdom, being beaten with stakes and stones to death at Ephesus, because he repairing nigh to the porch of the temple of the goddess Diana, did rebuke and reprehend the idolatry of the Ephesians, which many do affirm to be so, as Antoninus, and Vincentius. Henricus de Erfordia do writ, Lib. 38. cap. 10. that he was slain under Nerua. Nicephorus saith, Lib 3. cap. 71. that he suffered under Domitianus. jacobus Philippus in supplemento Chronicorum, doth say, that he was martyred at Ephesus, & yet (saith he) some writ, that he suffered under Nero, and that unto him appeared two Angels, when he was in torments speaking unto him. Erige caput in caelum & vide. Lift up thy head to heaven and see, who so diong, saw the heavens open, and jesus holding a Crown of precious stone, and saying unto him: this shalt thou receive of my hands. Which thing when one Apollinaris saw, did 'cause himself to be baptized, and that the lieutenant caused both of them, persisting in the Confession of Christ, to be beheaded. Unto this Timothy, Paul wrote two Epistles from Laodicea, which are extant in the new Testament. Titus. 31. Titus' likewise was the disciple of Paul. Eusebius, writeth and Sophronius also, that Titus, Lib. 3. cap. 4. was made first of Saint Paul Bishop of Carthage. He was also Bishop of Creta, where he died, and was buried. But when Paul was captive at Rome the second time, Titus went into Dalmatia, as Paul writeth in his Epistle to Timothy. Unto this Titus, 2. Tim. 4. Paul wrote one worthy Epistle from Nicopolis. Paul maketh mention of Tite, in the Epistle sent to the Galathians, his words be these: Neither yet Titus, Galat. 2. which was with me, though he were a Graecian, was compelled to be circumcised. The cause why he would not circumcise him, he rendereth in the same place, saying because of the false brethren that crept in, who came in privily to spy out our liberty, which we have in Christ jesus, to bring us into bondage. Circumcision being a thing then counted indifferent, was thought either to be used, or omitted, as edification might rise thereof: And this rule is always to be respected, that all things are lawful, yet all things are not expedient. Paul therefore circumcised Timothy, lest he should have given an offence unto the infirm and weak brethren. And than he was conversant and remained amongst the weak, to whom he aught to give place for a tyme. And he might have done the like in Titus, but the state and condition was diverse from the other, for certain false brethren were there always in a readiness, to slander him and his doctrine, and would have said: Behold this bold merchant Paul, which is so stout a challenger of liberty, when he once cometh into the presence of the Apostles, he is sore quailed, and putteth down his stoutness. And note here, that when Saint Paul denieth Tite to be circumcised, by reason of the false brethren, the words may be taken two manner of ways. The first is this: They that own no good will unto my preaching, could not obtain at my hand, that I would circumcise Titus being a gentle, not not among the jews, which were converted unto Christ And this did I to defend my liberty against them, which thought and taught that circumcision was necessary to salvation. The second sense and meaning is, this Paul, of a set purpose would not circumcise Titus: for he knew, that certain thrust themselves into his company, either to get him enemies among the jews, if he would freely despise their ceremonies, or else if he had wholly refrained from the Christian liberty, than they would have triumphed against him among the Gentiles, as against one that being confused, had retracted and revoked his former doctrine. Therefore as sometime we must bear with the weak in the beginning, so aught we also stoutly to defend the christian liberty against the wicked, who will make a thing of no importance necessary to salvation. Here may be discoursed the doctrine of scandalum datum, & scandalum acceptum, but that I will defer unto an other tyme. Agrapha. AGrapha, be called properly unwritten verities, which be most learnedly and pithily answered, by the most excellent, prudent, grave, and wise counsellor, the Archbishop of Canturburye, who of late sealed the truth of Christ's Gospel with his blood. He made a little book, which answereth unto the enemies, concerning unwritten verities, where you shall read not only the authorities of scriptures & learned fathers against unwritten verities, as things necessary to salvation: but also answers and solutions to every objection. As for Basilius Magnus, who seemeth to make equivolent the traditions of the Church, with the written word of God, you must have a respect when the fathers writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to assert any doctrine, and when they writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, when they fight against heretics for then they be very vehement, and do urge both unwritten and written verities, to impugn the heretics, and to convince them, as Basilius doth in this place, against that detestable heretic Enomius, which denied the holy ghost to be God. That the Scriptures only are sufficient to salvation, I have touched it largely before. Irenaeus. 35. EVsebius among all other that lived in his time, gave the first place & price unto the great learned father Irenaeus. For when there were at that time more monuments, and other infallible testimonies of the said Irenaeus in the hands of the godly and learned, then are now had or may be had: who could give a more certain judgement of Irenaeus doings, then Eusebius, above all other that followed him? Of what parents, or in what place he was borne, it is uncertain, yet I will show you hereafter the conjectures of certain learned men. In his youth he was conversant in the school of Policarpus, who was Bishop of Smirna, and one of the disciples of john the Evangelist. He heard this reverend, grave, and godly man with so great admiration and attention, that he most deeply engraved in his breast Policarpus doctrine, and what soever he received of him, kept it in a most lively memory, until he came to extreme age. Whereupon some writ that Ireneus did describe & set forth, even 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 this, conjecture may be made, that Irenaeus was an Asian borne, & not far from Smyrna. To this opinion is much agreeable that a Greek name was given unto him: for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth pacem and this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth pacificum. And as good luck is sometimes the insetting of names, so the event and success did prove in Ireneus, for he was most studious of peace and tranquillity in the church of Christ. But let it be that he was borne in Europa, it is the more to be marveled by what means he came into Polycarpus school. He so passed over the studies of his youth, that he knew all liberal arts, beside christian piety: for these subtle and most constant disputations which he had against heresies, doth manifestly declare that he was not rude nor ignorant of profane arts, for the monstrous opinions of heretics, were builded upon the foundation of profane Philosophers, of the which opinions to judge so exactly, and to confute with such art and strong argument, he could not have done, unless he had been very expert in profane studies. Nor it is without cause, that Tertullian did beautify him with his praise, saying, that he was a most curious searcher of all doctrines, but specially did employ his diligence and labour in the knowledge of Christ's doctrine, and did chief adjoin himself unto the company of them, who are adorned with the singular gifts of the doctrine of the Gospel. He exercised the function of priesthood in the church of Lions, which is a notable city, and noble Mart in France, in which place without doubt he did most sincerely, and with singular dexterity, expound the scriptures. He lived most familiarly with one Photinus, a reverend, grave, and constant father. But perchance some desire more to have the knowledge of his public facts and doings. The church of Asia was much vexed, as it were with intestine & civil war, when Montanus, Alcibiades, and Theodotus, did molest the sound doctrine of the Gospel, with their new prophecies, and vain fantasies. For these fantastical spirits, did marvelously bewitch the minds of men, and wrapped them in great errors. The French church therefore, being moved with a certain loving zeal toward the brethren of the church of Asia, did sand their judgement of the doctrine of their false prophets, unto 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 fruitful, they persuaded Ireneus, that he as a messenger would carry their letters in so great a journey, and that he would also comfort with his own voice, the afflicted & troubled churches, and confirm them in the truth already known, and manfully confute the errors of these heretics. In this journey Ireneus passed by Rome, and saluted the bishop there, he had letters also from the French churches, by the which he was honourably commended unto Elutherius then bishop there: the copy of which letters, Eusebius doth record. The tenor whereof 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, ut has ad te literas perferret, ut hunc testamenti Christi studiosum, commendatum habeas obsecramus. Etenim si gradum cuiquam justitiam confer, atque asserere sciremus utpote, quod ecclesiae presbiter sit, qui et hic est: hoc in eo sanc cumprimis commendassemus. We greet and wish you well, in all things, and at all times through god (O father Elutherius) we have exhorted our brother & fellow Ireneus to bring unto thee these letters, whom we beseech thee gently to entertain, as one most studious of Christ's testament. etc. These words are alleged out of that Epistle, which doubtless was longer, and comprehended more things, which if they were extant, would make very much for this present purpose. When Photinus was murdered for the confession of the evangelical truth, Irenaeus was chosen in his room, who so ruled this church and did instruct it with such doctrine and integrity of life, that he was beloved & worshipped both of his own countrymen, & also of strangers. He had great conflicts with a great number of heretics, but specially with the Valentinians, against whom he wrote a notable book which is now extant. He had also an action against Victor then Bishop of Rome, the cause was this. The controversy for keeping of Easter day, which was before moved, began now to wax hot, & broke out at this time into a manifest schism, & there was thrown as it were an apple of contention, between the two churches, the east and the west. For the east church was fully resolved to keep their liberty and old custom concerning the Easter, and refused in any wise the yoke of all ceremonial observations, whereupon Victor being moved, 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 departed from their custom received of the Apostles themselves, yet they did little prevail therewith. Ireneus therefore 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 conjectured, a counsel, in the which they made letters, & subscribing them with their own hands, sent them to Victor the bishop of Rome, having good hope that they should mitigate and break the rage of Victor, and so bring tranquillity into the church again. As touching the sentence of the feast of Easter, to be kept upon the Sunday, they approved Victor's mind and judgement, as pertaining to the west church: but that he should not alienate or change other churches, observing the custom of their old tradition, they did exhort him with many profound arguments. He had in his writings certain spots, whereby he was noted and suspected, not to be of a most sound judgement. First he seemed not plainly to make a difference between verbum substantiale, that is Christ, & verbum vocale. Secondly, he seemed to judge, 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 give unto man free will, in causes spiritual. Fourthly, he saith that Christ was baptised in the thirty year of his age, and to have begun 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 learn this of john. Lib. 2. cap. 40 &. 43. Finally, the errors of the Millinaries is imputed unto Ireneus, but these things cannot be gathered expressly out of his books. To end, how he died, it is not noted in approved authors. Henricus de Herfordia, Ado, and others, which did writ the life of Martyrs, do say that he was most cruelly slain with a great multitude of the Church, for the confession of Christ, under Severus the Emperor of Rome. Paralogismos. 36. PAralogismos, cometh of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to deceive with false and crafty reasons and arguments, and to dispute with captious conclusions. The Logicians call such kind of arguments, Paralogismos, or Elenchos. Aristotle termeth them modos sophisticos, they be called also imposturae, frauds, sophismata, and they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paralogismi, be divided of the Logicians into two limbs. Some be Paralogismi, in dictione, and some extra dictionem. You may seek the examples of the Logicians, who do most plainly set them forth. Yet for the ignorauntes' sake, I will give you only two of them. Omnes gemmae sunt preciosilapides, In palmitibus inveniuntur gemmae: Igitur in palmitibus sunt pteciosi lapides. This argument is Paralogismus in dictione. Again. Anacharsis est albus. Anacharsis est philosophus: Ergo Anacharsis est albus philosophus. Chrisostomus. 38. Johannes Chrisostomus was borne at Antioch, at the river Orontes in Coelesiria. He came of a noble house, having 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 writ. He learned Rhetoric of his schoolmaster Libanius, & Philosophy of Andragathius. At the age of 18. years he went unto the university of Athens, where he profited so much, Georg. de vita Chrisost. that all men wondered at it. He was honoured of the senate for his humility, above Anthemius, and the rest of the Philosophers. Lib. 8. cap. 2. hitherto he seemeth to have been an Ethnic, 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 have taught his school after him. Georg. in vita cius. He was converted and baptized by Melesius at one time, with his father and mother: he was meetly well expert in the knowledge of the law, and would have been very profitable in judgements, but fearing the molestation of that profession, did choose to himself an ecclesiastical kind of life, and changing his habit, did apply his mind to the reading of the holy scriptures, having to his masters Diodorus & Cartherius, his fellow disciples were Theodorus and Maximus, which were his companions, under Libanius his scholmaster. He was also very familiar with Basilius' bishop of Caesarea in Capadocia, whom he used also as his schoolmaster. Suidas doth say, that Eusebius Emissenus was also his schoolmaster. Zenon bishop of Gaza, when he was returned from Jerusalem, did constitute Chrisostome a Reader at the church of Antioch. After that he was ordained Deacon of Melesius, in the which office he remained almost three years. When Melesius was dead, Socra. Lib. 6. cap. 3. he was ordained Priest of Euagrius. Nicephorus doth report, Lib. 13. cap. 2, that he was made Deacon and Priest of one Flavianus, and maketh relation of the miracle of the Dove, which came flying, and did sit upon his head. And Georgius doth triflingly show, besides the apparition of the Dove, that the angel commanded Flavianus to fetch john Chrisostome out of the monastery, and to make him Priest. He showeth also a fable, how Chrisostome did see Hesichium in his dream, and that john the Apostle did deliver to him a book, and how Peter brought him the keys. When Nectarius was dead, Chrisostome was chosen bishop of Constantinople, by the commandment of Arcadius, Theodoretus Lib. 5. cap. 28. Sozom. Li 8. cap. 2. and by the consents & voices, both of the people, and of the clergy. He was had away by the Emperor from Antioch, against the inhabitants will, and was ordained bishop, by a counsel assembled together very solemnly. He was endued with singular gifts: for besides the knowledge of liberal sciences, of philosophy, and of the tongues, he was very excellently seen in the holy scriptures. He was very apt and ready to teach, and in his words he had a marvelous faculty to persuade. He was so eloquent, that this name Chrisostome was given to him, which betokeneth golden mouth. He was of a stout and constant mind. Some say that he had the gift to heal all manner of diseases. In the administration of his bishopric he behaved himself very faithful, constant, and like a vigilant Minister of Christ. He preached often, and in his preaching did apply himself to the capacity of his auditors and hearers. He rebuked sin so sharply, as though he had sustained some injury himself. And caused them which were guilty in conscience, to break forth oftentimes into tears and weeping. He did not only touch the faults of the common people, Sozo. Lib. 8. cap. 16. but the sins of all sorts, with great liberty of tongue. He reprehended the disorders of the empress, Nicepho Li. 13. cap. 13. and did exhort her to restore again the vineyard which she had taken away from Calitropa. He did exhort all persons to repentance, & did comfort so greatly the doubtful and dismayed consciences, Socra. Lib. 6. cap 21. that he promised pardon and forgiveness, to those that fell and sinned, yea although it were a thousand times. He did institute and ordain prayers to be said in the night against the Arrians. If he perceived any unworthy of the office of priesthood, either through ignorance or filthiness of life, he deposed them, and did substitute others more meet and worthy. He did profit the church not only by his voice, but also by his writing. When he was but a reader, he wrote a book against the jews, and certain homilies De vita monastica. When he was Deacon, he made books and certain dialogs of priesthood, and three books Ad Stagirium Daemoniacum. When he was priest, he made many commentaries and expositions upon many books of the scripture, Niceph. lib. 13. cap. 2. as upon Genesis and other books of the old testament, upon the Gospels, Socra. Lib 6. cap 4. upon the psalms. etc. When he was bishop, he made many notable sermons, partly written of himself, partly of certain notaries. Al his works which are now extant, are digested into five tomes. In the first tome are contained the commentaries which he wrote upon the old testament. In the second, the commentaries upon Matthew, Mark, & Luke. In the third, the commentaries upon john, and the acts of the Apostles, wherein also are certain sermons, & certain apologies. In the fourth, the commentaries upon Paul's epistles. In the fift are contained .80. homilies Ad populum Antiochenum, & .8. epistles, with other divers books. Although he was very studious of tranquillity, and a lover of peace, yet when he was bishop, he was much molested and vexed by false brethren, by courtiers, by heretics, and heathen men. Concerning false brethren, when he by reason of his office, was careful to amend the manners and life of his Clergy, some of them took it grievously, and accused him of to much austerity and rigour, and took an occasion every way to speak ill of him. Other slandered him, because Serapion a Deacon did say, that he could not rule them, except he would beat them always with one staff, whereupon they called him a proud & an ambitious man. They found fault with him also, because he did always eat alone without company, as though he did contemn and loath others. But his adversaries did little prevail with these reproaches. For all men had him in much estimation and honour, for the singular gift of teaching, and it was well known, that through his sickly state, and by the reason of the infirmity of his head and stomach, Nicepho Li. 13. cap 9 Socra. Lib. 6. cap. 4. and his great abstinence, he did eschew and avoid all feasts and banckets. He had great contention with one Severianus, who in his absence did much trouble the church, which contention Serapion did so much augment, that Severianus was expelled out of the city. For this Serapion did falsely accuse him, & said that he did affirm Christ not to be made man, when he meant nor said no such thing. For these were his words: Si Serapion Christianus fuerit mortuus, Christus homo non est factus. If Serapion die a christian man, than 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 certain monks, called Longi fratres, came to Constantinople to the emperor, and to john, and had complained of the inurye which Theophilus had done unto them, john did receive them honourably, and did gently entertain them, and did admit them unto common prayers, yet did he restrain them from the Communion, until their cause should be heard and debated. When the fame & report of this was brought to Theophilus, and that john also had admitted them to the holy mysteries, Theophilus did craftily imagine, how he might revenge himself of john, & to depose him from his office, which he attempted this way. Theophilus' reconciled himself unto Epiphanius which was before offended with him, and did provoke & allure him to condemn Origines books. Epiphanius not perceiving this crafty fetch, did obey him, and wrote unto john, that he also would abstain from the reading of Origines books, and that he would call a counsel, and make a decree thereof. Not long after, Theophilus also did call a counsel, and condemned the books of Origen: but john not regarding the letters of Epiphanius, took heed to his own office and charge. Now when they of the clergy, and of the emperors court, understood what Theophilus went about to compass, they also did put their helping hands, Socrat, Lib. 3. cap. 10. and caused a counsel to be called to Constantinople. A little after Epiphanius came to Constantinople, and without the city did celebrated the supper of our Lord, and ordained a Deacon: and calling unto him certain Bishops, did rehearse unto them the condemnation of Origines books. john did invite and bid him unto his house, but he answered, he would not come, not not to pray with him, before he had banished Dioscorus out of the City, and had also subscribed to the condemnation of Origines books. john on the contrary side said, that nothing aught to be done rashly, before an universal knowledge might be had therein. When Epiphanius came abroad openly, and would have condemned Origines books, and would have drawn Dioscorus out of the city, and have accused john, john sent unto him Serapion, who said these words. O Epiphanius, thou dost many things against the Canons. First, for that thou hast given orders in the churches within my jurisdiction. secondly, because thou hast without my commandment or sufferance, celebrated the holy mysteries. Finally, because being gently bidden of me to my house, thou didst refuse. Take heed therefore, lest there be a tumult raised by the people, and thou also be wrapped in the danger thereof. When Epiphanius heard this, he went out of the Church, and as he was going, said: Spero te non moriturum Episcopum. I hope thou shalt not die a bishop. Soc, lib. 6 ca 14 To whom john answered, Spero te non ingressurum patriam tuam, I hope thou shalt not return into thy country. The event did approve and verify both their words: for Epiphanius died in the ship, before he came home, and john was a little after deposed from his see. Concerning temporal men, and especially them of the court, he sustained many afflictions, and much trouble. They were offended with him for no other cause, but for that he did sharply and freely reprehended their disordered life. He took up very sharply, and rebuked Eutropius, lying before the altar, because when he had caused a law to be made, that no favour should be showed unto offenders, which did flee to the altar, and yet he himself did covet to use that same privilege, and so to save his life. The nobles of the court took these words in very ill part, & accused him to be an unmerciful man, and called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is spiteful and malicious. Gainas also captain of the host, was much against him, and very infensive unto him, because when Gainas did request before the emperor and certain bishops, that one certain church should be assigned unto the Arrians at Constantinople, john did plainly and openly say, that his request was wicked, and that the emperor could not without treason to God's house, and without abrogation of certain laws made of the ancestors, suffer any conventicles of the Arrians within the city, and did embraid also Gainas with his country and flying from thence, Soc. Lib 6. ca 5. Sozora. Li. 8, cap. 4. and did object unto him perjury. Eudoxia also the Empress, was sore set against him, for expelling of Severianus out of the City, & did provoke Epiphanius against him, whereof when john had knowledge, he made a very sharp sermon against the enormities of women. His adversaries taking handfast of this, brought it to the court, where all flatterers made an exclamation, that it was unworthily done of john, and accused him as one guilty of treason. The Empress herself made her complaint to the Emperor, that she was very contumeliously handled, and requested him to have a regard of her state and calling. Whereupon the emperor consenting, a counsel was assembled, in the which Theophilus Alexandrinus and many other, which bore malice unto john, came to Chalcedon, where Cyrinus the bishop did spread many reproaches & rebukes against john, & said, that he was an arogant & proud man, & one that would neither bow nor break, which words were received of the bishops, with great joy and rejoicing. But john refusing to appear in that synod, & appealing to a general counsel, was condemned, & sent into exile into a town by the sea side, called Hieron. But the multitude & common people, Socrat. Lib. 6. cap. 16. rising (as it were) in a tumult, john was called again from exile of the emperor, and restored unto his see. Not long after, when certain interludes and plays were practised at the silver image of the Empress, which image was set by the Church of Sophia, john in his sermon did reprehend it Eudoxia the empress, desirous to be revenged, called again an other counsel. Then john made openly in the church, that homely or sermon which beginneth thus: Rursus Herodias insanit, rursus turbatur, rursus saltat, rursus in disco caput johannis accipere quaerit. Herodias again waxeth mad, again she is troubled, again she danceth, again she seeketh john's head in a dish. But when the bishops were come together, he desired that inquisition might be made of the crimes objected against him of his adversaries: but they neglecting all other things, went about that that was more plausible and pleasant unto them, that is to say, they laid to john's charge, that after he was deposed, he entered again into his bishopric, of his own authority, without the sentence and consent of any counsel. And although john did reply, that he was restored again of .v. or vi bishops, and did show that the canon which they alleged, was a canon of the Arrians against Athanasius, yet he was condemned and removed from his ministry, and so banished at the last by the instance of Severianus Porphyrius, and other bishops of Syria, unto a place named Pitymita, Sozo Lib. 8. cap. 18. situate in the uttermost coast of all the Roman Empire. And as he was in his journey going thitherward, and came unto the sea called Pontus Euxinus, Socra. Lib. 6. cap. 21. being grieved with great pain of the head, and taken of a fever, died. After his death great dissension followed among the bishops, of whom some condemned him, and some did defend his cause and innocency. His bones at the request of Proclus, were translated to Constantinoble. That Peter and john the Apostles did appear to him the night before he died, and did show to him the victory against the devils, Niceph. lib. 13. cap. 37. Basiliscus. and that Basiliscus the martyr did foreshow him, that he should be buried in his own church, savoureth of a fable, rather than of truth. He died at the age of lii and when he had been bishop five years and a half. Concerning the sanctimony of his life, he lived chaste, and did utterly abstain from all feasts, and was very liberal towards the poor, and was in great estimation among the learned. Theodoretus doth call him Magnum johannem, Lib. 5. cap. 28. et. 32. & doctorem orbis terrarum. He wrote a very eloquent stile, and did very strongly fight & write against heretics, namely against the heresy of Martion, Valentinus, Arrius, and against the detestable doctrine of the novatians. He doth pithily confute, writing upon the second chapter to the Philippians, these heretics, 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 errors in his writings. He affirmed, that in what house soever the book and history of the Gospel was, that the devil durst not enter into that house. He did attribute to much to allegorical interpretation. For he saith: non historiam negamus, sed spiritualem intelligentiam praeferimus. In Matheum hom 10. In prolo. in johannem. We do not deny the history, but we prefer the spiritual understanding. He writeth also, that the angels did learn much of john the Baptists sermons, and out of the sermons of other preachers. Homil. 70. cap. 3. john. He doth not most purely entreat of justification, for he expressly saith, that faith only is not sufficient to salvation. Hom. 48. in, 7. cap. johan. Ho. 1 in acta Apostolo. In T●tum. cap. 1. Furthermore he saith, that the only virtue of the soul may save us, and deliver us from eternal fire, and sand us to the kingdom of heaven. His opinion is, that sick men aught not to be christened. Although he doth not condemn second marriages, yet he seemeth to will, that none should be taken into the ministry of the church, if they have twice married. 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 year of our lord, as Socrates and Sozomenus do writ 408. Lib 6. cap. 21. Lib, 8. cap. ●8. Yet he himself in his third oration against the jews, doth say: Nunc agitur annus quingentessimus. Jerusalem. HIerusalem is an hebrew word, and it signifieth Doctrinan pacis, the doctrine of peace, and that cometh of the radical jarah, jarah. 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 Jerusalem 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 josephus writeth in his antiquities.) josua. 18. judic. 19 After that, it was called jebus. And when it was conquered of David, it took the name of jerosolyma. At the last, when it was vanquished and destroyed of Titus, Vaspasianus son, and after restored and builded again by Aelius Adrianus, it was named Aelia. But than the place where Christ suffered and rose again, was enclosed within the northwall, where before it was all without, and no part of the city. Lyranus in Genesim, writeth upon these words (Appellavit nomen urbis Bethel) hath these two verses concerning the name of Jerusalem, which was a city of many names. Solyma, Luza, Bethel, Hierosolyma, jebus, Aelia. Vrbs sacra Jerusalem, dicitur atque Salem. Melchisedech was the first founder thereof, and called it Salem pacificam. ●udi 18. After that the jebusites did inhabit it, and then it was called jebus. Not long after, it had an other name compounded of both the words before mentioned, and so it was called Jerusalem, B. turned into R. The Hebrews do assign an other reason of this name, which say, that first it was called Salem of Melchisadech. After it was called Heir, Heir. hoc est, videbit, because that Abraham, when he would have offered his son Isaac, called the name of that place dominus videt, Dominus videt. and so of these two were made one name Jerusalem, E. turned into V It was named also Luza, hoc est, Amigdalus, an Almond, Luza. because those kind of trees were there very plentiful. After that, it was named Bethel of jacob. After that Solomon had made it more large, and wholly fortified it, it was named Solyma, quasi Salomonia, and so by composition of the names before, it is called Jerusalem. Hitherto Lyranus. Why it is called Aelia you have heard before. ❧ Praelectio tertia habita die Sabbati xvii die Februarii. Anno. 1560. I Will (at this present by God's grace) entreat whether the judgement of the expounding of the scriptures doth pertain only unto the church, that is (as they expound it) unto counsels & unto their approved doctors and fathers. Although every man aught to confess & acknowledge the manner of his faith, and to hear the church, teaching and monishing the word of God, as Christ and Paul do command, and also to rendre great thanks unto the fathers, who have expounded unto us many hard & unknown phrases of the scriptures, nor did suffer the heretics for their pleasure to rack and rend them for the defence of their wicked opinions, Opinio. 1. but did most sharply resist them & confute them by the conference & manifest sentences of the scriptures: yet it is far from Christian modesty, and most contrary to the mind of Christ and Paul, Modesty. 2 that we should receive or embrace any doctrine made by man's authority, as necessary to salvation, without the testimony of the scriptures. For the authority of God's word aught always to remain as chief masters in all judgements. For of the word the church hath her authority, & by it only aught to pronounce & give sentence of all controversies. 〈…〉. 12 〈◊〉. 2. As both Moses commandeth, and Christ confirmeth, saying: the word which I speak, shall judge you in the last day. Again, that which I command, that only do, and you shall not add one word to the which I speak unto you. 〈◊〉. 2. Also, S. john saith. If any do not remain in the doctrine of Christ or do bring any other doctrine, receive him not into your house, nor bid him God speed, for if it were lawful, either for man, be he never so holy & well learned, or to the Synods of Bishops, to expound the scriptures as they would after their own judgements, not being able to render the reason of their doings, out of the manifest scriptures, why, then by this pretence & means they might make daily new articles of the faith, & wry the scriptures to their own pleasures. I will give you three or four examples of their expositions. Origine doth expound this sentence of Paul (Arbitramur hominem justificari fide absque operibus legis. We suppose man to be justified by faith without the works of the law) that is, Ceremonies. 3. of ceremonies. And this interpretation do the schoolmen follow with their whole assent. But Saint Paul speaketh of the works of the whole law, as it shall plainly appear unto them that will thoroughly expend and weigh the circumstances of Paul's writing. Tertullianus doth condemn second marriages, because it is not lawful to marry the brother's wife, Brother's wife 4. iovinianus 5. Not good to touch a woman 6. Of one wife. 7. for saith he, all Christians be brethren: what a fond and far fet exposition is this? Hierome disputing against jovinian, writeth after this manner. 1. Cor. ● Bonum est mulierem non tangere, igitur coniugium est malum. It is not good to touch a woman, therefore marriage is nought. O affectate and gross ignorance. How much detorted is this saying of Paul, Episcopus sit unius uxoris vir. Let the Bishop be the husband of one wife, that is (say they) let not him that is Bigamus or hath married a widow, be admitted to the ministery, but he that hath had a virgin, and now is single, may be ordained. Other do refer it to the plurality of benefices, as though this word, uxor, did signify Sacerdotium. The Pope himself doth reason after this sort, the priesthood being translated, it is necessary that there be also a translation of the law. Heb. ●. Therefore it pertaineth to me to make new laws, by the which the Christians should be restrained and ruled as the jews were by the prescription of Moses. To be short, and to speak summarily, what abuse so ever there be, or Idolatry in the church, they do defend it by the comments and gloss of the fathers, and detorted expositions of the counsels. They allege for the invocation of saints & worshipping of images, this verse out of the Psalm, Laudate dominum in sanctis suis, praise the Lord in his saints, Psal. 1● what is that say they, but by invocation and calling upon them, with prayers and by manifest idolatry in worshipping their images. And yet when they be convinced by manifest scriptures of their impiety and ignorance: then they defend themselves by the authority of the church, & have nothing else to say, but, thus the church expoundeth it. But it is written in the Hebrew, Laudate dominum in sanctuario suo, praise the Lord in his sanctuary, that is, in his church, and the Hebrew word is Kedasch, which signifieth sanctuarium. Keda. ●1. They allege for images the seventh Synod holden at Nice, for it was decreed the images should be retained in the church, The. 7. Synod held at Nice. 8. as books of lay men. And when there is laid against this Synod the Counsel of .330. Bishops, which Constantine held at Bizaunce in the which Counsel images were utterly abolished, than they answer, that, that Counsel was not of so great estimation & price, as the Counsel holden at Rome by the Bishop there. And so it is brought to pass, that the exposition of the scriptures which was committed to the judgements of the true church, and of the whole multitude, to course, wild, and wanton wits, whereby every fantastical head should not wry the scriptures to the maintenance of their wicked doctrine: Now at the last doth serve the arbitrement and pleasure of one Bishop, that be may turn it whether he will, for the benevolence and love of a superstitious woman, Hirene by name. For this seventh Synod was solemnly kept of the Bishop of Rome at the request of one Hirene a Queen, who would have the image of the Virgin Mary to be worshipped, that women might have also their goddess, even as men had Christ their God. So that there is nothing so well constitute and ordained of God, which the devil doth not abuse, to the provoking of God's wrath, and the destruction of man. To be plain, there is no man so holy, nor so well learned, but that he may & doth err, some more dangerously and more erroneously, than some, as Origen, Tertullian, and Cyprian, which did openly defend wicked opinions. Other have brought into the church, chaff, hay & stubble, which they have mingled to the exposition of the scriptures, and yet have kept and left the chief articles of the faith uncorrupt. But after the Bishop of Rome occupied the chief place in the church, and that the judgements of fathers and Synods was committed unto him, he hath tempered and framed all religion, to his own pleasure and lust. But christ saith: Oues meae vocem meam audient, my sheep will hear my voice. Therefore they which do acknowledge any other doctrine, ●●hn. 10, then that which is delivered of Christ in the Gospel, do not pertain to the church, because the sheep of Christ do not hear the voice of strangers, but to this I know what they have to say. Obiectio. If it be lawful for every man to expound the scriptures, Licence. 9 Platonical. 10. Residue shall judge. 11. than there will be an infinite licence given to rack and rend the scriptures at liberty, and to despise the church: Yea the church than should be no other thing but a platonical, and immaginarie common wealth, and so Christ should in vain command us to hear the church, and Paul also should command without a cause, that two or three Prophets should speak, and the residue should judge. Responsio. There hath been always some church and company of godly men in the world, which ever 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 words sake, of which they have their authority, but this church hath ever been oppressed of the wicked and of the greater multitude: which ever had the title, the sway, and rule of the church, as Christ speaketh to that false church. We vobis qui occiditis prophaetas et sapientes, qui ad vos mittuntur, ut veniat super vos omnis sanguis justus, qui effusus est super terram a sanguine Abel justi, usque ad sanguinem Zachariae filii Barachiae. Zacharias. 12. Woe be to you which kill the Prophets and wise men, which are sent unto you, that upon you may come all the righteous blood, that was shed upon the earth: from the blood of Abel the righteous, unto the blood of Zacharias the son of Barachias, whom you slew between the temple and the altar. In the death of Abel began the combat, and persecution of the church, & shall endure unto the general judgement, nor any other thing is to be looked for, of the godly, then that which happened unto Abel, to the Prophets, to Christ, to the Apostles, Martyrs, and other godly confessors. But in this conflict, Christ doth always remain a marvelous conqueror, which by his death doth overcome the world and the devil: 〈◊〉 16. Nolite (inquit) metuere, ego vici mundum: Fear not, I have overcomed the world. The church therefore is no platonical and imaginary common wealth, but it is a congregation of the godly, which doth retain the word of God. And there hath been always some good doctors and teachers in the church, although oftentimes they have been so few, that the church could scarcely be known. In the time of the general flood, there were only eight souls as Peter doth testify. And in the great multitude of the people of Israel, that is, six hundred thousand, which heard God speak from heaven: only two persons, joshua and Caleb, kept their faith sound and unshaken. In the time of Helias, there seemed only a platonical commonalty, when he said: Helias. 13. They have overthrown thine altars, they have killed thy Prophets, & I am left alone, 〈◊〉. 17. and they seek my life also. In the time of Hieremie: The king, the people with the priests did avouch & affirm themselves to be the church, and that the law should not perish nor departed from the priest: and that the temple of the Lord should not be destroyed, when they cried, Templum Domini. 14. Templum domini, Templum domini, Templum domini, jere. ● the temple of the Lord, the temple of the Lord, the temple of the Lord, and therefore they set themselves against Hieremie, they laughed to scorn his prophecy, & burned his book. The Church in Christ's time began in the Manger, and then there was a very small multitude of the godly, as only of the shepherds, of joseph, of Mary, Simeon. 15 Anna. 16. of Simeon, and of Anna the Widow, and a few other. And yet the angels did acknowledge the slender multitude for a church, Luc 2. and song to them their hymns when the high priests, the princes, and the people did sleep, but not so much rocked a sleep, as fully buried in infidelity. Then did the prince of this world keep his hold in peace, but when he saw a stronger than himself to have entered, he began straightway to rage, and fell to murdering & killing infants. And this is most certain, that Christ is not there where the devil doth not exercise his tyranny and cruelty: When the church is void of persecution, than all things are in peace, which that strong harnessed person doth profess. But to our purpose again. The judgement of the exposition of the scriptures is given of the church, of counsels and holy fathers, when they confirm their sayings and doings by the manifest word of God written in the scriptures. Bishops & counsels aught not to have rule over faith, and therefore aught not to be believed when they propose new doctrines, without the authority of the Scriptures. Constantine the great (which is reported to be the first) that richly endowed the Church, and gave to her great authority & many privileges (but of this I spoke before) did plainly refute this gloze in the Nicene Counsel, with the consent of all the Bishops there. His words be these. evangelium & Apostolici libri, nec non antiquorum Prophetarum oracula, plane instruunt nos quid de voluntate de●sentiamus. Quare hostili posita discordia, sumamus ex dictis divini spiritus questionum explicationes. The books of the evangelists and Apostles, likewise the oracles of the ancient Prophets, do plainly instruct us what we may think of the will of God, wherefore all hostile discord set a part, let us discuss and expound all questions out of the sayings of the holy spirit. And by this it evidently appeareth that it was than the judgement of the Church to give sentence in all controversies out of the Scriptures, and to refuse those (which wrested obscure and dark places, to confirm their wicked doctrine) by other manifest and plain places of the Scripture. Arrius. 17. Arrius himself that great heretic was not so impudent nor so much past shame, that he durst to thrust in his doctrine to the Church without the authority of the Scripture, Anathasius 18. but did contend and object against Athanasius, and others, that they did not rightly understand and expound the Scriptures. Yet the said Arrius, was convinced and confuted, not by the authority of Athanasius, and of other Bishops, or by the power of the Emperor, but by manifest Scriptures. Cyprian. 19 Saint Cyprian hath a notable sentence of the authority of the Scripture, and how much we aught to credit the father's speaking without Scriptures. His words be these. Mandant martyres aliquid fieri, si justa, 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 divina maiestate concessum, quod fuerit humana pollicitatione promissum. Ita martyres nihil possunt, si evangelium solui potest, aut si evangelium solvere non possunt qui de evangelio martyres sunt. When the martyrs do command any thing to be done, if they be just, if they be lawful, if they be not against the Lord, they aught to be done of the lords Priests, if the consent of him that doth obey, be easy and ready to do them, and if the religion of the commander be mean and reasonable: if the martyrs command any thing to be done, and if the things which they command be not written in the law of the Lord, let us first know, that they have obtained of God that which they command, and then let us do their commandment, for it cannot seem strait way to be granted of God's majesty, which was offered by man's promise. So the martyrs, etc. Here you see how this godly martyr & Bishop, saint Cyprian doth clearly affirm, that no doctrine is to be received in the Church by the authority of the Bishop, or for the holiness of martyrs, without the scriptures, but they must prove their doctrine to be sound, out of the word, before they put it to the Church. Therefore it may be concluded, that they which attribute unto the Church & to the fathers, authority to ordain any thing without the scripture, and to define of controversies of religion, without the word, do offer great injury and wrong to the primative Church. And what can be more clearly spoken, then that which was alleged before in S. Peter, which is that the prophetical Scriptures (to the which he biddeth us to take heed) is not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of our private interpretation, or to be compared with the commentaries of men? Saint Peter will in any wise these two, to be distinct one from the other, even as the judge and the thing to be judged, as light and darkness to be lightened, are distinct things, even so Peter doth not make our private interpretation judge of the Scripture, but contrary, maketh the Scripture judge of our interpretation. He doth not say that the interpreters give light unto the Scripture, but the Scripture to be a Lantern and Candle to discuss and shake of the darkness of all private interpretation. This cavillation therefore of the devil is most vile and full of poison, by the which he would persuade the word of God to be so obscure, dark, ambiguous and doubtful, that it can not be understand without the commentaries of men, and the exposition of the Church. But what is the devils drift I pray you? forsooth nothing else, but to drive every man from reading of the scriptures, and to make the word of God odious to all men. But will you have the truth? The answers of the devil himself are so obscure and doubtful, that no man almost is able to understand them. What say you to the oracles of Apollo? by the which he deceived him, to whom he spoke these words. Aio te Aecida Romanos vincere posse, which words are so perplex, that it can not evidently be gathered of them, whether he meant that the Romans should overcome Achilles, or Achilles, them. So he likewise dallied with the woman in paradise, when he did promise unto her the knowledge of good and evil, which she understood of the divinity and Godhead, and not of the knowledge of misery, & of the experience of eternal damnation. It is Satan's property to lie and to murder, which things to be performed, Nothing is of more value than doubtfulness & obscurity. On the contrary side, it is God's property to teach the truth plainly, & to give life, to which appertaineth light, certainty, affiance, trust, & perfect faith. The first suggestion of Satan, is to make a man to waver, stagger, and doubt of the will of God, and of his word, that he might make us to think God to be a liar. On the other part, it is the proper action of god, to make us assured of his good will towards us, that we might ascribe unto God the glory of all truth. Christ and the Prophets doth call the word of God, the truth, the way, the light, the life, as Christ himself saith. 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 darkness, knoweth not whether he goeth. Antithesis. Antithesis. 20. The devil calleth the word of God, dark and doubtful, which causeth men to err from the true faith, and doth lead to eternal death. Christ saith, Manifestavi nomen tuum hominibus, I have made thy name manifest and open unto men. 〈◊〉 ●7. The devil saith, the Gospel is not manifest and easy, but very obscure and hard. Christ saith: Woe be unto you Scribes and Phariseis, which take away the key of knowledge, and shut the kingdom of heaven before men, Luke. 11. Math. ●●. that they should not enter in. The devil saith, and curseth all those which dare read the holy Scriptures without the gloss and commentaries of men, and causeth the books of God to be burned. The spirit of God speaketh by David, saying: Psal. ●● Vestubulum verborum tuorum illuminat, & dat intellectum paruulis. The entry into thy words doth give light, the testimony of the Lord is sure and giveth wisdom to the simple. The devil saith, not the Scriptures of the Lord are not meet for lay men. Thy word saith David is a Lantern unto my feet, Nay saith Satan, The holy Scriptures, without the Pope's Canons are mere darkness, and can not be understand without the Pope's Decrees and Decretals. Paul saith, persist and continue in the holy Scriptures, 2. Tim ● which may instruct thee unto salvation through faith, and make the perfect to all good works. Not saith Satan. The Scriptures be not sufficient without unwritten ver●●es and constitutions of Synods, and Counsels, and without traditions excogitate and invented by men. Christ saith: Vos amici mei estis, si feceritis quae ego precipio vobis. john ●●. Not saith Satan, with the Pope, except you observe and keep my constitutions and traditions, you shall have the eternal curse of God. Christ saith, I am the light of the world. Not saith, the Pope, john. 8, There be two lights in the world. The Pope and the Emperor. Here may you see what a great conflict is between these two princes, Christ and Satan. Christ, being the prince of light, life and truth. Satan being the prince of darkness, lies and death. Which conflict began in the beginning of the world, and shall continue to the ends of the same. Again, God is not to be had in admiration and reverence only for his majesty, by the which be passeth infinitely all creatures, and their understanding, but also for his humility, by the which he abased himself under all men, as saint Paul saith, he humbled himself and became obedient unto death, Philip ● yea unto the death of the Cross. Satan despised this humility of Christ, and did set● himself against Christ, trusting in his own wisdom, power, might, and glorious show, unto this proud devil, what soever is written in the Scripture of the humility and pains of the son of God, is counted foolishness. But peradventure you will say: What is this to the purpose? I answer. Christ the son of God doth so abase himself in the Scripture, that there may be seen in him no craft, no colour, no arrogancy, but all things most plain, most clear, simple and most familiar. In so much that he compareth himself to a self hen, and to other inferior things. He useth not a proud or high kind of speaking, no glorious phrase, but short, easy, plain, simple, homely, and common. And therefore may the better be understand of the poor simple and silly people, he sent his word immediately after his birth, not unto kings and princes, but unto poor and plain shepherds. To whom he spoke, not in a glorious, eloquent, and hard phrase, but plainly and simplely. He entered not into famous Cities and princes palaces, but was borne in a poor cottage, or rather a stable. He those not to his disciples. Emperors, Dukes and Lords, but a sort of poor fishers, and by them dispersed and spread his Gospel through out the whole world, signifying, that the simple, make and abased people were very were, both to teach and understand his words. Aristotle. 21. Galenus. 22 Aristotle, Demosthenes, Cicero, Lucian, Galen: in sum, all the wise of the world derided and contemned this homely kind of speaking of the scriptures, As saint Paul complaineth, writing to the Corinthians. 2. Co●● The wise and eloquent did not despise the Scriptures for the majesty of the Oration, but for the baseness & rude stile, for the scripture is familiar, and not to hard for the capacity of fishers, merchants, artificers, husbandmen, and other rude people. Unto such the scripture doth appertain, as Christ said when he gave thanks to the father, because be had hidden those things from the wise, ●ath. 11. and had revealed them to the simple & little ones. The devil hath engraffred into man's mind, to marvel at and to have in great admiration, glorious, gay, hard, and doubtful matters, and to contemn vulgar & easy things. And thus may you learn, how impudent Satan is to drive men from the Scriptures by two contraries: first he saith, they be so hard and obscure that they can not be understand without man's gloze. On the otherside he saith, they be so base and so rude, that they be scarce worthy the reading and looking on. O subtle Satan, the father of all lies, the murderer of souls, the slanderer and defiler of the most pure and sacred word of God, the perverter of all truth, who always laboured, & yet doth labour, to destroy the true and pure doctrine of God, and establish and set up man's traditions and doctrines of devils. As forbidding matrimony and meats, and maintaining works of supererogation, to satisfy for the sin of man, defending of monckishe vows, popish pardons, massing Sacrifice for the quick and the dead, invocation and merits of Saints, redeeming souls out of purgatory, the worshipping & gross idolatry, of Images, pilgramages and such pelferie. And for these things and such like to be defended, what contention, what disputing, what persecution, what murdering hath been of late days? for these things fathers are brought forth, the authority of the Church is alleged, cursings, and excommunications have been thundered out, O horrible blasphemy and unspeakable blindness. Is this the true doctrine of Christ's Church? did they learn these things out of the mouth of Christ? 〈◊〉 10. 〈◊〉 14. Christ saith, Oues meae vocem meam audiunt. My sheep hear my voice, they know and understand my words. And he that hath my words and doth keep them, he it is which loveth me. Paul saith, if any preach any other Gospel than that which I have preached, yea though it be an Angel of heaven, ●●lat. 1. cursed be he. ●oh. 1, Saint john saith. Si quis in doctrina Christi non continet se, sed diversam affert doctrinam, non recipiatis eum in domum, Neque ave ei dixeritis. If any do not continue in the doctrine of Christ, but bringeth a contrary doctrine, receive him not into your house, nor bid him good speed. Pet. 1. Peter commandeth, that we examine and try every doctrine by the Scripture, given by the holy ghost. Paul writing to the Ephesians, defineth the Church to be the congregation, which Christ hath sanctified by the laver of water in the word of life, wherefore it appeareth, the word of God to be the life, and as you would say the soul of the Church, which without the word is but a dead body. Saint Austen doth say the Church to be that congregation, which doth hold the words of he bread Christ. His words be these. Questio est ubi sit ecclesia, quid ergo facturi sumus? In verbis nostris, an in verbis capitis domini nostri jesu Christi quaerimus? puto quod in illius verbis quaerere debemus, qui veritas est, & optime novit corpus suum. There is a question where the Church is, what shall we therefore do? shall we seek it in our own words, or in the words of our head our Lord jesus Christ? I think we aught to seek it in his words, which is truth itself, and doth best know his body the Church. Saint Paul doth call them the Church, which are builded upon the foundation of the Apostles and Prophets. 〈◊〉 2. But what the Church is, and whereupon it is built, I will entreat more at large in the fourth and last limb of my general partition. And will here make an end of this lesson, saving that I will answer to one or two objections of our adversaries. Obiectio. The Church beside the word and without the authority of the Scriptures, hath altered and abrogate the Sabbath day, which is received universally of the whole Church, Ergo the Church may constitute, prescribe, appoint and order without the Scriptures. Responsio. The School men themselves do count this argument to be a very blind & unlearned comment and gloze, for as they say Genus, in this precept is not altered nor abrogate, which is the chiefest point of this commandment: for God doth always require a conservation and observance of such ceremonies as he himself hath appointed, and would that certain days should be prefixed and appointed to the ministery of his word and Sacraments, and this part of this precept is immutable, and can not be abrogate or changed, but that part which is called Species, that is, that the seventh day and none other should be kept, is abrogate, because the Christians should be free from the Ceremonies of Moses. As Paul writeth to the Collossians. And thus you see, that the Church in this hath done nothing but by the authority of the word. Furthermore the Sabbath of the jews was abolished by the Apostles themselves, & so it is recorded in the Scriptures, as in the Acts of the Apostles, it is written that the first day of the week the disciples came together to break bread. The first day of the week, we call Sunday. And by this place and many other more we gather, that the Christians used to have the solemn assemblies, laying aside the Ceremonies of the jews Sabbath. And because the jews were so superstitiously wedded & addict unto the sabbath day, the Apostles did abrogate it, and place in the stead thereof the Sunday, because the resurrection of the Lord (which was done that day) brought an end to all shadows of the law. And that day doth admonish us of our Christian liberty. For as by the disposing of the law, the Sabbath was celebrated and kept, to keep in remembrance the making of the world. So the Sunday is now observed to put us in remembrance of the resurrection of Christ, and to confirm the hope of our resurrection. In this day Saint Paul ordained at Galatia and at Corinthium, that collection and gathering for the poor should be used. Of this day Saint john speaketh in the revelation saying, Fui in Spiritu in dominica die. I was ravished in spirit on the lords day. Obiectio. The Apostles did alter the form of Baptism, because they baptized only in the name of Christ, where Christ commanded them to baptize, in the name of the father, of the son, and of the holy ghost. Ergo the Church which is signified by the Apostles, may dispense and alter the Scriptures. Responsio. Saint john saith. Qui confitetur jesum Christum esse filium dei, 2. john. ● is habet patrem & filium. He that confesseth jesus Christ to be the son of God, he hath the father and the son. And saint Ambrose in his book De Spiritu Sancto, doth refute this calumnious cavillation saying. Ambrose 23. Si fide mysterium Trinitatis tenetur, & una tantum nominetur persona, plenum est Sacramentum. If the Mystery of the Trinity be believed, and one only person named, it is a full and a perfect Sacrament. And under the name of Christ is comprehended the mystery of the Trinity. For when Christ said: Ego et Pater unum sumus, I and the father are one, john ● he therefore that is baptized in the name of Christ, is baptized in the name of the father, and in the holy ghost, which is not divided from them. Other expound to be baptized in the name of Christ, to be no more but to be baptised of the Apostles, after the institution and commandment of Christ. Other do say, that Christ is Complementum et proprium obiectum baptismi. for all the mysteries of Baptism, are set forth unto us in Christ the only son of God. Christ saith, Qui credit in me, non credit in me, said in cum qui misit me, He that believeth in me, doth not believe in me, but in him that sent me. Whereupon it may be concluded, that be which is baptized in Christ, is baptized also in the name of the father: To be baptized of Christ, is to be made the anointed of God the father, which hath anointed him, and in the holy ghost, by whom he was anointed of the father. Besides this, the name of Christ in the Hebrew, is Messiah, which signifieth anointed. Lyranus saith, Messiah. 24 Liranus, 5 that the Apostles and other of the primative church, by the instinct of the holy ghost, did baptize only in the name of jesus Christ, to make that man more amiable, and to be had in more price & honour which was than odious & hateful to the jews. And Christus, in greek is unctus, anointed, & in that name the holy trinity is understand, the father who doth anoint the son which is anointed, the holly ghost which is the unction itself And Christ can not be conceived and apprehended by faith, without the father, of whom he was given unto us, nor without the holly ghost, by whom he doth renew & sanctify us. Therefore, this objection of the papists is nothing worth, by the which they challenge authority to change the institution and order of Christ. And when they make a distinction inter substantiam et formam, saying, that nothing aught to be altered concerning the substance, but the concerning the form they may alter & change the Ordinance of Christ. It is an argument soon refelled, for Christ did not give to the apostles magical words to use incantation, as they dream, but did comprehend in a few words the sum of the whole mystery. And Peter here doth not speak of the form of baptism, but doth show simpliciter the whole virtue of baptism to be available in Christ. ❧ Hic sequuntur Miscellanea. Praelectionis tertiae. Opinio. 1. OPinari, is (as Donatus saith, to be in doubt of a thing. His words be these: Quae opinamur, putamus: quae putamus, incerta sunt. Those things which we suppose, we think or deny them: And of things which we deny, we are uncertain. Cicero dicit sapientem nihil opinari, lib. 4, Acado id est, nunquam assentiri rei falsae vel incognitae. A wise man (sayeth he) doth never suppose any thing, that is, he doth not give his assent to any false thing, or thing unknown. Lactantius dicit. Id opinatur quisque quod nescit. Illi aunt, libro. 3. qui de rebus naturalibus disputant, opinantur, id esse ut disputant. Nesciunt igitur veritatem quoniam scientia, certi est: opinatio, incerti. That doth every man (saith he) suppose, which he knoweth not. They which dispute of natural things, do suppose them to be so as they dispute, therefore they know not the truth. For science and knowledge, is of a thing certain: opinion and supposition, is of a thing uncertain. And so the Philosophers and the scholastical divines do define Opinionem. a ●. q, 79 are, 4. Aquinas dicit, quod opinio est actus intellectus, declinantis in unam partem contradictionis cum formidine alterius. An opinion is an action of the understanding, declining to one part of the contradiction, with fear 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 because it is sufficiently moved by the proper object, but by a certain election seeming reasonable, declining to the one part, more than to the other: yet with doubting and fear of the other part. Fides. Fides, is with all certainty, and without all fear and doubt. Scientia. Scientia, is the assent of understanding moved by the object, & known by itself, as, In principiis: or else known by an other thing, as, In conclusionibus quarum est scientia. Scrupulus. Scrupulus is when understanding is moved by light conjectures & weak means to the one party. Haec exscholasticis. de utilitate credendi, cap, 11, S. Austen doth writ. Tria (inquit) sunt hominum genera, profecto improbanda & detestanda. unum est opinantium, id est, eorum qui se arbitrantur scire quod nesciunt: Alterum, corum qui sentiunt quidem se nescire, sed non ita quaerunt, ut invenire possint. Tertium, eorum qui neque se scire existimant, nec quaerere volunt. There be three sorts of men (saith he) which are utterly to be improved and detested. The first is of supposers or demers, which think themselves to know that, which they do not know. The second, is of them which suppose themselves to know nothing, & yet do not so seek, that they may find knowledge. The third is, of them which do judge themselves to know nothing, nor yet will seek any knowledge at all. Here may you see by Saint Austen, that Opinio, is of things uncertain. dialo, 3 Origene, in his dialogue De christo homine, doth take Opinionem for a show or a fantasy. He bringeth in one of the interlocutors, speaking these words: Ille nempe pastus est opinion, id est, specie & phantasia, ac non veritate. He suffered in opinion, that is in show and fantasy, but not in truth, against whom he bringeth in an other speaker, which answereth thus: Si opinion, non veritate passus est, opinion Herodes judicat: opinion Pilatus manus lavat: opinion judas tradidit, opinion & Cayphas, opinion eum & judaei comprehenderunt, opinion & illi erant Apostoli, opinion, sanguis ipsius est effusus, opinion Euamgelistae predicarunt evangelium, opinion descendit de caelis, & opinion ascendit, denique & salus hominis opinion, non veritate constant. If he suffered by opinion, not in verity and truth, then also Herode judged him but by opinion, than Pilate washed his hands but by opinion: then judas betrayed him but by opinion, than Cayphas did examine him but by opinion, then the Jews did apprehended & take him but by opinion, than he had Apostles but by opinion, than his blood was shed but by opinion, than the Evangelists did preach and writ the Gospels but by opinion: them he descended from heaven and went up to heaven but by opinion, finally the salvation of man doth stand in opinion, and not in truth. By these words Origene doth refute the Martionistes, which held, that christ suffered but by opinion, which is an heresy: for as Herode did judge him and as judas did betray him in very deed, even so did he suffer in very deed. And here you may learn, that Opinio is taken, not for a thing certain, but uncertain. Tertullian also calleth him that is of a sinister opinion, Opiniosum. Opinio, sometime is taken for estimation or commendation, as Cicero writeth Ad lentulun. Magna est hominum opinio de te. Men have a great estimation of thee. Lib. 1. Modestia. 2. MOdestia est (inquit Cicero) in animo continens moderatio cupiditatum. Modesty is (saith he) in the mind, a continent government of desires and lusts. By Modesty, all things that appertain to man, are governed and driven to a certain moderation, which are in number these four. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are the inward parts & motions of the mind, which when they intent to climb high, are governed & moderated by humility, whose contrary is pride & arrogancy. Also the fervent desire of such things as pertain to knowledge and learning, is governed and moderated by earnest and diligent study, whose contrary is curiosity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are the motions, actions & doings of the body, that all things may he done comely and modestly, aswell in serious & earnest matters, as in other. Which doings or motions are governed & moderated by three virtues, that is per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the which it may be discerned, what aught to be done, and what aught to be omitted, in what order and in what sort things may be put in ure. The second is per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the which, decency and comeliness is observed in all actions and doings. The third is per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the which there is a certain gravity & moderation in talk and communication, and in other familiar affairs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which doth moderate man's doings about jocund recreations, merry words & pleasant deeds with the observation of three circumstances. The first circumstance is, that the words and deeds be not obscene, filthy, or noisome. The second is, that the gravity of the mind, be not wholly turned to a certain looseness. The third is, that merry words or deeds be convenient, agreeable, and meet to the person, time, and place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the outward decking, & furniture of the body, as in apparel, & buildings, & diet, & other lawful provisions. This part also is moderated by three virtues: The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is humility, which refuseth all superaboundaunt and superfluous costs and charges, which also doth wholly exclude the intention of glory or bravery. The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is frugality, when a man is contented with that which he hath, and doth not desire any other thing above his state and calling. It is called of Macrobius, Parcitas. The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is prudent simplicity, which doth exclude all superfluous carefulness, & causeth a man to be content with that whatsoever happeneth unto him. It is called of Macrobius, Moderatio. Of modesty 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 modesty be known to all men. Modestia, is called in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word. S. Ambrose doth expound to signify a conversation reasonable, when one doth not contend or strive for the mastery, chief right, or title, but when one doth give place to an other for the time, which thing humanity doth require. cap 3 Again in the epistle to the Colossians. Induite vos ergo, sicut electi dei sancti & dilecti, viscera misericordiae, benignitatem, humilitatem, modestiam, patientiam. Now therefore as the elect of god, holy and beloved, put on tender mercy, kindness, humbleness of mind, modesty, long suffering. S. Paul in this place doth mean by modesty, where one doth lay aside and put down all haughtiness & pride of mind, & doth humble himself, challenging nothing to himself arrogantly, we have not a more express example of modesty in all the scriptures, Math. 11. than Christ himself, which did abase himself under all men, and commanded us to learn of him, which was meek in heart. To be short Paul in his epistle to the Galatians, doth number modesty to be one of the fruits of the spirit, Gal. 5. saying, the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith, modesty, temperancy, against such there is no law. This modesty is a virtue, by the which a Christian is not lightly moved 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 fierceness, and cruelness, and doth engraft therein, mildness and humanity. Such modesty was in David: who when he was cast out of his kingdom, & reviled & railed at with taunts by one Semei, 2. Reg. 16. yet he was nothing moved to anger or revenging, but took it in good worth, and did forbidden that any man should hurt Semei. The like virtue was in Moses. The like virtue also was in Paul. The like modesty was in one Onias, Lib. 2. cap. 4. of whom record is made in the Maccabees, where it is written thus: Contristatus itaque est animo Antiochus propter Oniam, & flexus ad misericordiam lachrimas fudit, recordatus defuncti sobrietatem & modestia. Therefore Antiochus was sorry in his mind, and he had compassion and wept, because of the modesty & great discretion of Onias, that was dead. Solomon in his proverbs doth say, the reward of modesty, Prou. 22. and the fear of God, is riches, glory and life. Modesty (saith Lyranus) doth signify every moral virtue, which doth consist in the moderation of man's doings and suffraunces. S. Hierom doth call Modestian in this place, Constantia bonorum operum, the perseverance in good works. It is called in the hebrew Gnanuah which doth signify, not only modesty and meekness, but also affliction (as in the Psalm) Gnaniti Id est, afflictus sum; or (as other do expound it) afflixi me. I punished myself. Psal. 116. To make an end, you shall understand, that temperancy doth differ from modesty. For temperancy is an abstinence & mean using of all things, as of meat, drink, clotheses, sleep and such other like things. It is a virtue contrary to surfeiting, riot, pleasure, wantonness, uncleanelines, prodigality, and to all other abuses. What modesty is, it is sufficiently declared before. Examples of Modesty. When one Lucas a physician, among all orators of that time most eloquent, had with a most absolute oration set forth the virtues naturally engrafted in king Alphonsus, the king hearing his words, said: Si vera sint quae de me predicasti, diis immortalibus merito gratias ago, surminus ut isthaec faciant, oro & obsecro. If those things, which thou hast reported of me be true, than I tender thanks unto the immortal gods: If they be not true, than I pray and beseech them, that they may be true. O modesty most worthy in a prince to be praised. When Agesilaus also adorned his journey towards his country out of Egypt, he was stricken with a mortal disease, when he came to the port of Menelaus. And at the very instant of his death, he commanded, that they should not erect any image in his honour or memory. Si quod (in quit) praeclarum facinus gessi, hoc erit monumentum mei. Sin minus, ne omnes quidem statuae illustrabunt mei memoriam. If saith he, I have done any noble acts, they shallbe a monument of me. If I have done no such things, all the images in the world, neither will nor canennoble my memory. Caeremonia. 3. THis word Caeremonia, is diversly written some writ it with a diphthong, other with a single e. The etymology of the word is also diverse. Lib. 2. cap. 3. Macrobius and Sulpitius do say, that this word Caeremonia, is derived of Carendo. Festus, and other do say, that it took this name of a certain town called Cere. For when Rome was expugnat and taken of the frenchmen, the virgins named Vestales, took the images of the gods, which they had reserved from the hands of their enemies, and went into the town Cere, bringing thither their gods with them, where they were gently received and entertained, and where they made their abode until the City of Rome was delivered again from the frenchmen by one Camillus. And in the memory of this benefit, the Romans ever after that, called the manner of the worshipping of their gods and their whole religion, Ceremonias, of the town Cere. Lib. 5. Livius doth writ, that Lucius Albinus one of the commons, did bring the virgin Priests and all the holy things unto the town Cere in a cart or wain (whereof sprang this name Caeremonia) which name we Christians do now retain and use, calling the rites and forms of our religion ceremonies, yet we do make a difference between the ceremonies appointed by God, & other prescribed by man: of the which later sort, there hath been a great heap, not only vain, foolish and superfluous, but also blasphemous and injurious to the blood of Christ. Saint Austen in his Epistle Ad januarium did take it in very ill part, that in his time the Church of Christ, which God of his mercy would to be free with a few ordinances, was Priest with so many servile burdens and bondages, in so much that the condition and state of the jews seemed more tolerable and more easy, than the Church of the Christians. Divisio. The law is divided into three parts, Videlicet, to the law moral, the law judicial, and the law ceremonial. The law moral, which pertay-to the law of nature, is not abrogate, for it respecteth the inward man, and the will of God is eternal, and the law of nature cannot be changed. This law is contained in the Decalogo, that is, the ten commandments. The law judicial, which respecteth civil affairs, and politic order, for the defence of the good, and for the suppressing of the wicked for public peace. etc. although it be abrogate in form and circumstance, yet it remaineth in force concerning the substance, which is, that the sword be drawn upon malefactors, that public peace and tranquillity may be kept and maintained. Notwithstanding no public weal, no city, no nation is bound, or aught to be constrained to receive and obey the quality of those judicial laws, appointed by Moses, but is set at liberty and made free to use such laws, such time, such place, such punishments, as it will and seemeth best, so that the substance thereof be not rejected & abrogated. The law ceremonial did contain certain extern ceremonies, which (as Rabbi Solomon writeth) were .600. in number, and were only figures, and not ordained to remain for ever (as Paul writeth to the Hebrues) Ad tempus correctionis, which was a figure, and they were carnal rites, until the time of reformation, that is until the new testament was appointed. jacobus de valentia doth say, that the old law was nothing else but a certain way directing and leading unto 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. john. 10.14. Christus ostium, via & veritas dicitur. And therefore (saith he) the law never asketh the kingdom of heaven, but always desireth Christ, which teacheth the way to the kingdom of heaven. For Christ is the door, the way, and the truth. Saint Hierome is very sore against the observers of the ceremonies of the jews. His words be these: Ego libera voce pronuncio, caeremonias judeorum & pernitiosas esse, & mortiferas Christianis, & quicunque eas obseruanerit, sive ex judaeis sive exgentilibus, eum in Barathrum diaboli devolutum. I do freely pronounce and say, that the ceremonies of the jews be pernicious and most deadly unto Christians, and that whosoever do observe them, whether he be jew or Gentile, shallbe thrust down to the gulf or dungeon of the devil. But some suppose Hierome to have spoken this in his collar against saint Austen. For great divines hold, that to observe a ceremony with a jew, is not mortal of itself, but the opinion that persuadeth a man to put hope or confidence in the work, as a thing helping to justification, is pestiferous and eroneous. If circumcision in the new testament had been mortal, why did Paul circumcise Timothy? why did he make a vow, in cenchreiss? why did he shave his head? These works be not mortal simpliciter, but by opinion of justification. For nothing doth justify, but only faith, which is sufficient of itself without any work, as concerning the justifying before God. Therefore when Paul did put in ure those legal rites, he did it only to serve the charity of the brethren, and to give place for that time, to their infirmity, that he might win them, as he saith himself: judaeis factus sum judaeus, to the jews I became a Iew. iovinianus. 5. iovinianus, who was first a solitary monk, and afterward became one of the clergy, being but a base man of birth, but rich, neither learned nor yet eloquent, endeavoured to renew the heresy of Basilides, being of long time before buried and extinguished, writing commentaries upon the same matter, in the which he went about to prove out of the testimonies of the scriptures, ill understanded, that such as were truly baptised, could not falagaine into sin. The which error saint Austen ascribeth unto Pelagius. Those things when he taught at Rome, he was able to draw into his error none of the Priests, nor any of the Clergy, being of any name or estimation: he only corrupted certain simple women, in so much that when this was heard of certain sacred virgins, being stricken well in years, married husbands. But he himself would not marry a wife, not because he hoped to receive any reward for it, but because he would not be entangled with the troubles of matrimony, and because he would be at more liberty. Saint Austen doth lay certain errors unto iovinianus his charge, which notwithstanding Hierome doth not impute unto him. That is, that the virgin Mary, the mother of jesus, was defiled in her childbirth, & that all offences were equal, as the opinion of the Stoics was. But it doth appear, that saint Austen never read either the books of iovinianus, or the book of Hierome against jovinian, but did only learn of the rumour of the people. But he declareth notwithstanding, that there was no mention made of iovinianus, either of Epiphanius, either of Philastrinus in his catalogue of Arch-heretickes, but that he found in a certain book, without any title of the author of it, that iovinianus was numbered among the Archeheretickes. He saith furthermore, that this heresy spranke up, he being but a child, and that it was forth with repressed, infecting none of the priests. But it doth appear, that his heresy was condemned by the means of one Victorinus and Pammacbius, and before that Hierome wrote against him. Notwithstanding Hierome gladly and willingly took that argument, always earnestly favouring virginity, and for that cause was more bend against marriages, then certain bishops would be. There was also an other iovinianus, who was the fourth emperor of Constantinople, next after julianus Apostata, he reigned eight months. This christian emperor was borne in the country of Pannonia, endued with all virtues from his youth upwards. Wherefore being scarce yet come to man's state, the host did created him Emperor, because 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 profess that name, until the whole number had proclaimed themselves to become christians, and then he took upon him the Empire, and delivered the host from the hands of the Barbarous. But necessity constraining, he delivered Nisibni, and a great part of Mesopotamia, unto one Sapor, king of Persia, which thing never happened before, by the space of .300. years. At the last he died, being ill affected with much crudity and rawness of the stomach, or (as some writ) by the evil savour of coals, whereof he commanded 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 unto evil, as commonly that is called good, that profiteth a man, and Horace calleth him Malus bello, evil for war, which is unmeet for war. Neither is it thought, that this was demanded of the Corinthians, whether it were lawful to marry a wife, but whether it were expedient, as their state was then, to be entangled with the bonds of marriage. Saint Hierome doth reason after this sort against them, who did attribute to much unto matrimony. Si bonum est mulierem non tangere, ergo malum est tangere, If it be good not to touch a wife, than it is evil to touch one, since that good and evil be contrary. This argument saint Augustine thus refuteth, In Epistola adversus Hiero. de medio inter bonum & malum who had read the predicaments of Aristotle, saying: there are some things indifferent, which are neither good nor evil, as for to wipe the nose, or to spit. For where as he did place three commodities in marriage, he would not make any mention of evil, and therefore saith saint Austen, bonum, here is taken for melius, better, lest any man should think it a filthy think to marry a wife, as though bonum, good, in this place, were contrary unto, turpe, filthy. If that in the words of Hierome malum & bonum good and evil be taken a like in both places, his argument is good, according to the question proposed of the Corinthians. If it be commodious not to marry a wife, for the burden of cares, and the bonds of affinity, then is it uncommodious to marry. As if one should be demanded, when a man should enter into a long journey, and shall pass by many thevish places, whether it be good to take money with him, & should answer it is good not to carry money, it doth well follow, therefore it is evil to carry money. For that which here is contrary unto good, saint Paul a little after calleth a tribulation and affliction of the flesh. Neither doth he simply and flatly say: It is good to tarry and remain as I am, but it is good for the urgent necessity. Wherefore, that which is good for the time, and for the present state, is not by and by simply, and universally good. In the time of saint Paul, when amongst a great sort of Ethnics, there were but a few Christians, perchance it was then more requisite to abstain from marriage: but now the state of things being altered, it is not only expedient, but also necessary, for all men of every degree, whether they be priests or lay-men, votaries or not votaries, especially if they have not the gift of chastity to enter into the honourable state of matrimony. This place of saint Paul may be expounded also after this sort: It is likely, that the false Christians endeavoured themselves to make all men afraid of taking a wife, by rehearsing many incommodities of wedlock: and contraryly to persuade them to live singly, for the commodities belonging thereto, as in time passed also the Monks and Prelates being defenders of the Romish chastity, were wont to do. But the answer of the Apostle is contained in two parts. In the first part he teacheth, that it is good for all men if they may, to abstain from women. In the second part he addeth a correction, because that the imbecility of the flesh, is a let unto many men, they aught not to despise the lawful remedy ordained by God. There are many things to be observed in this place. First this word bonum in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used for commodious, quiet, honest, and pleasant, and for bonum, which is contrary, to vice and evil. He maketh therefore a false argument, which disputeth after this sort: If it be good not to touch a woman, it is evil therefore to touch a woman, where as good and evil are contrary. But Paul only showeth what is expedient, because of the troubles and cares which commonly married men have. For it was said unto jeremy, because of the tempests of war to come, Noli uxorem ducere, marry no wife, not because it was an offence, but because it was uncommodious, then to marry. Wherefore there can be nothing else gathered out of the words of Paul, but that it is expedient for a man not to be coupled with a with, if he can be without her. Even as if a man should say: It is good not to eat nor drink, nor sleep: he will not condemn meat, drink, and sleep, as things hurtful, but because so much goeth from the spirit, how much more is given unto them He meaneth that we should be more happy, if being free from these things, we could wholly give ourselves unto the meditation of heavenly things. Therefore because there are in matrimony many impediments, by the which a man is letted & troubled, by this reason it were good not to marry. Wherefore this proposition must be indefinite, where as it cannot be true in all kinds of men. The which is plain in the first man Adam: for this proposition could not agreed unto him, neither can it be said unto them, who either burn or live incontinently, whom Paul doth command to marry. Therefore he correcteth this proposition, lest any man should judge evil of matrimony. But because there seems to be a contrariety in these words of Paul, with the words of Christ, where he saith, Gene. cap, 2 it is not good for a man to lack his wife. These places may easily be reconciled, if that we can distinguish between the pure ordinances of God, and the punishments of sin, which afterward followed. For whatsoever evil & incommodity is in marriage, that cometh of the breaking of God's commandments. According to this distinction: At the beginning it was good to have a wife without any exception, but now it is good in such sort, that sorrow is joined with pleasure, by the curse of God. But they that have not the gift of continency, unto those it is a necessary and a lawful remedy to marry. Husband of one wife. 7. IT is a childish gloze, to interpret the husband of one wife, to be the pastor of one church. The Apostle doth simply command, that a bishop have not two wives together at one time, as certain of the jews, and also of the Gentiles, being newly converted, then had, which was a suspicion of much unchastitye, and great wantonness. Therefore (saith Paul) let a bishop be the husband of one wife. It maketh no matter, whether he marry twice or thrice, one after an other, or whether he do marry maid or widow, so that he have but one at one time. And here may you see that Poligamia is condemned of Paul by name, which polygamy was then amogest the jews counted almost lawful: but Paul will have this spot far from a bishop or priest. Note also, that he maketh mention of an husband, lest through superstition, matrimony should be forbidden to the Ministers of the Gospel, as it happened afterward most ungodly, and most unlawfully. And truly there is no doubt, but that the holy ghost here would meet and come against 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 behoveth the godly to marry. But yet he to whom it is given of God to lead a single and pure life, is not to be rejected, but the more to be beloved. It is written, that every man should have his own wife, 1 Cor. 7 to flee fornication. Heb. 13 Also it is better to marry, then to burn. Furthermore, wedlock is honourable, and a bed undefiled among all men, yet this is always to be excepted (except one have the singular gift of continency.) Wherefore, it was most tyrannical to interdict marriage to spiritual men, yea, although they lived most unpurely and filthily, as Gratianus & certain bishops after him, have decreed against all laws, both of God and man, contrary to custom and to nature. Siricius endeavoured to break the marriage of spiritual men in Spain, so did Gregory in Sicilia, & many other attempted the same in Germany. But the bishops of Angusta, of Magunce, and of Curia, did always gainsay and resist the edict & decree of Hildebrand, and did always permit and suffer spiritual Ministers to have their wives. I am not ignorant, what Chrisostome doth say: who interpreting this place of one wife, which a Bishop should have, yet doth add, that some do expound, the husband of one wife, to be him, which hath only once already married, although now he have none. And Chrisostome seemeth to be in doubt, whether that Paul doth exact and require of a Bishop, that he have one wife, or else whether he may have many at once, after the example of the jews. Other do very straightly urge also, that in that age, in the which there was a rare number of priests, Paul did institut, that no bishop or priest which have had two wives, should ascend to that honour, that is to say (as they term it) if he were bigamus. Some other do affirm, that if any had a wife before his baptism, & had married an other after his baptism, the former wife being dead, he should be restrained from the ministry. But saint Hierome to this doth greatly reclaim and gainsay. One thing is much to be marveled at, that when Paul doth require here so many noble gifts and dowries in a bishop, all other clauses and parts set apart, this clause (the having of one wife) is only urged. He that committed incest, is admitted, the murderer may be admitted, the pirate may be admitted, the sacrileger may be admitted. finally, who not admitted? But he that hath had two wives, or hath one, or intendeth to have one, is only excluded from this honour. O double ignorance and blindness. Mark here, how narrowly and how straightly they urge some things, utterly winking at other things. It is to be feared, that a great number be made chaste, more for fear of losing ecclesiastical livings, then for any piety or godliness, being in fear, lest that thing that they have (if they marry) should be taken from them. Obiectio. I know the banbery gloze of the Sarbonistes of Paris, & other school men, who do say, that they have read of married priests, but never of priests married, that is to say, that married men having wives, & ruling well their family, have been chosen unto the ministry, as one Germanus Antissiadorensis was chosen. And yet Hierome would have them after they are married, to abstain from their wives. But neither the Grecians nor any other say, that they did ever marry after they were made priests. Responsio. That spiritual Ministers after they entered into the ministry, did marry wives, I will prove it both by counsels, & also by their own schoolmen. In the counsel called Synodus Amyrana, it was decreed, that when the Deacon was ordered, if the vow of continency were required of him, & he do make protestation that he will not live without a wife, and doth resist their request, & do marry after he is ordered, it is no hindrance unto him,, but that he may lawfully and freely live in the function of the ministry. Out of the which place we are evidently taught, that it is lawful to marry after orders received. Of this Gratianus was not ignorant, and therefore he writeth, that concerning that Synod, 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 Synod was kept under Syricius, which lived in the time of Hierome, and Austen. Notio. But I pray you let us consider how this tyranny did grow, and what root it had. In the beginning ministers that had contracted matrimony, were not so severely and rigorously handled. Destincti, 28 ca presbate For the counsel called Sinodus Naeocesariensis, did depose them only from their office, and not from their benefice, but were nourished and took their stipend of the Church. After that they began to remove them not only from their office, Dist 33. Eos et. cap, Decreverunt 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 straight and narrow places to do penance. But our holy father (thanks be to god) doth make a clean dispatch of them by faggot and fire. Not long after they began to practise their cruelty upon the women, Dist. 81. ex quo dam concilio Toletano cap, quidam. with whom the ministers had contracted, whom they commanded to be sold, & to become the servants of the church, in the which the priest was, which contracted with them And if the bishop could not drive them to that servitude, them they committed the same to the prince, or to the lay magistrate. Yet their tyranny did not here stay, but would their children that were begotten in such marriage, to be made the servants of that church, in the which their fathers were, & to be deprived of all their father's inheritance. O double and triple cruelty, and preposterous pains & punishments, wherewith they punish priests, lawfully married, and their lawful children, sparing adulterous priests, whoremongers, and their hoores, and their bastards. But to our purpose again. Caietanus the Cardinal doth affirm, that the Pope may dispense with a priest of the west Church to take a wife, after that he is made priest, and doth say furthermore: Nec ratione, nec authoritate probatur, quod absolute loquendo, distinct, 3● cap, alight, sacerdos peccet contrahendo matrimonium, nec ordo in quantum ordo, nec ordo, in quantum sacer, est impeditiws matri monii. It cannot be proved, neither by reason, nor yet by authority, that to speak absolutely, a priest doth sin in contracting matrimony, 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 gloze which doth expound Copulantur, id est, copulatio utantur, is vain and foolish, for the very order of the text doth speak of the contract of matrimony. Also he saith, that priesthood doth not dissolve nor break matrimony contracted, whether it be before or after, if we (all other ecclesiastical laws being set apart) stand only to those things, which we have received of Christ and the Apostles. The same Caietanus doth allege out of Thomas, that the church may dispense in both the vows, that is, in the solemn vow of religious men, and in the vow of secular priests, so that it be for some great necessity, or some urgent cause: & that he proveth by the fact of the Pope, which did dispense, yea rather compel the king of Aragonia being a Monk, to forsake his religion, and to marry a wife, for the disposition & ordering of that kingdom. Yea, and furthermore he doth say, that the high Bishop may in some other cause (though it be not for public civility, nor ecclesiastical utility) with a safe conscience dispense with a priest of the west church to contract matrimony without sin, and saith, that that matrimony is of force. To be short in this, I could bring a number of examples, that priests after they were ordered, did marry, not only in other places, but also in this realm of England, which were dispensed with by the Pope. Questio. Now I ask whether his dispensation were lawful, than I ask again, why it is not lawful aswell for one, as for an other, & why the Pope doth by his laws restrain that liberti, & free use of those things which god hath permitted & set at liberty to all men? If he have a respect to some, & not to other (for whose infirmity God hath provided a lawful remedy) he showeth himself, to be a tyrant, a thief, and a murderer of souls. If his dispensation be unlawful, than he showeth himself to be a very Antichrist, which turneth the roots of trees upward, and doth transuerte all godly order. But that every man having not the gift of continency, may lawfully marry without his dispensation, the holy spirit doth give forth in many places of the holy scriptures: as in the Epistle to the Corinthians, in the epistle to the Hebrews, in the epistle of Paul to Timothy, in the epistle sent to Tite, and in other places. As for the vow which they do so greatly urge, is soon refelled. If chastity be the gift of God, what needeth any vow of that which is already given? If it be not the gift of God, than the vow is wicked, blasphemous, and contrary to the word of God. For what is he, that will presume to promise' that, which he is not able to perform? Again, every Christian man aught to be persuaded, that he is the son of God. For otherwise how doth he call God father in his prayers, whose son he doth mistrust himself to be? Therefore, if he be Gods already, why doth he vow himself to God? Is not he that doth vow, in that opinion, that he is not Gods before his vow? And if he be resolved that he is God's son, let him know, that he cannot vow that thing unto God which was Gods before. Those things which thou dost vow, either they be commanded of God, or not commanded. If they be commanded, why dost thou vow those things which thou art bound to do? Doth the son vow to accomplish his father's commandment, or is he bound to do it? If they be not commanded, why dost thou invent a proper worshipping of God of thine own head, as though the holy ghost had not sufficiently taught by the holy scriptures, by what means God would be worshipped? Bernard doth call his votary life, a lost life. But I shall hereafter make more full answer to all objections of votaries and vows. Where they say, that the apostles and other, did put away their wives, after they were made priests, let us somewhat examine this cause. Saint Paul in the first epistle to the Corinthians hath these words. 1, Cor. ● Have we not power to eat and to drink? Or have we not power to lead about a wife being a sister, as well as the rest of the Apostles, and as the brethren of the Lord, and Cephas? This text is of divers diversly interpreted. Some do say, that as certain women did follow and serve Christ, which followed him out of Galilee, so did certain godly, honest and rich Matrons follow the Apostles, which Matrons did minister of their goods unto the Apostles, that they might more expeditely apply the preaching of the Gospel. Lib. 3. Of this mind is saint Ambrose, saint Austen, and Chrisostome. Other do understand this sentence of the wives of the Apostles. Of this mind is saint Clement an old writer, whose words Eusebius recordeth in the ecclesiastical history, which be these: Paulus quidem uxorem habuit, quam tamen, ut Petrus & alii, minime circumduxit. Paul had his wife, whom notwithstanding he led not about, as Peter and others did. Ignatius also in one of his epistles, doth testify Paul to have had his wife. Now I ask: whether better credit be to be given to Ambrose, Austen, Hierome, and Chrisostome, or else to Clement and Ignatius, who lived in the Apostles time? Let other judge. Valla, a man of asharpe judgement, bringeth in a reason, by the which he seemeth to convince, these words of Paul, to be understand of the wives of the Apostles. His words be these: Satis fuisset dicere sororem circumducendi, neque addendum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quis enim ignorat sorores esse mulieres? etc. It had been sufficient to say, to lead about a sister, & not to add a woman or wife, for who doth not know sisters to be women: For there was never any sister found, which was man, but contrariwise every wife is not a sister, because an infidel in wedlock, may be a wife: but because she is not of one religion with her husband, she cannot be called a sister. Therefore it behoved Paul, when he named a woman or wife, to add to, a sister, that thereby it might be understand, the Apostles wives, which were led about, to have been Christians. To this argument of Valla, two other arguments may be coupled, the one may be brought of the signification of this word circumducendi, to lead about. For this word cannot be understand of them, which do follow of their own accord. For these honest matrons, whereof saint Ambrose speaketh, were said in the Gospel to have followed Christ from Galilee, that they might minister unto them, and not to have been led about. For they are counted to lead about women, which have power over them, as the husbands over their wives, and maistresses over their maids. Secondly, Paul in this place doth contend, that he gave place to his own right and interest, lest he should burden the church, in taking costs & charges of the church toward his finding. But if rich women had followed him, and had ministered unto him of their goods, truly the church had not therewith been burdened, but rather relieved & eased. For that which the Church was bound to do, those Matrons being thereabout should have done. To prove that Paul had a wife, saint Clement doth bring in the words of the Epistle written to the Philippians, where it is written in Greek after this sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lib. 3 cap. 4. Rogo te quoque germana coniunx. I pray thee faithful yoke fellow: The latin interpreter doth say, german compar, in the masculine gender. Theophilactus also doth say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is put in the masculine gender, as though Clement and other which were Grecians, understood not the Greek phrase, as well as Theophilact For the Grecians in certain phrases do sometime abuse the masculine gender, to express the feminine. For example, Paul in the epistle to Titus, cap. 2. when he had put this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the feminine gender, he added unto it a masculine Epitheton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Furthermore, this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may properly signify an husband or wife. Over and besides these, Paul here doth commend women, which doth most aptly agreed, if ye understand it of Paul's wife. And where he writeth to the Philippians, and doth express there no proper name, who should be understand to be that yoke fellow, except ye will say with Lyra, compar to be a proper name, which savoureth to be far fet. And where some do judge, not to be likely that Paul's wife should remain at Philippos, but rather at Tharsus, which was Paul's 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 will have it, that Paul had no wife, it followeth not therefore, but that this place to the Corinthians, may most aptly & likely be understand of the Apostles wives, which if it be granted, as the text doth enforce the same, the papists may evidently see, that the apostles kept their wives after their calling, & after they were made priests. Saint Clement doth affirm, that Peter's wife was with him in his peregrination, & when he did perceive his wife to be led unto death, for the profession of her faith, he cried out with a loud voice unto her, calling her by her name, saying: O consunx, 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 wives, and live sole, obtained that they should keep their wives still, and that the liberty of marriage should be restrained from no man, and that cohabitation with a man's own wife, was chastity, and said that the counsel in going about to displace priests wives from them, opened a window to scortation and whoredom. The whole counsel revolting from their former decree, did consent to Paphnutius. Saint Hierom himself, which was so stout a defender of virginity, and an utter overthrower of matrimony, writeth upon 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 priests read, which instruct their children with profane literature, and 'cause them to read comedies. By these words of Hierome it may appear, that the Bishops in his days did keep both their wives and their children. Hilarius the bishop had a wife. Saint Austen in his book De bono coniugali, doth say, Quidam nubentes post votum asserunt adulteros esse●ego autem dico vobis, quod graviter peccant, qui tales dividunt. Certain do affirm, them to be adulterers, which do marry after they have vowed: but I do say unto you, that they do grievously offend, which do separate such. By this ye may see, that saint Austen willeth, not only priests, not to put away their wives, but also doth greatly burden them with sin 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 shall blame marriage, and believe a faithful and religious woman sleeping with her own husband, to be abominable, as though married persons could not enter into the kingdom of God, cursed be he. Huldalrichus bishop of Augusta, writeth an whole epistle unto Pope Nicholas, the first of that name, what a dangerous thing it was to separate priests from their wives. In the which epistle among all 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. Quip cum die quadam in vivarium 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 (ut dixi) paenitentiae fructu purgavit, suoque decreto prorsus damnato, apostolicum illud laudavit consilium: 1, Cor. 7 Melius est nubere, quam uri. Addens ex sui part: Melius est nubere, quam mortis occasionem praebere. There be some which take Gregory for a maintainer of their sect, whose temerity I laugh at, whose ignorance I lament. For they do not know, that the perilous decree of this heresy established of Gregory, was afterward purged of him, with the worthy fruit of repentance. For upon a certain day, he sent unto his ponds for fish, and when he saw six thousand children's heads drawn out of the same, being stricken with a very inward and earnest repentance, did much 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 said, with the worthy fruit of repentance, and utterly condemning his decree, did praise the counsel of the Apostle, saying: It is better to marry, then to burn. Adding of his own part these woods. It is better to marry, then to minister occasion of death. The second Synod of Nice, 8. being the seventh general Counsel. Συνοδος Synodus, cometh of this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which he tokneth Cum & this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which betokeneth Via, away, & the whole word signifieth a Counsel, a coventicle, a congregation: which if it be general, it is called Synodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the which, this second counsel of Nice was counted one: which, how it was called and gathered, and by whom, I will declare anon. But first I will show you the very somme and argument of the said Counsel, which consisteth in these two verses. Nam deus est quod imago docet, sed non deus ipsa, Hanc videas, sed ment colas quod cernis in ipsa. ALthough the image itself be not God (as they say) yet God is the self same thing, that the image doth teach us, neither is the image itself to be worshipped, but that which thou seest in the image. But some man perchance would marvel, whether these fathers wanted discretion and judgement, or (according unto the saying of Terence) An cum ratio ne insanierint, were mad with reason, or else if they went about, malapertly to lay a mist, and to blind the eyes of the whole Church. I truly utterly persuade myself, that to be verified in those fathers, which Christ in the Prophet doth threaten unto the despisers of his word. The words 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 yourselves dull and wonder: they are blind, and do blind others: they are drunk, but not with wine: they stagger, but not by strong drink. For the Lord hath covered you, with the spirit of slumber, and hath shut up your eyes, the Prophets also and your chief seers hath he covered etc. Who at any time, which hath had but a taste of God's word, did ever affirm, that to be God, which the image doth teach: and that to be worshipped in spirit, which is seen in the image? O shamelessness. What other thing can a man see in an image, but matter and form? The form of an image doth represent a man, hath therefore God a shape and membres like a corruptible man? why therefore were the Anthropomorphites condemned of heresy? The matter of an image is either gold, silver, stone, or wood, and sometime earth & clay: but who would say, that God is either like unto earth, a stone, wood or metal? how therefore is that God which the image doth teach? Again if he be to be worshipped in the mind, which is seen in the image, than 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 evident, that blind buzzards have gone far out of the way, defining and constituting that which is against true religion and the infinite and unmeasurable majesty of God. Saint Paul is clean contrary against them, Act. 17, saying: Since that we are the generation of God, we aught not to think, that the Godhead is like either unto gold, or silver, or stone graven by art, or invention of man. Neither do they only offend against the divine Scripture, but also they have forgotten what the holy fathers before have written. For Athanasius against the gentiles writeth thus: If they think God to be of a corporal shape, giving unto him hands, feet, neck, breast and all other members like a man, see unto what impiety they are brought, which are not afraid to have so fond a cogitation of God. For then it would necessarily follow, that it should be thought to suffer all things pertaining to the imbecility of the body, if it be circumscribed after the manner of the bodies of men. It will follow also, that it may be cut and divided, and wholly perish. But who is so mad to think, that those things happen unto God? for these things are proper only unto earthly bodies. For God is without a body and incorruptible, immortal and everlasting, who hath need of nothing. But these things are corruptible, and the lineaments of their bodies hath need of man's aid and art. For we see them oftentimes to be renewed, when they are old, and that which either the length of time, rain, or any living best by chance have destroyed, to be made new again by man's help. But Lactantius writeth more plainly of this matter, lib. 2● instituti ●●am. cap, 2 saying: After that God began to be present with us, we have not now any need of the image of him. I ask this question, whether if a man continually behold the image of him that is absent, and is gone into far countries, that he may take comfort of him being away, shall this man appear to be in his wits, if he shall continue still in beholding the image of him who is now returned again and there present, and would rather enjoy the sight of the image, them of the man himself? no truly. For the image of a man then seemeth necessary when the man is absent and far of, but it is superfluous when he is present. But the image of God is always superfluous and vain, whose spirit & Godhead being every where diffused & spread, can never be absent. What can be more plain & perspicuous against the decree of these fathers? The same author hath words not unlike to these, saying. But they are afraid, that all their Religion should be void, if they should see nothing which they might worship, and therefore they ordain images: which because they are the images of the dead, they are dead themselves, for they are destitute of all sense & feeling. But the image of God which liveth for ever, aught to be sensible & lively. If an image took his name of likeliness, how can those images be judged like unto God, which cannot move or feel any thing, therefore that is not the image of God, which is made with man's hands, of gold or stone, or of any like matter, but man himself is the image of God, because he feeleth and moveth, and doth many actions. etc. And there is no cause, why our adversaries should transfer the state from God unto the saints: 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 saints, let the images of the saints tell, whether they be the images of the souls, or of the bodies. The souls, because they are without a body, can not be expressed in images. For we believe, that the souls live in felicity with God in heaven, and the bodies rot in the earth, until 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 lively bodies, rather than the shadows of bodies rotten? do not these foolish men perceive, that if the images could feel or move, they would worship their makers, of whom they were polished and decked? who if they had not so been form, they had remained undoubtedly a rude stone or block, man therefore is, in a manner the father of images, by whose hands they were framed, and by whom they began to have their shape, figure and beauty. And therefore he is better that made them, than they which are made. And no man doth worship the image makers, wherefore Seneca wrote worthily in his mortal books against the gentiles. They worship the images of the gods, they humble themselves unto them, bowing their knees, they fall prostrate before them, they sit or stand by them the whole day, they offer rewards, and burn sacrifice unto them. Finally, whereas they so much wonder, at them, yet notwithstanding the carvers that made them, despise and contemn them. The Christians likewise, wonder at images, they beholding them, praising and extolling the curious worckemanship in them, do in the mean time despise the workmanship of God. For very few do consider the beauty and comeliness of the things in the world, & do set forth the praise of their maker, as it is worthy. They are occupied in the beholding of the fond & trifling toys of man, whereas the divine providence hath exhibited more art, cunning, and wisdom to be seen and perceived of us in the little Emmet or in a small flower of the field, or in one leaf of a tree or herb, than we can found in all the pictures or images of all the painters and carvers, being never so finely wrought. And these foolish fathers, be not ashamed, to sand the simple people unto the vain and fond works of men's hands. Let them therefore believe these Counsels, unto whom it is a pleasure and delight to err, stumble, and to fall. They which are wise, believe the Scriptures, and therefore they believe, that these Counsels were mad & out of the way. For the Counsels which were after gathered by the authority of the Church of Rome, were nothing better, yea rather more fond and foolish. But they say, that in all these general counsels the heresy of not worshipping of images, was condemned: For now they boldly and rashly call that heresy, which hitherto in the Church of Christ was called Orthodoxum, that is, of sound and right religion. Surely they have in their Counsels defined and decreed those things, which are contrary to the law of God, which neither was observed of the Apostles, nor the Apostles disciples, nor can be showed or proved by any Scriptures. Let them therefore see by what spirit, or how catholicly they have intruded into the Church of God the use of images. Saint Austen writeth, In catalo. 8 hereseon that there was a certain woman named Marcellina, of the sect of the Carpocratianes', which worshipped the image of jesus and of Paul, of Homer, and of Pythagoras, humbling herself unto them, and offering incense. What will our adversaries say here? Marcellina is set in the catalogue of heretics, because she was a fellow unto the Carpocratians, & worshipped the images of jesus and Paul, and the images of the chief Poetes and Philosophers. Ye call us heretics because we oppugn the images of the saints, and teach with all the Catholics and faithful, that they are not to be worshipped, that no kind of adoration is to be done to them, no incense to be laid before them. Lactantius also judged, that there was no religion, wheresoever images were set up. We are called the subverters of religion, because we endeavour to overthrow the destruction & pestilence of all religion. If any man desire to know the words of Lactantius, they are these: There can be nothing greater than man, but that which is above man, therefore God is above man, and not under man: neither is he set in the lowest region, he is to be sought in the highest place. Wherefore it is not doubtful, but that wheresoever any image is, there is no religion. For if religion do consist only in divine things, and there is no divine thing but that which is heavenly, therefore all images are 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 ancient and catholic Church did utterly avoid all images. For we can bring proof out of one Aelius Lampridius, an Ethnic writer, that the primitive Church did abhor images, In vita imper Alex, Severi for Lampridius writeth thus: Alexander Severus (saith he) ascended into the Capitolle the seventh day after he had been in the City, he frequented the Churches, and he would have a temple erected unto Christ, and receive him among the gods. The which thing all so Adrianus is said to have minded, who commanded Churches in every City to be builded without images, which at this day, because they have no gods, are called Adriani, that is the Churches of Adrian, which he was said to have made for this purpose, but he was forbidden of them Ask counsel of their gods, learned, that all men would become Christians, if that should come to pass, and that all Churches would be forsaken. hitherto Lampridius: manifestly declaring, that it was the use of the christians to have no images in their churches. This thing Severus intended to have done, & Adrianus already had builded such churches every where, that he might give an occasion to induce the manner of the christians, except the devils had persuaded the contrary, that is, that images should be set up in the churches, lest their religion should decay. If our adversaries refuse the testimony of an Ethnic man, let them hear Erasmus Roterodamus, writing in this sort: until the time of Hierome, In Catachesino, the christians were of a good and sound religion, who suffered no image in the church, nor painted, nor graven, nor wrought, not not the image of Christ which way as I think, to stay the heresy of the Anthropomorphites. But after that, the use of images crept into the churches by little & little. Thus much Erasmus. Saint Hierome lived almost. 400. In proemie, lib, 3, continent, in Amos, years after the Nativity of Christ, as he himself doth witness. Wherefore it is manifest, that the primative church of Christ was without images by the space almost of 500 years. Therefore it may not hereafter seem grievous unto us to be condemned of heresy, & blamed with the primitive church. Thou understandest therefore (gentle reader) how unworthily and without a cause, our adversaries endeavour to condemn us of heresy, whereas it manifestly appeareth, all our endeavour and labour to tend to this end, that (all heathenishness and heresy being taken away) we may bring in again, and restore the ancient orders of the Apostles, and of the Apostolic Churches. Now will I declare the cause, why this council, and by whom this council was called and gathered. There was one Irene, wife unto the Emperor Leo the four of that name, who was the son of Constantinus the fift, being son to Leo the third, whom they called in derision I conomachus, that is to say a wrestler and fighter against Images, & called Constantine his son Copronimus, because, when he was christened, he defiled the font with his dung. But other do say, that when he was oftentimes washed of his nurse, he would handle his own dung with his hands, and therefore he was called Copronimus. These two Emperors Leo & Constantine his son commanded images to be taken out of the church, and to be utterly defaced. Now this Leo the four Irenes' husband, begat a son of her, who also was called Constantinus. And when Leo was dead, & Constantine his son very young, Irene thempress took upon her the government of th'empire. Under this Irene, images were restored into the churches. She also being accompanied with a great guard upon the feast of the Nativity of our Lord, went into the great church of Constantinople, and restored again the crown of gold adorned with precious stones, which her husband Leo, had before taken from thence. At this time in the country of Thracia, when a certain man had digged up a certain piece of ground, there was found a certain coffin of stone, in the which was buried a certain man, and a certain plate or piece of Brass was found upon the dead man having 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 shallbe born of a virgin. I believe in him, under Constantine and Irene themperors, O sun, thou shalt see me again. But whether this be true or not, Aliorum judicium esto. By the commandment of this Irene a council of three hundredth and fifty Bishops was celebrated at the town of Nice. The cause of this Synod was this. One Paulus was then Patriarch of the Church of Constantinople, he being taken with a fervent sickness, left the cure & charge of his church, & lay in his bed, as it had been a man in despair, to whom th'empress Irene made her repair, and comforting him, did inquire the cause of his departing from the Church. To whom he answered, saying, I would to God, O Queen I had never entered into this see, which being oppressed with Tyranny, hath in it so many divisions, and none obedience. But when he would utter no more of his mind unto the Queen, she sent unto him the wisest men of the Senate, which required of him the cause of his pensiveness. Unto whom he answered, except there be a general council called to redress disorders, & to unite all Churches together, all things would come to wrack and confusion. To whom the Senators said again. Why didst thou promise' thy prince, when thou camest to thy See, that images aught not to be worshipped. That thing saith he, caused the madness of the rulers & your cruelty. So speaking these words, with a few more, he departed out of this life. After him was chosen one Tarasius to be Patriarch, but he could not be constrained, neither by prayers, nor by manacies to take upon him this dignity, except they would promise' a general council, which being granted, he became patriarch went to Rome to Adrianus the bishop to have conference with him. Which Adrianus did writ to all patriarchs & bishops, that they should assemble to the city of Nice, to celebrated a general council, which was accomplished. And those things which were there agreed upon were written in a certain brief, & brought to Constantinople, where they were openly read & subscribed unto of the princes & governors. The images were restored again to the temples, & all Churches, united in one. This was the course of that noble & worthy (Si diis placet) seven. general council, which sat only to maintain the honouring of stocks, blocks, & stones. But as that Proverb saith. Dignum patella operculum. Such a cup, such a cover. Similes habent labra lactucas. Such lips, such lettasses, such council such doctrine. But I pray you mark the charity of this stout and idolatrous dame, which being moved with ambition to bear rule, moved a conspiracy against her own son, and did hire and allure her Dukes and Lords with fair promises and large gifts, to kill him. To the which conspiracy they all did assent, and hastening into the court, took him being alone, and most cruelly did put out his eyes. O bloody fact, worse than any Tyranny committed by Phalaris, which for the love she bore to images and idols, did not stick to murder her own son made after the similitude and likeness of God. Thus much for the second Council 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 liberty, to do things comely not to pass the bonds of honesty, Licentia, is an unmoderat and dissolute manner of saying or doing, as Terence useth it, saying Omnes deteriores sumus licentia, we are all made worse by to much liberty. And Quintilian saith: Quae in aliis libertas est, in aliis licentia vocatur. That which is called liberty in some, is called licence in other: and he that runneth to much at liberty, is called Licentiosus. Plutarch doth report, how that Cato the elder, was wont always most earnestly to admonish the Magistrates, severely to punish the offenders in a common wealth, judging nothing to be more pernicious in a public weal, than licence, which he thought not to be born within a City, in somuch, that he judged the Magistrate which could restrain the offenders, and would not: worthy to be stoned to death. Xenophon in his work of the sayings & doings of Socrates. Lib. 4. Dic mihi (inquit) ò Euthy dame, putas ne bonam magnanque possessioven homini atque civitati libertatem esse. Maximan (inquit) Quicunque 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 think liberty to be a good and great possession to a man and to the City? Very great (saith he) whosoever therefore doth serve bodily pleasures, and through those cannot execute those things that be good, dost thou count him to live at liberty? no verily saith he. Demochares, being one of the legates, sent from Athenes to king Philip, showed forth the licence of his tongue. For when king Philip had gently entertained them, & said say on you ambassadors, tell me, if I may do any thing to gratify the city of Athens. Then said Demochares, Suspend te, hung thyself, which words savoured of to much liberty of speech. This Demochares was called for the malapertenes and sauciness of his tongue Thersites. Platonical. 10. OF Plato I have written before, what he was: yet I thought good in this place to note two things. The first is of Idea, which Plato doth call the first shape or intelligence of things. Which Plato denieth to be gendered and made, but doth say, that they be always and are contained in reason and understanding. These were named first Ideae by Plato. And they be the eternal exemplars of those things, which be naturally made: they be immortal, immutable, and inviolable. And that the matter may be made more plain, it is needful beside all men, to understand and conceive in reason and understanding, an other certain man, and beside all horses, to conceive an other horse: and besides other beasts, to conceive a beast unbegotten. And as of one seal there be made many prints of the same seal, so of one man there cometh six hundred thousand men. This is the Idea, of Plato, from whom Aristotle doth descent, and doth think, that there be no such Ideae. If you will more of these Ideae, read S. Augustin, who writeth of them at large in diverse and sundry places. Secondly although the Academics (of which sect Plato was author) were counted more modest than other Philosophers, yet not all which were called by the name of Academics, did observe the rule of modesty, but some of them did show forth both their great folly and their great error. For what is more foolish, then to have the name of a Philosopher, and to doubt and waver in every thing, and to have the certainty of nothing? for they that doubt of all things, are very far both from faith and knowledge. Man is more noble than all other beasts by reason and understanding, but in certain senses, he is inferior unto certain beasts. For the beast called Linx, is of a quicker sight than man, the Sow of a quicker hearing, the Dog of a perfecter sent and smell, the Ape of a better taste, and the Spider of a readier touching. etc. But for as much as man doth excel all beasts by the power of discerning and understanding, who doth not count that man more brutish than beasts, which thinketh himself to have no reason to judge things, and none understanding to savour things. In so much that we do perceive, certain brute beasts almost to embrace the image of reason. For the dog hath his affections, & is mindful of the benefits done unto him: he knoweth his master with whom he is familiar, and as though he were ennobled with some wit and reason, he returneth to his masters house, when he hath lost him, yea although the dog be .300. miles from his home, as I myself knew a dog of a certain man's in Cornowall dwelling almost by the mount, being lost in London, beyond the thames came home again a fortnight before his master came out of London. The Camel is very mindful of injuries and wrongs done unto him: the Unicorn doth know the integrity of his virgin female, in so much that he is delighted only with the embracings of her, and none other. All other beasts have a marvelous delight in the sweet savour, that cometh from the Panther, and in beholding of him. Therefore feeling by the sweet air where the Panthers have their resort, thither will all beasts come. The fishes being in the deep streams, do come to the show of gold, whereupon that prodigal and lascivious Emperor Nero did fish with golden nets. What need many words. Torua Leona lupum sequitur, lupus ipse capellam. Florentem cithisum sequitur lassiva capella. The cruel Liones doth chase the wolf, the wolf himself doth chase the goat, and the wanton goat doth follow the green herb called Trifoly. So after this sort is every beast drawn and led with his pleasure, which cannot be, if they should doubt of their affections. They therefore which doubt at all things, by what temerity or by what impudency do they challenge the profession of Philosophy? Look more for the folly of this sect in Saint Austen, and in Cicero, who both with strong reasons do dispute against these kinds of Academics. The residue shall judge, 11. 1. Corinth. 14. THe Apostle Paul will have two or three Prophets' to speak in the congregation, meaning, that one should speak after an other. For if two iij. or more should speak at one time, 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 manner at that time, that one alone should make a sermon by the space of two or three hours unto the people. But certain which were choose, did propose unto the congregation such things as they had before purposed, giving place in order the one to the other, for then through the abundance of the spirit many might be chosen, the number of whom at this day is not so plentiful. Therefore to one alone is committed the prophesying & preaching unto the people. It followeth in Paul: Et ceteri di iudicent, & let the residue judge. Paul doth command, 1, Cor. 14. that the hearers do expend and weigh what is spoken, how aptly, and how godly things be expounded, whether the interpretation of the preacher do correspond & be agreeable to the analogy of faith. And here he showeth, that it is lawful to use the gift of God to the edifying of the congregation in keeping of silence, that is, if diligent heed be taken what is said of others. Yet notwithstanding here is not to be gathered, that the word of god is subject unto the judgement of man, but that by the spirit of god it be well viewed, whether it be gods word or not, that is proposed. For the Prophets and holy men did not always speak by the instinct of the holy spirit, nor did always utter their minds out of god's word, for they were sometimes destitute of god's spirit, & therefore we read oftentimes in the prophets these words. Et factum est verbum dni ad me. And the word of the Lord said to me. Whereby we might understand, those things that be written there, to have proceeded from the spirit of God. The son of god becoming man, had only this prerogative that he had the spirit of God always remaining in him, which was declared to john the Baptist, when it was said unto him: Super quem videris spiritum descendentem & manentem super eum, john. 1 ipse est, qui Baptizat spiritu sancto, Upon whom thou shalt see the spirit descending, and abiding upon him, he it is which doth Baptize with the holy ghost. Mark here this word, Manentem, For the spirit of God descendeth upon other, but it doth not always remain with them. And many of the holy fathers did often admonish the readers of their books, not to give honour to their writings, which is due only to the holy Scriptures. If this judgement which Paul would to be observed, had been warily and wisely practised in the Church, we should not have had at this day so many foolish traditions and wicked decrees of the Bishop of Rome. But this servitude wherein the Church hath been lately wrapped, came partly through over much flattering of the Bishop of Rome, and partly through his violent tyranny, by the which he decreed it to be an horrible sacrilege, to judge and make inquisition of his rescriptes and constitutions. Furthermore, sluggishness and idleness hath so invaded the minds of men, that they had rather trust to other men's judgements, then to their own. But if God would have us to be judge of his Prophets, why may not the like be done of the Pope and his decrces. Yet men aught not here to take an occasion of contention, and to vex and to disturb the church. For Paul doth not say, let other make altercation, let other contend, but (saith he) let other judge. It is one thing to hear him, that teacheth, and to understand and to judge, and an other thing by the spirit of contention to call all things (be they never so well spoken) into question and disputation. For to judge, it needeth not nor behoveth, that the hearer do gainsay the teacher in the open congregation: but it is sufficient if he judge in his heart of those things which he heareth. And when the congregation is dissolved, if he desire any thing, to ask it of him, when they be alone, for except this modesty be kept and observed, we should look for nothing else but a vain, hurtful, and uncomely altercation in the Church. Zacharias. 12. THere were many of this name. The one was a Prophet, raised up of God to comfort the people of Israel, when they were returned from Babylon, & to tell them that they should renew again their temple and political government, and that they should certainly know, that God would defend their common wealth until the coming of Christ, cap. 9 12. 13 1. Esdras. 5. 3 2, paral.. 24 of whose passion & benefits he doth Prophecy in many places of his book. An other was the son of joiada the high Priest, who was slain of joas the king of juda. 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 son of Hieroboam the xiiij king of Israel, 4, Reg. ca 15 who reigned six months. An other was a priest of the course of Abia (of the which course there is mention made in the first book of Paral. cap. 24. Luke, 1 ) he was the father of john Baptist Which zacharias (Basilius writeth) was slain betwixt the temple & the altar, because he said that Messiah was come, & was borne of a virgin. Math, cap 23. Some do not allow this opinion, nor yet the opinion of them which refer this to that zachary, which exhorted the people being returned from exile out of Babylon, to the reedifying of the temple, who also is counted one of the smaller Prophets, for although thinscription of the book doth show him to be the son of Barachias, yet it is nowhere read, that he was slain. Of the other zachary, the son of joiada the whole Scripture doth report that thing which is most agreeable to this place. That is to say, when after the death of his father, the religion decayed by the wicked apostasy of the king and the people, zachary being endued with gods holy spirit, did very severely, sharply and openly rebuke their Idolatry, and therefore they slew him in the court of the temple. Nor it is any absurdity, for his father joiada to have had the name of Barachie. 2. paral.. 24 For in so much he was all the days of his life a maintainer of God's true religion, he aught worthily to be called Barachias, that is, the blessed of God. But whether he had two names, or whether there be an error in the word, as Saint Hierome doth think, there is no doubt of the matter, but that Christ doth note the sacrilegious & bloody stoning of zachary in the place above alleged. He nameth this zachary, not as the last martyr that was killed: for the posterity of the jews did ingurge themselves with the blood of martyrs, of the which their fathers before had but a taste, for there was great slaughter under Manasses. Who knoweth not how cruelly they murdered the Prophet jeremy? The Lord doth not imbrayd them with latter slaughters, but laid to their charge this one murder of zachary, which was as it were the very beginning of their wicked and bloody licentious doings, which afterward came to an unspeakable cruelty. Christ did comprehend under this slaughter of zachary, all other slaughters, which were or should be done by them. In Hebrew zachariah signifieth, Memor dni that is, mindful of the Lord. Helias. 13. HElias Thesbites, was the greatest Prophet of his time, he was rapt and taken away from men, whose end no man knew. He did many miracles while he lived, and was like unto a burning fire, in so much that his words burned like a torch. This Prophet first of all came unto Achab, and spoke unto him in the name of the lord, for he had forsaken the commandments of the Lord and followed Baal, and he foreshowed him the great drought and famine, which should follow and continue for three years in Samaria. Which when he had told him, he fled, and hid himself three years in a cave by a river, where continually every day a raven came & brought him meat. After when the river waxed dry, he departed into the city of Sarepta, where he was nourished of a certain poor widow, during the time of all the drought. And after it chanced, that the son of that woman which gave him meat, died, who had no more children, and he was restored unto life again by the prayer of the Prophet Helias, who as some say, was the Prophet jonas. After three years ended Helias prayed in the sight of Achab the king, and there came forthwith, abundance of rain and hail from heaven. Wherefore when Helias had slain .450. Priests which deceived Achab and the people, he was persecuted by the queen jesabel, in the revengement of them. But he at the length departing into Oreb, the hill of the Lord, from thence came to Damascus, where by commandment of the Lord, libr. 3. Regum, cap. 18. et 19 he anointed Azael king of Syria, and jehu king of Samaria. From thence returning unto the country of jews, and finding Helizeus at the plough and twelve other, he cast his cloak upon him, and began to Prophecy. afterward when he had caused the Lord to burn with fire sent from heaven the two captains of Ochozia the king, Lib. 4. Regum. cap. 1 with their hundred men, he was carried up into heaven with a hurl wind in the sight of Helizeus, leaving him to Prophecy in his place. He governed the common wealth of the jews about .20. years. Luk, 1 Math. 11.17, Mark 9, Where Malachias the Prophet doth writ, that Helias shall come again before Christ, that the angel Gabriel doth expound of john Baptist. Eliah in Hebrew, is as much to say, as Deus meus jehova, my God jehova. There be two places in the Scripture concerning Helias, which seem one contrary unto the other. Matheum, 11 cap. 4. john, 1. The one is this. Ipse est Helias. The other is, Non sum ego Helias. In the Prophet Malachi Helias is promised in these words: behold I will sand unto you Helias the Prophet before the great and horrible day of the Lord come, and he shall convert the hearts of the fathers unto the children, & the hearts of the children unto the fathers. etc. That Helias is john Baptist, may be proved by the interpretation of the angel, saying: he shall go before, in the spirit and power of Helias. And Christ in Mathewe: This is he, of whom it is written, cap. 11. behold I send my messenger before thy face, Mark. cap. 1. Luke, 17 which shall prepare thy way before thee. And if ye will receive bym, he is that Helias which should come. And in Mark, as before in Luke: Behold I will send. etc. And in Matthew: I say unto you, that Helias is already come, and they knew him not. etc. lib. 4, Reg. ca 2, john therefore is that Helias of whom Malachy prophesied. But that john denieth himself to be Helias, he doth not deny himself to be that Helias, of whom Christ spoke, but that Helias Thesbites, one of the citizens of Giliad, who was in the time of Achab, king of Israel, and taken up into heaven in a fiery chariot, of whom the jews dreamt that he should come again into the earth before the coming of the Messiah, he denieth himself to be that Helias, answering to their opinion, or else he answered per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by this figure tapinosis, not arogating unto himself any dignity, in the which he confessed himself to be lesser than Helias, as he did also when he should have baptised Christ, as though he himself had much need of the water of regeneration. For this is peculiar unto the holy fathers, that they will not acknowledge in themselves any justice, or many virtues, nor stand in their own conceit, but will abase and humble themselves, which thing appeareth in john: To be short, john was not Helias proprie, but significative. Templum domini, templum domini. 14. jeremiaes. 7. FOr the better understanding of this clause, I thought it expedient first to show the cause why these words were spoken, and to make discourse thereof from the beginning of the chapter. The Empire of Assiria utterly fell and was destroyed under Sardanapalus, a most lascivious and dissolute king, but it was mightily restored, and repaired again by one Nabuchadonozor Priscus, who was father to the great Nabuchadonozor, and even then also it began to be called both the kingdom of Chaldea, and the kingdom of Babylon, not many years before Manasses (grandfather to josias the king) was taken of the babylonians. Therefore, when the jews saw the prows and strength of the Chaldies' to grow more & more (when josias reigned) they did greatly fear their might and power, and did by divers and sundry ways consult between themselves, both of the wealth of their kingdom, and also of the preservation of the church. One was in one mind, and an other in an other mind. This man trusted to one thing, & that man trusted to an other thing, and so the minds of the whole people were divers, and did greatly vary: but the bounteous Lord in these their doubtful cares, cometh in very good season, and helpeth at a pinch. He doth exhibit unto them certain good counsels, and sendeth unto them the prophet jeremy to instruct them, how they might be delivered out of these dangers, & how they might preserve their kingdom whole, and keep the integrity of religion. First, he doth greatly urge all estates and persons, of what age so ever they were, to confirm themselves to the good counsel of god, and (leaving all their vain hopes) to trust only to the Lord God, to put away their corrupt manners, and to fashion themselves to the will of God. There were seven things, in the which specially they did put their affiance. First in the temple, in intercession of saints, in manifold sacrifices, in man's wisdom, in the large promises of false prophets, in mutual consent, finally in the abundance of riches. All these things doth the prophet most strongly confute, and doth utterly menace unto them a most sure and horrible destruction, except they would amend in due time. And I beseech you, what have our men done of late days? Have not the counsels been their refuge? Have they not there often consulted how to preserve the church and the common wealth? And what do their counsels bring forth? Nothing else but Cockatrice eggs. For all the counsels which have been assembled under the Romish bishops, these. 500 years, have discoursed and bebated nothing but these clauses following. First to extirp all the Pope's adversaries, that is (as they call them) heretics. To make reformation of ceremonies in all churches To have gorgeous altars, great number of Masses, fine chanting and singing, to have images in every corner of the church, to dissolve and break the lawful state of marriage of the spiritual ministers, to have sumptuous and rich copes, sensers, banner clotheses, basins, cruets, and what not? Finally, to set forth an army against the Turks, to win the city of Jerusalem out of their hands. But what commodity and profit have issued from such counsels, histories, time, and daily experience can declare. But for the extirping of idolatry, for the purity of preaching God's word, for the right admistration of the sacraments, for the clean life of the clergy in putting away their hoores, and marrying lawful wives, no reformation. These things be bugs to them, with these things they will not meddle, lest their glory should be defaced. But the prophet here doth command the jews to hear the counsel of God, and to redress their lives, and to forsake their hill altars, their idols, and their high groves, which in deed they did in part, but not in the whole. For their corrupt manners remained uncorrected, and the worshipping of Baal, was not utterly abolished and left. The prophet therefore was commanded, to stand in the gate, and to preach to the people. Some writ, that there were in the city seven gates, three on the North side, three on the South side, and one which was most famous on the East side, in the which the prophet is reported to have stand, and to have said thus: Because ye come to the temple to worship the Lord, hear what the Lord speaketh to you. And here by the way note, that although God be in every place, and is included in no place, and aught to be worshipped in every place, in spirit and truth, yet specially and singularly he aught to be worshipped in the temples, and in the holy congregations, which temples were instituted and ordained for that end: that is, that worship and honour might be given unto God openly, and in some certain place, as ecclesiastical discipline doth require. Out of the words of the prophet may be learned also, what all faithful aught to do, when they come to the temples. Nempe ut adorent dominum, forsooth that they worship the Lord. To worship the Lord (I say) and not dead stocks: to worship the Lord, and not to garnish images with rich coats, with silver and gold, with burning tapers and candles. After this, the prophet doth show them the whole counsel of God, saying: Emendate vias vestras, & studia vestra. mend your ways and your studies. By ways and studies, he understandeth althoughts & inventions, and (as Hierome saith) all their sayings and doings, which be amended & reform, when we omit those things which god forbiddeth, and do those things which God commandeth. But the most part of men do contemn or little set by, this wholesome counsel of God, and do consult of other inventions. Now followeth the utility and profit of this counsel, which the prophet gave them. Et faciam vos habitare in loco isto, & I will make you to dwell in this place, that is, you shall not be devoured in battle, you shall not be beaten with calamities and miseries, but you shall be happy and blessed in your country, out of the which you shall never departed into captivities, nor into the lands of your enemies. But because the foolish people than took no great regard of the wholesome counsel of God, because they had utterly conceived vain hope and trust in vain things (as in figures and shadows) the prophet goeth forth to open their folly, and to refute them, as it is the part of a good teacher, utterly to take away those things, which did let and hinder obedience and reformation of life. jeremy therefore saith: Nolite fidere verbis mendacibus, dicentes: templum domini, templum domini, templum domini. That is: Trust not in lying words, saying: the temple of the Lord, the temple of the Lord, this is the temple of the Lord. He repeateth this word three times, to signify the sure trust that they had in the temple & in their sacrifices, as though they should have said: Is it like, that we should be cut of by the battles of strange nations, which have here with us the temple of the Lord? Yea, the temple which is the noble work of Solomon. Which temple hath these great promises, that is, if there come either battle, famine or pestilence, yet they shall not annoy us, if we go unto the temple to crave pardon. Who therefore would believe us to be destroyed of the Heathen, as the prophets do trifle? In the like madness are they, which in these days cry and say: Neither Turk nor Sarasen can overcome us Christians, for we have abbeys of both the sexes, in the which both men and women do serve the Lord, we have Colleges, we have temples, in the which there is singing and reading day and night, in the which we have mattensing & massing, ringing & piping. It cannot be, but God will hear us. But let those hypocrites persuade themselves, that God did not ordain by his word any such kind of worshipping, any such kind of praying and prating as they use. But to the prophet again. Are ye not ashamed (saith he to the jews) being defiled with so many horrible sins, to enter into the temple of the Lord, which is called by his name, and consecrated unto him, and to persuade yourselves to be delivered from all manner of calamities, only for that ye enter into my temple, and are beholders of holy things? And yet notwithstanding you steal, you murder, you be adulterers, you commit perjury, you offer incense unto Baal, you follow those Gods whom you know not. What do you mean? Is my house in your eyes nothing else but a den of thieves? I know that you resolve yourselves, that your doings are hidden, & that with your hypocrisy you may deceive both God and man. You are deceived, for I know (saith God) the very secrets of your minds, I understand all the wicked imaginations of your hearts. It shallbe best to excusse and examine certain singular words of this 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 available. The prophet here doth recite certain received & common kinds of sin. By theft, he understandeth fraud, guile, deceit, usury, & such other unlawful and ungodly crafts and means. By murder, he understandeth wrath, hatred, strivings, envy, stripes slaughters and unlawful wars. By adultery, he understandeth voluptuous lusts, inordinate pleasures, & all uncleanliness in mind, word & deed, filthiness, fornication, hooredone, & such other impurities. By perjury, he understandeth lies, unfaithfulness, breaking of oaths & covenants, execrations, cursings & blasphemies. By insense offered to Baal, he understandeth and comprehendeth all unlawful rites and ceremonies, idolatry, apostasy, and unlawful worshippings. And yet the superstitious and proud jews, being corrupted with all these spots, came unto the temple, and stood without shame in the sight of God, saying: Although we have done all these abominations, yet are we delivered and made free, only because we visit the temple. jere. 7. For if there be need of any expiation or purging, we be made clean by visiting the temple. But the Lord saith unto them: thieves & robbers, after they have spoiled and rob wayfaring men, use their dens and caves, lying lurking there, thinking to escape unpunished. And do ye (saith God) endeavour to abuse my house, as thieves do their dens? For ye go through all kinds of mischiefs, & then run to my temple, as though you might (by that) take your pleasures and live without punishment. You are foully deceived. What deserveth he, that abuseth the court of a prince, as it were the stews? Truly, not to much punishment. This place may be somewhat applied against the abuse of our temples. Temples be not vain and unprofitable, but ordained for the holy assemblies, to hear the word of God, to pour out their public prayers before God, to receive the sacraments, to learn righteousness, and to live godly. The abuse therefore of the temples is, if we persuade ourselves to be accepted of God, if we enter once into the temple, and do no more. For it is not sufficient to hear, and see only, except we believe in God, & walk in the integrity of life also. Saint Hierome expounding this place of the Prophet, writeth after this sort. Praecepit (inquit) & tunc populo judaeorum, & hody nobis, qui videmur in ecclesia constituti, ne fiduciam habeamus in aedificiorun splendore, auratis que laquearibus, & vestitis parietibus, marmorum crustis, & dicamus: Templum domini etc. Illud enim templum domini est, in quo habitat vera fides, sancta conversatio, omniumque virtutum chorus. Et mox: Quid enim prodest, audactar ingredi domus dei limen, erecta stare ceruice, & nonsosum cor, sed & manus habere polutas furto, homici dio, adulterio. etc. Haec ille. God then commanded the people of the jews and now us, which are constitue in the Church, that we have no trust in the beautifulness, and golden beams, and gilted roofs of buildings, and the walls decked and pargetted with shards 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 true faith, holy conversation, and the quire of virtues. What doth it profit to enter boldly into the house of God, to stand bolt upright, and to have not only the heart, but the hands also imbrued with theft, whoredom and murder? Let us apply these things to our temples and our manners, & let us learn not to trust in temples, but to flee all impiety & hypocrisy, and to serve God in truth and verity. To make an end. Note here, that as the jews did trust, call, and cry: Templum domini, templ m domini, so our Papists have nothing in their mouths, but the church, the church, the church. And if the holy scriptures be alleged against them, and their adulterous doctrine: tush (say they) howsoever ye understand the scriptures, we will expound them after the censure of the church, for the church is lady and judge over the scriptures. These may be well compared to the parish clarks wife, which made answer to one, that, howsoever the sun went, her husband's clock went true. So whatsoever the scripture saith, be it never so strong & pithy, for the confutation of their errors, yet their church must needs be true, with the parish clerks cloak: Anna. 16. ●, Reg. 1. there were three of this name. The first was Anna the wife of Helcana, the mother of Samuel the prophet, which of a long time was barren, and derided by Peninna, the other wife of Helcana, yet at the last God did visit her, and made her womb fruitful. This Anna may be an image of the true church of God, which before the world is barren, that is comfortless, and destroyed with the cross and many calamities, which cross doth fear away many from the doctrine of the gospel The true church therefore seemeth to be barren, that is, to have a few disciples, yea almost none, in somuch that it seemeth utterly to perish. It hath not those worldly praises, those magnificent braveries, which the hypocritical church hath. It hath not these corporal commodities, & gay glitterings, it hath not that great multitude and number aswell of subjects as of princes. But as Peninna did molest and vex poor barren Anna, with sharp checks and taunts: so the church of Antichrist doth lay and heap all manner of opprobries, upon the true church of Christ. The second Anna was a prophetess, the daughter of Phanuel, of the tribe of Aser, and did with her confession and testimony answer unto Simeon, confirming Christ to be given, and did tender thanks unto the Lord, that Messiah the redeemer was exhibited. If this Anna were xu years of age when she was married, and lived 7. years with her husband after she was married, and than .84 in her widowhood, we must needs confess that she was .106. years old. She might therefore in her youth have seen old men, which were familiar with judas Machabeus. The Evangelist saint Luke declareth the genealogy of this chaste widow, Luke, 2 saying, that she was the daughter of Phanuel, of the tribe of Aser. This Anna took her name of the thing which she had, that was the grace of the prophetical spirit, being called the daughter of Phanuel of the tribe of Aser, did after a certain secret manner signify the blessed resurrection. For Aser betokeneth in the Hebrew tongue beatum, blessed, whereof we read in Genesis, when Zilpha the handmaiden of Lia, had borne an other son to jacob, then said Lia: blessed am I, Gen. 30 for the daughters will bless me, and therefore she called his name Aser. Gen. 49 And jacob before he departed out of this life, blessed Aser, saying: his bread shall be fat, and he shall give pleasure for a king. This Anna I say, gave likewise testimony of Christ. Note here, that jesus took testimony of Zachary the priest, of Elizabeth his wife, of the angel, of the shepherds of Bethlem, and of the wise men of the east, that is, of all persons, of what state, what age, what sect soever they were. Now that nothing might want, Luke doth bring in here the testimony of Anna the widow, whereby it may thoroughly be confirmed, that God had sent his son, the saviour 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 Levi, or as it pleaseth Damascene, she came of the tribe of juda, being married unto one joachim of her own tribe. When she had remained barren a certain time, at the last she conceived & brought forth Mary the mother of god. After joachim her husband was dead, she married Cleophas, of whom she bore an other daughter called Mary. Cleophas betrothed Mary the virgin, unto his brother joseph, and coupled Mary his own daughter, unto one Alpheus. Of this Mary was borne jacobus Alpheus, Simon Cananeus, and judas Thaddeus, who also was called Barsabas. When Cleophas was dead, this Anne married the third husband, whose name was Salome, of whom she bore the third daughter, called by name Maria Salome: who being married to zebedeus, did bear james the greater, and john the Evangelist. Of this Anna, these verses following were made. Anna so let dici tres congenuisse Maria's, Prima parit Christum, jacobum secunda minorum, Et joseph justum peperit cum Symone judam Tertia maiorem jacobum volucremque johannem. This Anna also is said to have had a sister, whose name was Emeria, of whom Elizabeth john the baptists mother was borne. And therefore the angel said to Mari, Ecce Elizabeth cognata tua, Luk. ● behold thy cozen Elizabeth hath conceived. Anna is written in the Hebrew Hamna, which betokeneth gratiosa. Arrius. 17. ARrius (as Epiphanius writeth) was the son of one Ammonius, who being at Antioch, having 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 known, except that the interpretation of the scriptures was committed unto him above the other priests, because he was very expert in the arguments of Dialect, and well exercised in such disciplines. Of the stature and habit of his body and mind Epiphanius reporteth this: He was of a very long stature, of a countenance somewhat sad, figured like a subtle Serpent, which could deceive every innocent heart through his crafty pretence. He always did wear his mantle or rob but half upon the one side. He was pleasant in talk, a fair & flattering persuader, by the which crafts he alured & brought in a short space .700. Virgins (which had professed chastity) into his sentence and opinion, besides .7. Priests, and .12. Deacons. His heresy was, that Christ concerning the godhead, was not of one substance with the Father, with many other errors. Nicephorus writeth, that one Alexander Baucalis the second Priest next under Arrius, the author of this dissension, who (disdaining that Arrius should be preferred in honour before him) did cast this new doctrine upon Arrius, as the author thereof. Saint Hierome doth say, that Arrius, Euzoius, Diaconus and Achillas the Reader, were authors of this heresy, but emulation and envy towards Alexander, Bishop of Alexandria, stirred and moved Arrius to utter this new doctrine. For he thought himself nothing inferior in doctrine and learning unto Alexander, for he thought by this means to come in estimation, and to be in every man's mouth. Ruffinus writeth, that other Bishops and Doctors of the Church (who had great delight in subtle and crafty questions) spurred forth Arrius to this fury. Zonara's doth writ, that Origine was the first author of this heresy, for he was the first that affirmed, the only Son of of God to be made, and to be divers from the nature of God the Father. But these things lay hidden in papers, covered with silence, & not yet published, but Arrius brought them forth into light, preached them openly, drawing many unto this his impiety, as is said before. This his heresy being deprehended and known, Alexander the bishop did confer with him very familiarly, endeavouring to withdraw him from his wicked and bold enterprise, but all was in vain. Therefore he removed him from the dignity and function of priesthood. Arrius being thus removed and confused, fled into Palestine, and there laboured with flattering and fair means to get unto him, companions to be partakers of his error. He coming to Nicomedia to his old friend Eusebius, was very gently entertained of him in his house, and when he had remained there a good space, he alured Eusebius fully and wholly into his sentence: And using that for a chief help, he and his companion Eusebius, sent letters to Alexander. When the fame and talk of Arrius came to the ears of Constantinus the Emperor, he much desiring to heal this pestilent and heretical contagion, which had infected not only the city of Alexandria, but also many other cities and provinces beside, commanded a general Counsel to be kept at Nice, in the which Counsel Arrius was convicted, rejected, and condemned. A certain Priest receiver of Constantia (who was the sister of Constantine, and the wife of Licinius the tyrant) favouring the doctrine of Arrius, talked oftentimes by occasion unto Constantia of Arrius, excusing Arrius cause, and that he thought not so, as was laid to his charge, and that he was unjustly condemned of the counsel, and so had soon persuaded the woman, being light of credit. It happened, that this Queen fell into a deadly sickness, and the Emperor came to visit her, she having opportunity, commended this Priest unto him, as a godly and diligent man, and one that wished well to the Empire, and a little while after she died. The Priest being thus commended unto the Prince, began not long after to entreat of Arrius cause unto the King, and said, that he was oppressed with slanders against all right and reason. Then answered the King, saying: If Arrius doth consent and hold with the Synod, I will 'cause him to be restored unto his 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, ut in castra mea venires, quo conspectu nostro frui possesses, vehementer vero admiramur, quod id non confestim feceris. Quapropter iam ascenso publico vehiculo, ad castra nostra propere venias: ut clementia ac providentia nostra potitus, ad patriam reverti queas. Deus te custodiat frater .6. Calend. Decembris. The conqueror Constantine, and mighty Emperor. We did signify unto thy soundness heretofore, that thou shouldst come to our court to appear before us: but we do greatly marvel, that thou hast not so done forthwith. Wherefore, even now taking the common chariot, come unto our castle with expedition, that having obtained our clemency and providence, thou mayest return to thy country. God keep thee brother. The .6. kalends of December. Besides these letters, the diligent endeavour of Eusebius & his companions, moved Arrius to go to the Emperor, of whom when he came, being commanded to declare & protest in plain writing his sentence & mind of the Christian faith, did exhibit unto the Emperor, a writing of his faith, agreeing to the words of the faith of the Nicene counsel, notwithstanding he meant simulation, craft, and deceit. The tenor of the writing was this. To the dear and beloved in God, our Emperor Constantine, Arrius and Eusebius Priests, send greeting. We do expound in this writing, O Emperor, unto thee our faith, as thy holiness beloved of God hath commanded. We, and all that be with us, do confess to believe as followeth. We believe in one God the Father almighty, and in the Lord jesus Christ his son, begotten of him before all worlds, true God, by whom all things were made, aswell things in heaven, as things in earth, which came, took flesh, suffered, rose again, ascended into heaven, and shall come again to judge the quick and the dead. And in the holy ghost, & the resurrection of the flesh, and the life of the world to come and the kingdom of heaven, and one holy catholic church, dispersed from one end of the world unto the other ends of the same. This faith we have taken out of the Gospel, the Lord saying unto his Disciples: Go and teach all nations, baptizing them in the name of the Father, the Son, and the holy Ghost. If we believe not these things, and truly receive the Father, the Son, and the holy Ghost, as the whole catholic church doth believe and receive, and the holy scriptures do teach, according to the which we believe all things, let god be our judge, both now, and in the day to come. Wherefore we desire and beseech thy pitiful goodness (O Emperor) that thou wilt unite and join us as ecclesiastical persons, holding the faith and judgement of the church, & of the holy scriptures, to our mother the church again And that all superfluous questions and words issuing out of the same, being cut of, we and thy church may peaceably be reconciled and restored again each to other. After that Constantine had taken notice and knowledge of these writings and words, Sozom Li, 2. cap. 7. he asked Arrius, whither he had any other thing in his mind or not, and whither he truly believed that which he had professed? Arrius answered, that he would affirm by an oath, that he holdeth the faith of the catholic Church, and doth rightly believe. The Emperor than did absolve & acquit him, saying: Si recta est fides tua, probe iurasti: sin impia est fides tua, & iurasti: judicium dei de te erit de caelo. If thy faith be right, thou hast sworn well, if thy faith be wicked, and hast sworn, the judgement of God shallbe upon thee from heaven. Lib. 1. cap 38. Socrates saith, that Arrius carried his doctrine written in paper under his arm, and so did craftily and falsely swear, that he truly believed as he had written. Constantinus doth sand Arrius with his adherentes to Jerusalem, and the Bishops, who than by chance were there gathered and assembled: and wrote also, that they should view well and consider the writing of Arrius, and whither he had truly repent or not, and to examine diligently whither he had sustained injury at Alexander's hands or no. The bishops, because they would do nothing contrary to the emperors mind, did receive Arrius and his fellows into their communion and fellowship again. And they sent forthwith, letters to the Emperor, to the church of Alexandria, and to the Bishops and Clergy throughout all Egypt, The baida and Lybia, exhorting to receive Arrius and his company with a willing mind, and said, that the Emperor had by himself given testimony unto their faith, that it was right and true, and that the whole Synod had subscribed to the emperors sentence. Arrius being glad of this judgement, Sozo Lib. 2. cap. 27 and of the success of his dissimulation and deceit, after the Synod holden at Jerusalem, was dissolved, returned into Egypt. And remaining at Alexandria for a certain space (but yet in vain) when Athanasius would suffer by no means him to be admitted to the communion, he departed to Constantinoble, where when they would have brought him in by a certain violence, Alexander, who at that time had the government of that church, did resist him with the like violence, and said, that it behoved not the author of heresies, & the troubler of so many churches, to be received. The matter at last grew to great contention and strife, the Eusebians menacing and threatening, that except Alexander would admit Arrius, he should be cast out of the church and live an exile, and that his successor should receive Arrius unto the communion and fellowship of the church again. The Eusebians the next day following, purposed to bring in Arrius into the church. Alexander reposing greater trust in the armour of godliness, went into the Temple with two of his familiars, and lying prostrate before the altar or table, weeping all the night, poured out prayers to God the Lord of churches, that he would not suffer the wolf to be mingled with the sheep, & that he would not admit him, who intending to play the wolves part, had covered himself with a sheeps skin. He prayed also as some writ, after this manner: If Lord thou wilt permit him, who endeavoureth thus to creep into the church, I beseech thee by thy unspeakable counsel, that thou wilt deliver me thy servant out of this present life. After he had thus prayed, he returned home weeping. The next day following, Arrius cometh forth with a great pomp, being proud & malapert, through the trust which he had in the Eusebians, by whom he thought, or rather dreamt, that he should be placed forthwith in the bishop's throne. But mark a marvelous example of God's judgement: Arrius was led with a great and solemn triumph, when he came unto the court of Constantine, a great fear wounding his conscience, came suddenly upon Arrius, and the looseness of his belly constrained him to desire some secret place out of the way, where he might ease himself. The train which came with him, to bring him to the temple with a pomp, looketh in the mean time when Arrius would come forth, but he was thought to have tarried very long. Certain therefore of them went in, and found Arrius sitting dead upon the draft, all his guts & bowels being dissolved and gone from him by the neither parts. This was the miserable end of Arrius, whom although they which were of his judgement and mind, laboured to deliver from such a foul shame (some saying that he was suddenly taken about the heart) other saying that overmuch joy & mirth killed him, some affirming that he was poisoned, yet many judged, that Arrius through his impiety & wickedness, suffered pain, sent of God worthy his deserts. Athanasius doth writ in his epistle Ad Serapionem, that by the sudden and miserable death of Arrius, many which before were deceived by him, were converted again to the faith. Saint Austen doth say, that the pain of Arrius in hell doth increase, as often as any one in the church is infected with his heresy. Sulpitius doth writ, that there were two 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 holiness & knowledge: he suffered many & grievous persecutions of the Arrians. For he being constituted against the Arrians, in the counsel of Laodicen, with most evident reasons & very strong arguments affirmed, God the son to be of one substance with the father, which thing Arrius and his adherents could not refel. Therefore stirred up almost the whole world to persecute Athanasius: who flying away (as Hierome saith) did hide himself .6. years continually, in an empty and dry cistern, where he never saw the sun. Which years being expired, when a certain wench had uttered him to be there, by God's providence he fled from thence. For then all princes, countries and kingdoms with their hosts, came together to pursue him, by means whereof he wandered about the world, insomuch that he could find no place to hide himself safely. At the length after many vexations and sufferings, he died in the time of Valentinianus and Valens the Emperors, in the year of the Lord .379. the sixth Nones of May, and in the .46. year of his priesthood. Ruffinus writeth in his Ecclesiastical history, that the Arrians fearing jest Athanasius should have occasion of access to the Emperor Constantine, did accuse Athanasius of Magic and murder, and said, that he had cut of one of the arms from the body of one Arsenius to practise Magic. Which thing the Emperor hearing, commanded a council to be gathered at Tirus, where he bad Athanasius to be condemned. Athanasius was led thither, & one of the emperors noble men was sent thither to be as Lord judge and examiner of the said cause. Now this Arsenius whose arm was said to be cut of, had sometime been Athanasius his reader, which Arsenius, fearing jest he should be corrected for some fault, withdrew himself from Athanasius, and fled away. Whose running away (the wicked taking to be a just occasion of laying the foresaid crime to Athanasius charge) took Arsenius, and kept him close in a certain man's house, who was of the same conspiracy with them against Athanasius. And whither it were by the contemplation of his own humanity, or by gods providence escaping, privily in the night out of the prison arrived by ship unto Tirus. And the day before Athanasius should be arraigned, Arsenius came to his master Athanasius, & opened all the matter unto him, how his enemies went about falsely to accuse him of murder. Athanasius commanded Arsenius to keep himself close within the house, that no man might know of his return again and presence there. The council did sit, to the which all they which were of a malicious and spiteful mind against Athanasius, did repair. At that time one Paphnutius a confessor of God, was present with Athasius, who knew very well Athanasius innocency and giltlesnes. When he saw Maximus Bishop of Jerusalem (who had his eye cut out, and his ham cut of, as Paphnutius had for the confessing of god's truth) to sit with other of the Arrian faction, came before the midst of the council, and said: O Maximus, with whom I have one & the same badge of Christian confession, with whom also one of my bodily eyes being put out, hath purchased a more clear sight of heavenly light, I will not suffer the to sit in the council of the wicked, & to enter in with them that imagine mischief. And so casting his hand unto him, did lift him up, and took him from the midst of the council. And giving him instructions of the whole matter, coupled him ever after to the communion and fellowship of Athanasius. But in the mean time the cause against Athanasius went forward. First of all they brought in a certain woman (whom they had suborned to exhibit false accusation and testimony against him) who said, that upon a certain night she received Athanasius into her house to lodging, and that she suspecting nothing less, was violently corrupted and ravished of Athanasius the same night. The judges commanded Athanasius to be brought forth, who coming in, admonished Timotheus his chaplain, that assoon as the woman had told her tale, he should answer and speak unto her, for he would hold his peace. Now when this woman had finished her Oration, as she was taught, Timotheus turning unto her, said: Was I ever received into thy house, O woman? and did I ever oppress thee, as thou hast said? then she (as the malapertness of women is shameless, speaking sharply unto him. Thou, thou (saith she) even thou hast defiled my chastity, and turning unto the judges 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 evidently and manifestly known. Notwithstanding the judges could not be suffered to examine this woman, where and by whom she received the lesson of this forged slander, for the accusers did usurp to themselves the whole liberty of giving judgement. Well (this pageant being played) they objected against him an other crime. They brought forth such a wicked deed, as was never heard of before. They set before the judges a coffin, upon the which lay a dead man's arm. This is that, said they, that cannot be coloured by crafty words, the matter is apparent, you may see it with your eyes, although words cease. This is the right arm of Arsenius, thy servant, which how thou diddest cut it of, or wherefore, now show and declare. Then said Athanasius: which of you all here did know Arsenius, that you do know so well his right arm? Certain arose up, who were not of this faction and said, that they knew Arsenius very well. Then Athanasius requested the judges: that they would be so good, as to command his servant whom he had sent out for certain business, to be called and brought thither. And when Arsenius came in, Athanasius lifting up his head, said to the whole council and to the judges: there is Arsenius, this is even he, and lifting up his right hand, behold said he, here is his right hand, and this is his left hand. Now inquire you, whose arm this is, which they have brought here before you. Then a certain mist and darkness came before the eyes of the accusers, not knowing, what they might do, nor what way to turn them. For sure testimony was brought, that this was very Arsenius, who stood there. Nevertheless, because the council was not kept for right judgements sake, but only to oppress an innocent man, forthwith, they all made a great shout and cried, saying, that Athanasius was a Magician, and that he had deceived their sight, and therefore was a man not worthy to live any longer. And coming upon him with great violence, would have torn and rent him with their hands. But Archelaus, who was precedent of the said counsel, at the emperors commandment, took him out of their hands, conveyed him into a privy way, and bade him save himself by flight, and departed from thence. Notwithstanding the counsel sitting again, as though nothing had been perceived of their malice and despiteful slanders, condemned Athanasius of the crimes before laid to his charge, and did sand the acts thereof through all the world, Lib. 1. cap. 15.16 & 17. & alured all the Bishops by the emperors commandment to consent to the same. Haec Ruffinus. Cyprianus. 19 CEcilius Cyprianus, doth seem also to have been called Statius, as the history of his martyrdom doth declare, which was written by one Pontius a deacon: how be it the inscription of the .9. Epistle of the .4. book, doth name him Thascius. He was borne in Africa, in the City Carthage. For Hierome writeth, that he was both Priest and Bishop there. Of what parents he came, or what kind of study he used in his youth, it cannot be gathered in any place out of his writings, but Hierome in his catalogue and in his comments upon jonas, writeth, that he professed Rhetoric, with great commendation in Africa, while he was yet a gentle and an idolater. At which time Nazianzenus affirmeth, that he was given much to the study of Magic, who nameth him a Magician and a witch, whereas both Hierome and Augustin writ nothing of him. Other writ of one Cyprian a Magician, which being a child was consecrated of his parents unto the devils, as jacobus de voragine, Henricus de Eufordia, and Volateranus, do writ But this Cyprian they say, either was borne at Antioch or else at Nicomedia, yet notwithstanding they affirm that he was converted, and became at the length both a Bishop and a martyr. Saint Hierome writeth that this Cyprian of Carthage in Africa, In cattle virorum illustrium et commentario in lonam. was first persuaded and converted unto the Christian faith through the conversation, which he had with one Caecilius a Priest (whose name he afterward took unto himself) & especially through the reading of the Prophet jonas. And he himself wrote the history of his conversion & Baptism in a flourishing and an eloquent stile, that it did well appear, Lib. 2. epistola 2 that he came out of the schools of the Rhethoritians. Also Hierome declareth, that assoon as he was converted, In Catalogo forthwith he bestowed all his goods upon the poor: and not long after he was chosen Priest, and last of all made Bishop of the Church of Carthage. But it is uncertain, whither he succeeded Agrippinus Bishop of Carthage, of whom he maketh often mention, and who also was the first author of rebaptizing, or whether he succeeded some other. But it is most certain, that in his dignity and office he excelled in virtue and in sundry godly qualities, but especially in authority, by the which Nazianzenus writeth, that he governed the Churches of all the oriental parts & of all Spain. And in the form of his proscription he is called the Bishop of the Christians, which form he himself reciteth. Lib. 4. epistol. 9 He was also a most diligent and faithful overseer of his Church, being always very careful and pensive for it, he being both present & absent, as it doth appear by many of his Epistles. He writeth thus of himself, that he was gentle, meek, patiented, and liberal, Lib. 1. epist. 3. and that he was also severe and stout in matters pertaining unto his office. Sundry of his Epistles also do testify, that he was most loving unto his brothers. He took great pains in delivering & helping of martyrs, for being absent he would writ unto his Priests and Deacons, that they should with care and diligence embrace and make much of the martyrs, which were captive. The fortitude and godly stoutness of his mind in executing of his office, the three Epistle of his .1. book do declare. Neither did there lack in him wisdom and circumspection. Besides this, he was of a singular modesty, for he would take upon him to do nothing of his private council and judgement, without the consent of his fellows in office. He was very beneficial and kind towards his poor brethren, & such as were strangers. For how oftentimes in his absence doth he commit the cure and charge of the poverty, unto his fellows in office? yea being absent, he doth command them, to give of their own proper goods, to the necessity of their brethren being in exile. Lib. 3. epist. 24 He himself also doth recite his singular revelations and other gifts, as his visions and his warnings from heaven, Lib. 1. epist. 3. et Lib. 4. epist. 4. of his persecutions to come, and of other things pertaining unto the government of the Church, he had also afore knowledge of things that should after happen. Lib. 4. epist. 6 Saint Austen also (who doth greatly praise him) doth attribute unto him certain noble virtues, Contra Donat. Lib. 2. cap. 4 as humility of spirit, reciting these words: let us not think our own wit and judgement to be best, but whatsoever profitable and good council shallbe given unto us of our brethren and fellows, let us embrace and follow it: he setteth forth also his long suffering and patience with his great courtesy and gentleness, through the which virtue he kept nothing privy that he thought, but would utter it peaceably and quietly. He commendeth himself also, for that he would not bear malice against any man, that was of an other judgement than he himself was, but would notwithstanding keep peace and concord with him. Finally, Contra Donatist lib, 5. cap. 17 that he would prescribe and appoint no man, to follow any other thing, then that which should seem best unto himself. Neither this is to be omitted, that saint Hierome doth writ of him, that he was given always unto reading, and specially of Tertullian. For he saith, that one Paulus told him, that he heard of Cyprianes notary, whom he saw at Rome, that Saint Cyprian suffered no day to pass, in the which he read not somewhat of Tertullian, and that he would oftentimes ask of his servant for his master, saying, Da Magistrum, give me my master, signifying Tertullian. ¶ Of certain faults of doctrine in Cyprian. HE calleth repentance oftentimes, satisfactions and open confessions, following Tertullian, unto the which he doth attribute the cause of absolution & remission of sins, 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 useth this ambiguity: he biddeth them which are fallen, not to despair of the mercy of God, and yet would not have the penitent, to promise' himself forgiveness of sins. What other thing is this, but that it is to be doubted, In sermone de lapsis. whither God forgiveth the penitent sinner, or no? He goeth about to prove very rigorously and unmercifully (out of this place of Saint john: Ecce sanus factus es, noli amplius peccare, joannes, 5 behold thou art made clean, sin no more) that there is no hope of pardon left unto him, that doth offend, after that he hath once known God: And that, whatsoever sin is committed against the Lord, cannot be absolved of the Priest. Sermo. 5. de lapsis In all his writings he is a vehement maintainer of free-will. Hereof he attributeth to much unto good works, as of alms, he saith, that almsdeeds are the way unto salvation, In Sermo, de elecmosina & that it washeth clean away all spots & filthiness gotten after baptism. He borrowed also certain ceremonies out of Tertullian, and out of the traditions of Montanus, as the consecration and unction after Baptism, for he saith, the water must first be made clean, and consecrated of the Priest, that it may wash away the sins of him that is baptized. Again it is also necessary, that he that is baptized, should be anointed, that the unction being received, he may be anointed of God, and have in him the grace of Christ. ¶ Of the conflicts of Cyprian. HE suffered many and great conflicts, which most commonly did exercise and try the true and constant professors of the pure and sincere doctrine. First, against the Ethnics, which thing his hook written against the slanders of Demetrianus doth testify, who imputed the cause of all the evils and calamities of the world unto the Christians, because they did not worship the gods of the gentiles. The which slander S. Cyprian examining, doth so register, that he proveth calamities therefore to be multiplied in the world, because the gentiles worshipped idols, and would not acknowledge the true God. After this he strived with the jews, setting forth two books against them, in the which he proved evidently, that the jews did incur the anger and offence of God, because they despised Christ, and killed the Prophets, and that they could not understand the Scriptures, except they believe 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 rejected the kingdom of heaven did more appertain to the gentiles. etc. Lib. 1. epist. 8. Lib. 3. epist. 5 He striveth against the five false brethren, who laid counterwatch unto his Bishopric, while he was in banishment, he answereth in many words unto the reprehensions and slanders of the backbiters, for the which cause he vehemently rebuked one Pupia a martyr, Lib. 4. epistol. 9 because he gave credit unto their backbitings. So likewise had he a long and painful fight with the heretics, as with Novatus, whom he had once excommunicated in Africa, & with them which were of his sect, the which would have the Churches to be shut against them that returned home after they had offended and gone astray. Through this occasion, he wrote certain godly & learned Epistles, and a sermon of the receiving again of the offenders. His next conflict was with Novatianus & Faelicissimus, and with their adherents, who contrary unto Novatus did receive again & did absolve without respect, all such as were fallen, & also heretics (no discipline of repentance going before) only for that they might displease the Bishops. Against the same men that is, Novatus, Novatianus, and Faelicissimus he defendeth Cornelius Bishop of Rome, Lib. 4, epist. 4 whom they slanderously affirmed to be unlawfully created Bishop, and did alienate the minds of his brothers from him. He strived also very manfully in many general counsels against all heretics and schismatics. But his greatest conflict of all (I know not by what authority or reason he did it) was in defending the cause of rebaptizing against Stephen Bishop of Rome. He inveighed also learnedly against idols, yea rather he destroyed them (as Hierome saith in his treaty of the vanity of idols) he was a help also unto diverse other Churches, but not without strife with his authority and censure, Lib 3. epist. 5. especially unto the Church of Rome, unto the which Church he sent in his persecution .13. Epistles. ¶ Of his kind of stile. Hierome attributeth unto him in his writing a perspicuity & majesty of sentences And in an other place he writeth, that his stile doth run sweetly and stilly, like unto a most pure wellspring. And Lactantius saith, Cyprian was of a ready and prompt wit, copious and pleasant, and (which is the greatest commendation of all) in talk or writing, he was so perspicuous and plain, that a man could not discern whither there were any man, either more eloquent in uttering, either more plain in expounding, or more earnest in persuading. ¶ Of the banishment and martyrdom of Cyprian. THat he was a banished man, many of his Epistles witness, which he wrote unto his brethren, and unto his Church living in exile. In which thing he performed this virtue worthy of a faithful pastor, that he had no less regard of his own Church and of other Churches being absent, thru if he had been present He declareth himself that in a sedition & stu r moved of the raging people, he willingly gave place and departed, Lib. 3. epist. 5 lest that through his presence he should more hurt then profit the Church. For so he writeth unto the Priests of Rome, saying immediately in the beginning of the tumult, when the people with a violent cry had oftentimes called for me, not so much respecting my own safeguard as the common quietness of my brethren, I departed in the mean while, lest through our intempestive presence, the sedition begun should be more provoked. In like manner he writeth unto his brethren of his corners and dens, Lib. 3. episto. 10 in the which he was oftentimes sought. The which thing seemeth to have been done in the years of Decius and Gallus. For from that banishment, he returned unto his Church: but being banished by Valerianus, he was called home again of Paternus proconsul of Africa into the City Thurbis. Cyprian himself declareth, that either in this his last exile, or in the former, he with all his goods was proscribed, so that it was lawful for any man to slay him that met him. Paternus the proconsul being dead, Galenus maximus who succeeded Paternus, commanded his servants to carry Cyprian in a cart to the place of punishment, where the lieutenant being about to do Sacrifice unto his gods, broke out into these words. Thou hast lived a great while being of a pestiferous mind, and hast gathered unto the men of a wicked conspiracy, and hast been an open enemy unto the Roman gods and their holy laws: neither could the godly and sacred princes Valerianus and Galenus reduce thee by any means unto the sect of their ceremonies. After which words he was slain with the sword, unto the which (as Hierome saith) he willingly bowed his nacke. At this time Sixtus was Bishop at Rome (as Eusebius writeth) in the year of our Lord .259. What things Nazianzenus writeth of his burial, and the miracles about it, both Hierome and Austen, and they which lived in that time, & after, either they were ignorant of them, or they counted them as vain tales unworthy to be recited. That is praise enough to him, that S. Austen calleth him a catholic bishop and a catholic martyr, so much the more humbling himself as he was great and noble. And the same Austen saith in an other place. I cannot attain unto the praise of Cyprian. I do not compare my writings unto his great learning. I love his wit, and am delighted with his stile. I wonder at his charity, and worship his martyrdom. I do not believe, that he was of that opinion, that heretics & schismatics should be rebaptized. Antithesis. 20. ANtithesis signifieth in Latin Contrarium, contrary. It is a figure by the which we amplifis by contraries. It maybe in single words, as Seruavi non extinxi. I saved him & not destroyed him. Also in whole sentences. habet assentatio jucunda principia, eadem exitus amarissimos adfert. Assentation or flattery bringeth pleasant & sweet beginnings, but the same bringeth most bitter & sour ends. Also, Inimicis te placabilem, amicis inexorabilem praebes. Thou behavest thyself to thine enemies placable & tractable, but to thy friends inexorable. In Paul this is Antithesis. If you live after the flesh, you shall die, if after the spirit, you shall live. Rom. 8 1. Cor. 3 Again, the letter killeth, the spirit quickeneth. Cicero. In pace bellum quaeritas, in bello pacem desideras. In time of peace thou seekest war, in time of war thou desirest peace. Also in idleness thou makest tumults, in tumults thou art only idle. In refrig idissima cales, in referuentissima friges. In a cold cause thou art hot, in a hot cause thou art cold. This is a very apt Antithesis. Non obruisti me muneribus, sed sceleribus. Thou hast not overwelmed me with rewards, but with wickedness. Finally Tacito cum opus est clamas: cum loqui convenit, obmutescis. When silence needeth than thou criest out, when speech is required, thou art dom. Ades, abbess vis, abes, reverti cupis. When thou art present, thou wouldst be absent, when thou art absent, thou wouldst return. Note that there is no figure so elegant and apt, as this is, to amplify & vary any Oration. Aristoteles. 21. ARistotle the prince and monarch of all the Philosophers, was very famous in his time, who had to his masters & teachers Socrates, and Plato, as witnesseth S. Austen in his book De civitate dei, saying. Aristotle was the disciple of Plato, being a man of excellent wit, not only equal to Plato in eloquence, but otherwise far exceeding him: when he had instituted the sect of Peripatetikes, his master being yet alive, he gathered many scholars to be of his sect. Among whom for his renown he had Alexander Themperour also to his scholar, and lived .23. years after the death of Plato, sometime teaching Alexander and sometime composing and making books, and other whiles applying doctrine. In his seal (as it is said) he caused this to be engraved. Sapientior est qui quod novitabscondit, quam qui propalat quod nescit. He is more wise which doth hide that which he knoweth, than that man which uttereth the thing which he knoweth not. Aristotle was very eloquent in utterance & (as Saint Hierome saith to Eustochius) he was (without question) a great and marvelous miracle in nature. At the length when he had taught very excellently in Licium many years, and was accused through envy that he did not judge right of the gods, fearing lest he should be adjudged to death (as Socrates was) forsaking to purge himself, went into Calcis, where he was of very good liveliness of wit while he lived, & did live .62. years & died there (as Leonardus Aretinus, fully declareth in his life.) He treated of all the parts of Philosophy, and gave precepts to every part. He was called Philosophus the Philosopher, by the figure Antonomasia. Laertius witnesseth that there were eight Aristotle's. The first was this before rehearsed. The second ruled the common wealth at Athenes, whose very elegant orations are extant. The three wrote upon the Iliads of Homer. The four was the orator of Sicily. The fift was called Mintheus the familiar friend of Eschines. The vi was of Siren, which wrote Poetry. The vii was a schoolmaster, of whom Aristoxenus made meant you in the life of Plato. The eight was an obscure and base Grammarian. And it is said, that Aristotle the Philosopher wrote many works, who surely (if he were alive again) he would deny many of them to be his, which we now attribute unto him. And he was in better case than other were, whose works were utterly abolished, and he himself was the cause why many of his works were lost, because he took unto him other men's glory and praise. Plutarch writeth, that some report, that Aristotle was the author of Alexander the emperors death, for that he gave counsel to Antipater, and brought poison for to poison Alexander. Plutarch also writeth, that there was a suspicion of poisonning Aristotle, but some did writ, that he drank a very exceeding venomous herb called Aconitum, and so perished, but that is false (saith Plutarch) for what need he to fly from Athenes, if he would have willingly put himself to death. Again, the order of his testament which he made in Euboea, is very much discrepant from a voluntary death. For it began thus: Erunt omnia recte. Si tamen quid contingat, Aristoteles Testamentum suum in hunc modum fecit. All things shallbe well: yet notwithstanding if any thing happeneth, Aristotle made his testament after this manner: who doth not perceive, that the very beginning of the Testament doth not savour of a man desperate, but rather of one desiring life? for he saith, all things shallbe well, if life do remain. His sect was called Peripateticorum secta, because he taught Ambulando, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betokeneth to walk. Plato was wont to name Aristotle a mule, because a mule, when she hath filled herself with her mother's milk, she will beat her dam with her heel's. Plato signified by this the ingratitude of Aristotle, for when he had received of Plato the principles of Philosophy, and the increase of knowledge therein, he became enemy to the school of Plato, and with his familiars and scholars did always contend and strive against Plato. Gallenus. 22. GAlenus was a noble Physician, borne in Pergamo, son of Nicon a great Geometrician. In the art of Physic he excelled all other before his time, and sense: In so much, as in his ministration, counsel, or doctrine, he never had reproach, as he himself writeth. Also, living (as some do writ) as good as an hundredth years, after he passed the age of eighteen years, until the time of his death, he was never vexed with any sickness, except the grudge of a a fever of one day, as he saith in his work, De sanitate tuenda, and that happened only by to much labour. He flourished in the time of Marcus Comodus, and died only for feebleness of age, after the incarnation of Christ about .160. years. He was famous at Rome, and is thought to have excelled all men in that art (Hypocrates excepted) for that he composed many books, and with a wonderful wit expounded all Hypocrates works. For the Grecians do say, that he put forth .150. books of that faculty, and therefore this sentence was very notable. Scientia in insensato non prodest, nec ei qui non utitur prodest sensus. Science in a senseless man, doth not profit, nor sense profiteth him that cannot use it. Lib. 10. Galen in his book of simple medicines speaketh of a strange experiment which he practised by a piece of old cheese. When I had (said he) in times past cheese brought unto my table, which was of a very tart taste, I cast it away, and my servants spent it, and did eat it among them. But they being wont to save such meats, brought within short space after out of the expense or buttery, of the same cheese again, and asked what I would command to be done with it. And because it could not be eaten, for the tartenes thereof, we merely being disposed, did propose to what purpose or use any man could put it. In the mean time of our talk, a certain man diseased with the gout, was brought unto me in a chariot, having goutishe knobs upon his joints. It came to my mind to prove a practice. I commanded the cheese and a gambon of bacon to be sod together, and to be pounded well in a mortar, that it might be plaisterlike, and to lay it on the parts grieved. And truly the sickman was very well helped by this medicine, for the skin being broken of it own accord, that is to say, without cutting, the pieces of the knots fell of daily with out grief. And when all the cheese that I had was spent, the sick man bieng him an other cheese of the same taste, saved it, for to occupy afterward about his old disease. And when he took the same commodity thereby again, he persevered to occupy the same oftener, and taught it certain of his friends being likewise diseased. And that thing truly did we invent newly, which experience proved and confirmed afterward to be good. Ambrose. 23. AMbrose Bishop of milan, and spiritual father to Saint Austen, was a Roman borne, and ennobled with the dignity of a Consul. He being a very godly man, and the chief of all the doctors in his time, was sent from Rome of Valentinianus the Emperor, to govern the provinces of Liguria and Aemilia: where shortly after the death of Auxentius Bishop of the Arrians, a very great sedition arose among the people, the which to repress according to his office, when he had entered into the Church, and like an eloquent man had reasoned for the agreement of both parties, suddenly there was heard the voice as it were of an infant, saying. Dignus est hic Ambrosius ut sit Episcopus. This Ambrose is worthy to be a Bishop. At the sound of the which voice, the people did rejoice, favouring him, and crying aloud, that the Bishopric aught not to be committed to any other man, but to Ambrose, the which thing was done by common consent and peace of them all, who being forthwith made a Christian, of one that before learned the principles of his faith, and having taken orders, was created the ninth Bishop of Milan, in the tenth year of Valentinianus his Empire. Who being placed in the See, all France on thisside the the Alpes forthwith embraced the orthodox faith. Whose gentleness truly was so great, his manners and conditions so holy, his wit so prompt and sharp, and his knowledge was so godly, that not only while he lived, but also being dead, he brought Italy and all the world into devotion, charity and veneration of him. Who also besides the grace of holiness, was very like Plato the Philosopher, both in his birth, in his infancy, and also in doctrine. For like as the Bees did put a great deal of honey into Plato his lips, as he slept in the cradle, so also there chanced unto Ambrose a wonder very like to this, yea and a greater. For as the sacred history telleth of him, when he lay a sleep in the cradle, being a little infant, suddenly a swarm of bees did so cover his mouth and face, as it were entering into the hive, some going in, and some going out by course. Which wonder hath been declared of all the interpreters, to have signified none other thing, but that the sweetness of eloquence should flow out of his mouth sweeter than honey. The which Prophecy in the end was declared to be true, if that ye will respect and view the subtlety and strength of his disputing, reasoning, and the sweetness of his speaking and writing. He wrote uncorrupt, and many pure books, whose sentences (saith Saint Hierome) are the most firm pillars of the faith of the Church, and of all virtues. In which books also (saith Saint Austen) the true faith doth appear, because he (as a flower) did shine among Latin writers. In the City of Thessalonica, a great sedition being moved, certain of the Magistrates being slain with stones, were handled despitefully. The Emperor hearing these tidings, and being overcome with great collar, could not restrain the same, but with a furious mind, suffered the arbitrement of revengement to take place. And he having gotten this power (like a Tyrant, and one that would rule the matter as himself lusted) slew unreasonably the innocentes and the guiltless together with the unjust personnes. For it is said, that there were slain. 7000 men, not being adjudged by the law to death, neither was there any judgement given against the wicked offenders, but they were all hewn down like unto the Stalks of corn, which are cut down in harvest. Now when Ambrose heard of this lamentable calamity, he met the Emperor entering into milan, which would have 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 unto him. O Emperor, thou seemest to be ignorant, how great a slaughter thou hast committed. Nor (as I suppose) thy reason having appeased thy wrath, did weigh and consider what thou hast boldly done. Also peradventure thine Imperial principality doth not suffer thee to acknowledge thine offence, but power resisteth reason. Yet nevertheless thou oughtest to know, that we are by nature mortal and transitory men, and that we were at the beginning dust, unto the which we shall return again. Nor it is meet thou that being deceived with thy beautiful purple rob, shouldest not know the imbecility of thy body covered with the same. Thou hast O Emperor subjects joined with thee in kin, yea in service also, for there is one Lord & emperor the maker of the world. Therefore with what eyes wilt thou behold the temple of God; which is Lord over all, or with what feet wilt thou tread upon the sacred pavement? wilt thou hold forth these hands yet dropping with the blood of an unjust slaughter, and with them wilt thou receive the body of the most holy god. Or wilt thou put that most precious blood unto thy mouth, which hast shed so much blood in a short space in thy furious stomach? Wherefore departed, neither will thou to increase thy former iniquity with this an other iniquity: nor refuse thou the bond which the Lord of all (which is above) doth allow. This truly is but a small thing, and it getteth health. The Emperor having been brought up in holy doctrine, and knowing what was the duties of Priests and Emperors, with sighings and tears, returneth into his palace. But a long time after (for eight months were expired) the feast of the nativity of our Lord came. But the Emperor sat in his palace lamenting, and pouring forth great drops of tears, the which thing when Ruffinus the emperors master understood (who through familiarity had free liberty to speak his mind to the Emperor) he went unto him, and asked the cause of his weeping. Then the emperor sorrowfully crying out, & pouring forth tears more and more, said: O Ruffinus, thou mockest me, for thou art not moved with the feeling of my harms: but I do sigh and lament, whilst I consider my calamity, forasmuch as the temple of God is open for servants and beggars to go in freely, for to pray to god, whereas both it and also heaven is shut up against me. For I do remember the words of the Lord which saith plainly, whomsoever thou shalt bind upon earth, the same also shallbe bound in heaven. Than said Ruffinus: I will therefore run to the bishop, if it please you, and will move him by petition to lose your bonds. He will not be turned, said the Emperor, for I know the justice and equity of Ambrose sentence, neither will he transgress the law of God, for the imperial power. But Ruffinus instantly urging him, and with long talk, persuading the Emperor, that he would pacify Ambrose, the Emperor biddeth him to go with expedition, and he himself induced with hope, followeth a little after, trusting to Ruffinus his promise. But saint Ambrose anon beholding Ruffinus, said unto him: O Ruffinus, thou dost imitate the impudence of Dogs, for thou being a councealer of so great slaughter, hast put on thy brazen 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 Emperor would come unto him. But saint Ambrose burning with godly ferventness, said: O Ruffinus, I tell thee truly, that I will not admit him to the church door. And if he will change the Empire into a tyranny, I also will suffer pains of death willingly. When Ruffinus heard this, he certified the Emperor of the bishops mind, by some man, exhorting him to keep himself within his palace But the Emperor receiving the message in the midst of the way, said: I will go & suffer deserved checks and taunts. And when he was come to the church, he would not enter in, but going to the bishop, which sat in a little oratory, prayed him that he would lose him out of bonds. But Ambrose said, that Theodosius his coming was tyrannous, and that he waxed wood against God, by violating and breaking his laws. The Emperor answered: I do not offer myself to stand against the sanctions of laws, nor to enter unjustly within the holy temple: but I pray thee release me out of bonds, and that thou have in mind the clemency of the Lord towards us all, & that thou wilt not shut up against me the gate which the Lord hath opened to all those that do repent. Then said the bishop, what repentance hast thou showed since that thine so great wicked slaughter was done? or with what medicine hast thou healed thy most grievous wounds? It shall be thine office (said the Emperor) to temper the medicine, and to heal my very grievous wounds, and it shall be my part or duty, to use those medicines, that thou shalt lay unto them. Then said Ambrose: because thou committest thy judgement to collar and anger, and not to reason, but a raging & furious mind doth pronounce and give sentence: writ thou a law, by the which the consent of thy iracundious mind may be made frustrate and vain, and let there be thirty days prescribed to give sentence of any murder, or confiscation of any goods, that those days might tarry and expect the judgement of reason. And when those days be past, let the writers of thy sentence exhibit unto thee the work that is commanded. Then when thine anger is appeased, only reason with judgement shall be able to weigh, consider and perceive, whither that sentence be just or unjust. And if reason shall prove it to be unjust, truly the writing shall be torn in pieces. But if it shall befound a just sentence, than it shall be established, nor the number of the days shall hinder or annoyed the right sentence. The Emperor admitting and allowing his order, commanded forthwith a law to be written, which he confirmed with subscription of his own hand. So at the last saint Ambrose did absolve him. And the Emperor than being bold to enter into the church, not standing, nor upon his knees kneeling, did pray unto God, but lying flat and prostrate upon the ground, did utter forth this voice of David: Adglutinata est pavimento anima mea, vivifica me, secundum verbum tuum. My soul is glued and fastened to the paviment, revive me according to thy word. Thus tearing his hear with his hands, smiting his forehead, & watering the paviment with many drops of tears desired pardon and forgiveness to be granted unto him. Messiah. 24. THe radical of this word is Mashah, which signifieth ungere, to anoint, Exod. 10, as in Exodus: Et unges eos quemadmodum unxisti patrem eorum. And thou shalt anoint them, as thou hast anointed their father. The participle of the preter tense is Mashuah, id est unctus, anointed, as in Samuel: Ego autem tener sum, & unctus rex. I am this day weak, and newly anointed king. It is sometime read Mashoah, for a difference of the other unction, or rather painting mentioned in jeremy. 2. Sam. 3 jere. 22 Et unctum sinopide, and painted with vermilion, for colours wherewith they paint, are mixed and seasoned with oil. Of Mashah cometh this noun Mashiah, which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin unctus, in enlish anointed. And because aswell kings as priests were anointed with oil, therefore they, and all that were consecrated to God, were called Messiae and Christi. Exod. 30 1. Samu. 1 And the kings & priests anointed, were a type and figure of the true and only Christ our saviour, and our chief Monarch and priest: our Monarch to vanquish Satan, our priest, to offer sacrifice for the sins of the whole world. Also in the plural number as in the .cv. Psalm. Ne tangatis 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 Greek into Latin. Christus nomen suppositi dicimus, non solitary quidem, sed duarum naturarum significatiwm existens, Ipse enim seipsum unxit, ungaens quidem ut deus, qui corpus divinitate sua unxit unctus vero ut homo, Ipse enim est hoc & illud, unctio autem humanitatis divinitas. We will call Christus a name of the person, not simply alone, but signifying two natures, for he anointed himself, anointing as God, which anointed his body with his divinity, anointed as man, for he is this, and that, and the divinity is the anointing of the humanity. Nicholaus Lyranus. 25. NIcholaus Liranus was borne in England, of the stock of the jews, as Tritenius and Wermerus do testify, and being instructed of the Rabbins from his childhood, in the Hebrew letters, had that holy tongue at his finger's end (as we commonly say.) This Lyranus, assoon as he had been conversant in the public schools, and had heard the sermons of certain grey Friars, which were of a sounder judgement than the rest, he begun to abhor the doctrine written in the Talmud, and all the rest of their most fond madness Being converted therefore unto the faith of Christ, and being baptised, he became one of the Friars called Franciscani, where being very studious in the scripture, and expert through long exercise, he marvelously encountered, both in disputation and in writings with the Rabbins at Oxford, and at Paris, who inveigled the common people of the jews, with the vain promising of the coming of the Messiah. Finally, he expounded both the old Testament and the new very learnedly, against their most manifest blasphemies. If in any things (as it is said of him) he erred, it is to be imputed unto the corrupt time, in the which allthings were darkened with the clouds 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 find fault with the simplicity of his words, forasmuch as the truth of the eternal God is not to be esteemed and weighed by words. He wrote many notable works, by the which his name is famous and renowned in his posterity. Doctor Martin Luther saith, that he therefore loved Lyranus, and counted him among the best interpreters, Luther in. 2. c●. ●. cap. in Gene. because he prosecuted the history more diligently, than the other interpreters. He lived in the year of our Lord .1327. in the which year he expounded Daniel, and died at the last at Paris. At that time the tyranny of the Papists did so much prevail against the holy scriptures, that it enforced them, which otherwise were good and learned men, and diligent searchers of God's word, to fall into most absurd interpretations. The which thing happened also unto this Nicholaus de Lyra, unto whom the students of the scriptures are not a title beholding. cap. 16, Apoc. 30 As for example in the apocalypse, Lyranus expoundeth the vyal of God's anger and revengement poured out upon Euphrates, to be spoken of Carolus Magnus, as who being desired of saint james, made ready & plain the way unto his sepulchre in Spain, which before was unknown, he expoundeth the text after this manner. Sextus Angelus, that is S. james, poured out the power of Carolus Magnus, whom he procured to punish the Saracenes, who are called a great flood, for the multitude of that people. And he dried up the water of the flood, that is, by vanquishing the might of the Saracenes: that the way might be prepared unto kings, that is, to the pilgrims of saint James. etc. In like sort he expoundeth the angel which had the key of the bottomless pit, to be Innocentius the third, who allowed the orders of the grey and of the black Friars. I saw an Angel saith Lyranus that is, the Pope Innocentius the third, who allowed the orders of the Graye and of the black Friars. I saw an angel (saith Lyranus) that is, the Pope Innocentius the third, descending from heaven, that is, from the high pontifical honour, and condescending and meeting with saint Frances & saint Dominick, having the key of the bottomless pit, that is, the power to allow the foresaid orders of Friars, and to subdue the power of the devil, and having a great chain, that is, the multitude of the brothers of both orders. And they apprehended the Dragon, because by their life & doctrine the power of the devil is restrained, and shallbe restrained until Antichrists coming etc. Some other papistical expositors do affirm, this angel to signify the Pope, and they say the chain to be the order of Cardinals and Prelates, and that the Emperor is meant by the Devil and the Dragon. By these subtle means, they draw and stretch the word of God unto their own lust, ambition and profit. These men have broken the eggs of the Asps, and have weaved the web of the spider. He that shall eat of their eggs, shall die. The persuasions of the traditions of men against the word of God, is the egg of the seven headed Dragon, which was great and red, which was a murderer, and the father of lies from the beginning, out of the which he hatched the Cockatrice, the king of the Locusts, the angel of the bottomless pit, which in Hebrew is called Ahidon, in latin pernicies, in English destruction. Articles of the faith. THe twelve articles of the faith, are the very subject of the true faith, and the matter about which the faith is exercised. Which faith, for as much as it is a substance of things hoped for, it is expounded simply and briefly in these articles, what things they be which are to be hoped for. Who was the first that ordained and wrote those articles as an abridgement of the Christian faith, it is uncertain, nor it is expressed in the holy scriptures. Certain do ascribe this to the Apostles, and therefore call it the Symbol of the Apostles. Saint Cyprian concerning this matter, writeth thus. Tradunt maiores nostri (inquit) quod post ascensionem domini, cum per adventum sancti spiritus super singulos quosque postolos igneae linguae sedissent, ut loquelis diversis variisque loquerentur, per quod eis nulla gens extra, nullae linguae barbarae inaccessae viderentur, et in via praeceptum eye a domino datum ob praedicandum dei verbum ad singulas quasque proficisci nationes: discessuri itaque ab invicem normam praedicationis in common constituunt, ne forte alius ab alio abducti, diversum aliquid, hiis qui ad fidem Christi mutabantur, exponerent. Omnes ergo in unum positi, & spiritu sancto repleti, breve istud futurae sibi, ut diximus praedicationis judicium, conferendo in unum quod sentiebat unusquisque, componunt, atque hanc credentibus dandam regulam esse statuunt. Our Elders do declare, that after the ascension of the Lord, when by the coming of the holy ghost, fiery tongues did sit upon every of the Apostles, that they might speak with divers and sundry tongues, by the which no foreign nations, no barbarous tongues should be strange unto them, and because they were commanded of the Lord to go to every nation, to preach the word of God: they therefore, being ready to depart one from an other, did constitute a certain brief rule of preaching, to be had in common among them, lest one being separate from the other, should expound any thing contrary unto those which pertain to the faith of Christ. All they therefore, being assembled together, and full of the holy ghost, did constitute and ordain, that this abridgement should be the note & some of their preaching hereafter to come, and also that it should be given as a rule to all faithful believers Haec Cyprianus. This abridgement and rule was called the symbol of the Apostles. It is called Symbolum, because it is a collation and a true mark. It is called a collation, because the articles were composed, written, and made by the conference of the apostolical doctrine, that there should be an Epitome of the whole christian faith, both preached of the Apostles, and also received of the universal church. It is called judicium, that is, a show or note, because by these twelve articles, as by a sure mark, the true Christians might be discerned and known from the false. To make the matter more plain, Symbolum is a greek word, which cometh of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth the same that confero, doth in the latin tongue, that is, to bring together. This word Symbolum the Greeks have used many manner of ways, and in divers significations, for other whiles they do call Symbolum the seal or mark which is imprinted on letters or vessels, to the intent that they should not be opened of such as were not meet and convenient. Sometime again they do call Symbolum a gage, whither it be money or a ring, or any other thing, that they gave from them, as many as were appointed, and had made promise to have a common banquet or feast together, to the assurance, that every one of them should keep his appointment, and no man withdraw and absent himself. Thirdly they do call symbolum the token that is given between the spouse and the spousess of their consent each of them to other: to the end that neither of them may shrink from their promise and bargain. Fourthly, they call symbolum that token or cognisance, that was given to the soldiers, as many as fought under one and the same standard and banner, which sometime was a watch word, sometime it was without words, and therefore of them it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much to say, as a dumb token without any voice or sound. And this was done, to the end that the soldiers, which were all under one captain, should know each other, and that if any person would attempt or go back (when they were grown in age, and did take this mark and token) that they might have perceiving and knowledge of him. All these four significations of symbolum, do agreed unto the symbol of the Apostles, commonly called the Crede. First, saint Paul calleth the Corinthians, which had professed the Gospel, his epistle, not written forsooth, with ink in parchment, but in their hearts with the spirit, 2. Cor. 3 which spirit is called the finger of God. secondly, the mind that is once sealed and marked to God, it is not lawful to break up, or open to the Devil. And the same Paul speaketh in this wise to the Corinthians: we have this treasure in earthen vessels. The mind therefore of man, through baptism, 2. Co. 4 is made the vessel of the holy ghost, which vessel is sealed or marked with the signet of faith, yea more over Christ hath sealed it with his own blood. And in the Gospel, Luk. 14 our Lord compareth the kingdom of heaven, that is to wit, the grace of the Gospel, unto a feast royal, unto which all men of all nations are called. Now, whosoever hath professed Christ in baptism, he hath given a gage to come unto this noble feast, so that it is not lawful for him now to start back. Thirdly, we do read often times, that Christ is called by the name of a spouse, as the church likewise is called by the name of a spousess, Cant. 3 joh. 3 as in the mystical Canticle, and in john, yea moreover, the soul of man in the profession of the faith, is wedded unto Christ her spouse. Saint Paul declareth this writing unto the Corinthians, saying: 2, Cor. 11 I have married you unto one husband, that you should show yourself a chaste virgin to Christ. Therefore a token is given of both parties, that it cannot be lawful for either other at any time to go about a divorcement. Christ giveth the earnest or pledge of his spirit. Man believing with his heart to his justification, and confessing or acknowledging with his mouth, to his health and salvation: doth again of his part, give a token or pledge to Christ. Eph. 5 Great is the mystery (as saint Paul saith) of this marriage, which is made and knit with a fast and a sure unloosable bond, between Christ and the Church. Finally, and last of all, they which are new borne again by the holy bathe of baptism, they do profess the evangelical chivalry or war, & do become servants and soldiers under the immortal captain jesus Christ, and are bound with his military sacraments, and do receive the gift or reward of the spirit. So that it is a point of extreme unfaithfulness, and also unkindness, to forsake this captain, and run from him to the tyrant the Devil. Now all they do forsake him, not only which do deny Christ, and do run unto the Turk or unto the jews, but also which with their whole heart and mind are given to the world and worldly commodities and pleasures. For the righteous man also falleth even seven times a day. But he riseth anon again, by the quickness and strength of faith, which like fire doth always labour upward unto heavenly things. Symbola also, doth signify by an allegory, some secret thing, as the Curlew is called symbolum pietatis, because Curlewes have a certain natural affection and love towards their Parents, in relieving and sustaining them in their age. Also in the sacrifice of Bacchus, when they bore about a siue, they signified thereby drunkards to be blabs, & that they could conceal nothing Furthermore, certain sentences comprehending some mystical & hidden sense, were called by an allegory, Symbola, Symbols. As the symbols of Pythagoras, whereof this is one. Ne gustaris quibus nigra est cauda, taste not of those things which have a black tail. This symbol by an allegory doth teach us, that we should beware to accompany with the wicked, & with them that be infamous, or (as Triphen saith) that we should utter no lying communication, because a lie in the end of the tale waxeth black, and is espied. An other of them is this. Ignem gladio ne fodito, stir not the fire with thy sword, that is, provoke & stur not him, which is already angry. An other is. Aduersus solem ne loquitor, speak not against the sun, by which is meant, that we should not repugn or gainsay the open and manifest truth. If you desire to learn more of these, look in the Chiliades of Erasmus. Symbolum also signifieth a shot, that a man payeth for his dinner or supper. It is also the money, that divers persons lay together, as in a common purse, to make good cheer withal. It may be called the banqueting money. Symbolus in the masculine gender, is a signet, seal or sign manuel. Symbulus with v, betokeneth a good and wise counsellor. Trinity. SAint Austen in his book De Trinitate, hath a most godly & profound saying concerning the Trinity. His words be these. Vbi quaeritur unitas trinitatis, patris, filii, & spiritus sancti, nec periculosus alicubi erratur, nec laboriosius aliquid quaeritur, nec fructuosius aliquid invenitur. Non pigebit me sicubi haesito, discere. Quisquis ergo audit vel legit, ubi pariter certus est, pergat mecum: ubi pariter haesitat, quaerat mecum. Vbi errorem suum cognoscit, redeat: Vbi meum, revocet me. Ita ingrediamur simul charitatis viam, tendentes ad eum de quo scriptum est: psal. 105. Quaeritefaciem eius semper. When the unity of the trinity, that is, of the father, of the son, & of the holy ghost, is searched, there is no error more dangerous, neither is there any thing sought with more labour, nor any thing found with more fruit and profit. I will not be ashamed to learn when and where I doubt. Whosoever therefore doth hear or read, where he is certain with me, let him go forward with me, where he doubteth with me, let him search with me. When he knoweth his own error, let him return, where he knoweth mine error, let him call me back. So let us both together enter in to the way of charity, repairing to him, of whom it is written: Always seek ye his face. Saint Bernard hath not the unlike worthy sentence. Inquirere de trinitate, perversa curiositas est: & credere, & tenere, sicut sancta ecclesia te net, fides & securitas est, videre autem eam, sicuti est, perfecta & summa faelicitas est. To inquire of the Trinity, is a perverse curiosity: to believe and to hold as the holy church holdeth, is faith and security, to see it as it is, is most perfect and chief felicity. I remember an old report, which is told of one Alanus, who promised his auditory to discourse the next Sunday following, the mystery of the Trinity It chanced, that walking by the sea side, he saw a young boy lading water of the sea into a little hole, Alanus demanded of him, what he meant. I intend (saith he) to bring all the whole sea into this hole. Why thou goest about a thing unpossible, answereth Alanus. So dost thou (saith the boy to him) for it is as possible for me to bring all the whole sea into this hole, as for thee thoroughly to discourse the mystery of the Trinity. Alanus was very much dismayed, and when he came into the pulpit, his auditory looking for the performance of his promise, he was silent for a pretty space, and at the last said no more, but this: Sufficit vobis vidisse Alanum. It is enough for you to have seen Alanus. For to utter that which I promised, is above my reach, and so came down. The Hebrew Rabbins do assign & express the mystery of the Trinity by this name of god, jehovah which the Greeks call Tetragrammaton, that is, a name of four letters, which are but three in deed, but that one is put twice, that is, in the second place, and in the fourth place, that is, this letter He. These three letters, say they, do express the three persons of the Trinity. For the first letter jod, betokeneth principium, a beginning, which letter doth most aptly signify the Father in divinity, which when he cometh 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 live, doth express the son in divinity, by whom allthings that were made, had their being and beginning. The third letter Vau, which is a conjunction copulative, most aptly signifieth the holy ghost, which, forasmuch as it is the love of the father, and the son, wherewith they love each other, is called rightly copula, because it is the knitting together of both. This letter He, being put twice in this name jehovah, doth signify only the son, which is the second person in trinity. For the Father which is the first person, hath only one respect, that is, he is producens, et non productus. The holy ghost also hath only one respect, that is, he is productus, and not producens. But the son, which is the second person, hath two respects, that is, he is productus a patre, & una cum patre producens spiritum sanctum. This name jehovah, is found written in the ancient books of the Hebrews with three jods, which are enclosed with a circle, and the point Camets' set underneath them, after this manner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the which two mysteries are signified. The three jods are the three people, one camets underneath, is the divine nature, which is wholly proper unto every person, the circle is the unity of the divine Essence. The second mystery is this, the three jods being equal, betoken the equality of the three persons. One camets doth signify one divine substance in Trinity. The circle betokeneth the Identity of the same divine Essence, The jews had this name, jehovah, in such reverence, that whensoever it did occur in reading, they would not read it nor name it, but expressed in stead thereof, this name, Adonai, and therefore this name jehovah, was called of them, nomen ineffabile, a name not to be spoken. It is written In libro Sanhedrin thus: whosoever pronounceth the name of the .4. letters, as the letters themselves do sound, shall have no part in the world to come. Therefore, wheresoever they found this name, they durst not pronounce it, but in steed thereof uttered this word, Adonai, Dominus, the Lord. Notwithstanding the Priests did pronounce it, when they blessed the people in the sanctuary. For out of the sanctuary it was unlawful for any man to utter it. The blessing with the name of four letters, was given with the lyftinge up of three fingers of both hands, two fingers being pressed down, to signify the Trinity of the divine persons. This benediction utterly ceased after the death of Simeon, who took Christ in his arms, being presented in the temple. There be great learned men, which do account this invention of the jews, to be but invented of their own brains, and do count it but an explication of subtleties. For jehovah is derived of this word hovah, a verb substantive, before the which jod being put, is made the word jehovah, that is, a being or a substance of himself, lacking nothing, but giving to all things, without beginning and end, in whom we live, move, and be. I do not a little marvel, that the Papists are not ashamed to say, that we have not this name Trinity in all the scriptures, & by that would prove, that unwritten verities are necessary to be believed to salvation, beside the scriptures. But if they would put on their spectacles, and look better on their books, they should find the whole mystery of the Trinity, in divers and sundry places of the scriptures. But to avoid prolixity, I will bring only but three or four places. 2. Cor. 3 First, in Deuteronomie it is written: Audi Israel, Deus, Deus noster, Deus unus est, God, our God, is God only. Why did Moses in this place put the name of God thrice, but to signify distinctly the Trinity of the divine persons? And why is this word, unus, put immediately after, but to signify the three divine persons, not to be three Gods, but one God. Note well, how that place written, Deut. 6. is read in the Hebrew, namely thus: The Lord our God, is Lord only. Questio. But here may be demanded, why this word noster, is not aswell put to the first word, and to the last, as unto the second only, which is Deus noster. Responsio. By this it is manifestly declared, that neither the Father, which is first person in Trinity, neither the holy ghost, which is the third person in the same Trinity, but only the son, which is the second person of the Trinity, should become ours by the partaking of our human nature. To the which, well agreeth that, which is written in the .67, Psalm. Benedicat nos Deus, Deus noster, benedicat nos deus, psal. 67 & metuant eum omnes fines terre. God, even our God shall bless us, God shall bless us, and all the ends of the world shall fear him. Here is put thrice Deus, which signifieth the distinction of the three people. And where in the second place this word noster is put, it betokeneth the son only to become ours, by the taking of our nature. Where it is said in the last place, metuent eum, non eos, fear him, and not them, the unity & identity of the same persons is showed & expressed. By this it is plainly declared, that the three divine persons, are not three Gods, but one only 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 hosts, all the earth is full of his glory. In that he saith Sanctus, three times, the three persons are expressed, the Father, holy, the son, holy, the holy Ghost, holy. And for that after he had said three times Sanctus, he addeth immediately the name of God jehovah, which importeth the divine substance, and doth clearly express, that those three persons are not three Gods, but one God. For this cause the old Thalmudistes, which were not ignorant of this mystery, ordained, that as well those words of the Prophet Esay, as those written in Deuteronomie, should be spoken of every jew twice a day, morning and evening. Fourthly, in the Epistle of saint john it is written: Tres sunt qui testimonium dant in caelo, pater, verbum, et spiritus sanctus. There be three which give testimony in heaven, the father, the word, & the holy ghost, and these three are one. If these testimonies both of the old testament and of the new, be not sufficient to prove, not only the matter and mystery of the Trinity, but also the name, I cannot see what may be sufficient. But what cavillations and causations will not captious heads invent, against the verity? Unless they be (as the proverb saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caeciores Leberide, they may find the Trinity fully expressed in the scriptures. To make an end, although earthly things are incomparable to things celestial, and especially to the majesty of God, yet for the infirmity of our capacity, I will bring in one example or two, in some part to express the mystery of the Trinity. Saint Austen bringeth a goodly similitude, which is this: Videmus solem in caelo currentem, fulgentem, calentem. Similiter ignis tria habet, hoc est, motum, lucem, & feruorem. Divide ergo si potes Ariane, , vel ignem, & tunc demum divide Trinitatem. We see the sun in heaven running, shining, and giving heat. Likewise the fire hath three properties, moving, light, and heat. Now thou Arrian, if thou canst divide the sun or the fire, than divide thou also the Trinity. The soul of man being really one thing, hath three powers, Memoriam, intellectum, & voluntatem, memory, understanding, and will, which three make one essential soul, but in property they are distinct. For the property of the memory is to remember, the property of understanding is to perceive and understand, the property of the will is to choose. Out of the memory springeth intelligence, out of both springeth the will. So the divinity hath three persons, the Father, the Son, and the holy Ghost, which three constitute one essential God, yet every person hath his property. From the Father cometh the Son, and from both cometh the holy Ghost. johannes Fissherus. Johannes Fissherus, sometime bishop of Rochester, and high chancellor of the University of Cambride, was commended of Erasmus Roterodame, to have been beautified & adorned with all sorts of bishoplike virtues. He was (saith Erasmus) endued with a singular grace of eloquence, and therefore he was in very great estimation with the lady Margaret, grandam to king Henry the eight. For at his instant request (as Polidore saith) she erected. 2 goodly Colleges in the said university, & dedicated the one to our saviour Christ, & the other to saint john the Evangelist. She gave them to their finding large and great lands. But when the eternal verity of Christ's Gospel began to shine in Germany, no man was more wood and cruel against it, than this prattling and popish deceiver. He did not only writ against the sincere preachers and Ministers of the word of God for the advancement of Antichrist's evil doctrine, but also seditiously withstood king Henry, which laboured to expel the pernicious yoke of the purpled harlot out of his realm. Wherefore let all godly men judge, what ingritie of life that was, what great learning, what holiness of blameless life, what purity of mind, with other dowries of Bishoplike virtues (which his fauters so greatly, but falsely do brag of) was found in him. At the last, almost he was beheaded doting, at what time a Cardinal's hate was sent to him from Paul the third, the Romish Pharaoh for the reward of his pains, the year after the nativity of Christ. 1533. and the .22. day of june. Haec Baleus. Manicheus. MAnes was a Persian by his country (of whom the heretics called Manichei, did spring) he began to dispute amongs his scholars of a certain new and strange doctrine. And when no man gave him credit, and his auditory was displeased with his doctrine, and every man alienated from him for his innovation, his horrible fabling, and his vain fraud, he seeing the craft of his feigned words to be overthrown, invented a way whereby he might establish his devilish doctrine, for hearing the king's son of Persia to be very sick, he came unto the king, promising to heal his son in short space, trusting to his enchantment, by the which he hoped to bring this weighty matter to good effect. But the child being taken away from the Physicians which had him in hand, and delivered unto Manes, perished in his hands, wherefore he was forthwith cast into prison, out of the which he being delivered either by a some of money or by flight, came into the middle of Persia and Mesopotamia, & entered the castle or town of Arabion. The which thing the king of Persia understanding, sent for him, and took him, and skinned him alive, and took his skin, and filled it with chaff where it remaineth at this day in Persia. 6. tomo operum Augustini But his sect was spread abroad in Arabia, Egypt, and Africa, almost 206. years after his death. And Saint Austen himself continued in the heresies of Manes .9. years, but afterward acknowledging his errors, refuted the manichees, as namely, Faustus, Faelix, Fortunatus, Adimantus, and others of that sect. These following were the chief opinions of the manichees. They feigned that there were two Gods: The one a good God which was the author of good things, whom they named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, light. The other an evil God of like power, whom they called Hyles, of whom he said, marriage, government, and all evil things sprang. Therefore they abstained from marrying and politic government. They boasted that through their ceremonies, they attained unto the spirit of God. They affirmed, that the son of God took not upon him man's nature truly, but feignedly and imaginatively. They utterly took away free will in all points from man, aswell in outward actions, as in inward motions. They feigned, the law of Moses to be given of an evil God, and therefore to have been abrogated. They abstained from flesh and from killing of beasts: Finally, there was a great confusion of their fantastical opinions, which he that will, may read them in Epiphanius and in Saint Austen. Catholic. Καθολίκός, in the Greek, is in Latin, universalis, in English universal, or all (as though one would say) occupied about all. It is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signisieth Circa, about, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which betokeneth Totum, all. Therefore the Church is called Ecclesia Catholica, because it doth extend and reach through all places, and through all times. For all holy men are so united together in the Church, as members in one body, which depend of one head. Therefore the whole multitude of all faithful, is called the Church. And because the Church of Christ should not be restrained unto one corner of the world (as the Donatists do restrain the Church of Christ only into Africa) it is called Ecclesia Catholica, the universal Church, dispersed throughout the whole world. But yet we must not stay here only upon this word Catholic, for than we must grant the Church of the great turk to be a Catholic Church. For his Church hath an universal multitude, and a Catholic number. For this word Catholic may not only be applied to the Church, but also to other profane things, as that medicine which is profitable to evacuate all humours, is called Catholicum medica mentum. Also those precepts which are given to all men to be observed, are called, Catholica praecepta. And those sins which are usually committed of every man, and counted in a manner for no sin, are called, Catholica peccata. Therefore we must add to our Catholic Church, this Epitheton, Apostolica, and say with the Symbol made at Constantinople, Credo Ecclesiam Catholicam & Apostolicam. I believe the Catholic and apostolic Church, or else this, Epitheton, Orthodoxam, and so term the Church to be, Catholicam & Orthodoxam, that is, to be universal and of a right and sound doctrine, that is, not swerving from right faith, true opinions, and good judgements. Therefore ye may see, how the Papists did cast dung in their own eyes, when they thought themselves to be of a true church, in naming themselves catholics, that is, universal men, yet they neither embracing the right faith, nor setting forth the purity of the apostolic doctrine: behaving themselves more worthy to be called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, ill, bloody, and devouring wolves, them true catholics. For what blood have they spared unshed, either of high or low, poor or rich, young or old? whereas Christ himself being the head of the Church did say, Filius hominis non venit perdere, sed saluare. Luk. 9 The son of man came not to destroy, but to save. Bishops. WHat difference is between a Bishop and a Priest, Saint Hierome writing Ad Titum, doth declare, whose words be these: Idem est ergo Presbyter, qui Episcopus. etc. A Priest therefore is the same that a Bishop is. And before schisms and factions by the instinct of the devil begun in religion, and before it was said among the people: I am Paul's I am Apollo's, I am of Cephas, the Churches were governed with the common council of the Priests (or Elders. 1. Cor. 2 ) But after that every one thought those whom he baptized, to be his, and not Christ's, it was decreed throughout the whole world, that one of the Priests or Elders should be chosen to be set over the rest, unto whom all the cure (or charge) of the Church should apparteine, and that the beginnings of schisms should be taken away. Some do think, 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 think, the one to be a name of age, and the other to be a name of office. Let them read again the words of the Apostle to the Philippians, saying: Paul and Timotheus the servants of jesus Christ, to all the Saints in Christ jesus, which are at Philippos, Phil. 1 with the Bishops and Deacons, Grace and peace be with you. etc. Philippi, is one of the Cities of Macedonia. And truly there could not be many (as they are called) bishops in one City. But because at that time they called those bishops, which they did also call Priests (or Elders,) therefore indifferently he spoke of bishops as of Priests (or Elders.) It may yet seem doubtful to some, unless it be approved by other testimony. In the acts of th'apostles it is written, that when the apostle came to Miletum, he sent to Ephesus, & did call the Priests or Elders, of the same Church unto whom among other things he said thus: Attend to yourselves. etc. Act. 2. And here mark you diligently, how that he calling the Priests or Elders of that one city of Ephesus, did afterward call them Bishops. etc. And Peter which took his name of the firmness of his faith, in his Epistle saith: I your fellow Elder do beseech the Elders which are among you etc. Haec Hieronimus. These words are alleged, that it may appear, Priests among the Elders, to have been even the same that Bishops were. But it grew by little and little, that the whole charge and cure should be appointed to one Bishop within his precinct, that the seeds of dissension might utterly be rooted out. Cerdon. CErdon was borne in Syria, 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 Emperor, and Higinus the Bishop. This thing doth argue that he had a variable and subtle wit, for that he sometimes endeavoured to spread abroad his errors privily, and fearing nothing, did sometime openly teach them. But he being sometime reproved of the brethren, came again to the Church, feigning repentance and amendment. The which unsteadfastness being at length perceived of the brethren, he was repulsed and put back from the communion of the Church. Of this Cerdon the heretics called Cerdoniani, took their name, whose heresy was this, that the holy ghost was not sent unto the Apostles, Cant. 24. q. 3 but to him alone. He did also affirm, that there were two gods, one good an other ill, which gave the law and the Prophets. He taught furthermore, that Christ did appear only in fantasy and show, and not in substance. He denied the resurrection of the dead. He rejected Moses and the Prophets. Look more for this Cerdon, in Epiphanius, Ireneus, and Tertullian. Martion. Martion the heretic was the disciple of the foresaid Cerdon, a Stoic Philosopher, & born (as Epiphanius writeth) in Sinope, which is a city in Pontus of Galatia, or of Paphlagonia saith Ptolomeus. Ireneus writeth, that Martion did succeed Cerdon, and waxed strong under Anicetus then Bishop: Lib. 3. cap. 4. the which Martion did not begin his heresy first at Rome, whether he came after Cerdom, but a long time after, he sowed his strange heresies in other places. For Philastrius writeth, that he was at Ephesus in the time of Saint john the Apostle, of whom Martion being overcome, and being driven from Ephesus, fled to Rome. Albeit Epiphanius doth plainly declare, he did apply his mind to the heresy of Cerdon, first at Rome. And when Martion came thither, he was excommunicate of his own father, a very godly & honest bishop, because he committed whoredom with a virgin. Eus. Lib. 4, ca 11 Furthermore Eusebius saith, that justinus in his books against Martion did writ, that he did know him alive, when he wrote his books against him. Upon a certain time Martion did meet Policarpus, and asked him, if he knew him? Policarpus answered, I know thee to be the first begotten son of the devil. His heresies were these. He feigned, that there were to gods, the one the maker of the world, and of the law, & the Prophets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the causer & author of evil, a bloody God & unsteadfast. The other God, he feigned to be superior and mighty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the father of our Lord jesus Christ, which did dissolve and break a sunder all the works of the other gods. He taught, that only the souls are saved, and that the bodies do not rise again: He did not allow wedlock. etc. See Ireneun, and especially Tertullianun, in five books against Martion. Lib 1 ca 29. lib 2. ca 1. lib. 3. cap 3, 4. & alibi. Praxeas. PRaxeas against whom Tertullian wrote a special book, affirmed, that there is only but one divine person, as also Sabellius after him affirmed the same. Also he did contend about the year of Christ .250. that God the father was jesus Christ which suffered and was crucified. Of this heresy, his sectatours were called Patripassiani. Proscriptions. PRoscribo hath diverse significations. First it betokeneth to proclaim any thing to be sold by writing: Therefore houses, when they should be sold, having an inscription upon them, were called Aedes proscriptae, (as Cicero writeth. Itaque Calphurinus, Lib. 1, officio Chrisost. quum cogno visset Claudium aedes postea proscripsisse. Therefore when Calphurinus had knowledge that Claudius had put forth the houses to be sold). In Greek it is. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mulctatus bonis. Secondly it signifieth to banish out of the country. Vlepianus saith, that they are said properly to be proscribed, whose names are written in fair, plain and legeable letters, and set before some shop or place of merchandise, to give notice, that they are exiles. Macrobius saith. Non est facile scribere adversus eum qui potest pro scribere. It is no easy thing to writ against him, who hath authority to proscribe. Thirdly it signifieth, to 'cause by ordinance, that whosoever findeth one, he may lawfully slay him, and have a reward for his labour. And Proscriptio, is that manner of commandment. Proscriptio, may signify also an ateynder. Strangled meats. BEfore the law, in the time of No, God did forbidden the eating of blood, and flesh, with the blood of any dead thing, either being killed of wild beasts, or else being strangled. The fathers did eat herbs and fruits of the earth before the drowning of the world. And after, God granted them liberty to eat of the beasts, and commanded to kill them, and to shed their blood. Furthermore in the law, God with a great severity, saith: whosoever of the house of Israel, or of the inhabitants which do devil amongst you, shall eat any blood, I will set my face against such a soul, and I will put him out from among the people. Nor it was without just and very great causes, that God did forbidden with so great severity the eating of blood. For at the beginning after the words recited, he addeth: For the soul or life of the flesh is in the blood, and I gave it you upon the altar to purge your souls. For the blood shall cleanse the soul. And therefore I said to the children of Israel: let never a soul among you eat blood. etc. Lo, a very clear and manifest reason is here rendered in these words, why it is not lawful to eat blood, seeing that blood is a most excellent thing, being appointed for the sanctification of men. For God gave blood to be as it were a price, whereby sins might be cleansed, a reward, (I say,) for their redemption, by the which they might be absolved from their sins. Furthermore, blood is life, that is, the nourishment of life. The blood therefore signified, Christ's blood to be shed upon the Cross, by the which as a most full and perfect propitiation, the faithful believers, are purged and sanctified, and in the which is the nourishment of the soul unto everlasting life. And as it was not lawful to eat of the flesh of the Sacrifices, the blood whereof was brought into the holy places, for sins, but the Sacrifices were brent without the court: so like wise, it was unlawful to eat blood, as though it were a purging for sin. He therefore did eat blood, which attributed the perfect cleansing of sin by the blood of Christ, to his own strength and works, or else, thought Christ's blood to be profane and unholy, not ascribing unto the same a full sanctification of all sins. He did not eat blood, but poured it out at the altar, who soever ascribed the benefit of our redemption to the only merit of Christ, and esteemed it so much as it aught worthily to be esteemed. Moreover God would have this thing deeply imprinted in the minds of men, that no man should shed man's blood, or live of the blood and bowels of man, the which thing the hired and wicked soldiers do, covetous men, usurers, & deceivers also commit the same, shedding or devouring the blood of silly wretched men, by crafty means and injurious dealings with them. Gen. 9 Also God, when he spoke and communed with No, by fearful and very grievous means, menaced them, saying: I myself, (if men be slack) will take vengeance for the shedding of blood, for man is made and created like to the image of God. Therefore God doth account that contumely and reproach to be done to him, which is done to man being his image. For who soever throweth down the image of a king, he offendeth the king himself, and is accused of treason. Furthermore this law was made of strangled meats: Thou shalt not eat with blood. Also do thou not eat of any carcase or slain thing, killed of wild beasts, etc. By straungled meats & dead carcases, are signified dead works, from the which he is commanded to purge himself by the grace and mercy of God, which desireth to please God. Therefore he did eat straungled meats, which lived in his wickedness without repentance, nor greatly cared for Christ's blood. ❧ Praelectio quarta habita die Sabbati xu die Mensis Februarii. Anno. 1560. Concerning the second general part. By whom and after what manner the holy scriptures were first written 〈…〉 WE read not of any scriptures given by the inspiration of god before the time of Moses, Moses. 1. which was borne after the creation of the world .2368. & died before the incarnation of Christ .1462 his eien being never dim nor his tootheth lose. 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 Euponlemus (as Eusebius testifieth) affirmeth that Moses was the first, that ever delivered letters to the Jews. Although josephus writeth, that Seth the son of Adam did first, engrave in two pillars the discipline of heavenly things which pillars (the one being of stone) the said josephus affirmeth to have continued in Syria unto this time. Seth. 2. But whether this be true or no it is out of question, that there came to our hands and knowledge no scriptures of more antiquity, than the writings of Moses. For otherwise Christ himself would not have begun with the books of Moses, when he did expound the scriptures unto Cleophas, 〈◊〉. 24 and his fellow, Cleophas. 3. Emaus. 4 Enoch. 5 Saba. 6. Tertullian 7: Arca. 8 Cataclism 9 Esdras. 10 Babylon. 11 Hebrews. 12. Origenes 13. whose name (as Ambrose saith was Ammaon) when they went to Emaus being about seven miles from Jerusalem: for if any scripture had been of greater ancientness, than the books of Moses, he would have begun at them. As for the book of Enoch they may affirm it to be before Moses books, which saw Enoch writing it, or did see noah's library in the Ark. It is of no great force what other affirm saying that this book was reserved and kept in the church of the queen of Saba, and had in greater price than the books of Moses. I am not ignorant what Tertullian which lived about, ●de ha● mulie cap. 1 230 years after Christ wrote of Enoch his book, saying, that this book was either reserved in noah's Ark in the time of the general flood or else being lost by violence of the Cateclisme, was restored again by Esdras (Jerusalem being vanquished by the babylonians). Other there be whose censure and judgement is, that this book remained unto the time of the Apostles. And that the Hebrews after the peregrination and going about of the Apostles throughout the whole world, did either conceal and keep it privily, or else did commit it to the fire because it did contain urgent and vehement authorities and testimonies of jesus the true Messiah which should be condemned of the jews. Origenes upon the book of Numery writeth quod libelli Enoch non videntur apud Hebreos in authoritate haberi. 4, hom, That the books of Enoch are counted among the Hebrews of no authority. saint Austen in his book, de civitate dei, Lib. ●●. writeth Scripta Enoch ut apud judeos, 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 books of Enoch are of no authority, neither among the jews neither among us by the reason of long and great antiquity for the which they are counted suspect, least false things should be uttered in stead of true Beda. 14. Beda affirmeth this book to be falsely ascribed unto Enoch. Obiectio. Why then did saint Jude in his epistle allege this book, if it be apocryphal, & and not canonical? Responsio. There is nothing in the Epistle of Jude which is not consonant, and may not be found in the holy scriptures, if you do diligently investigate and search them. In deed the most part of writers do hold, that this testimony of Jude is cited out of some book which was then numbered inter libros apocryphos: judas. 15. Apocrypha 16 Menander. 17 But yet this is no good sequel nor argument, these sayings are brought out of the Apocriphals, therefore they must be rejected. Saint Paul allegeth testimonies out of very profane authors, as out of Menander of Epimenides & out of Aratus. And here by the way we may gather them, to be precise & very superstitious, Tite cap● Act. 17 which dare not nor will borrow or cite any testimony out of profane writers, for when all truth is of god, if any good or godly thing be spoken well and truly yea though it be of the wicked, it ought not to be forsaken or neglected, so that it be applied to the glory of God, and to the furniture of good and godly manners. But of this thing Basilius magnus entreateth more at large in his oration, Basilius Magnus. 8. In oration ad nepote ad nepotes. Wherefore this testimony of Enoch produced by the apostle Jude, is not to be contemned: for it may be, that the books Apocryphal were than had in some price and estimation, especially of them to whom the apostle Jude wrote. To our purpose again. It is neither without nor beside reason, that there was from the beginning of the world unto Moses, no scripture by the inspiration of god exhibited to the church of god, which did teach man the knowledge and true worshipping of god. A declaration. WE do evidently see, that it was gods will, both before the flood unto the time of Moses, to reveal and declare those things (which were pertinent and profitable to faith, to godly religion and to all piety) to certain holy fathers, partly by nightly visions, and partly by daily apparitions. By the which oracles, visions and apparitions it might be believed, that God had a care, and a fatherly regard to mankind, and that they whom he did vouchsafe to instruct of the will of his heavenly grace, might also institute and bring others to the knowledge of God, and to the studying and following of godliness. Proves, reasons, and ensamples for the same. We read in Genesis, how the Lord himself spoke unto Abraham: Num celabo (inquit) Abrahamun quae egofacturus sum? Gene. ca, ● Shall I hide from Abraham those things which I do? seeing that Abraham shallbe in deed a great and a mighty people, and all the nations on the earth shallbe blessed in him: for I know him, that he will command his sons and his household after him, that they keep the way of the lord to do righteousness and judgement. Now before the flood, 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. Jared 7. Enoch 8. Mathusalem 9 Lamech THe chiefest of these were Adam and Mathusalem, who did begin and conclude all the years of the age before the general deluge: which years were in number .1656 The years of Adam's life were .930. He died in the year before the flood .726. Mathusalem, his years of his life were .969. He died the self same year that the flood did overflow all the whole world, and he lived together with Adam 243. years, so that he might and was abundantly instructed by Adam of the beginning 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 things pertaining to religion, as far as Adam himself was instituted and taught of God. Those ii patriarchs with the other vii before named, cold & did sufficiently teach to all that age, true salvation, & also the most godly ways to serve the Lord. 〈…〉 Now after the flood God gave unto the world, other famous and renowned men, in number .12. patriarchs whose names follow. Noe. 23 Sem. 24 Abraham 25 Isaac. 26 jacob. 27. Noe. 1. Sem. 2. Arphaxat. 3. 〈◊〉. 10 Sale. 4. Heber. 5. Pale. 6. Reu. 7. Nachor. 8. There. 9 Abraham. 10. Isaac. 11. jacob. 12. OF these .12. No, and Sem, were the chiefest, and next unto them of most fame were Abraham, Isaac & jacob. All the years of noah's life in number were .950. & in the year of the inundation of the flood, he was .600. year old: he therefore did know and see all the holy fathers which were before the flood (three only excepted) that is Adam, Seth, and Enos, but he lived many years with others, which did both hear and see those three, in so much that he could be ignorant of nothing wherewith Adam did instruct them. No died that year in the which Abraham was .59. years old, so that Abraham did learn of No, those things which No received of Mathusalem. Now Sem, noah's eldest son, was before the flood .96. years old, so that he both saw and heard not only his father No & his grand father Lamech, but also his great grandfather Mathusalem, with whom he lived before the flood almost four score sixteen years, of whom he might be and was instructed, of all things which Adam delivered to the former patriarchs. Sem lived in all .600. years, & died after the death of Abraham. 37. years, & in the year of Isaac .112. & in the year of jacob .52. so that these three patriarchs Abraham, Isaac & jacob might have learned of Sem, the whole & true divinity which Adam taught Mathusalem, and which Mathusalem taught Sem, being the third witness and master, after Adam. Now jacob delivered to his children likewise all these things which he had received of his forefathers. jacob had a son borne unto him in Mesopotamia, whose name was Levi. Levi had a son whose name was Caath, who also saw & herd jacob. Caath was Moses grandfather and father unto Amram, who begat Moses. And thus to conclude this supputation, Moses learned of his father Amram, Amram of Caath, Caath of jacob, jacob of Sem, Sem of Mathusalem, Mathusalem of Adam, so that Moses doth stand in the world, the seventh witness from Adam. All the years of the world from Adam unto the birth of Moses were .2368. Now when the time was come, that the knowledge & religion of god should be known, set forth & declared not only unto private families & households, but unto a great populous number through the whole world, god raised & ordained this singular & famous man Moses, that by him all such things that were delivered, as it were by the mouth & hand the fathers, should be brought into letters & writings, & that he should also writ those things which were done all the time of his own life, which was .120. years. And because the people, over whom he was made governor, was a stiffnecked people and greatly corrupted in Egypt with the gross idolatry of the land, Egiptus. 28 he wrote not only all the gests before said, but also what soever the Lord revealed unto him, lest they might perish and be out of memory through the oblivion of a dull people, and by improbity of tyme. But you must understand that although Moses is said to have written the words of the Lord in the volume of that law, Tables of stone .29. which God made unto the people, yet he by his own hand did not writ in the two tables of stone the rules of the moral law called Decalogus, but took 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 writ out of the mouth of God, but God himself wrote the worlds. For as God gave the way and use of the Hebrew tongue to speak and talk with, so God himself first of all others, wrote the figures and forms of the letters. For Moses had never written any thing when God spoke unto him saying, come up to me into the mount, & I will give thee two tables of stone, Exod ● & the laws & commandments which I have written. So Moses in deed was the first after God that ever wrote Scriptures, but the first author of them was God himself. He was the first inventor, actor and writer of the law contained in the two tables, and Moses receiving them of God, delivered them to the people. Notwithstanding after that the holy Scriptures were written and delivered unto the people of god by Moses, yet all revelations, visions, and apparitions, did not cease in Israel. After the time of Moses, Prophets were sent, unto whom also god gave his oracles & answers by visions & revelations. But the Prophets did commit to writing what soever they dispersed and taught in Israel before by the word, lest their posterity might have had some excuse of ignorance, but God prevented all such causations (as it is written in Luke,) habent Moysen & Prophetas, they have Moses and the Prophets. If they will not hear them, they will not believe if any rise from the dead. Nor the Scriptures of the old testament only were brought in after this sort and order, but in like manner were the letters of the new Testament dispersed and disposed by the Evangelists and the Apostles, as Ireneus in his first book Contra heresies 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. (ut johannes dicit) haec scripta sunt ut credatis. What things soever the Apostles preached first, the same after by the will of god they delivered unto us by writing, and those things were committed to writing which were thought necessary for our salvation (as john saith) these things be written that you might believe. Also when their writings were dispersed, yet the course of working of miracles, which served to confirm and establish the Gospel, was not suddenly 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 book 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 novitate flagraret. Miracles (saith he) are not permitted to continued unto our time, lest the soul should ever seek & search for things visible, and lest mankind should wax cold with the custom of those things, the newness whereof they first inordinately desired. Chrisostome upon Matthew. Nunc signorum (inquit) operatio omnino levata est, Mathe 24 ho● magis autem & apud eos invenitur qui falsi sunt christiani appellati facta. The working of signs and miracles (saith he) is now utterly taken away, and is found to be done rather amongs those which are called false Christians. And to beware of such miracles as are done by the operation of Satan, saint Paul doth premonishe all the faithful. 2 The● If therefore the dispensations of the holy Scriptures, both of the old Testament and of the new, be well considered and weighed, it doth plainly and evidently monish us, that we should not expect, seek for, nor desire any other revelations or oracles at the hand of God, as pertaining to faith, piety the knowledge of God eternal life, than such which are contained in these two holy instruments. Otherwise we might open a window and way unto Satan, who doth often transfigure and fashion himself to an Angel of light, Angel, 30. Anabaptist 31. and likewise we should seem to maintain that detestable sect of the Anabaptists, who (the light of the holy Scriptures, being of them neglected) seek more subtle and spiritual, nay, spiteful ways by dreams and revelations. Thus I have at the full declared unto you (most godly auditory) the original of the holy scriptures, and who first did writ them: and for this present lesson this shallbe sufficient, intending by God's grace, at our next repair hither, to enter into the third general limb of my partition. In the mean time I commit you to the keeping of the eternal God. To whom be all praise honour and glory for ever and ever. ❧ Hic sequuntur Miscellanea Praelectionis quartae. Moses. 1. MOses took his name of this word Maschah, id est extraxit, quasi extractus ex aqua. josephus lib. 2. cap. 5. writeth, that the Egyptians call in their tongue water, More and saved yses so that of both the words being compound Moses took his name, as if you would sai, saved out of the water. For Thermuthis the king of Egypt his daughter coming to the river to bathe herself, saw a little cradle as it were made with reed, daubed with slime and pitch, she commanded it to be brought unto her, in the which she found a little infant, whom she took home with her, and did educate and bring it up as her own son, and calling for a nurse, the child would suck no woman of Egypt, until his natural mother being an Hebrew was brought unto him. At the age of three years, he was so amiable and fair, that every man was glad and desirous to behold him. Thermuthis one a time, brought the child to her father the king, who took and embraced him, and set his diadem or crown upon the child's head. The child not only suffered it to fall upon the ground, but spurned it also with his foot, which did portend no good luck to the kingdom of Egypt, which after came to pass, as ye may read in Exodus. When he came to man's state, and did see an Egyptian beating an Hebrew, he slew the Egyptian privily, and hide him in the gravel or sand, But when this came to Pharaoh's ears, Moses left Egypt and went to the land of Madian, where he sat a while by a well or a pits side, unto the which well came seven. maidens, being the daughters of jethro, to draw water to give to their sheep, they were often molested of certain shepherds, but by the help of Moses the shepherds were converted to flight and driven away. But when the maidens came home, and declared this matter to their father, Moses was strait way sent for: who taking Sephora to wife, became son in law to jethro, where he begat two sons. As he was on a time keeping his father in laws sheep, he saw a bush burning, but not consuming. At the which wondering he came near to it, Exod 3 and herd a voice out of the bush saying, that he should come no nigher, but that he should put of his shows, for the ground in the which he stood was holy. The voice said also, I have herd the cry of my people, and I am come down, not only to relieve and ease them from their hard burdens, but also to deliver them from the oppression of that cruel tyrant. And declaring his name, enjoined that Province and office unto Moses, who at the last (all Egypt & Pharaoh himself being smitten with the power of God's rod and many other plagues) delivered the Israelites. And after he had slain the Paschall Lamb, passing over the read sea drieshodde, brought the Israelites to mount Sinai, where he received the law of God, and delivered it unto them. Finally, he died in the land of the Moabites, upon a hill called Nebo, which is also called Abarim. And as Saint Jude saith, in his Epistle, his body could not be found, for Michael the archangel strove against the devil, and disputed about the body of Moses, for it is credible that when Moses was dead, the Lord God sent an Angel to take away his body, so that no man did know his sepulchre (as it is written in the last of Deuteronomie) and that was done that the jews should have no occasion of Idolatry, for if they had found him, they would have worshipped him as God. Therefore the devil would have had the body to be found, but the Angel would not for avoiding of idolatry. Questio. Certain do demand whither Moses were a Priest or noby, 'cause it is written in the four score & nineteen Psalm. Moses & Aaron inter sacerdotes eius, are among his Priests. Responsio. Moses was no Priest, this assertion I will establish out of the holy scriptures. When God had commanded Moses, that he should prepare all things that were meet and convenient for the tabernacle of witness, and for the ornature and decking of the same, than he commanded him also, that he should institute and ordain those which should be God's Priests (as it is written in the .28. of Exodus) but we read not in any of the five books of Moses that ever Moses took upon him that office, nor ever put on the priests vesture. For if Moses had been a priest of the old law, there is no doubt, but that the old testament would have made some mention, of whom he had been consecrated, but it recordeth no such thing, Ergo it may evidently appear, that Moses was no Priest. Again, if he had been a Priest, either he should have been the high priest, or a priest of the inferior order. If he had been the high priest, he should have entered once only in the year in sancta sanctorum, that is, into the holiest place of all with blood (as Paul saith in the .9. to the Hebrews.) But it is most certain, that Moses never entered into that place, Ergo he was not the high priest. If he had been a priest of the inferior order, he should have entered in daily, morning and evening, into the holy place, to have offered sacrifice, but there is no man of so dull a mind, or gross wit, that dare say Moses to have executed any such office, for why, the scripture doth deliver no such mention. Furthermore, Paul calleth the Levitical priesthood, a priesthood after the order of Aaron, and not after the order of Moses. Therefore, if Moses had been a Levitical priest, Paul might have said, secundum ordinem Mosi, after the order of Moses. Over and beside this, who doth not know, that Moses, was a most prudent and wise law giver, and did handle civil causes, and entreat in secular judgement, and did hear & discuss hard & weighty matters? Now the priests of the old testament, applying only ecclesiastical matters, were not wont to handle civil causes, nor entreat of secular judgements. Obiectio. How did Moses consecrated Aaron, if he were no priest? For priests be consecrated of priests. Responsio. Lyranus upon the eight chapter of Leviticus, handling this question, giveth 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 commandment of the Lord, which can consecrated bishop or priest, by whomsoever it pleaseth him. Questio. But what shall we say to the Psalmist, who unless Moses had been a a priest, would never have named or numbered him among the priests. Besides that, saint Austen in his .23. question upon Leviticus, doth grant 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 ubi dictum est, Moses & Aaron in sacerdotibus eius, auferat dubitationem quod sacerdos fuerit & Moses, vestem tamen illam sacerdotalem, quae magnum continet sacramentum, Aaron jubet 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 appellavit per anticipationem, sicut sunt pleraque talium locutionum. Name & filius Nave, jesus appellatus est, cum long 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 therefore the high priesthood seemeth to have begun of Aaron, what do we think Moses to have been? If he were no Priest, how were allthings done by him? If he were, how then do we define the chief priesthood to have begun of his brother? although that Psalm where it is said: Moses & Aaron in sacerdotibus eius. Moses and Aaron among his priests, doth take away all the doubt that Moses was a priest: yet Aaron, and the successors of that high priest, were commanded to take the Priests garments, which doth contain a great sacrament, or mystery. In the book of Exodus it is written, that before any thing was commanded of the Priests to be sanctified and ordered, when Moses ascended up into the mount, the priests were commanded to ascend, whom we understand to be the sons of Aaron, and no other, not because they were then priests, but because they were to be made after, the scripture doth so now call them by an anticipation. As there be many such kind of speeches and phrases: For the son of Nave, was called jesus, when the scripture doth show that his name was given to him long after, therefore both were priests, both Moses and Aaron. Or was Moses rather? & Aaron under him? Or was Aaron the chiefest priest for the pontifical vesture, and Moses for the more excellent ministry? For it was said to him in the beginning: he shallbe thy spokes man unto the people, & thou shalt be to him as God. Responsio. To this objection I make three answers. First, I will give one solution, both to the saying of the Prophet, and also to the saying of Austen. Moses was called a priest, because he used the priestly office in consecrating Aaron and his sons, and of this mind is Lyranus, expounding the same psalm yet he was not called a Priest, as Aaron, nor did put on the priests vesture, nor did execute any part of the office of a priest, in the Tabernacle of witness. Secunda responsio. Secondly, Cassidorus declaring the same psalm, writeth after this manner: 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 supplicavit. That is to say. Note that he calleth here Moses a priest, there is no such thing red in the books of Moses: who although he offered not sacrifices as his brother Aaron did, yet did he always exhibit and present the requests of the people before God, which is declared by the office of a priest. Therefore he is worthily called a priest, which with great prayers, made supplications for the people to pacify the wrath of God. And so S. Peter doth call us priests, saying: 1, pet. 2 you as lively stones, be made a spiritual house and holy priesthood, to offer up spiritual sacrifices to God by jesus Christ, Apoc. 1 and (as S. john saith in his revelation) he made us kings and priests unto God. Tertia responsio. This Hebrew word Cohen, doth not only signify a priest, but it is a general name pertaining to all that bear authority or rule (as we read of the sons of David which were called Cohenim) therefore Cohen doth betoken a Senior, a great ruler of the people, a noble man or a chief counsellor, and in this signification, Moses was called Sacerdos. To end, he that would know what type Moses was unto Christ, let him read the book entitled, Scripturae medulla, in tertia mundi aetate There shall he find it set out at large. Seth. 2. SEth was the third son of Adam, and took his name of this word Scathe, id est, posuit, that is, he hath put or set, because god did put Seth in Abel's place & room. The common opinion (as Lyranus writeth) is, that Adam after the death of Abel, purposed not to know his wife, but to live continent for ever, and so continued for long time: but being after admonished by revelation, did know his wife, and begat of her Seth, of whom Christ should lineally descend, and not of the line of Cain, because he was cursed of God. Seth and his Nephews (as josephus writeth) did invent the science of Astronomy, and the knowledge of celestial things, and wrote them in two pillars, that they so might come to the knowledge of other after his death. He was like his father both in face & countenance (as certain learned men do writ.) Cleophas. 3. THis Cleophas was the brother of joseph, who was betrothed to the virgin Mary (as Egesippus writeth) Cleophas signifieth omnem gloriam. Theophilactus thinketh, that the other disciple was Luke himself, and he (as Gregory & Lire do declare) did suppress his name for humilities sake. Epiphanius saith, that he learned by tradition, that Nathaniel should be the other disciple. Of this diversity of judgements, two things are to be learned: first it is without all fruit and profit to investigate and search that thing, which the Scripture doth conceal from us: The other, that traditions are very uncertain, and no safe credit to be given unto them. Emaus. 4. THis Emaus was the town where Cleophas dwelled (as S. Hierome writeth) and is a word of three syllables, declined Emaus, Emauntis, as Cerasus, Cerasuntis. But Pliny & S. Hierom after him do decline it after the second declension. josephus. lib. 14. cap. 18 saith, that after the eversion of Jerusalem by the Romans, it was called Nicopolis, a city of victory, for in that place the Romans builded a city, as a monument of their victory Tripert. lib. 6. cap. 24. and Emaus signifieth Auroran, the morning. It was 60. furlongs from Jerusalem. Stadium, a furlong doth contain .125. passes (as Pliny lib. 2. cap. 23. doth manifestly declare:) but note also, that every pace containeth .v. foot, and every foot iiii. palms, and every palm iiij. finger's breadth, and so it was from Jerusalem vij miles and an half. Enoch. 5. THeophilacte upon the xxi. Chapter of john doth say, that although Enoch and Helias be not dead, yet they be mortal: yea and although john be not dead, yet he is mortal. S. Austen against the Pelagians speaketh after this manner: Neither Enoch nor He lie by so long time are worn and wasted with age, yet I do not believe them to be changed into that spiritual quality of body which is promised in the resurrection which hath gone before in the Lord: except peradventure that they do not lack these meats which do refresh by their conversion and digestion, but since they were translated, do so live, that they have the like satiety that Helias had by the space of xl days by a cup of water and a loaf of bread. Or if they have need of any such sustentation, peradventure they be fed in paradise as Adam was before he went out from thence for sins sake. Again in his book Contra faustum Manicheun, 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 believe of him that the infallible Scripture doth testify, and this we know, that, that was done of him which the will of God would have done with him, and so forth. Chrisostome also writeth after this manner: Enoch transferetur, causa fuit, quod deo placuerat, ut 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 known that he should have received a reward, how should he have pleased God? And a little after he saith: Multi autem querunt quo translatus sit Enoch, & quare translatus sit, & quare non fuerit mortuus, neque ipse, neque Helias? & si adhuc viwnt, quomodo viwnt, & 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 inquire whether Enoch was translated, and wherefore he was translated, and why neither he nor Helias died. And if they live yet, how they live, and in what habit and state. But it is superfluous & vain to inquire such things. That this was translated, and the other assumpted, the scriptures have showed. Where they be, and how they be, the scriptures have not added. They say nothing more, than those things which are necessary. What shall I need to rehearse here, what saint Hierome, Tertulian, Cyprian, Cirillus, saint Ambrose, Ireneus, and others do writ of the translation of Enoch? Chrisostome writing of the translation of Enoch, saith after this manner. jam si quis curiosus rogare velit, & dicere quoipsum transtulit, & num usque ad presens vixerit, discat non convenire humanis mentibus curiosius ea quae a deo fiunt explorare, sed credere hiis quae dicuntur. etc. If any man will ask curiously whether God hath translated Enoch, and whether he live unto this present time, let the same learn that it is not meet for men's minds, curiously to inquire and search those things which are done of God, but to believe 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, ut typum nobis resurrectionis praeberet, & exemplum divinae benevolentiae ac remunerationis erga pie viventes, quos novit dominus ab impiis segregare. That is. It aught not to be inquired, to what place Enoch is translated, because it is not written. And those things which be written, are to he reverenced and received, and with them we aught to be content. He was therefore translated, that he might give unto us a type and figure of the resurrection, and also an example of God's benevolence and favour toward the godly livers, whom the Lord doth know to separate from the wicked. Certain of the Rabbins, and namely Aven Esra, doth interpret this place. Tulit eum deus, id est, mortuus est. That is, God took him away, that is to say, he died, and that before the time, lest the wickedness of the world should change his heart. But the Latin men do writ, that for his holiness he was taken away and set in paradise, & that he shall come again to confounded Antichrist which they gather out of the xi. chap. of the Apoca. jacobus Nadantus, that wrote the works entitled, Scripturae medella, doth dissent from the opinion of them which say that Enoch and Helie, are in the paradise where Adam was, & he calleth it an assertion potius famosanquam compertam, rather commonly received then truly found out, his words be these. Constat quidem quod viwnt, & certum est quod inter nos appare bunt ante judicium, sed de loco ubi 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. etc. Et de Helia legitur, quod est assumptus in caelum, at non dicit empireum, ubi beatorum regio est. Quid ergo? crediderim hos indubie conseruatos a deo, sed in caelo terra venescius sum, omnia divinae sunt possibilia maiestati, nec verendum ubi ubi sunt, ꝙ sine delitiis non sunt, ob id quod in Paradi so sunt. It is most certain that they live, and is most sure that they shall appear among us before the judgement. 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 pleasant place, yet it is not written that he is in the earth. And it is read of Helias that he was assumpted into heaven yet it is not said into that heaven which is called Impirum, where is the region of the blessed saints. What then? I believe that they are undoubtedly preserved of God, but whither it be in heaven or in earth, I know not. All things are possible to God's majesty, nor it is to be feared that where soever 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 only one testimony more of the great learned man master Caluin, who writing upon Genesis saith of Enoch, after this manner. Porro si queratur quorsum translatus fuerit Enoch, & qualis nunc sit eius conditio, respondemus nunc privilegio 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 caelesten gloriam receptus est, sed tantum praesentis viiae misetiis solutus, donec veniet Christus resurgentium primitiae. 1. Corinth 15. cap. 23. Et quum unum fuerit ex ecclesiae membris, expectare eum necesse est donec prodeant omnia simul Christo obuiam, ut totum corpus capiti uniatur. Si quis illud Apostoli obiiciat. Constitutum est omnibus semel mori. Heb. 9.8 non semper divortium fit animae a corpore, sed mori dicuntur qui corruptibilem exuunt naturun, qualis erit mors eorum quos dies ultimus superstites inveniet, de quibus disse erit. Paulus Apostolus. 1. Thessa. 4. d. 15. Moreover if it be demanded whether Enoch was translated, and what his condition and state is now We answer that his going hence by a singular privilege was such, as the state and going away of other men shallbe: for although it behoved him to put of that which was corruptible, yet he was exempt from violent separation, from which nature doth fly. In fine his taking away was a pleasant and merry departing out of the world: Yet notwithstanding he was not received into the celestial glory, but only loosed from the miseries of this present life, until Christ should come, being the first fruits of them that rise again. And for asmuch as he was one of the members of the Church, it is necessary, that he expect and look, until all come forth to meet Christ, that the whole body may be united to the head. If any man will object this saying of the Apostle (it is appointed for men once to die,) the solution is easy, that death is not ever a separation of the soul from the body, but they are counted to die, which put of also the corruptible nature, as the death of them shallbe which shallbe found alive at the last day, of whom Paul writeth to the Thessalonians. Chrisostome writing upon Genesis, saith thus of Enoch. Mark here (I pray you) the virtue of a just man, the great goodness of God, and the diligence of the Scripture. furthermore Enoch lived .165. years and begat Mathusalem. And, Enoch walked with God, or Enoch pleased God, after he had begotten Mathusalem. Let all men and women hearken unto this, and let them learn the virtue of a just man, neither let any man think, Marriage to be an occasion, why he should not please God. For the holy Scripture for this cause saith once or twice: he begat Mathusalem, and then he pleased God. And it doth double and repeat the same words again, saying: And he pleased God after he had begotten: that no man might think, that Marriage is an obstacle or let unto virtue and godliness. For if we be sober, neither our education and bringing up, neither matrimony nor any other thing, can hinder us from the pleasing of God. For Enoch was of the same nature that we are of, neither was there any law as yet written, neither did the Scriptures teach him this, neither was there any thing else which might enforce him to embrace wisdom and honesty. It sprang unto him at home, and it proceeded of his will that pleased God, that it sufficeth him until this day, that he should not unto this time taste of death. For if that Marriage and the bringing up of children were an impediment in the course of virtue, than God would not have brought it into the life of man, to hurt us with a thing temporal and most necessary. But because it doth not only not let us to serve God (if we will live soberly) but it bringeth also a great consolation unto us, while it keepeth down the unruly force of our nature, nor doth suffer it to be troubled and tossed like the sea, but causeth the boat happily to arrive unto the haven, therefore God gave Marriage as an aid & comfort unto man. The which thing to be most true, that just man declareth. Because after that (saith the Scripture) Enoch begat Mathusalem, he pleased God. Saba. 6. SAba was the nephew of Cham, noah's son, of whom part of Aethiopia took the name to be called Saba. Saba also is the regal City from whence the Queen came to Solomon, which Queen was princess and governor over great kingdoms, that is, Ethiope & Egypt. By her coming to see Solomon, is signified the church of the gentiles, which should come unto Christ to he members of his Church. Writers make mention of many, places which are called Saba. For there is one region in Arabia Faelice, which is called Saba thurifera, by reason of the wood growing there, which wood is an hundred paces of length, and fifty paces of breadth, the trees of the same wood being cut in the beginning of the dog days, do bring forth a certain froth thy humour, which being congealed doth fall down, or else cleaving to the bark, is taken of. There is also an other Saba, which is a great port or haven of Aethiopia, of the which Strabo maketh mention in his xvi book. Thirdly Saba is an old ancient City in that Island which the river Nilus doth compass about, and was called after, by Cambyses, Merae, after his sister's name. The Queen of this Saba was she which came unto Solomon, whom Christ in the Gospel doth call the Queen of the South, because she reigned in Aethiopia Australi, the south Ethiope. And here may you learn that women did reign and did govern the Empire, and that the inhabitants did obey them as the Assyrians did obey Semiramis, and as the Scythians were subject to the women named Amazons. I shall not need to recite here Deborah which was judge over Israel by the space of forty years, which thing I would that some would observe and note, which are so strait against the regiment of women. Tertulian. 7. TErtulian was borne of a Centurion, which put him unto learning, even in his tender age, & became most expert & cunning in all disciplines (as Lactantius doth testify.) He being converted to the Christian faith, did give himself wholly to the study of the holy Scriptures, and wort many books, and was the third man of the Church which wrote in the Latin tongue (as S. Hierome writeth) he lived under Severus the father, and Marcus Aurelius Antonius his son. He lived until he came to a very great and old age, but at the last he fell into many errors, and specially into the heresy of Montanus, who named himself to be the holy Ghost, and became a Montanust. He condemneth the second Marriages, beside many other absurd and foolish errors. What was the occasion or cause why he left Carthage, it is uncertain. S. Hierome writeth, that he was at Rome and remained there Priest unto his middle age, yet was he driven from thence (as Saint Hierome doth show) through the envies and contumelies of the clergy of Rome, and returned to Carthage, where he wrote certain books against the Church Saint Cyprian when he minded to read his works would say to his servants: Da mihi Magistrum, bring hither my master. Tertulian was wont to 'cause his auditors oftentimes to laugh with merry conceits and pretty nips. Some writ, he suffered martyrdom among the martyrs for Christ. His stile is very crabbed and hard, and must be read with much advisement and deliberation. Arca. 8. ABout the workmanship of the Ark of No, and the length of the cubits, diverse writ diversely. But Origine Contra Celsum doth say, after the tradition of the Hebrews, that the cubit was not our usual cubit, which doth consist of a foot and a half, but that Moses did mean the Geometrical cubit which standeth of six common cubits, and doth make the length of nine feet, so that the Ark was in length .20000. and .700. foot. Lyranus upon this matter writeth after this sort: Some say, that these cubits which are described in the building of the Ark, were Geometrical. But now there riseth a doubt (saith he) how this building of so great length and largeness could be joined together. Again he saith, the Hebrews do writ, that they were usual cubits, but then (saith he) riseth an other doubt, how so many beasts and so much provision for them, could be placed in so straight a room. At the last he concluded, that the feet of that time were much bigger and longer than they are now: and in deed Berosus writeth in his antiquities, that No was a Giant. Appelles, Martianus his disciple doth count this narration of the ship to be but a Fable, but what cavillations doth not the wicked seek, to take authority from the holy Scriptures? Saint Austen in his .15. book De civitate dei, writeth as followeth. These say, that the quantity of the Ark could not contain so many kinds of beasts of both the sexes, two of the unclean, and seven of the clean. If we do conceive that, which Origene doth not unaptly assert, that is, Moses the man of God and very well learned in Geomotrie, to have signified the Geometrical cubits, where as one is as big as six of our usual cubits. Who then doth not see, how much that great vessel could receive and hold? Unto us which do confess and grant, that the residue of the world was reserved and saved by an incredible miracle, it aught not to seem absurd, but that there was declared in the building of this Ark the incomprehensible virtue and power of God. And therefore leaving all manner of questions, you aught to cleave only unto faith, and confess Gods extraordinary power. Cataclisme. 9 THe Philosophers make much mention of Cataclismus, for they imagine a certain year called Annus magnus, or Annus Vertens which containeth .12554. years the winter of the same years is, say they, Cataclismus a general flood, the summer is Ecpirolis, that is an exustion, or an ardent and burning heat. josephus calleth the space of .1000. years Annus Magnus. Some doth say, that this flood came by a cause natural, and not by a supernatural: for they affirm, that the conjunction of all the moist Planets in watery signs, was the cause of this flood, and likewise they say, that the conjunction of the hot Planets in hot signs shallbe the cause of burning the world before the judgement. Although a particular flould in some part of the earth, may have a natural cause, yet a general flould specially rising so high, that it transcendeth the tops of all hills by the space of .15. cubits, cannot come naturally. Therefore the Philosopher Secundo Metheororum doth writ, that when one part of the earth which was before dry, is covered with sea, an other part in an other region, where there was before a sea, is discovered and made dry land: But that the whole earth should altogether be covered with waters, seemeth to him unpossible, and so much of other elements cannot by any natural power be converted into water, to transmount the tops of all hills, specially of such a great height. Therefore we must needs confess, that this flood came supernaturally, and by the miraculous and mighty power of God, Esdras. 10. ESdras was of the progeny and stock of Aaron, well learned in the laws of God, and a noble master of the judaical people, a righteous man, and of great might and glory amongs the multitude which came from the bondage of Babylon into jury. Eusebius doth record the praise of this Esdras, and specially of his memory, for he could rehearse without stay or doubt all the books of the old Testament, written before his tyme. And because they should not be mingled with the Samaritans tongue, he changed the Hebrew letters, and found, as some say, the points called the vowels. The jews wrote that this Esdras should be Malachi the Prophet (as Saint Hierome doth rehearse In questionibus Hebraicis.) This Esdras in the seventh year of Artaxerxes Longimanus, having an Epistle from the king for his warrantise, went to Jerusalem and began there to restore again the jews their public weal. thirteen years after that Nehenias came from Babylon, by whose help Esdras builded again the walls of Jerusalem, and read to the people the book of Moses law, he wrote four books, but the third and the fourth are numbered amongs those books which are called Apocryphi. The third doth only repeat the two last Chapters of Paralipomenon, reciteth also the whole first book which was written by Esdras himself. The fourth book doth contain a disputation why the church of God was oppressed with so great calamity, and why the wicked doth flourish, prospero, and bear rule. To this question he answereth, that judgement shall follow, and the wicked shall receive pains, and the godly receive glory after this life. This is the whole sum of the fourth book. Babylon. 11. THe Cosmographers do consent, that there were two Babylon's, one in Assiria or Caldea in the field Sinea, the chief City of the kingdom of the Chaldeans, in the which was the great palace of Nimroth. It is called Babylon a confusis la●●is, because the tongues were first there confounded. It is distant from Jerusalem toward the East, a great number of miles. In this City the Monarchy of all the world began .13. years after the flood. This Empire was translated to the Assyrians: but in the time of Ezechia, when the host of Senacherib king of the Assyrians besieging Jerusalem, was slain by the angel of God, & Senacherib the king himself murdered of his own sons, one Merodach Baladan did enjoy the whole monarchy. After him succeeded ●ēnerodach, after him Nabuchodonozor the first, after him Nabuchodonosor the great: which vanquishing and overthrowing Jerusalem, led the people of juda captive into Babylon, where they were retained seventy years. After him succeeded Balthasar, whom Darius & Cirus slew: & overthrowing Babylon, translated the monarchy of the whole world to the Persians. He that will read more of this Babylon, let him read josephum, Saint Austen, Pliny, Strabo, with others. Strabo in his 16. book doth call it Selentiam. The other Babylon is nigh unto Egypt in the costs of Arabia, which is called in the arabical tongue Chayrum, and now is named Alayer, and is the seat of the great Soulton. Certain writers judge, that Saint Peter wrote his first Epistle from this City, where he saith: Salutat vos ecclesia quae est in babylon. The Church that is at Babylon, saluteth you. But there is great controversy among the learned, of which Babylon Peter here doth speak. Many of the old writers do think, that Rome figuratiuly, is signified by Babylon, because that as Babylon doth signify confusion, so Rome is called Babylon, because there was the sink and seat of all filthiness, a confusion of all impiety and idolatry. The Papists take occasion of this gloze, that Peter should seem to be Bishop and governor of the Roman Church, but of that I shall declare more at large hereafter. But yet mark the perverse nature of the Papists, who passeth not for the infamy and reproach of the name, so it may be lawful for them to have a pretence, to establish the title of the Romish see. Yea they do not greatly regard Christ, so that Peter may be left unto them, nay: I suppose, if they may retain and maintain the manner of Peter's chair, they will not refuse to place it under the earth (I will not say in hell.) But mark how they be contrary here one to an other. For some of them writ, that Mark the evangelist died at Alexandria, in the .8. year of the reign of Nero, and that Peter was slain at Rome six years after, of the same Nero. But if Mark had been a Bishop any long time of Alexandria, he could never have been at Rome with Peter. And where Eusebius and Hierome do writ, that Peter sat at Rome .25. years, that same is easily refelled out of the Epistle to the Galatians. Therefore when Peter had Mark with him, as his companion and waiting fellow, it is more probable that he was at Babylon when he wrote this Epistle, and not at Rome. But (as Luther writeth) upon the same Epistle Liberun facio cuilibet, ut quod sibivideatur de hac Babylone, censeat, perparum enim refert quae Babylon illa fuit. I leave it free to every man, to think of this Babylon, as it shall seem to him best, for it maketh little skill which Babylon it was. Hebraei. 12 diverse learned men do judge that the jews were called Hebraei of one Heber, who was Sems nephews son. But Oecolampadius and others expert in the Hebrew tongue, do writ, that Abraham was called first Hebraeus, of the Canaanites and Phoenicians, because before he came to them he dwelled beyond the river Euphrates in Mesopotamia, and from thence passing over the flood, came unto them (as though a man might say) vir trans Euphratem, a man dwelling beyond the river Euphrates, and therefore they called him Hebraeus, of this word Aeber, which signifieth commonly to pass over from place to place, by some mean and middle to pass over, as by water, hills, valley, field or desert. And therefore all the posterity of Abraham were called Hebraei, not only of the Canaanites, but also of the Egyptians and other nations. For the confirmation of which sentence, that maketh much which is written in joshua .4. Ego tuli patrem vestrum Abraham trans flumen, et duxi illum per omnem terram Canaan. I brought your father Abraham over the flood, and led him through all the land of Canaan. Concerning the difference between these two words Hebraeus and judeus there is diversity of opinions. Erasmus, who doubtless followed others, doth say, that one is the name of religion, and the other of nation. Yet I think as touching the original of these words, that Hebraeus is called of passing over the flood, & judeus took his name of juda, the patriarch jacob's son: so that Hebraeus doth properly signify the nation or people of God. For Saint Paul the Apostle, when he did glory partly of the nobility of his kindred, partly of the antiquity of his country, against the false Ap●●●●s doth say: Hebraei sunt: Sum et ego. Israelitae sunt: Sum et ego. They be Hebrews: I am also,. They be Israelites, so am also I. They be the sedee of Abraham, and I also. As for this name judaeus, he maketh no mention of it, but doth omit it as a name more lately invented, & 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 mention of this word judaeus, calling that people jews. There is no mention of this in the old testament so frequent and so much, as in the book of Hester. And thus may you perceive that the jews were called Hebraei, as passing over, which name was taken of Abraham, going over the flood Euphrates, and not of Heber, which was Sems nephews son. Origene. 13. OF Origen it is commonly said: Vbi bene, nemo melius: Vbi male, nemo peius. Where he wrote well, no man better. Where he wrote ill, no man wurs. He in his infancy being a sleep, his father Leonides came into the chamber, and taking away the clotheses softly, kissed the child's breast, as a temple having within it the holy Ghost, & gave thanks to god, who had given him such a son. When his Father was put to death, Origen being but a young child, and desirous of Martyrdom, ran among other that were led to be slain, and by all means proffered himself to die with them. But his mother perceiving the matter, in the night when he was a bed, stolen away his clotheses, so that he was constrained to tarry at home. He gelded himself, which was laid to his charge for a foul reproach: He understood not the meaning of Christ's saying in the gospel. Sunt eunuchi etc. He was excellently learned and wrote many works, of the which certain are rejected as heretical. Some do writ (as Suidas and Epiphanius) that he gelded not himself with iron, but with certain dry medicines, having power to exicate & destroy venerial lust, which medicines he applied Locally unto his privy parts. He had to his masters Clemens Alexandrinus, & one Amonius, both a Philosopher & a Christian. After that he was made a Catechiste by Demetrius, he forsook the study of Grammar: and perusing all his Philosophical books, sold every one for an half penny a piece, and after did dedicated and give himself wholly to the study of the holy scriptures, and wrote many godly commentaries upon God's word. One Ambrose a very rich and wealthy man, not only urged him to writing, but also ministered unto him all his finding and charges. and that his labour should the more easily proceed, he gave him six notaries to writ, and certain young maidens exercised in writing, which wrote successively one after an other, by the space of certain hours. Of this Ambrose Origene writeth to one of his friends after this manner. Sanctus dei & eruditus Ambrose sepe me compellavit, qui existimat me amicum esse & valde sitibundum divinarum litterarum, convincit propria assiduirate & amorescilicet ad disciplinas. unde adeo me vicit, ut 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, usque ad nonam & decimam horam fiunt. Omnes enim qui volunt assidui esse, tempora illa ttibuunt inquisitioni divinorum oraculorum & lectionibus. That is to say. The learned and holy man of God Ambrose, hath oftentimes called upon me, which thinketh me his friend, and very thirsty of godly letters, doth overcome me with his continual diligence and love unto learning. Whereupon he hath so persuaded me, that it were dangerous to resist his purpose. It is not lawful for me to eat, before I confer with him: & after meat received, it is not lawful for me to walk and refresh my body, but that time also we are constrained to talk of wisdom, and to be examined: nor it is lawful to sleep all night, to the good constitution of my body, when he being desirous of conference, doth detain and hold me until it be far in the night. I leave of here to show what things are done in the morning, until nine or ten of the clock. For all they which will be diligent, do give themselves that time to the seeking out of God's oracles, and to readings. Saint Hierome writeth, that Origene wrote six thousand books, which he testifieth himself to have seen. Suidas saith, that after many torments and persecutions which Origene suffered with a strong and a bold mind, he was brought unto an altar, where there was set a most foul and filthy Aethiope, & that he should choose whither he would do sacrifice to the idols, or else suffer his body to be defiled of that foul Aethiope. But Origene, which ever had a philosophical mind, and did always observe chastity, did signify, that he would rather do sacrifice, then suffer such filthiness to be done to his body. Then the rulers putting incense into his hand, he did move it unto the altar, and to the fire: for the which impiety, he was after excommunicate of the church. And other do writ, that after this denial, he slyd from the grace of God, and so fell into strange opinions, wherefore he was excommunicate out of the church. Which contumely when he could not suffer, he left Alexandria, and went into jewry. And when he came to Jerusalem, the priests first desired him, and after constrained him, that he would either preach or read in the church. Then Origen rising (as though he would have made some sermon) recited only these words of .49. psalm. Peccatori vero dixit deus, ut quid tuannuntias iustificationes meas, & usurpas testamentum meum in ore tuo? That is to say: Unto the wicked said God: what hast thou to do, to declare mine ordinances, that thou shouldest take my covenant in thy mouth? And strait way he shut the book, and sat down with tears and mourning (all the auditory weeping together with him.) What was done of Origen after that, no writer maketh mention When he came to the age of seventy, or three score and nine years, (as Nicephorus writeth) he died as it seemeth, in great misery and poverty, and (as some doubt) in desperation, before the age of Hierom. 150. years Suidas and Hierom do writ, that he died at the City of Tyrus, and was also there buried. Beda. 14. BEda was an English man, and lived in the time of justinian the second And for the modesty of his life, and great labour in study, he was called venerabilis Beda. He was also in the time of john the sixth, bishop of Rome. When the Saracens arrived out of Africa, to invade Spain, than Bede with his letters solicited the Princes to recover it again. He was very well learned, both in the Greek & the Latin, and wrote many works, and especially one notable work De natura & temporibus, which is divided into three books. He traveled throughout all the parts of the earth. For the most part, & by the space of .29 years laboured in preaching and writing. And being of the age of seventy and two, died, Anno .734. he had two brethren, learned & very famous, whose names were Strabo and Haymo, the one wrote certain learned homilies, and the other wrote upon Genesis. But master Bale in his book De scriptoribus Britanniae, doth say, that he never went out of England. And if he had been in the time of saint Austen, Hierom, Chrisostome, he might have been compared unto them, both in learning and eloquence: he wrote above a hundred books, of which some he feigned in his name. judas. 15. THis Jude was also called Lebbeus and Thaddeus, as it appeareth in the tenth of Matthew, he is named also judas Zelotes, for the great and virtuous zeal that was in him (as saint Jerome in the 4. chapter of the Epistle to the Galathians, writeth) Saint Luke in his sixth chapter, calleth him the brother of James. Eusebius calleth him Fratrem domini, the brother of the Lord. Epiphanius writeth, that joseph had these four sons, james, Simon, joses, and judas, which as he saith was the youngest son of joseph. We have no other mention in the holy scriptures of this judas, saving in the .14. of john: he demanded of Christ why he would show himself unto his disciples, and not unto the world. To whom Christ answered: if any man love me, he will keep my word, & my father will love him, & we will come unto him, & dwell 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, where he was slain of the heathen priests. Saint Hierom writeth, that this Jude was sent to Abgarus the king to Edessa, with the vernacle. He wrote one short epistle, which certain old fathers do not count auctentical, but apocryphal. Cercain things are written in it out of the last epistle of saint Peter. He allegeth certain sentences as scripture, which be not in the scriptures, as when Michael disputing with the devil, did contend about the body of Moses. Also he bringeth a notable testimony of the last judgement out of the sermons of Enoch. Of the death of Jude we read no certainty, saving that Abdias Vincentius, and other do writ, that this Jude by the violence of the Bishops and Priests, was slain in Persia. Apocrypha. 16. APocryphum betokeneth in latin absconditum, in english hidden, of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth exaggerate the thing, & signifieth to hide. And that kind of scripture is called Apocryphal, whose original and beginning is not known, and in the which although there be found some verity, yet for many things which seemeth to be false, it hath not the importance nor weight of the Canonical scriptures. What books be apocryphal, you shall find at the full in the decrees, Distinct. 15. cap. Sancta Romana Ecclesia. Gelasius, after that he had burned the books of the manichees, because he would separate the chaff from the come, doth show what books are to be received of the church, and how many are to be taken Apocryphi. Some writ 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, concealed or kept close, because the author of that book is not known. Others say, that it is said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a far of, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth judgement, as you would say far from judgement, because there can be no certain judgement, either of the matter there written, nor yet of the author of the book. But this etymology is far fet. Menander Epimenides Aratus. 17. MEnander was a poet that wrote comedies, he was Theophrastus' scholar, he was goggle eyed, and was very sharp of wit, but outrageous in the love of women. He wrote 80. comedies, & one epistle to Ptolemy the king, and wrote also many things in prose. Haec Suidas. Out of this Menander Paul allegeth .1. Corint. cap. 5. this saying: Moors bonos corrumpunt colloquia prava. Epimenides. Epimenides was a Poet, borne in Creta, who being sent of his father into the field to keep cattle, did sleep in a certain den threescore and fifteen years: whereof riseth a proverb, Epimenidis somnum dormire, which may be applied to sluggards, and such as do sleep night and day. The same Epimenides said to the Athenians afflicted with pestilence, that the city must be purged and cleansed: and when he came thither, being demanded how it should be done, commanded white and black sheep to be offered in the street called Areopagus, and when he was returning homeward, they offered unto him money, but he refused it. Plato doth make mention of this man in his first & third book De legibus. Saint Paul, in his epistle to Tite, allegeth this man's saying of the Cretensians, although he name him not. Aratus. Aratus was an old Greek Poet, which wrote very exactly of Astrology (as Cicero judgeth) whose work entitled Phenomena, Cicero being a very young man, did translate, as he himself doth writ, in his second book De natura deorum. Out of this Aratus Paul cited this text: Act. 17. Ipsius genus sumus, which being spoken of jupiter, Paul doth apply it to the very true God. Arator. There was a christian Poet named Arator, who was deacon at Rome, and wrote the acts 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 virtue, and notable piety and godliness. He had five sons, whereof three were enhanced to the office of a Bishop. Basilius was the hishop of Caesarea 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 schoolmaster his own father, who taught him the rudiments of godliness, principles of grammar, and the discipline of good manners. When he was a young man, he both did learn and also teach at Athens, and had to his companions Gregory Nazianzene, and one Libanius. After that he had gone through the chiefest churches in Grecia, and all Asia, he returned to Caesarea, where, for a time he professed divity. But when a certain strife and contention was risen between him and Eusebius, the bishop of Caesarea, he departed from thence unto Pontus, where he spent with his auditors. 14 years, in the study of heavenly doctrine. But when the Arrians did invade the Churches with their heresies, he was called back again to Caesarea, and after the death of Eusebius, was chosen bishop, and had great conflicts, and very sharp disputations with the Arrians, whom the Emperor Valence maintained and nourished: which Valence commanded Basile to leave his office, and to go into exile, yet he would not obey, but being brought before the judgement seat of the Emperor Valence, and his officers, and being much attempted to obey the threatenings of the Emperor, stood stout and stiff against him. And when they gave him a nights space, to deliberate with himself, Basilius answered: nay (saith be) I will not take that space, but take thou that space, to desist & leave from thy naughty purpose. And in that night the Emperor Valence wife was taken in great dolour and pain, and also one of his young daughters died. Then Valence sent to Basilius, that he would pray unto God, that he himself might be preserved from danger and death. And so it came to pass that Basilius was delivered. He that will read more of the life of Basilius, let him look in Gregory Nazianzene his work, called Monodia, where is commended the abstinence, the frugality, & the simple apparel of Basilius, who through continual fastings, watchings, and lying on the ground, could not execute his office as he aught to do. Which thing Erasmus in his book called Concionator, layeth to his reproach. Before he died, his voice was very vocal and audible, where before he had a very slender and small voice. He died meekly and peaceably, and when he had named his successor, and had spoken these words of the prophet (Into thy hands Lord I commend my spirit) he gave up the ghost, the year of Christ. 387. Adam. 19 ADam took his name of this word Adamah, which signifieth read earth, for the earth whereof the first man was made, was somewhat red, as it is in the East part in many places, through the heat of the Sun. There is a great controversy amongst learned men, whither Adam lost the image of God after he sinned. Epiphanius bishop of Salamine in Cypress, in his epistle to john bishop of Jerusalem (which saint Hierome translated out of Greek into Latin) doth say, that Origine amongst his many other errors did affirm Adam to have lost the image of God after his fall, when notwithstanding that cannot be found nor proved in any place of the scriptures. For if it should be so, all things which be in the world, could not serve mankind as they do (as saint james doth testify) saying: Omnia domantur & subiecta sunt humanae naturae. All things are tamed and made subject to the nature of man. Now all things could not be subject unto man, if he had not the image of God, by the which he might rule all creatures. It is written in Genesis. cap. 5. Et vixit Adam centum triginta annis, et cognovit Euam uxorem suam, & peperit ei filium juxta speciem & imaginem eius, & vocavit nomen eius Seth. Adam lived an hundred and thirty years, and begat a child in his own likeness after his image, and called his name Seth. Hec Epiphanius. This place is of divers diversly expounded. For some do understand the image & similitude to be spoken of the shape & nature of man, which both Adam after his kind did spread to his posterity coming of him: but in that sense, beasts also after their kinds do beget, conceive, and multiply their kind like to themselves, Others do judge, that Moses spoke not of the image and similitude of the body, but rather of the mind. And they likewise descent among themselves: for some understand it of the image and similitude of godliness and righteousness, which yet was left in Adam. Others do expound it of the privation of original justice and corruption of the mind, both which Adam by his disobedience did purchase unto him and his posterity. Others do refer this image & similitude of Adam (like to the which Seth was born) to those things which were then found in Adam, when he begat Seth for Adam was endued with reason, he was made in dignity Lord of the earth, he was also subject unto corruption, sin, many calamities, and unto 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 matter nomine imposito filio cum gratiarum actione hoc nomen indidit, & neque naturae, neque partui ascripsit natum puerum, seddei virtuti. Neither the scriptures disputing here of corporal pictures and figures doth say this (after his similitude & likeness) but it speaketh of the state of the soul. Therefore, the mother putting a name unto her son, gave this name with thanks giving, and did ascribe the birth of her child, not to nature, but to the virtue and power of God. Epiphanius also allegeth David, writing in his 38 psalm. Veruntamen in imagine perambulat omnis homo, but every man doth walk in his image But this text in my judgement hath an other sense, and is otherwise read in the Hebrew tongue. The hebrew word is Zel, which signifieth properly Vmbram, a shadow. And the sense of these woods, In imagine perambulat omnis homo, is no more but this: doubtless man walketh in a shadow and disquieteth himself in vain: by which words he confesseth the life of man to be not only short and vain, but to be also miserable and full of cares. In the name of a shadow, David understandeth nothing to be firm and sure in man's life, but a certain vain appearance of things. Some do read In tenebris ambulat homo. The Grecians and the Latins do read, In imagine. And I am not ignorant, that saint Austen doth read 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 mind. Hec parerga. To our purpose again. If Origen take image to signify substance, he is in a manifest error, for if natural things did remainful and whole, as Dionysius testifieth, in the devils, whose sin was a great deal more grievous than the offence of Adam, they should much more remain in the first man. Over and besides, if some should withdraw any thing from nature, than sins growing upon sins, should at the last consume and waste away the whole nature of the soul. Victorinus, of whom saint Hierom learned Rhetoric, in his disputation against Arrius, writeth thus: Aliud est juxta imaginem quod quidem substantia est, aliud juxta similitudinem esse, quod non est substantia, sed in substantia nomen qualitatis declaratiwm. etc. It is one thing to be after the image which is a substance, and it is an other thing to be after the similitude which is not a substance, but a name of quality declared in the substance. And a little after he saith: the soul therefore is perfect after the image now in this world, but after the similitude it shallbe perfect afterward in God, and in jesus Christ it shall be such as it should have been if Adam had not offended. Therefore as pertaining to reason, 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 evidently appear, that the image doth greatly differ from the similitude, but not the image nor the soul being sinful, doth cease to be the image of God, but it cannot attain to the similitude of God, unless it be holy. But observe thou, that the holy scripture doth not always take image after that signification, but sometimes in the place and stead of the similitude, so that it doth signify the purity of the mind by faith in Christ (as Paul writeth to the Colossians:) Expol●antes vos veterem hominem cum actibus suis, & induentes nowm qui renovatur in agnitionem secundum imaginem eius qui creavit eum. Putting of the old man with his works, and putting on the new, which is renewed in the knowledge of him, after the image of him that created him. By the which place it is most evident, that Paul made a difference of the old man from the new, so that the old man which pertaineth to sin, hath not the image of God, because he lacketh goodness: the new man which pertaineth unto grace recovered by Christ, doth bear the image of God. Saint Austen contra Adimantum, one of manichees Disciples, writeth thus: Admonet apostolus, ut exuti consuetudine peccatorum, id est v●●er● homine, induamur nova vita Christi. etc. The Apostle doth admonish, that we laying aside the custom of sin, that is the old man: put on the new life of Christ, which he calleth the new man. And that he mi●ht teach us, that he lost it sometimes, he calleth it a running. It is to b● conjectured, that Augustine meant us to have only lost the perfection of that Image, and not the image itself: which being cast into foul filthiness, and tumbled in the miry puddle of pleasures, yet it ceaseth not to be the image, although the brightness and fairness thereof be obscured, darkened, and covered with the drags of sin. For Austen himself writeth in his retractations, lib. 1. cap. 26. after this manner. When I did expound in my work of .83. questions, in the .67. question this piece of scripture: Rom. 8 Et ipsa creatura liberabitur a servitute interitus. etc. And the creature itself shallbe delivered from the bondage of corruption: I said, that the creature itself (that is man himself) with the figure of the image lost through sin, remained only a creature, which is not so to be taken, as though man had lost the whole and every part of the image of God. For if he had throughly lost it, there had been no cause to have been said, be ye renewed in the newness of your mind, and changed into that image. Again, if he had lost all, nothing had remained. And why should it be said of David, quanquam in imagine ambulet homo, ta men vary conturbatur. Psal. 38 Again in lib. De Genesi, contra Manichaeos', he saith: 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? etc. They are wont sometimes to say, how hath man taken the power and government of the fishes of the sea, and the birds of the air, of all cattle & wild beasts, when we see men to be slain of many wild beasts, & ourselves to be hurt of many flying fowls, which we would either eschew or take, and for the most part cannot? How therefore have we taken power over them? Here we must first say unto them, that they do greatly err, which do 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 government & rule do so much prevail, that he doth rule many beasts (for although he may be destroyed of many beasts, through the frailness of the body) yet he can be tamed of none of them, foramuch as he himself doth tame many beasts, yea almost all. If therefore this government of man do in this so much prevail, what may we think of his kingdom, which by the voice of God is promised unto him, being renewed and delivered from sin? Hec Augustinus. Ambrose expounding that place of Paul to the Colossians, doth say, this image to be understand in the conversation of good life (as Paul saith to the Corinthians) Quem admodum portavimus imaginem eius qui de terra est, 1. Cor, 1●. ita et portemus imaginem illius qui de caelo est. As we have borne the image of him which is of the earth, so let us bear the image of him which is from heaven. He therefore is the creator of man, whose image he doth command us to bear in holiness and good works, which doth descend and come of the knowledge of the son of God. Haec Ambrose. But we may guess, that Ambrose did take the image, for the excellence and perfection of the image. Questio. But what is the image of god? & what is meant by the similitude of god? Responsio. Chrisostome upon Genesis writeth: Neque enim cum dixit, faciamus hominem secundum imaginem nostram, & secundum similitudinem: hic sermonem finivit, 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 us make man after our image & similitude) he doth here finish the word and sentence, but by those words which he doth adjoin, he doth show manifestly, in what sense he putteth the name of the image. For what doth he say? and let him be lord over the fishes of the sea, and the birds of the air, and all creeping things upon the earth. Therefore he showeth and meaneth the image of the government and lordship, & of no other thing, because God made man prince of all things which be upon the earth, and nothing upon the earth is mightier than man, and all things are under his power and rule. But saint Austen in his treaty upon the Epistle of Saint john doth show, the image and similitude of God to consist and stand in the understanding and in the inward man: where when he had showed the natural power of man upon those things that be on the earth, because man was made after the image of God, he addeth this interrogation. Vbi autem factus est ad imaginem dei? in intellectu (inquit) in ment, in interiori homine, in eo qui intelligit veritatem, diiudicat justitiam et in justitiam, novit a quo factus est, potest intelligere creatorem suum, laudare creatorem suum, etc. Where was he made after the image of god? in understanding, in mind, in the inward man, in that he understandeth the truth, and doth discern between righteousness and unrigbteousnes, he knoweth of whom he was made, he can understand his creator, he can praise his creator, he hath the intelligence of wisdom. Therefore many, when by ill desires and lusts they did fear away the image of God from them, and did in a manner by the untowardness of manners extinguish and put out the very flame of intelligence, the scripture crieth out unto them: do you not become horse and Mule, to whom there is no understanding, that is to say: I have set thee before horse and mule, I have made thee after mine image, I have given thee power over these. Wherefore, because the beasts have no reasonable minds, but thou by thy reasonable mind, dost perceive the truth, thou understandest that which is above thee, and those things shallbe underneath thee, over whom thou art set Lord and Ruler. And because through sin man forsook God, under whom he aught to be, he was made subject unto them, above whom he aught to be. Thus far saint Austen, who calleth sometimes the image and similitude of God, the virtue and power of reasonable understanding. He doth also refer the same unto memory, mind, and will, which being three faculties of the soul, 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, mind, and will, are not sufficient to that end, except we understand, remember, and will those things which please God. For the image of God is the new man, which understandeth God's truth, and is desirous of his righteousness, (as Paul doth expressly teach in the Epistle to the Ephesians. Ephe. 4 Induite nowm hominem, qui secundum deum creatus est in justitia et sanctitate veritatis. Put on the new man which is created after God in righteousness and true holiness) When our mind both hath the knowledge of God, and is beautified with righteousness and the knowledge of godly things. And it is nothing else but a certain flowing of God's nature, into our minds. The schoolmen do make a distinction between these two, 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 himself perfectly, which appertaineth to none, but to the only son of god. Therefore Paul speaking to the Hebrews doth writ, that he is the brightness of his glory, and the engraved form of his person. To be after the image of god, is to participate some part of the perfection of God: Christ therefore the son of god is the natural image of god the father, man is after the image of god. Exemplum. The image of a king is one thing in his natural son, and an other thing in his coin. Man therefore is after the image God, quoad naturalia, concerning natural things, as understanding, memory, and will, but after the similitude of God concerning grace. Therefore great dignity is given to man, that he is both after the image, and also after the similitude of God. Saint Clement in his epistle Ad jacobum fratrem domini, doth say: Quod in omni homine est imago dei, sed non in omnibus similitudo, sed ubi est mens pura, & anima benigna. In every man, is the image of god, but not in all is the similitude of God, but where there is a pure mind and a good soul. Contra Antropomorphitas. There was a certain sect of heretics called Antropomorphitae, who affirmed, that God had a body and members as a man hath, who ground their error falsely upon this text. Faciamus hominem ad imaginem & simitudinem nostram. Let us make man after our image & similitude. But against this heresy, not only holy scriptures, but also the ancient fathers do most godly and substantially resist and fight. Chrisostome hath these words. 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, ut is qui forma specieque caret, & nulli alterationi obnoxius est, sub humanam redigatur formam, & incorporeo membra & lineamenta attribuantur. Here riseth again and springeth up other kind of heretics, destroying and spoiling the doctrine of the Church, and saying: Behold he saith after our image. Upon this they would give unto God the shape of man, which were extreme madness and foolishness: that he which lacketh the form and shape of man, and who also is subject to no alteration, should be driven under man's shape, and the proportion and members of a corporal body, should be ascribed unto him that is incorporal. S. Austen in his book De fide & Simbolo, Credimus (inquit) quod sedet ad dexteram dei patris, nec ideo quasi humana forma circum scriptum esse deum patrem arbitrandum est. de illo cogitantibus dexterum aut sinistrum latus animo occurrat, aut id ipsum quod sedere pater dicitur flexis poplitibus fieri putandum est: ne in illud incidamus sacrilegium, quo execratur Apostolus eos, qui commutaverunt gloriam incorruptibilis dei in similitudinem corruptibilis hominis. Tale enim simulachrum deo ne fas est, Christiano in Templo collocare. We believe saith he, that he sitteth at the right hand of God the father, neither yet therefore we must judge or think God the father to be compassed about with the shape of man, that when we think of him, either right side or left side, should enter into our mind, or for that he is said to sit, we should think that to be done with the bowing of hams and knees, lest we fall into that sacrilege wherewith Paul curseth them, which change the glory of the incorruptible God, into the similitude and likeness of a corruptible man, for to place such an image unto God in a Christian Church, is most wicked and ungodly. There be three questions concerning Adam, which are proposed of learned men, to the which I will now answer by the censure and judgement both of the ancient doctors, and also schoolmen. Questio prima. Wither Adam was not deceived (as Saint Paul writeth) and whither he sinned in pride and idolatry, Also whither he sinned more grievously than Eve? Questio secunda. Wither Adam did foreknow his fault, although he had the knowledge of good and evil, before he did eat of the tree forbidden? Questio tertia. Where Adam was buried, whither in Hebron, or else in Golgotha? Responsio ad primam questionem. An answer to the first question. Saint Paul writeth to Timothy, Adam non est seductus, mulier autem seducta, in praevaricatione fuit. Adam was not deceived, but the woman was deceived, 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 quip 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, praevaricatus est, How was Adam deceived? he was not disobedient if he were not deceived. For the woman excusing here fault, said. The Serpent hath deceived me. But Adam did not say, the woman hath deceived me, but said she gave me of the tree, and I did eat And truly it is not like, nor is one thing to be deceived of her which was joined unto him in fellowship of the same kind, and to be deceived of a beast, which was appointed to the service of man, therefore the other may the better and more truly be called a disceiving. Wherefore in comparison of the woman Paul saith, Adam not to have been deceived, for she was deceived of an unreasonable beast, & he of a free woman, which was coupled unto him with natural reason. Again it is not said of Adam, he saw the tree that it is good to eat, but only of the woman, for she did eat and gave to her husband. Therefore he gave not place unto concupiscence and lust, but yielding to the woman, did transgress. Saint Austen doth not descent from Chrisostome: for he expounding in his book De civitate dei, how Adam was not deceived, and in what things he was deceived, doth writ after this manner: Credendum est (inquit) illum virum suae foeminae, uni unum hominem homini, coniugen 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 unico consortio dirimi, nec in communione peccati: nec ideo minus reus, si sciens prudensque peccavit. unde & Apostolus non ait, non peccavit, sed non est seductus, nam utique ipsum ostendit peccasse, ubi dicit, per unum hominem intravit peccatum in mundum. Et Paulo post apertius: in similitudinem (inquit) praevaricationis Adae. Hos autem seductos intelligi voluit, quod id quod faciunt non putant esse peccatum, ille autem scivit, Alioqui quo modo verum erit, Adam non est seductus, sed inexpertus divinae severitatis in eo falli potuit, ut veniale crederet esse commissum, ac per hoc in eo quidem quo mulier seducta est, non est ille seductus. We must believe that Adam being man, to his woman one to one, man to man, husband to wife, not believing the woman as speaking the truth, to have been deceived in the transgression of the law of God, but only to have given place to familiar fellowship and friendship. For the Apostle said not in vain. Adam was not deceived: but the woman was deceived, saving that she took it to be true that the Serpent spoke unto her, and Adam would not be separate from one fellowship, not not in participation of sin. Yet therefore he was not the less guilty, if knowing and wittingly he offended, whereof the Apostle doth not say, he did not sin, but he was not deceived. For he showeth plainly him to have sinned, where he saith: by one man sin entered into the world, & a little after more playn-plainely he saith: in the similitude of the transgression of Adam. And he would have them to be understand deceived, which think not that thing to be sin, which they do. But he knew, or else how should this be true, Adam was not deceived. But having no experience of God's severity, might be deceived in this, that he believed his fault to be pardonable, and so by this he was not deceived in that thing or point, in the which the woman was deceived. Again in his book, De Genesi ad literam expounding this matter more plainly, saith: Sicut Salomon vir summae sapientiae in simulachrorum cultu non credidit aliquid esse utilitatis, 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. etc. As Solomon a man of excellent wisdom, did not believe any profit to be in the worshipping of idols, but was not able to resist and withstand the love of women, drawing and alluring him to this mischief, (doing that which he knew aught not to be done,) lest he should make sad and heavy his deadly pleasures, wherewith he doted and was drowned: Even so Adam, after the woman being deceived, had eaten of the tree forbidden, and gave to him that they should eat together, he would not make her sad, whom he believed might have pined away without his comfort, if he should have been contrary to her mind, and so utterly to have perished in that discord. He was not overcome with the concupiscence of her flesh, which he yet felt not, nor the law of his members resisting the law of his mind: but was overcome with a certain friendly benevolence and good will, by the which sometime it is brought to pass that God is offended, lest the man should be made of a friend, an enemy. Which thing that he aught not to have done, the just end of God's sentence doth declare and show, therefore he was not deceived after an other certain manner. But I judge and suppose, that he could be deceived no manner of ways by the subtlety of the Serpent, by the which the woman was deceived. The Apostle doth call properly this to be a disceyving, by the which that thing which was persuaded, was thought to be true, when it was false: that is to say, to think, that God did therefore forbid to touch that tree, because he knew them to be as Gods, if they had touched it, as though he did envy the divinity and Godhead unto them, who had made them men. But if any desire to have experiment, forasmuch as he saw the woman not to have been dead, after the fruit, received, did solicit the man through any pride or arrogancy of mind, which cannot be concealed from God the searcher of all secrets: yet I suppose him, if he were then endued with a spiritual mind, could by no means believe, that God envying them, did forbidden them from the fruit of that tree, but that sin was persuaded, as it might be persuaded to such. Hitherto Saint Austen. Concerning the pride of Adam, Saint Austen in his book De civitate dei, writeth after this manner. Non ad malum opus perveniretur nisi precessisset mala voluntas. Porro malae voluntatis initium quod potuit esse nisi superbia. Initium enim omnis peccati superbia est. etc. There could not be a coming to an ill work, except there had gone before an ill william. Furthermore what could be the beginning of an ill will, but pride? for pride is the beginning of all sin. And what is pride, but the ambitious desire of perverse loftiness? For perverse loftiness is in forsaking that beginning, to the which the mind should cleave and stick, to be as it were a beginning unto himself, and this is done, when one doth overmuch please himself, and so truly he doth please himself, when he doth serve and depart from that immutable goodness, which aught more to have pleased him, than he himself. Again, in an other place Austen writeth: She said, the Serpent deceived me, and I did eat. And he said: the woman which thou gavest me, gave me of the tree, and I did eat. But here soundeth in no place the petition of Pardon, the calling for forgiveness. For although these do not deny that which they committed, as Cain did, yet notwithstanding pride doth seek to refer and cast it upon other, which one hath done naughtily himself. The pride of the woman upon the Serpent, the pride of the man upon the woman: but it is an accusation, rather than a true excuse, where there is an open transgression of God's commandment. Concerning the idolatry of Adam, the same Austen likewise writeth at full In questionibus ex novo Testamento. And thou mayst perceive, that he is not only an Idolater which doth worship and adore an idol in the stead of God, but also doth desire equality with God by a most impudent arrogancy. That Adam sinned more grievously than Eve, after a certain manner, many doctors and learned fathers do defend and define. Saint Ambrose De institutione virgins, writeth after this sort. Mulier excusationem habet in peccato, vir non habet. Illa ut scriptura asserit a sapientissimo omnium serpent 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 sin, the man hath not: she (as the Scripture affirmeth) was deceived of the Serpent the wisest of all beasts, thou of a woman, that is, the higher creature deceived her, and the inferior, thee: but an angel (although ill) deceived her. If thou couldst not resist the inferior, how could she resist the superior? thy fault doth acquit her. Hitherto Saint Ambrose. But yet think not here, that S. Ambrose meant, that the fault of Adam doth utterly take away the fault of Eve, as though she sinned not at all. But peradventure he meant, that the offence of Adam did somewhat mitigate the fault of Eue. The master of the sentence in his second book doth say, that Eve to speak Simpliciter, did more offend, than Adam, because she would usurp equality with the Godhead: and being puffed up with to much presumption, believed that it should so come to pass. But Adam did not believe it, but thought of repentance and of the mercy of God, when he giving place to his wife, did consent to her persuasion, not willing to make her sad, and to leave her as one forsaken of him, jest she should pine through heaviness, and so perish. Also Saint Ambrose which seemeth to persuade that Adam offended more grievously than Eve, writeth in his book De paradiso: Adam non sua culpa, sed uxoris vitio lapsum esse. That Adam did not fall by his own offence, but by the fault of his wife. Yet Ambrose meaneth not by these words that Adam did not offend at all with his own sin, for if he would, he need not to have given place to his wife. But S. Austen in his book De civitate dei, doth exaggerate the fall of Adam, saying, that Eve took it to be true, that the Serpent spoke to her, nor thought it to be sin that she did. But Adam did not believe it to be true, which the pernicious enemy did subtly suggest, & he knew it to be sin that he did, and wittingly and willingly sinned, and so after a certain manner, offended more grievously than Eve, but yet not Simpliciter, as the schoolmen hold. Responsio ad secundam questionem. That Adam did not foreknow his fall, although he had the knowledge of good & evil, before he eat of the tree forbidden, S. Austen doth discourse & defend in his xi book upon Genesis, whose words be these: Si praescius fuisset sui peccati vindictaeque divinae, quonam pacto beatus esse poterit in paradiso? & sic in paradiso fuisset non beatus. Imo ut coniicio miser apprehendendo non infimam in quam inciderit ruinam, & qua a paradisi voluptatibus & delitiis exularet, nec solum a paradiso verum etiam a gratia divina, quod non exiguum est homini detrimentum. If he had the fore knowledge of his sin, & of the revengement of god, how could he be blessed in paradise? For so in paradise he had ben not blessed. Yea (as I conjecture) a miser & wretched in apprehending & conceiving that, no small ruin, into the which he should fall, and by the which he should be banished from the pleasures and pleasantness of Paradise, and not only from Paradise, but from God's grace which is no small detriment to man. Obiectio. But some men will say: if he foreknew not his fall, but were thereof uncertain, then was he also uncertain of eternal felicity to come: which if it so fall out, how then was he either blessed or spiritual? and how believed he with certain and sure hope, that he should obtain everlasting blessedness? Responsio. This argument is nothing worth. For the certainty (at the lest, the moral certainty, although not the certainty of the evidence of blessedness to come) and the knowledge thereof, should nothing have withdrawn from the blessedness, (at the lest natural) of Adam being in the state of innocency: yea it should rather have increased and made it clear and well known: but the foreknowing of his fall, and of his misery to come, had extinguished his blessedness not the perpetual blessedness, but the natural, or at the lest should much have obscured it. It may be said also, that he was uncertain of his eternal blessedness to come, so that, that incertainty be contrary to the certainty of evidence, & so the angel being created blessed, was uncertain of his eternal felicity to come. And although Adam had not the foreknowledge of his fall, it doth not therefore follow, that he was not spiritual and blessed. For they had not the foreknowledge of them, unto whom the Apostle speaketh, writing to the Galatians: Vos qui spirituales estis, you that be spiritual, restore such in the spirit of meekness, considering thyself, lest thou also be tempted. Here may we call them not unaptly blessed, because they were spiritual, not in body but in righteousness of faith, rejoicing in hope, and patiented of trouble. The schoolmen, to prove that Adam neither was nor could be forekowing of his fall, reason after this manner: the ill that is foreknown & foreseen 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 pain in it, which is not to be granted, for the pain doth never go before the fault. That Adam had the knowledge of good and evil before he did eat of the tree forbidden, chrysostom upon Genesis doth say this. Merito quis rogaverit, 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. etc. One may with good cause ask, what virtue this tree had, the eating whereof did open their eyes, & why it is called the tree of the knowledge of good & evil. For not the eating of the tree opened their eyes, for they saw before the eating, but because the taste was an argument of disobedience, & a transgressing of the commandment given of God, for the which cause glory was afterward also taken away, which did compass them, because they had made themselves unworthy of such honour, the Scripture observing her manner & phrase doth say, they did eat, and both their eyes were opened, & they knew they were naked, naked through sin, naked of the clothes of the supernal grace, & they felt sensibly the spoliation thereof, that through shamefastness which came upon them, they should certainly know into what peril & danger the transgression of the lords commandment had brought them. etc. But a little after, chrysostom writeth in the same place, saying: 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 fruit of the tree, Adam had knowledge to discern good and ill, and not before. which thing were an extreme madness. For he that gave names unto all beasts, & which obtained that marvelous grace of Prophecy, which he pronounced of the woman, how could he be ignorant what was good & was what ill? Again, if we grant it, we shall bring blasphemies against our creator, for how should he give commandment to an ignorant person, that transgression was ill, but it is not so (God forbidden) but Adam knew clearly, for that cause he made him in the beginning to be of a free will, which if it had not been, neither aught he to be punished when he had transgressed the commandment, neither to have been rewarded if he had observed it, for he was made mortal through transgression, as it appeareth by this commandment, and those things which follow, but before he was immortal. Who therefore can suffer or abide that man should first receive the knowledge of good and evil after the eating of the tree, which man before was full of so great wisdom and obtained with knowledge also Prophetical grace? And how can this be consonant to reason, that he should know the natures of goats, sheep and all other brute beasts, and what herb should be wholesome and profitable for meat, and which unwholesome, to seek one and avoid the other, and he himself being a reasonable beast, not to know what is good and what is ill? But behold saith the Scripture, god calleth this tree, the tree of knowledge of good and evil. I am not ignorant of it, but if thou wilt learn the properties of the holy Scriptures, thou shalt know wherefore he giveth this name to this tree. It was not so called because it gave knowledge unto man of ill, but because by it the transgression of the commandment was done, and so through that entered afterward knowledge of ill and shamefastness, and therefore was it so called. The schoolmen and other later writers do say it was called the tree of knowledge of good and evil Ab eventu, that is, of that which followed the eating thereof, for although man did know before Speculative, what was ill, yet he did not know it practice, by experience. As for example, A Physician being in good health doth know diseases only be speculation, but when he is sick, he doth better know them, because he doth both know them, and feel them. Even so Adam, although he knew before what obedience and disobedience was, yet after the eating of the fruit, he did not only know, but also felt what ill came by disobedience, & therefore this tree is called the tree of knowledge of the good an evil, not because it giveth such knowledge of itself, but it is so called (I say) Abeventu, even as the tree of life is called the tree of life Ab effectu, that is (as some divines writ) that the fruit of this tree did conserve the integrity of man's health, and the radical moisture that he should never be stricken with age, with wrinkles, with hoar hears, nor with any corruption, but should have remained in perpetual young age. Other there be whose judgement is counted more true, that it is called the tree of life, not because it gave life unto man wherewith he was endued afore, but that it should be a Symbol, and a memorial of life taken of God. Questio. Saint Austen doth propose and ask, why this prohibition was made, specially when to eat of the tree of knowledge of good and evil, was not ill of itself, but only ill, because it was forbidden. Responsio. Saint Austen doth answer to this question, saying, that it was forbidden, not that it should be ill, but that it should be good unto man as touching the effect: for that thing which is commanded or forbidden for obedience sake, is good, as touching the effect. Again, man could not have known that he had a Lord over him, except some thing should be either commanded him, 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 prove, partly out of the old Testament, and partly out of Saint Hierome, and of others which come nearer the truth, as they say. It is written in the book of joshua: Then joshua blessed him, and gave unto Caleb, Hebron for an inheritance. joshua 14. Hebron therefore became the inheritance of Caleb the son of jephoni, the Kenezit unto this day, because he followed constantly the Lord God of Israel, and the name of Hebron was before time called Kiriatharba. which Arba was a great man among the Anachims', thus the land ceased from war. Which place the gloze (called Glossa inter linearis) expoundeth after this manner: four of the chiefest patriarchs are buried there, whom Lyra doth name Adam, Abraham, Isaac, jacob, together with their wives. And Lyranus commenting upon the same place, doth say: Adam is a common name, and doth signify man, yet it is properly applied to the first man, being there buried But in deed 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 creavit deus hominem, ad imaginem dei fecit eum: Gen. 5 masculum & faminam creavit eos, & vocavit nomina eorum Adam, in die qua creati sunt illi. In the day that God created Adam, in the likeness of God, made he him male and female, created he them, & blessed them, and called their name Adam, in the day that they were created: and by giving them one name, he noteth the inseparable conjunction of man & wife. Sometime Adam is not a name of kind, but of one only person, which the Logicians call Individuum, as in the .3. capi. Et occultavit se Adam & uxor eius. Gen. 3. And Adam hide himself with his wife. The Hebrew text, in joshua hath not, Et Adam maximus inter Anachim, Adam was great among the Anachimes, but readeth for Adam, Arba, which was a mighty person, and of great power▪ and was the greatest of the Giants. Therefore where the old text hath Adam, that word Adam betokenneth not there the person of the first man named Adam, but it is a noun appellative, signifying man, as Caietanus writeth. Over 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 men's skulls, doth say thus: Audivi 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. Favorabilis interpretatio, mulcens aurem populi, nec tamen vera. Extra enim urbem & foras portanloca sunt, in quibus truncantur capita damnatorum: & Caluariae, id est, decollatorum sumpsere nomen, propterea autem ibi crucifixus est dominus, ut ubi 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 volverit, ideo ibi dominum crucifixum ut 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, ut ubi abundavit peccatum superabundaret gratia. Adam vero sepultum juxta Hebron & Arba, in jesus filio nave legimus. Hactenus Hieronimus. I heard a certain man expound the place of Caluarie, in the which Adam was buried, and that it was therefore so called, because the head of the old first man was there buried, and by this to be meant that, which the Apostle saith: A wake thou which sleepest, and stand up from the dead, and Christ shall give thee light: A favourable interpretation, and pleasing the ears of the people, but yet not true, for the places in the which the heads of condemned persons were stricken of, were without the City and without the gate, and took the name Caluaria, that is, of men beheaded. Therefore the Lord was crucified there, that where the place of condemned men was, there should be set up the banners of martyrdom, and as he was made for us the curse of the cross, and scourged, and crucified for the salvation of all, he should be crucified as guilty amongst the guilty. But if any man will contend, that the Lord was therefore crucified there, that his blood might drop upon the grave of Adam: let us ask him, why the two thieves were crucified in the same place? By the which it appeareth, that Caluaria was not the grave of the first man, but doth signify a place of persons be headed: that where sin did abound, grace might more abound. We read in the book of jesus the son of Nave, that Adam was buried by Hebron and Arba. Lyranus is utterly of the same mind with Hierome, expounding the same place of Matthew. Furthermore Saint Hierome entreating that place of Paul before alleged, (Surge qui dormis, awake thou which sleepest, and arise from the dead and Christ shall give thee light) saith. I remember, that I herd a certain man disputing in the Church of this place, which brought into the theatre (that is the playing place) a form never seen before, that he might please the people. This testimony (saith he) was spoken unto Adam buried in the place of Caluarie, where the Lord was crucified, which is therefore called Caluaria, because the head of the old first man was laid there. In that time therefore, when the Lord being crucified did hung over his grave, this Prophecy was fulfilled. Awake Adam which sleepest, and rise from the dead. Et non (ut legimus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, orietur tibi Christus. Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, continget te Christus, that is, and not as we read Christ shall give thee light, but Christ shall touch thee, because he might be made alive & rise by the touching of his blood, and his body hanging there. And then also was the type and figure fulfilled in verity, when Elizeus being dead, did raise the dead man. Wither these things be true or not, I leave it to the judgement of the reader. Truly these things being spoken then among the people, they pleased and were received with a certain gladness. One thing, I speak that I know, this sense and meaning doth not agreed with the interpretation and text of the same place. Yet Saint Ambrose in the fift book of his Epistles doth say, that Adam was buried in Golgotha. Christus (inquit) animam evangelicam suscepit in Golgotha, ubi Adae sepulchrum, ut illum mortuum in sua cruce refuscitaret. Vbi ergo in Adam mors omnium, ibi in Christo omnium resurrectio. Christ (saith he) brought his evangelical soul into Golgotha, where was the sepulchre of Adam, that he might raise him being dead, by his cross. Therefore where the death of all men was in Adam, there was the resurrection of all, in Christ. But this is Ambrose peculiar opinion, or else he consented with them which did little expend or weigh, what Golgotha and Caluaria did mean. Nevertheless Origene expounding the place of Matthew before alleged, seemeth not to reject that sentence And although he doth not affirm it, yet he writeth thus: Venit ad me traditio quaedam talis, ꝙ corpus Adae primi hominis ibi sepultum est, ubi crucifixus est Christus. etc. There came to me such a certaintradition, that the body of Adam the first man, was there buried where Christ was crucified: that as all died in Adam, so all might live in Christ: that in that place which is called Caluaria, that is the place of heads, the head of mankind should with all the people find resurrection, by the resurrection of our Lord and saviour, which suffered there and did rise. For it was inconvenient, that many being born of him, received the remission of their sins, and did obtain the benefit of resurrection, that he being the father of all men, should not obtain the same grace. Theophilactus expounding the same place, doth rehearse almost the like words, nor Cyprian 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 believed to have been sprinkled with the blood of Christ, which Adam is reported of the old fathers to be buried under that place in the which the cross of the Lord was fastened and set. Adam was the figure of Christ, and his sleep, and the rib taken from him, did bear the shadow partly of Christ's sleeping on the cross, partly of the Church formed out of his side. Enos. 20. ENos doth signify in the Hebrew tongue, a miserable man, subject to calamity and heaviness. And this was the great intelligence of Seth to call his son 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 posterity should, in this world be troubled with many calamities and cares. And truly unto the end of the world the state and condition of the elect shallbe no other, as long as they live in the flesh, but that they should be Enoshim, 2, Timo. 3. that is miserable and afflicted, for as many as will live godly in Christ jesus, shall suffer persecution. Saint Hierome writeth, that as this name Adam is interpreted man, so Enos after the variety of the Hebrew tongue, is expounded likewise, man. Chrisostome writeth, see here (saith he) how they teach an argument of thankfulness in naming their sons, because he saith here, that Seth called the name of his son, Enos. And furthermore the scripture willing to interpret the appellation of the name unto us, doth say: Hic speravit, invocando nomen dni dei. He hoped, calling upon the name of the lord. Hast thou seen a name more beautiful than a diadem, more noble than purple? what shallbe more blessed, than he which is beautified with the invocation of God, and doth possess the same for his name? Dost thou see, how that in little and small appellations are hidden great riches of sentences? For here is not only showed the piety & godliness of parents, but also the great diligence towards their children. Dost thou see, how strait way even from the beginning they taught their children which were borne unto them, admonishing them to exercise virtue by the very names that they gave them? They did not as they do now, give names they pass not how, and without any just cause or reason. For they say now: let the child be named after his grandfather, or great grandfather, or great grandfathers father: but the old ancient fathers did not so, but gave all diligence to set such names to their children, which should not only lead into virtue, those which had such names, but should teach all other which should come into the world, following no small wisdom. Therefore let us not set vulgar and common names to our children. Let us not give them the names of our grandfathers, and our great grandfathers fathers, and of them which were noble in kindred, but let us give them the names of holy men, which did shine in virtues, and had great trust towards God. But yet let neither the Parents nor children trust to the names themselves. For the name profiteth none, in whom virtue is not commended: but we must have a regard of salvation in every operation of virtue, and neither to be high minded in the operation, neither in the kindred of holy men, nor in any other, but in the trust of good works, yea and neither of them to think much of himself. But then we aught to be most humble and modest, when we have heaped together great riches of virtues: for even so shall we keep our riches gathered together, and obtain unto us the grace of God. For Christ for this cause said to his disciples: Luk. 17. when you have done all things, say, we be unprofitable servants. Therefore in all things, let us humble our hawtines and pride, and let us learn to be modest & gentle, and not to be lofty and high in our good works. And let us know this to be the greatest virtue, to behave ourselves modestly and humbly in our good works. Thus much Chrisostome, for the name of Enos. Caietanus reading this text after the verity of the Hebrew, doth say, that Moses doth express here, not the person of the time in saying tunc, then, and not passive, said active, (in saying to call upon) when man began not to call upon God (for that did Abel before in sacrificing) but to call upon God in that name jehova, which is a name of four letters. For Moses doth show the beginning of all religious acts among the Hebrews, to be in calling upon this special name of God, jehova, for the Hebrews do attribute marvelous virtues to the calling upon this name. And therefore Moses was very careful and diligent about the beginning of the invocation on such a name. And by this text we may learn, that the tongue which is called the Hebrew tongue, was before the flood. For this name Tetragrammaton, that is of four letters, was of that same tongue, and written with the same characters, but yet it followeth not, that this only tongue was before the flood. For the scripture doth not so testify, but doth only say, that the children of No after the flood were of one speech and language. The text of the Hebrews is this: Tunc ceptum est ut invocaretur in nomine domini. Then began men to call upon the name of the Lord. In this text the Hebrew verb Halal is of the third conjugation, and it is written in the beginning with He, and with a single Lamed, but certain of the Hebrews, following an other signification of this verb, which is to profane or to make unglorious, do read this: Tunc prophanatum est ad invocandum nomen domini. That is: they did profane and attribute the name of God unto idols, because they began to commit idolatry. It is referred therefore unto the time, and not unto the person (as Aquila doth translate it into the Greek) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, tunc ceptum est, than they began. But there is no cause known, why the .70. interpreters should translate it after this manner: Hic speravit invocare nomen domini dei. He trusted to call upon the name of the Lord God The Caldie translati on readeth thus: Then began the children of men to pray in the name of the Lord God. Therefore Enos was the first that began to call upon the name of the Lord, because after the judgement of some he was the first that found certain images, by the which the devotion of prayer should be stirred up. But that seemeth to be false and vain. The true meaning of this text is this: Then began the hearts of the godly to be moved to restore religion, which a long time by the wicked had been suppressed. And by this word invocare, is signified the true worshipping of God to be restored, which through impiety was almost lost. Yet there is no doubt, but that Adam and Eve, & a few of their children, were the true worshippers of God. And Moses doth understand, that the flowing of impiety was so great in the world, that religion was almost come to utter destruction, because it remained only among a few persons. Now after Seth had begotten a son like himself, and had his family godly governed and ordered, then began there to be a distinct face and show 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 utterly extinguished, but because there was no one certain nation which did truly worship God, but were dispersed here and ther. But now thanks be given to God, they are restored again to the profession of their sincere faith and pure religion, as namely this noble realm of England. Mathusalem. 21. SOme do record that Mathusalem lived xiiii years after the flood, 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 lived. 187. years, and begat Lamech, and after he begat Lamech, he lived. 782. years, and begat sons and daughters: so all the days of Mathusalem were. 969. years, and so he died. Then Lamech lived. 182. years, and begat Noe. Now from the day of the birth of Mathusalem, unto the nativity of No, were. 369. years, unto the which if ye add the. 600. years of No (because in the. 600. year of his life, the flood came upon the earth) it shall plainly appear, that Mathusalem died in the. 969. year of his life, even in the same year in the which the flood began. And this supputation of the Hebrews doth saint Hierom follow in questionibus Hebraicis, unto whom the supputation of the 70. Interpreters doth not seem good, nor please. And of this controversy he writeth thus: Famosa est quaestio, & disputatione omnium ecclesiarum ventilata, quod juxta diligentem supputationem quatuorde cemannes post diluuium Mathusalah vixisse referatur. There is a famous question, and tossed to and fro by the disputation of all churches, that after diligent supputation and account, Mathusalem is reported to have lived. 14. years after the flood. For when Mathusalem was. 167. years old, he begat Lamech. Again, when Lamech was. 188. years old, he begat No, and unto the time of the birth of No, the years of Methusalems' life were. 155. Now in the. 600. year of noah's life, the flood came: and by this the supputation had by part, we must convince and conclude that the flood in the. 955. years of Mathusalems' life, did flow over all the world. And where he is said before to have lived. 969. years, no man aught to doubt, but that he lived. 14. years after the flood. But this Hierome doth report out of the supputation of the. 70. Interpreters, which he doth impugn and against say. For he writeth: Et quomodo verum est, quod octo tantum animae in arca saluae factae sunt? etc. And how can this be true, that only eight souls were saved in the Ark? It remaineth therefore, that as in many other things, so in this also there may be an error in the number. For in the books of the Hebrews and the Samaritans, I found written thus: And Mathusalem lived. 187. years, and begat Lamech. And after he begat Lamech, he lived 782. years, and begat sons and daughters. And all the days of Mathusalem were. 969. years, & then he died. And lamech lived. 182. years, & begat Noe. From the day of the birth of Mathusalem, unto the day of the birth of No, were. 369. years, ad to these ye.. 600. years of No (because in the 600. year of his life the flood came) and so it must needs follow, that Mathusalem died ye.. 969. years of his life, even in that year when the flood came. Saint Austen in his book De civitate dei, doth give his assent both to the Hebrews, and to saint Hierome, writing after this manner: Per hanc autem discrepantiam Hebraeorum codicum atque nostrorum, exoritur famosissima illa quaestio, ubi Mathusalem quatuordecem annos post dilu vium vixisse computatur, cum scriptura ex omnibus qui in teria a tuncfuerant, solum octo homines in arca exitium commemoret evasisse dilwii in quibus Mathusalem non fuit. etc. By this diversity of the Hebrew books and ours, that most famous question doth spring and arise, where Mathusalem is counted to have lived xiiii years after the flood, when the scripture doth make mention, that of all them which were then on the earth, only eight men escaped the danger of the flood in the Ark, among whom Mathusalem was not. For after our books, Mathusalem after he begat Lamech, lived .167 years. After that Lamech himself (before No was borne of him) lived. 188. years, which both being joined together, do make. 355. years, to these are added .600. years of No, in the which last year the flood chanced. Which years make 955. from the birth of Mathusalem, unto the year of the general flood. All the years of Mathusalems' life are counted. 9●9. years. For when he had lived. 167. years, and begat Lamech, he lived after his birth. 802. years, which all joined together, make. 969. years. From the which subtract. 955. years from the birth of the nativity of Mathusalem, unto the flood, there remaineth xiiii. years, the which Mathusalem is thought to have lived after the flood. For the which cause many suppose him to have lived (although not upon earth, where it doth plainly appear all flesh to have been destroyed, which nature will not suffer to have lived in the waters) with his father which was translated, and to have been there until the flood was passed. And this they suppose, because they will not derogate and take credit from the books, which the church hath taken into so great authority, believing the Jews, rather then those not to have the truth. For they do not admit that it should be rather by the error of the Interpreters, than to be false in that tongue, out of the which the scripture was translated in to our tongue, out of the Greek. But they say, that it is incredible that the 70. interpreters could err, which altogether at one time and in one sense did agreed in their interpretation, or that they would lie, where it did nothing prevail them. They say that the jews which do envy us, because the law and the Prophets is come unto us by interpretations, have changed somewhat in their books, because they might diminish the authority in our books. Let every man take this opinion or suspicion, as he shall think best. But it is most certain, that Mathusalem lived not after the flood, but died the self same year, if it be true that is found of the number of years in the Hebrew books. Thus far saint Austen. Note here one thing, that saint Austen doth call them our books, which then being in latin, the church did use out of the interpretations of the. 70. interpreters, before the interpretation of Hierom was made or received: and he calleth them Hebrew books, which are translated according to the Hebrew verity. Yet saint Austen in his questions upon Genesis, doth say, that Mathusalem is reported in books, although lesser (but yet truer) to have died six years before the flood, but you must think that saint Austen made here only a mere relation, and yet not to have been of the same sentence and mind. But yet lest any should slander & cavil against the addition of the seventy interpreters, it might be said, that their very first and proper exampler (which perchance now is not extant) not to have dissented from the Hebrew verity. Lyranus expounding that place of Genesis, doth consent both to the sentence and judgement of Hierome and Austen. Lamech. 22. TWo things are to be noted in Lamech, bigamy and murder. For the first, Lamech was the first man that ever had two wives, contrary to the lawful institution of marriage, which is that two should be one flesh. The Hebrews do say, that it was the manner before the flood to have two wives: the one for the cause of procreation of children, with whom the husband should have no more to do, after she was with child, but being set apart, and appareled with mourning clotheses, dwelled alone as a widow. They say that of the two wives of Lamech, Hada served for that purpose. The other wife they had to satisfy their lust and pleasure. She was gorgeously appareled and decked, and that she should not conceive, nor be begot with child, and so to lose her beauty, drunk often the cup of sterility, and with her husband always kept company. And they say that the other wife of Lamech, named Silla, served that turn, who for the continual company of her husband took this name Silla, quasi sub umbra illius sedens, as sitting under his shadow. For this Hebrew word Silius, doth signify umbram, a shadow: but it maketh no matter, for what purpose and mind Lamech was enticed to take to himself two wives, when he did violate and defile the holy law of wedlock, which was given and showed forth of God. For God ordained, that there should be two in one flesh, and this was the perpetual order of nature. But this cruel man Lamech, with a beastly contempt of God, did corrupt the law of nature, and so the Lord would the corruption of lawful marriage to come out of the house of Cain, and to begin with the person of Lamech, that Polygami, that is, they which have two wives at once, may be ashamed by this example. That Bigamia, that is to say, the having of two wives at once, is against the order of nature, it may be proved both by holy scriptures, and by learned fathers. First, it is written in Genesis: Therefore shall man leave his father and his mother, Gen. 2. and shall cleave to his wife, and they two shallbe one flesh. It is not here said, he shall cleave to his wives, but to his wife. And Christ brought forth this most strait law of wedlock against the Pharisees, who unwisely and impudently did ask of him, if it were lawful for a man to forsake his wife for every cause. And Christ to confute them, & shake of their vain question by the holy scriptures, said: have you not read, that he which made them at the beginning, made them male and female, and said: Mat. 19 for this cause shall a man leave father and mother, and cleave unto his wife, and they two shall be one flesh, wherefore they are no more two, but one flesh. Let not man therefore put a sunder, that that god hath coupled together. Saint Paul speaketh also of the insoluble knot and band between man and wife, 1. Cor. 6 and of the high mystery signified thereby. Know ye not (saith he) that your bodies are the members of Christ? Shall I then make them the members of an harlot? God forbidden. Do you not know, that he which coupleth himself with an harlot, is one body? For two (saith he) shall be one flesh, but he that is joined unto the Lord, is one spirit. Flee fornication. Ephe. 5. Again, in an other place the same Paul saith: So aught men to love their wives, as their own bodies. He that loveth his wife, loveth himself: for no man ever yet hated his own flesh, but doth nourish and cherish it, even 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 leave father and mother, and cleave to his wife, and they two shall be one flesh. This is a great secret that I speak, concerning Christ, and concerning the church. Saint Hierome in one of his Epistles, expounding these words (For that cause shall a man leave father and mother, and cleave to his wife.) This testimony (saith he) doth Saint Paul refer to Christ and the church, that the first Adam in the flesh, and the second in the spirit, should be Monogamus, having but one wife. Let one Eve be the mother of all persons living, and let one church be the parent of all Christians. As that cursed Lamech did divide her in to two wives: so heretics rend & tear this into many churches: which after the apocalypse of john, are rather to be called the synagogues of the Devil, than the counsel house of God. We read in the Canticles, called the ballets of Solomon. There are 60. queens, Cant. 6. and. 80. concubines, and of the Damsels without number, but my Dove is alone, and my undefiled, she is the only Daughter of her mother. Tertulian saith also: Cum apostolus in ecclesiam & Christum, interpretatur, erunt duo in carne una, secundum spirituales nuptias ecclesiae & Christi, unus Christus, et una eius ecclesia, agnoscere debemus duplicatam & exaggeratam esse nobis unius matrimonii tam secundum generis fundamentum, quam secundum Christi firmamentum. etc. When the apostle doth interpret these words (there shall be two in one flesh) upon the church & upon Christ, after the spiritual marriages of the church and Christ, for there is one Christ, and one his church: we aught to know the virtue of one matrimony to be here exaggerated & doubled, aswell after the foundation of mankind, as concerning the stability and ground of Christ. We are counted to be in one matrimony on both the parts, aswell carnally in Adam, as spiritually in Christ. Of two nativities there is one prescript & rule of Monogamia. He doth degenerate from both, which strayeth from this rule of having one wife. The number of. 2. matrimonies began of this cursed man Lamech, being the first which married. 2. wives. Obiectio. But thou wilt say that the blessed patriarchs mingled their marriage, not only with many wives, but also with many concubines. Therefore it is aswell lawful for us to marry as many in number. Responsio. It is lawful plainly, if there remain yet any types of any mystery to come whom the marriages may prefigure & signify. etc. There be many words which Tertulian speaketh of this matter full of high learning, consonant to them which say that the holy patriarchs might lawfully have. 2. wives at once by God's dispensation, in the conjunction of whom there lay many types & figures hidden of some mystery to come, but chanced not unto Lamech, nor is now meet for us. Glossa interliniaris, doth say: quoth Lamech prius contra naturam & morem adulterium commisit. That Lamech was the first that committed adultery against nature, & against order. But note here that it is lawful to have. 2. wives, one after another (as S. Paul writeth to Timothy) where he doth counsel & exhort the younger widows to marry again, because (as he saith) in an other place, better it is to marry than to burn Saint Hierome himself, to whose charge this error was laid, that he would not have a widow to marry again, writeth in one of his epistles: Non damno bigamos, trigamos, nec octogamos, I do not condemn them that marry twice, nor thrice, nor eight times: yet this is to be understanded, that they marry successively, one after an other. ¶ The second note of Lamech. The second thing to be noted in Lamech, is the murder that he committed. He said to his wives Hada & Silla: hear my voice ye wives of Lamech, berken unto my speech, for I would slay a man in my wound, & a young man in my hurt. If Cain shallbe avenged sevenfold, truly Lamech. 70. times. 7. fold. This whole text is somewhat obscure and hard, and therefore the Hebrews brought divers and sundry expositions of it. The jews have feigned of this matter after their manner a foolish and vain tale. They say, that Lamech was an hunter & blind, and that he had a boy which led him by the hand, and that while Cain lay hidden in the bushes, he was stricken through with an a-row of Lamech: and that the boy thinking there to be a wild beast, did direct Lamech his hand, and so took vengeance of the boy, which by his imprudency was the cause of the murder. They which received this tale, do affirm, that the wives of Lamech did abstain from his company, for the death of Cain. Lamech therefore to pacify his wives, & to join them to him again, doth show unto them his murder, that it was not done of set purpose, but by chance, & therefore no great danger to be feared. For if pain & vengeance was deferred for many years, unto Cain that wicked and cursed murderer, he thought that his pain should be deferred unto him for many more years. Other suppose, that the wives of Lamech did avoid his company, because the seventh generation & age was even at hand, in the which they thought all the posterity and issue of Cain should be utterly destroyed, for the death of his brother. Which thing when Lamech perceived, he willed to join them again unto him, for the increase of children, and so did endeavour to mitigate them, and did say, that he killed not a young man and a stripling, as Cain killed Abel, and therefore he said: they need not so greatly to fear, and if I should suffer any mischief or punishment, that the same should be prolonged as yet for many years, for asmuch as the pain of Cain, being the first murderer, was deferred unto the seventh generation. Of this judgement is Caldeus paraphrastes. But omitting all these things, this following, seemeth to be the very true sense and meaning Lameches wives, seeing that all men hated him for his cruelty, were afraid. Therefore he braggeth that there is none so lusty, that were able to resist him, yea although he were already wounded, and he mocked at God's sufferance in Cain, jesting as though God would suffer none to punish him, and yet gave him licence to murder others. Therefore the intolerable violence of Lamech toward mankind, did fear his wives, lest all men making a conspiracy, should oppress him, as he was most worthy every man's hatred and curse. Now that Moses might express his desperate cruelty, when that the fair speech of wives is wont sometimes to mitigate and appease the fierce and cruel husband, he doth show, that Lamech did vomit out the poison of his cruelty, into the bosom of his wives. The some is this: he boasted that he had both stomach and strength enough, to vanquish & overthrow all that durst assault him, and if there be any peril (saith he) I will safely receive it on my own head, and at my peril, chance what chance may, I readily know away how to escape. And when he saw his wives stricken with such fear, he is not only made not the meeker, but doth sharpen and edge himself forth unto more cruelty. And such is the beastly rage of cruel men, when they perceive them selves to be hated of all men, they are so far from repentance, that they are ready to bury one murder with ten other. Saint Hierom writeth, that a jew showed him, that it was recorded in certain books apocryphal, that. 77. souls came of the stock of Lamech, which were destroyed in the flood, and that in this number vengeance was taken of Lamech, whose kindred endured unto the Cataclisme. The same Hierome Contra lovinianum, writeth: Primus Lamech sanguinarius atque homicida unam carnem in duas divisit uxores, fratricidium et bigamiam cataclismi paena delevit, et de altero septies, & de altero septuagesies septies, vindicatum est: quantum distant in munero, tantum & in crimine. That bloody and murdering Lamech, was the first that divided one flesh into two wives, one pain of the flood did put away murder and bigamy. Of the one vengeance was taken seven times, of the other seventy times seven: how much these differ in number, so much differ they in fault. Saint Austen In questionibus veteris testamenti, saith: Sed frustra hoc putant, qui arbitrantur quod Lamech hoc dixerit de Cain, occidi virum in livorem mihi, & iwinem in vulnere meo. jam enim in quinta generatione natus erat Lamech a Cain, id est, de Mathusalem ab nepote Cain. etc. But they do vainly suppose this, that Lamech spoke 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 speak this, that he would show himself to be more sharply punished, which offended under a manifest law: and by this, if vengeance was taken seven times after Cain upon his follower, how much more vengeance is to be taken upon him, whom neither the fact nor correction of Cain, neither the sentence given against him did fear, that it should turn his will from so wicked and mischievous a deed? After Cain therefore Lamech committed murder, which without doubt suffered seven revengements: and what should chance unto him, that doth follow the same after Lamech, he showeth, saying: Of Lamech vengeance shall be taken seventy times seven times, that for because repentance did not follow the ill work, he should be smitten with the strokes of seventy seven plagues, therefore when Lamech doth confess himself to have killed a young man, and Cain could not live to that time, or if he did (which seemeth impossible) he was old, and not young, and therefore Lamech, killed him not. This wuch saint Austin. Yet some out of saint Anstens writings do reason and argue, that Lamech killed Cain: for he granteth, that Lamech paid the seven fold vengeance, but in following the history of Genesis, he should not have paid or loosed the seven fold vengeance, 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 seven fold revengement of Cain, doth say, that it is not meant that he which should kill Cain, should be subject to seven vengeances: but that he that killed him should lose the seven vengeances, which were so long time together in Cain, who being alive was left wholly and all unto pain. Ephrem writeth, that Lamech committed two murders. 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 flourishing & lusty age, & not Cain, as many do 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. etc. This is the mind of our forefathers, that Cain was killed of Lamec, hin the seventh generation. For Adam begat Cain, Cain be got Enoch, Enoch begat jarad, jarad, Mahinael, Mahinael, Mathusalem, & Mathusalem Lamech, which was the seventh from Adam. But Chrysostom expounding that place of Genesis, doth not grant that Lamech killed Cain, although he grant, that he committed two murders. Lyranus upon that place writeth after this manner: because Lamech brought in bigamy, he was punished by his wives, for by what things a man doth offend, by those things he is tormented. And therefore being made an old man, was il entreated by his wives. And willing to repress them from the evils which they did unto him, he said unto them: because I have killed a man in my wound. To the understanding whereof, we must know, that Lamech waxing blind, had a guide to lead him, & so went into the fields to hunt, not for flesh (for that time they did eat none) but for the skins, which they did wear. And Cain lay hid among the bushes, because he was always in fear: whom the young man that led Lamech, seeing (because he was of a quicker sight then Lamech) supposed it to be some beast, & therefore said unto Lamech, that he should direct his a-row thither, which being done, when he perceived that he had killed Cain, whose killing the lord did forbidden under grievous pains, he beaten the young stripling so sore, that he killed him, and by this is meant, that he said, I have killed a man, that is Cain, in my wound, that is by a wound given of me: and I have killed a young man that did guide & direct me. And this is the common opinion, saith Lyra. Other do otherwise expound this sentence: I have killed a man in my wound (as if Lamech should say) I have killed a man, and a young man, in livore meo, in my heart, that is, of envy, as Cain did, which killed Abel, as though he should say, no. The Hebrews do say, that this young man, whom he killed, was his own son called Tubalcain, who was the first inventor of the craft in working of brass and iron. These two words vulnus and livor, after the censure of some, may be diversly read, either in the accusative case, or in the ablative case. If in the accusative case, then the sense is this: if there be any peril, let it light on my bed, & whatsoever chance, let me smart for it, for I know how to escape. But if it be read in the ablative case, than it may have a double sense. The first is this: although I were wounded, yet am I able to kill a man. What will I then do, if I be lusty and whole? The other sense is this, which seemeth more sound and more agreeable. If any man provoke me with injury, or attempt to bring any violence to me, he shall well feel & perceive, that he hath to do with a strong and valiant man: for if he once hurt me, he shall not escape scotfree. There is a great controversy among the writers, whether Lamech repent and confessed his fault, or no. Chrisostomus, Rupertus, and Alcuinus hold the affirmative part, but other of great learning and deep judgement, do hold the negative part, & do writ that he rejoiced & bragged of his cruelty & murder. What is to be avenged seven fold, and seventy times seven fold, divers have divers judgements. Saint Hierome saith, that vengeance was taken seven fold of Cain, because he was slain in the seventh generation, that is, in the time of Lamech, & did suffer pain for his fault, the space of so many generations. He lived upon the earth mourning and trembling, & that the revengement of seventy times seven fold in Lamech, was the seventy & seven generations from Adam unto Christ. Read Luke the Evangelist (saith he) & thou shalt found it to be so, as we say. Therefore, as in the seventh generation the sin of Cain was loosed (for God will not punish twice for one thing) & he which hath once received ill in his life, shall not suffer the same torment after his death, which he suffered in his life: so the sin of Lamech, that is, of the whole world, and of the blood which was shed, shallbe loosed at the coming of Christ, which took away the sins of the world, and washed his garment in the blood of the wine press, and hath trodden down the wine press alone, & went with read garments from Edom unto heaven. Nicholaus bishop of Rome, writing unto Lotharius the king, doth sai▪ Art thou not to be smitten with sharp vengeance, which art known to have followed in having two wives, the adultery and wickedness of Lamech, which the Lord did not put away, but after the seventy and seven generations with his healthful coming, when that the murder of Cain was wiped away by the waters of the Cataclisme in the .7. generation? Other do expound these two clauses, sevenfold, and seventy times sevenfold, for the grievousness of punishment, because (as Saint Ambrose saith) greater was the fault of Lamech, which did not correct himself after an other, which was condemned before him, and because he took not heed of that thing, which was rebuked in an other. Noe. 23. COncerning No, two things are to be demanded: The first is, whether he is to be accused of drunkenness? The second, whether he was to be reproved in cursing of Canaan. Gen. 3 Concerning the first, it is written in Genesis, that No began to be an husband man, and planted a vineyard, and he drunk of the wine, and was drunken, & was uncovered in the midst of his tent. And when Chamthe father of Canaan, saw the nakedness of his father, he told his two brethren without. Then took Sem & japhet a garment, & put it upon their shoulders, & went backward, & covered the nakedness of their father, with their faces backward, & so they saw not their father's nakedness. Chrysostom discoursing this piece of scripture, doth think that No is not to be accused, but excused, and that by three reasons. First, because he was not supplanted nor overthrown by intemperancy: but they which are worthy to be noted of drunkenness, are they whom intemperate ingurgitation doth accuse. Also the scripture saith not, that the Lord was angry with No for that drunkenness, but doth in every place commend his righteousness. The second reason is this: he fell into this drunkenness through ignorance, which properly is called ignorantia invincibilis, because he could know & learn of none the power & strength of the wine, & therefore he fell into ebriety ignorantly, and not willingly through a corrupt will: Thirdly, because that righteous man had not experience of the nature of wine, nor did know what measure thereof he aught to use, it is no marvel if he became drunken. Chrysostom expounding that also which is adjoined in the same story (that is, that No awoke from his wine, & knew what his younger son had done unto him, & said: cursed be Canaan, a servant of servants shall he be unto his brethren) speaketh after this manner: Et haec dico, non ut justum incusen, multa enim erant propter quae illi venia debebatur. etc. & I speak these things, not to accuse the just man, for there were many things, for that which pardon was due unto him, especially because he slid not again afterward into the same fault: which is a great argument & precedent that he fell before by ignorance, & not by negligence, for if it had been by negligence, he should have been entangled again with the same fault, which happened not. For if that should have happened again, the Scripture would not have concealed it, but have uttered it unto us. For this is one scope and end of the Scripture, for it doth not intermit any notable or notorious fact, but doth teach us the truth: neither through envy doth pass over the virtues of the the righteous, neither for the favour of the wicked doth shadow and keep close their sins, but doth propose and show forth all things openly and plainly unto us: that we might have thereby monuments and certain doctrines, and that when we fall through negligence into any sin, we may be made after, more ware, lest we fall into the same again. For it is not so grievous a thing to sin, as it is to persever in sin. Therefore, do not only attend and mark, that the righteous No was drunk, but note also the same thing did never chance to him again after. Now consider those which do daily consume their time in wine taverns, and (as I may say) do almost daily die in them. Yet if they come to good advisement again, they do not refrain themselves from the same danger, but do return to it again, as to their daily work, which No did not. Over and beside, the name of ebriety in the holy Scripture is not every where spoken of drunkenness, but doth signify satiety. Therefore a man perchance may say this, of this righteous man: not that he was drunken through intemperancy, but the same chanced to him through satiety. As David speaketh: Inebriabuntur ab ubertate domus tuae, they shallbe made drunk with the plentifulness of thy house, that is, they shallbe made full. Therbe many things that declare that righteous man No worthy of pardon, which I do not speak as though I would excuse his ebriety: but do show, that he was supplanted, not by intemperancy, but by ignorance, and that his ebriety perchance to be accused, to have rather flown and come of satiety, then of intemperancy. And here thou seest, that this word Ebrietas, is Homonimon, or equivocal, signifying diverse things. In the second of john's Gospel it is taken likewise, not for very drunkenness, john 2. but for fullness: as when the governor of the feast said unto the bridegroom: all men at the beginning set forth good wine, and when men be drunken, then that which is worse. S. Ambrose in his book De No & arca, doth seem plainly to excuse the drunkenness of Noe. Sobria (inquit) erat mens justi, quando ebria putabatur: est enim praeclarum poculum, inebrians justis, etc. Then was the mind of the just man sober, when it was thought drunken. For it is a noble & worthy cup which doth make drunken the righteous: but he was truly drunken, which laughed at his father: for he that had no consideration of the grace and favour of the generation before past, neither of present reverence toward his father, nor of the pain to come of contumely done to his father, was very drunk: & that which he thought to see, he saw not: for there was in him a profound, and deep blindness, which could not see his father for if he had seen his father, he would not have laughed, for the father is not to be laughed at, but to be reverenced. And how did he see, which thought error of doubtfulness to be in him, in whom is the perfect vapour and moistness of wisdom and other virtues? And when is the mind more sober, than when it doth so behold & view the nature of all things, of times present, and times to come, that there appeared in him no temporal staggering of drunkenness? Again in his book De Abraban Patriarcha, saying: Multi se fortes putant. Num fortiores quam Loth? Num continentiores quam No? Many think themselves to be strong: but are they stronger than Loath? are they more continent than No: the Scripture doth not spread forth the faults of the patriarchs, whom we read to be overcome with wine, but that thou shouldest learn whereof to beware. He lay naked: this man was open to the errors of his daughters. No the just was deceived, because he was as yet ignorant. etc. Thomas the schoolman in .2.2. where he doth excuse the ebriety of No, saith in his first article. Ebrietas dupliciter potest accipi: uno modo ut significet defectum hominis, qui accidit ex multo vino potato, ex quo fit, ut non sir compos rationis. etc. Ebriety may be taken two manner of ways. In the first manner it doth signify the infirmity of man, which cometh of drinking of much wine, whereby he is made Non compos rationis, not having full possession of reason. And this manner of ebriety doth not nominate and signify the fault, but the penal defect, flowing out of the fault. The second manner of ebriety doth nominate the act, by the which some man doth fall into the same defect which may 'cause drunkenness two manner of ways. First by the great strength of the wine, which he knoweth not that doth drink it, and this ebriety may happen without sin, specially when it chanceth not by the negligence of man, and so No was was thought to have been drunken. Secondly it doth come of inordinate concupiscence and lust, and of an unmeasurable use of wine: and so is ebriety mortal sin, and is contained under the sin of gluttony. Sicut species sub genere, for gluttony is divided into surfeiting and drunkenness, which Paul writing to the Romans doth forbidden, saying: Sic ut in die honest ambulemus, non in comessationibus & ebrietatibus. Let us walk honestly as in the day, not in gluttony and drunkenness. To be short, he saith, that ebriety is mortal sin. As when man drinking wine, doth not think that it hath so quick and vehement a strength, that it will quickly smite and hurt the brain, & he yet notwithstanding doth largely & excessively use it, doth mortally sin. S. Austen in a certain sermon speaketh of drunkenness after this sort: Ebrietas est blandus daemon, dulce venenum, suave peccatum: quam qui habet, seipsum non habet: quam qui facit, peccatm non facit, sed ipse totus est peccatum. drunkenness is a flattering devil, a sweet poison, a pleasant sin, which, whosoever hath, hath not himself, which whosoever doth commit, doth not commit sin, but he himself wholly is sin. Innocentius de utilitate condition is humanae, hath a notable saying of drunkenness. Quid turpius ebrioso, cui fetor in ore, tremor in corpore? qui promit stulta, prodit occulta, cui mens alienatur, facies transformat. Nullum secretum, ubi regnat ebrietas: faecundi calices quem non fecere disertum? What is filthier than a drunken man? to whom there is stentch in the mouth, trembling in the body, which uttereth forth foolish things, and revealeth secret things, whose mind is alienate, and face transformed, there is no secret where ebriety reigneth: whom hath not plentiful cups made eloquent and talkative? Diogenes when he saw the house of a certain man (who was given much to drink) to be sold, by the inscription over the door. Scieban (inquit) quia tandem domum evomeres. I did know (saith he) that at the last thou wouldst easily spew out a whole house. Aristippus the Philosopher to a certain man, bragging that he could drink much, and yet not be drunk. Quid (inquit) magni narras, cum idem faciet quoque mulus, what great thing (saith he) dost thou show, for a horse, and a mule will do the same? by the which pretty saying, he compared this man, given so much to drink, unto a brute beast. The second note of Noe. Wither No did ill, in cursing Canaan? The which question Chrisostome discoursing, writeth after this sort. Ecce provenimus ad questio nem illam ubique celebrem, multos enim audimus dicentes, quare cum peccaverit pater & prodiderit nuditatem, filius maledictum suscepit. etc. Behold we are now come to that famous question. For we here many say: why doth the son receive the curse, when the father offended & showed his nakedness? I beseech you give diligent attendance, and take the solution: for we will speak those things which the grace of God will minister unto us for your profit. No said: cursed be Canaan, and he shallbe the servant of his brethren. He made not here mention of his son Simpliciter, and that for some secret and hidden reason, for he would chasten his son for his sin and contumely, which he did unto him: but yet he would not be prejudicial unto the blessing, which was given him before. For the Scripture saith: God blessed No, when he came out of the ark, and his sons. Therefore that he might not seem to have cursed him, whom God had blessed, passing over him which had done this reproach unto him, brought the curse unto his son. No (saith he) doth show this that therefore Cham is not cursed because he took benediction before of God: but wherefore doth he suffer pain, when an other hath offended? neither this also is done without reason, because the father had no less pain and torment then the son. For you know that the fathers often do pray that they themselves might sustain the pains of their children, and in a manner it is more grievous unto them to see their poor children tormented, them if they should be subject to the same themselves. Therefore this same was done, because he for the nature and love toward his son, did feel greater sorrow, and that the blessing of God should be kept inviolate, and likewise the child taking curse, should suffer pains for his own sins. For although through the father's sin he is now subject unto curse, yet it is likely, that he suffered pains for his own sins also. For he took not only the curse of the sin due to the father, but that he should suffer also greater pain for himself. For neither the fathers for the children, nor the children for the fathers, shallbe punished, but every man shall suffer for his own sins. This we find written in all places of the Prophets, Eze. 18 the soul which sinneth she shall die, and again the fathers shall not die for the children, nor the children for the fathers. etc. This therefore that Chrisostome said, that Canaan, the son of Cham suffered pain, not only for the sin of his father, but also for his own sins: doth dissolve the argument which might be moved and tossed out of these Scriptures, that is, the son shall not bear the iniquity of the father, nor the son shall die for the father. Which Scriptures are chief to be understand of eternal pain, and to be understand also when the son hath by no means offended nor consented to the sin of his father. Saint Ambrose in his book De No & arca, doth consent with Chrisostome, saying. Qua ratione Noc cum filius eius Cham peccaverit, non ipsum sed filium eius seruituti addixit? By what reason did No when his son Cham had offended, appoint not him, but his son unto bondage and curse? Responsio. It may be peradventure because he was more grieved with the injuries of his son, of the which he himself was guilty, and the very author, and doth more lament the damnation of his sin to be paid and satisfied of his son, which should be punished, not so much for his own desert, as for his fathers, And in the end Ambrose concludeth, saying. Ceterum non tam hic homines quam mores comprehenduntur, quorum in utroque una natura, nam Cham calor, Canaan commotio & inquietudo, qui enim calidus est utique inquietus est et commotior est. In duobus igitur erit una passio & unus affectus. Itaque cum alter adiicitur, uterque damnatur. But not so much the men as the manners are here comprehended, in both whom is one nature. For Cham signifieth heat, Canaan commotion and unquietness. For he that is hot is unquiet, and somewhat moved. In them two was there one passion and one affection: therefore when the one is named, both are condemned. S. Austen upon 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. etc. It is asked (saith he) wherefore Cham offending his father, is not cursed in himself, but in his son Canaan: There is no answer, but because it is Prophesied, that the children of Israel which came of the seed of Sem, should take the land of Canaan, and vanquish the Canaanites, and drive them from thence. Saint Austen also rendereth an other answer, in his book De civitate dei, where he writeth, that by Cham being the middle son of No, be signified heretics: which remain not in the first fruits of the Israelites, but remain between both. Lyranus dissoving this, question doth say. Hic nominatur Canaan, quia secundum aliquos is primum vidit coopertium, No, & patri suo Cham iudicavit. etc. Here is Canaan named, because after some he saw first No uncovered, and showed it to his father Cham: After other because it is entreated here, of the wickedness of Cham, which behaved himself unreverently towards his father. Therefore is here also mention made of his son Canaan, which followed the evil conditions of his father, and in whom and his posterity wickedness so much increased, that afterward the Lord commanded them to be slain, & their land to be given to the children of Israel. Saint Ambrose doth say, that Canaan was not then borne when Cham saw the nakedness of his father. Other do apply, that Cham had already begotten the fourth son, which was called Canaan, in the time when No was drunk, or else it should not be written, that Chamthe father of Canaan did see the nakedness of his father, but only Cham had seen it. Berosus in his antiquities doth call No jamin, because jain in the Hebrew tongue betokeneth wine. The judgement of the later writers concerning Noe. The writers of this later time (whom I cannot commend and praise to much, both for their great learning & deep judgement) be of an other mind, concerning the drunkenness of Noe. The ebriety (say they) that is attriduted unto No, although it may be excused by certain reasons, yet it is such in itself, that it is worthy great blame: for what soever doth exceed measure & mean, is to be blamed even in brute beasts that lack reason, much more in man: for after that the reason of man is swallowed and supped up of wine, what part of manhood remaineth in man? And by this may we learn, what a detestable and foul thing ebriety is. The holy Patriarch, which should have been a notable example of frugality and temperancy, most foully and shamefully forgetting himself, doth throw himself naked upon the ground, that all men might laugh him to scorn. With what great study therefore aught we to have soberness in prize, lest the like or worse happen unto us? A profane Philosopher said in times past: Quod vinum esset sanguis terrae, that the wine was the blood of the earth, therefore when men do ingurge it unmeasurably, they must suffer punishment of their mother the earth. This holy man No might truly be pardoned, which taking before great pain and labour, refreshing himself with the drinking of wine, did think, that he received a just reward, but God doth mark in him an eternal spot of reproach. What shall we think then, will come and happen to idle bellies and unsatiable gulfs of drinking, which only shoot at this mark, in striving how much wine they can consume and quaff away, and have in no case respect to that curse of God, which is pronounced against them, Esa. 5. which rise early in the morning to drink, and so to continue until might. Truly God would by this ensample of No, admonish mankind to beware of drunkenness, and not to make any pretence of excuse, because the holy man No was once subject unto drunkenness. It is permitted for us to drink wine, nor it is sin to drink it, which the devils doctrine doth forbidden. But in these days unto the Papists, ebriety is no sin: but to eat flesh on certain days forbidden by the Pope, yea in the time of need, they count it a sin unpardonable. Concerning the cursing of Canaan, although No had a just cause to be angry, yet he seemeth to behave himself neither modestly nor gravely: he should at the least secretly have lamented his fault before God, and have testified his repentance with some shame before men. But now as though he had nothing offended, doth thunder out a sharper curse against his son. But Moses doth not report here the checks and taunts, into the which No being stirred with collar and anger, doth burst out, but doth bring him in rather speaking with the Prophetical spirit. Wherefore there is no doubt, but that the holy man being humbled with the knowledge of his fault, did weigh with himself what he had deserved, and also did pronounce with a very bitter sorrow of mind this sentence against his son, for he considered how marvelously he was preserved among a few. Now therefore when he was constrained by his own mouth to expel him out of the Church of God, there is no doubt, but that he grievously mourned and lamented for the curse of his son. But in this example, God doth give us a godly doctrine, that we must retain and keep the constancy of faith, if we see at any time them to fail, which be near joined unto us, yea, and that we aught not to shrink nor relent, by no means: but so to exercise the severity which God commandeth, that we should not spare our own bowels. And note also, that No did not pronounce this hard sentence, but by the instinct of God. Here may we gather of the cruelness of pain, how horrible before God is the wicked contempt of parents. Questio. Here may be demanded, why No did not curse Chamthe son of himself, rather than Canaan the son of Cham: for the fault is not imputed unto Canaan, but unto Cham: and it is not agreeable to the justice of God, to throw the parent's faults upon the children. Responsio. Although God do prosecute his judgements upon the children and upon the nephews, yet is he never cruel towards the guiltless, wherefore there is no inconvenience to be granted, if God do punish the father's sins, in the reprobate children. But it is marvel, that No cursing his nephew, spoke nothing of his son Cham, being the author of the same, but there is no doubt (that the grievousness of the pain may more appear) the pain is to be transferred and brought to the posterity. As if God should openly testify, that the pain of one man doth not suffice unto him, but that his curse also should be affixed and appointed to the posterity, that it may creep and continue by continual ages. Chamhimself is not here exempted, for when he wrappeth together his son with him, he doth exaggerate his judgement. Therefore cursed was the father in his son, to declare and signify, that he was not cursed only in his own person, but that his curse also should be derived to his posterity. Questio. Here may be demanded also, why God of many sons did choose only Cham to be thus smitten? Responsio. Let us beware of to much curiosity, and remember that the judgements of God are not vainly called Abissus profunda, a deepness unsearchable, and to cry with Paul: Oath deepness of the riches of the wisdom and knowledge of God, he hath chosen whom it pleaseth him, and in whom he doth show forth examples and tokens of grace and meekness. He doth appoint other to be the documents and examples of his wrath & severity. Questio. There is yet an other doubt to be moved. For when the Scripture doth teach, that God doth revenge the sins of men into the third and fourth generation, it seemeth here, to prefix & appoint a mean unto the wrath of God: for the vengeance, which is here mentioned, doth spread herself unto the tenth generation. Responsio. In the words of the Scripture there is no law prescribed unto God, which it is not lawful for him to go beyond, as though he should not be free in punishing of sins to go beyond the fourth generation. Here ye must see only the comparison between pain and grace, by the which God doth show himself such a just revenger of sins, that he is yet more prove and ready to show mercy, than justice. Two things in this are to be noted: First, that the original beginning of servitude and bondage, began of Canaan, which came through sin. The second thing to be observed is, how grievously God did plague and punish them, which do not with due honour prosecute and reverence their parents, which may be a godly lesson to be learned of perverse and disobedient children. Thus much touching No, both by the judgement of the old fathers, schoolmen, and later writers. Sem. 24. COncerning Melchisedech who he should be, there be four opinions. The first is, of them which supposed Melchisedech to be of a more divine nature, then that he aught to be numbered & counted in the nature of men, yea they did affirm, that it was the holy ghost himself, and that he did appear under the shape of man, and so came to meet Abraham. The second opinion is of them which did judge him to be the angel 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 City of Jerusalem▪ in this sentence are Hippolytus, Ireneus, Eusebius Cesariensis, Emissenus, Apollinarius, Eustacius. The fourth opinion is, of the jews, which judge, that Melchisedech was Sem the son of No (as S. Hierom writeth Ad Euagrium) saying: Aiunt hunc Melchisedec esse Sem filium No, and that he was at that time when Abraham was born .390 years old. But there be great learned men, that hold the contrary, yea and do move a doubt, who was the first begotten son of No the patriarch, whither it were Sem, or no? Yet Saint Austen doth so hold, writing, Restabat commemorare filios Sem maximi filii Noe. It remained to rehearse and make mention of the sons of Sem, the eldest son of Noe. And the Hebrews do say, that the same Sem was the high Priest of God in Saien, and was called the king of righteousness, both by name & office, which Salem, was afterward called jebus, and last of all Jerusalem. Moses doth show, that it pertained to the dignity and honour of Sem, that he was the father of all the children of Heber: that by this it might be understand, that he was the father of Abraham, and so the father of the elect people of God, and that he was the father of Messiah. I have no more to say of Sem, but of Melchisedech, of whom I will entreat more by God's 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 say, an high and noble father of a great multitude. And this is declared in the fourth to the Romans, to be spoken not only of the judaicallnation, but universally of that innumerable multitude of men, which at all times and in all places should be of the fellowship of the Church, and of eternal life. It is also there declared, that they be called the children of Abraham, not only which were borne by carnal generation, but which be of the saith of Abraham, that is, which believe the promise of the seed that is of Christ, which promise was delivered unto 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, fides in illis suscepta ad justitiam computetur, hoc est ut justi 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 things uncircumcision and circumcision were seen to be in Abraham, by uncircumcision he is showed to be the father of them that be uncircumcised: that faith being received in them might be counted to righteousness, that is, that they may be made righteous. By circumcision, also he is showed to be father of them that be circumcised. Therefore Abraham is the father of all, not by natural kind of blood, but by propinquity and kindred of faith. Saint Austen, De civitate dei, doth ask 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 changed? this reason is rendered: because I have appointed thee, the father of many nations, therefore it is to be understand, that Abraham signifieth the same thing. But Abram by the which 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 juxta Hebraeorum linguam, quia parentes eius nomen hoc indiderant, eo quod a patria sua in Cananeam transiturus erat. etc. As his name before did signify passing over after the Hebrew tongue, because his parents gave him this name, for that he should pass over from his country into Canaan, even so his parents gave him the name of a patriarch, declaring immediately from the beginning, that he should become a stranger, and pass over the river into a strange land. Therefore he saith: Because the name given to thee of thy parents did foresignify, that thou shouldest take also the addition of this word: that thou mayst know, that this doth declare unto thee, that thou shouldest be the father of many nations. Obiectio. For as much as his parents were infideles, how came this knowledge unto them, that they should comprehend in this name, that which was to come long after? Responsio. Chrisostome maketh answer to this objection, saying, this to be the argument of the wisdom of almighty God, which doth dispense and dispose oftentimes, such things by infidels, and find many such like things done in other. Let this name No be an example, for his parents did not give him that name without cause and in vain, but they did foresignify, that the flould should follow. And his name shallbe called Noe, Gen. 5. he shall make us cease and rest from our worcks, and from the pain and grief of our hands, and from the earth, which the Lord hath cursed. For No in the Hebrew tongue is called rest, therefore the flood being imminent and near at hand, he only shall save the world, and be the author of the latter world. Therefore he saith, he shall make us to rest, calling the flood rest. Questio. Many demand, whither Abraham were a Prophet and a Priest also. Responsio. That Abraham was a Prophet, it is most manifest in the book of Genesis. Gen. 12 For God spoke to the king that had taken away his wife: Nunc ergo redde viro suo uxorem, & orabit pro te, quia Prophaeta est, & vives. Restore now therefore the wife to her husband, and he shall pray for thee, because he is a Prophet, and thou shalt live. Saint Austen in his book De civitate dei, saith, 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 putaverunt, literas traderet? Isis' porro Inachi filia fuisse proditur, qui primus regnare caepit Arginis quando Abrahae iam nepotes repertuntur exorti. The wisdom of the Egyptians could not be before the wisdom of our Prophets, forasmuch as Abraham was a Prophet. What wisdom could be in Egipte before Isis delivered unto them letters and learning, whom being dead they thought to be worshipped as a great goddess. Furthermore Isis is declared to be the daughter of Inachus, which first reigned over the Argines, when now the nephews of Abraham were already borne. Chrisostome upon this place of Matthew. Liber generationis jesu Christi filii David, filii Abrahae, writeth thus: Quia Christus tres dignitates fuerat habiturus, Rex, Prophaeta, Sacerdos, Abraham autem habuit duas dignitates. Prophaeta enim fuit, & sacerdos. etc. Because Christ should have three dignities, that is, he should be a king, a Prophet, and a priest, Abraham truly had two dignities, for he was a prophet & a priest. A Priest as God said unto him, take an heifer of three years old, and a she goat of three years old, and a ram of three years old, a turtle dove also and a pigeon. etc. Therefore Christ was called the son of Abraham and of David, that he might be understand to be a Prophet and a Priest of Abraham, but a king of David. Therefore he was not only called the son of David, because David was only a king and a Prophet, but Priest David was none. Read more of this matter In glossa ordinaria, in Lyranus & in Origen, who do at large prove, that Abraham was both a Prophet & a priest, but no Priest ordained of the law, but by the perfection of natural wisdom, so No was a Priest, and so Melchisedech and job were Priests, who all offered outward Sacrifices unto God. Obiectio. Abraham was a lay man, and no lay man was a priest and endued with Priestly dignity. And that Abraham was a lay man, Chrisostom showeth plainly in one of his orations Aduersus judaeos. Abraham (inquit) progenitor Levirarun ac Iudascorum sacerdotum sub Melchisedech, qui typum getebat nostri sacerdotii, Laici locum obtinuit. Abraham the progenitor of the levites and the judaical Priests under Melchisedech, which did bear the type and figure of our priesthood occupied the place of a lay man. And this he proveth two manner of ways. First, because he gave tithes unto Melchisedech, for say men do pay tithes unto Priests, and not priests unto lay men. Secondly, because he received the blessing of Melchisedech, for say men do receive benediction of Priests. Now conclude the argument. If he had been a Priest, he had not given tenths unto Melchisedech, nor received the benediction of him: but he both gave tithes and received the blessing, as the less and inferior of the greater. Ergo, Abraham was no Priest. And that the less and inferior person doth receive benediction of the greater and better person, Paul doth manifestly declare in his Epistle to the Hebrews. Furthermore in the law of nature only, the first borne men were Priests, now Abraham was not the first borne and the eldest son of Thara, although he be first named in Genesis, among the sons of Thara, for it is written there, that Thara being of the age of seventy years, begat Abraham, Nathor and Aram, but he is named there in the first place, not for his age, but for his dignity, & because the promise of Christ was made first unto him. Responsio. It is to be answered, there is no absurdity to grant 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 which doth give, and offer sacrifices unto God with a sincere affection and pure mind, which also they did protest with offering of outward Sacrifices. Was not Abel a Priest, and yet also a shepherd? Secondly, where it is to be objected that he was no Priest because he paid tith, and received blessing, it followeth not, for the Levites gave tenth of tenth unto the high Priest, as it appeareth in the book of Numeri: but that reason doth only prove, that he was not the high Priest, but inferior unto Melchisedech, of whom as of the chief Priest, the inferior Priest received benediction. Thirdly also Abraham, although he were not the first borne by nativity, yet he was chief by dignity, and therefore Priestly dignity did not unaptly agreed unto him. Abel was not the eldest by birth, but he was the first by excellency and dignity, and yet was he ennobled with priesthood. Thus much touching Abraham, who at the first (as Rabanus testifieth and other) was an Idolatre. His words be these: Adueniente Abraham in terram Canaan, quam tunc Cananeus habitator tenebat, aperuisse ei dominus describitur, cui altare ipse edificavit, quia spretis idolis gentium, unius dei cultor fuit. Abraham coming into the land of Canaan, which then the Canaanites did inhabit, the Lord appeared unto him, unto 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 record) .35. years before Sem died. For Sem lived unto the fifty year of the age of Esau and jacob, but Abraham lived only unto the .15. years of their age. Isaac. 26. ISaac was the son of Abraham, whom he had of Sara, being a very old woman, and barren, and .90. years of age, before she conceived him, but Abraham had him of her by promise. He was the figure of Christ, but saint Austen in his book De Trinitate, calleth him Christ, saying: Sicut Isaac Christus erat, cum ad se immolandum ligna portabat. As Isaac was Christ, when he carried wood for himself to be offered. But understand, that saint Austen meaneth not Isaac to be Christ in deed, but to be a type and signification of Christ. Again in his book De civitate dei, he saith: Therefore Isaac (as the Lord bore his cross) so he bore wood for himself, to the place of sacrifice, upon the which he should be laid. Finally, because Isaac could not be slain, after his father was forbidden to strike him, who was that Ram, which being offered, the sacrifice was fulfilled with a signifying blood. For when Abraham saw him, he was holden in the bushes by the horns: who therefore was figured by him, but jesus Christ, being crowned of the jews with a bush of thorns, before he was offered? Isaac in the Hehrue, betokeneth laughing or gladness. For Abraham hearing the promise of his son Isaac, of whom Christ the promised seed should be born, he laughed in his heart, & seeing the day of Christ, greatly rejoiced. Isaac lived with Sem. 110. years, with his father Abraham 75 years, with his son jacob. 120. years. He died one year before joseph was delivered out of prison. jacob. 27. Jacob the son of Isaac, was called by another name Israel. He was the father of the xii tribes, and of all the people of Israel, who of him were called Israelites. jacob betokeneth in Hebrew a supplanter or overthrower. For jacob betokeneth planta, the sole of the foot. For when he was born, he held the sole of his brother's foot in his hand. He was borne xu years before the death of Abraham, and li years before the death of Sem. He lived in Egypt with his son joseph xvii years. Concerning this name Israel, divers men have divers judgements. Saint Hierom In questionibus hebraicis, writeth thus: josephus in his first book of antiquities doth think, that jacob was therefore called Israel, because he stood against the Angel, which I diligently examining, could never yet find in the Hebrew. And what shall it need me to seek the opinions of every man, when that he who set the name, doth expound the etymology thereof? Thy name (saith he) shall not be called jacob, but Israel shallbe thy name: wherefore Aquila doth interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est. Quoniam regnasti cum deo. Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est, quoniam regnasti robore adversus deum. Septuaginta & Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est. Quoniam invaluisti cum deo. Saritha, which is derived of this word Israel, signifieth a prince, & then this is the sense: Thou shalt not be called a supplanter, that is jacob: but thy name shallbe called a prince with God, that is Israel. For as I am a Prince and ruler, even so thou shalt be called a prince, which wast able to wrestle with me. If thou were able to strive with me, which am an angel: how much more with men that is with Esau, whom thou oughtest not to fear. That which in the book of names is interpreted Israel (that is a man or a mind seeing God) which interpretation is in every man's mouth. It seemeth to me to be so interpreted more violently, then truly. For Israel in this place is written with jod, Sin, Resh, Aleph, Lamed, which is interpreted the prince of God, or directed of God, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the Hebrew word signifying a man seeing God, is written with these letters. First this Hebrew word Ish, which betokeneth a man is written with these 3. Aleph, jod, Shin, the other Hebrew word Raah, which betokeneth seeing, is written with these iii letters, Resh, Aleph, He. Thirdly this Hebrew word El, which betokeneth god, or strong, is written with these .2. letters Aleph, & Lamed. Although therefore they be of great authority & eloquence, (& their shadow doth seem to oppress us) which translate Israel, a man or a mind seeing God, yet we are rather led with the authority of the scripture, and of the Angel 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 words joined together is signified, Dominabitur deus, God shall bear rule. And of this that jacob did prevail in wrestling with the Angel, and because striving with a man, as with Laban and his kindred, he did prevail: thou shalt therefore be called Israel (saith the angel) that is, God shall rule, to signify, that God shall fight for thee against all, and thou shalt prevail. The Angel in this place did not change the name of jacob into Israel, but this change was made afterward, in the place called Bethel. Questio. Wither jacob sinned in buying the birthright and inheritance of Esau, and whither he lied, when he said to his father, I am Esau, thy first begotten son. Responsio. Saint Austen in his book De civitate dei, answereth after this manner: Primatus maioris transfunditur in minorem, ex pacto & placito inter illos: eo quod lenticulam quem cibum minor paraverat, maior immoderatius concupirit. etc. The pre-eminence of the elder is translated to the younger, by a covenant and promise' made between them, because that the elder did unmeasurably desire and lust the pottage, which meat the younger had prepared, and for that price sold his birthright unto his brother by a solemn oath. Where we may learn, that no man is to be blamed and accused for eating any kind of meat, but for the immoderate desire and greedy lust thereof. Isaac was old, and through age his sight failed him. He would have blessed his elder son, & in stead of him (not knowing) blessed the younger son: who covering his hands and his neck with goats skins, offered himself to his father's hands, in the room of his elder brother, who was all hairy. This deceit of jacob, that it should not be thought any crafty deceit, but rather the mystery of some great thing should be sought therein, the scripture hath declared before, saying: Esau was a man cunning in hunting. jacob was a plain man abiding at home. This thing some of our men have interpreted to have been done without deceit: whither it be without deceit, simply or plainly, or rather done without feigning, which is in Greek Aplastos, what is the deceit of a man without deceit in receiving this blessing? And how can there be deceit in a simple or plain man? And what other feigning can there be of him, which doth not lie, but some profound mystery of truth? And a little after he saith: Therefore the blessing of acob is the preaching of Christ among all Gentiles. The law and the prophets were in Isaac. etc. read the place, & there shall you find, that jacob did not offend, 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 son Esau. Saint Austen concludeth in the end of the same place with this exclamation. O res gestas, sed prophetice gestas in terra, sed caelitus per homines, sed divinitus. O things done, but prophetically done in earth, but heavenly by men, but yet of God, so that you must not consider the bore fact of jacob, but the prophecy and mystery signified thereby, which doth excuse jacob from offence and lying. Chrisostome doth not descent from saint Austen, who writeth upon that place thus: Ne igitur hoc considera, quod mentita fuerunt quae dicebantura jacob, sed illud cogita, quod volens deus praedictionem impleri, omnia ut sic fiant, dispensavit. etc. Do not thou therefore consider, that the words spoken of jacob, were lies, but think rather this, that God willing the prophecy to be fulfilled, did dispense, that all things should be so done. Obiectio. But jacob in buying the birthright of Esau, committed simony, therefore in that fact he offended. The antecedents may be proved thus: All the first borne as long as the law of nature did flourish (which the old patriarchs did keep) for as yet the law of Moses was not given unto them that were priests. Forasmuch therefore as priesthood was always holy and spiritual, he that bought birthright of the first borne, was worthily counted to have committed simony: besides this every first borne by the title of his birthright, had two portions of his father's goods. When Isaac therefore the father of jacob and Esau, was very rich, it is very likely, that the birthright was much worth, and of great value. And so jacob obtaining the birthright for a trifle, deceived his brother, and craftily got great gains by him. Responsio. Lyranus discussing this reason, doth say, that the title of the birthright was jacob's, by God's determination, because it was said before, that the elder shall serve the younger. Therefore, forasmuch as the interest of this birthright was due by God's ordinance unto jacob, he did not deceive Esau, nor committed any fraud in buying or rather recovering the birthright of him. And he is not counted properly to have bought them, for by God's ordinance they pertained unto him, and no man doth buy that which is his own. Therefore the sense of this proposition (cell me thy birthright) is this: give me those things pertaining to thy birthright, which are mine, and because thou wilt not give them freely, here I offer thee meat. Rabbi Solomon to excuse jacob from lying, doth say, that the text must be thus pointed: Ego sum, I am he which bring meat unto thee, but Esau is the first begotten son. But this pointing doth corrupt the sense. For if one deceive another by any craft of words, he cannot be excused from lying. But the sincere & true explication of the story is this: Although jacob were not Esau in very person, yet he was in office and dignity concerning the title of the birthright, and the blessing was due unto jacob, and the meaning of this enunciation (I am Esau thy eldest son) is this: I am he, to whom is due the dignity and office of the birthright And this phrase of speech, Christ himself used, when he said of john Ipse est Helias, he is Helias. Yet Lyranus doth say, that there is no great necessity to excuse the fathers of the old testament from lying, specially from that kind of lie, which is called, Mendatium officiosum. Questio. What do you mean by the birthright of the first borne? Responsio. The Hebrews say, that it was the succession of the father in dignity, 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, & should show obeisance, and minister unto him, even as children to their father. Others do judge the first begotten to have received of their father's goods two portions, and that they call the birth right. Isidorus with others, do suppose the birthright to be the priests garments, which the elder son having on with the father's bl●ssing, did offer sacrifices unto God. Aegyptus. 28. ALl Africa which is divided into so many provinces & countries, hath not a more noble, more famous and fertile region, nor beautified with more cities, than Egypt. And that this region Egypt hath grown so mighty in power & multitude of men, cities, and riches, there is no other cause of so great her success, than the incredible plentifulness of that country, which Nilus that famous river, running through the middle thereof, & every year once flowing over the face of the earth of the whole country, doth bring, making moist and fat all the land. For it reigneth in Egypt very seldom, yea (and as Plato saith) never: but the air hath a perpetual serenity and fairness, & for that cause it was sometime called Aeria. The river Nilus doth supply the room of the early and latter rain, by the which there cometh so great abundance of corn, that Egypt hath often times abundance thereof, when all other regions lying above, are subject to famine and hunger, the which thing not only the holy scriptures, but also profane histories do manifestly declare. Of that rose this proverb: Aegyptus est totius mundi horreum. Egypt is the garner and storehouse of all the world. As long as it was under the dominion of the Romans, the Romans had not a more richer province belonging unto them, as well for corn & pasture, as also for wine, sweet savours, and precious flowers. The same fertility also is noted in the marvelous plentifulness of the women of Egypt, for where, in other places it chanceth not very often, that women bring forth two twins at once, in Egypt one woman doth bring forth three or four children at one burden. And the eight month of deliverance which patteth our women in danger of their life: is with them a most sure sign of safeguard and health. Therefore for this notable plentifulness, the Egyptians challenge to themselves the prerogative of the first creation of man and beast. They affirm also, that the use of the sowing of corn was invented amongst them, and the Goddess of corn, which of the Romans is called Ceres, they call Isidem, and her brother, which was also her husband, they called Osyrim. Isis (say they) being pressed of jupiter, for fear of her father, taking certain friends with her, went into a ship, and with a prosperous wind came from Achaia into Egypt: & there finding rude people, taught them to till the earth, and to sow seed therein, and at the time together the said seed, and to make bread thereof. That same Isis also is reported to have found out the Egyptian letters, and to have taught the people laws. Some affirm, that Chamese begat Osyrim & Isidem, and when Isis found on the ground corn growing of itself, she sought out the manner, how man might have the fruition thereof, and conserve it and increase it by tillage. And Osiris departing from her, went into Palestine, and to many other countries. This Chamese (counted Osiris father) was the third son of No, whom the Scripture calleth Cham, to whom Egypt did fall for his part and lot. Some call him jupiter, and his son Dionysius, of whom (as they report) Hercules was begot, Of this river Nilus if you will learn more, read Munsterus cosmography: yet note here one thing, that in the river Nilus, liveth the Serpent called Crocodilus, whom the Egyptians have in a wonderful reverence, and do nourish the said Serpent, being put in a certain lake, with bread, flesh, and wine, which is brought of strangers, that come to see the said Serpent. This Serpent groweth to a huge and great bigness, for his eggs are as big and as great, as Goose eggs, out of the which there cometh a ●itle worm, which groweth to the bigness of xvi or xvii cubits, he lacketh tongue, his body is marvelously defended by nature: for all his back is full of scales, very hard, he hath a long tail, and hath in both sides of the mouth many teeth, of the which two do chief appear out, he doth not only eat men, but also rend and tear with his nails all other beasts of the land, which approacheth to the river. His nails are sharper than the point of any sword or knife, whatsoever he biteth with his teeth, it is never whole again. He is very timorous & fearful, and will i'll from them that pursue him, and doth pursue them that flee from him. When he is about to devour man, he weepeth, whereof sprang this proverb, Crocodilae lachrimae, which may be applied when any man doth weep feignedly with his eyes, and yet goeth nothing to the heart, & meaneth some mischief. Of this river Nilus rose also this other proverb: Tanquam canis e Nilo, as the dog lappeth in the river Nilus, which may be applied unto him, that hath taken but a superficial taste, and very slender knowledge of learning, or any other thing, but hath tasted here a piece, and there a piece, even as the Dogs when they thirst, dare not take their whole draft for fear of the Crocodile, but as they do run, lap up the water here and there. Two tables of stone. 29. OF what manner of stone these tables were made, it cannot be gathered of the text. Rabbi Solomon doth writ, that they were made of the Sapphire stone, & doth say that the Lord showed unto Moses a mass of the same stone, out of the which Moses did hue. 2 tables, and with that which was hewn of, he was made very rich, and therefore it was said unto him: hue to thyself. It is in the Hebrew, Dola tibi ad utilitatem tuam. Hue to thy own profit. Haec Rabbi Solomon. But this seemeth both feigned and false, for if it should be so, he had been more enriched by the fragments of the first two tables, which he broke before. Also because josephus maketh no mention of what stone they were made, there is no certainty of it, and josephus was a long time before Rabbi Solomon. Note one thing here. God said: Ego scribam, I will writ, by the which words it may be understand, that Moses did nothing in the first tables, he did neither hue them, nor writ in them. But for the second tables it seemeth that he did hew them, but that the Lord himself did writ 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 borrowed. It doth signify a messenger, or an embassedor, & therefore it is of a large signification, for the preachers of truth are called angels, as in Malachi & in the apostle Paul, for they are the messengers of the Lord of hosts. Saint Peter also called the devils angels, & so doth Paul also saying, that the faithful shall judge the angels, Mala. 2. 1. Cor. 12. 2. Pet. 2. 1. Cor. 6. 2, Cor. 12. and that the angel of Satan was sent unto him. But the scripture properly calleth the blessed spirits of God, ministers, messengers, soldiers, and angels. The saducees denied that there were any angels▪ for Luke in the acts of the apostle saith thus: The Saducees affirm, that there is no resurrection, neither angel nor spirit, the Pharisees confess both. But to say the truth, the whole scripture doth testify that there are angels, which showeth in many places, that they appeared unto men, & that they showed unto them the will & pleasure of God, & to have executed & done his commandment. Christ himself disputing in the gospel against the saducees, saith: ye are deceived, you know not the scriptures, nor the power of God: for in the resurrection they neither marry wives, Math. 22. nor any are bestowed in marriage, but are as the angels of god in heaven Let us believe therefore that there are angels, for the authority of the son of god, & the verity of the holy scriptures aught worthily to obtain more credit with us, than the vain trifles of all the Saducees & wicked men. Yea the Poets themselves & the Philosophers confessed, that there were angels which they called gods. For where as they fain the gods to have been received into the house of the just men, they seem unto certain learned men to have meant none other thing, then that the holy scriptures do declare, that is, Abraham & Lot to have entertained angels in the stead of strangers & pilgrims. But howsoever it be, it is most certain & true, both by the holy scripture, and also by experience, that there are holy spirits of god (that is to say) good angels. But what the nature of Angels is, it cannot exactly be expressed of any mortal man. For there are many things in the order of creatures, the nature of whom cannot be perfectly declared: yet not with standing they may somewhat be opened unto the capacity of our understanding. Some do say, that Angels are good spirits, ministers of a fiery nature, created for the service of God and of good men. Other say, that Angels are heavenly spirits, whose service & obsequy God useth, to execute all such things as he hath decreed. Wherefore we shall not be much deceived, if we say, that Angels are good spirits and heavenly, I mean uncorruptible substances, created for the ministry of God and man. The scriptures both prophetical and Apostolical witness it, that the Angels were created of God. For Paul reciteth that sentence of David, Heb. 1. who maketh his Angels spirits, and his Ministers a flame of fire. The same Apostle saith, Coloss. 1 all things are made by Christ, which are in heaven and in earth, things visible and unvisible, whether they be thrones, or dominations, or principalities or powers. Wherefore these heretics lied which said, that the Angels were helpers of the creation, and are coeternal unto the God of all things. For God made both the Angels & all other creatures in time through his son. But concerning the time, 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 works of God, let him declare that knoweth any certainty of it, more than the scriptures do teach. The ancient Expositors of the scriptures, as Epiphanius and Augustinus, do confess nothing to be found in the Scriptures concerning that thing. But that which is not touched in the scriptures, is not without danger inquired of, but it is without danger to be ignorant of it. It is sufficient to know, that the Angels were made, at what time soever they were made. Let us rather give God thanks, that he hath created such excellent Ministers for mankind. Let us live an holy and an angelical life in the sight of the holy angels. Let us take heed, that he do not deceive under a fair show, that doth transfigure himself into an angel of light. But now let us see what manner of creatures angels be. They are heavenly spirits and incorruptible, and most swift substances: we call them aptly substances, that is essential creatures. For some deny them to be substances, but feign angels to be nothing else, but certain qualities, motions, and inspirations of good minds. But the canonical scripture calleth them ministers. Our saviour saith, that when we shall rise again in the last resurrection, Math. 22. we shall be like unto Angels. Saint Paul showeth the son of God to be more excellent than Angels, the which worship him as their God and creator. The same Apostle saith, thou shalt read no where that the son of God took upon him the nature of Angels, H●b 2. but he took the seed of Abraham Which testimonies do most manifestly teach the Angels to be substances, and not qualities and motions in the mind of men. What need I declare, how often they appeared unto men, in the likeness & shape of men? Let us hold therefore and confess, the Angels to be substances. But those bodies both of young men and old men, in the which often times the angels appeared unto our fathers, were not their proper and natural bodies, but they took and borrowed them some other where for the time, and for the capaciti of our imbecility and weakness. But what manner of bodies they were, whose shape they took upon them, or from whence they took them, or where they laid them down again, after they were discharged, it is very hard to be declared. cap. 59 Saint Austin in his Enchiridion which he wrote unto Laurentius saith thus: who can express with what bodies the angels appeared unto men, which were not only seen, but also touched and felt, and again brought certain visions, not of corporal substance, but of a spiritual power, to be seen not of the corporal and bodily eyes, but of the spiritual eyes, and of the mind, & that they spoke not unto the ear outwardly, but inwardly in the minds of men, being there themselves placed. As it is written in the book of the Prophets, the angel of the Lord told me, which spoke in me: for he saith not, which spoke unto me, but which spoke in me. And they did appear in their sleep, and talked with men in their dreams. For we read in the Gospel: Behold, the angel of the Lord appeared unto him in his dream, saying. etc. By this means the Angels declared themselves not to have palpable bodies. And here riseth a hard question, how our fathers washed the angels feet, and how jacob wrestled with the angel, and touched him sensibly: when such things are had in question, and every man maketh such conjectures of them as he is able, their wits are not unprofitably exercised, if there be joined with all, moderate and quiet disputation and reasoning of them, which take upon them to know such things as they are ignorant of. For what needeth it, that those things, or such like should be affirmed, ordained, or defined with danger, where as we may be ignorant of them without fault or blame? Thus far saint Augustine. In those and like causes let us acknowledge the omnipotency & marvelous dispensation of him, who doth what things he will, unto whom it is no hard matter to created substances meet and agreeable unto his purpose, whereas he made of nought, all visible and invisible creatures. The angels that is, those celestial Legates and heavenly Ambassadors, being of their nature most ready and swift spirits, by the divine will & working of God, are now conversant in the heavens, but assoon as it shall please the Lord and governor of all things, out of hand they are present in the earth with men, unto whom they are sent from above of god, and they remain in the earth, at one time with one, and at one time with an other. Not that they are not contained in one place▪ For when the angel brought tidings unto the women of the resurrection of Christ, and was at the sepulchre, he was not at the same instant also in heaven: for it is only God, which cannot be comprehended in one only place, for he is present every where. Also, the Angels are not slow like unto corruptible and mortal men, neither are they moved, feeling any labour or weariness in their journey, yet they are aptly said in the scriptures, to ascend up into the heavens, and to descend again unto us upon the earth. We believe, our souls, assoon as they pass out of the body, to enter into heaven. For the Lord said in his Gospel, Ioh ●5. Luk. 23. et. 16. from death he passed unto life. And again: To day thou shalt be with me in Paradise. And we read of poor Lazarus: it chanced the poor man to die, and he was carried of the Angels into Abraham's bosom. Unto this end the saying of Daniel doth seem to pertain, who saith: As yet truly I speaking and praying and confessing my fault, & the fault of my people Israel, and pouring out my petitions before the Lord my god, that man Gabriel, whom I saw in the beginning of my vision, came unto me flying with speed, behold here our souls are carried up into heaven of the Angels, the which also in an other place are said to be rapt and carried out of hand in a moment into heaven. Furthermore, assoon as Daniel had prayed unto the Lord, without any long tarriance, an angel flying most swiftly (for so the scripture doth speak according to our understanding) is present with him praying. Angels therefore are very swift and speedy, oppressed with no burden, nor hindered by any let or impediment, from those things for the which they are sent from above. Although they be contained in a certain place as creatures (albeit not circumscribed) and are moved by a certain way and means agreeable to that spiritual nature. Perchance this treatise requireth, that some thing be spoken of the strength, power, and fortitude of angels. But to what purpose is it to use many words in a plain & manifest matter? Since that the Lord which sendeth the angels is almighty, there is nothing which they in their Messages are not able to do, there is nothing in the world that is able to resist the ministers of the omnipotent God. Neither without some cause are the Angels called powers and virtues: I will recite one thing amongst many, and that shall not be the most and greatest. One Angel in one night, without any preparance or difficulty, slew in the tents of the Assyrians, at the walls of Jerusalem, 185000. of the strongest and most valiant soldiers. In Daniel we have this description of an Angel, by the which both the might and worthiness of Angels may be gathered. His body was like the chrysolite, and his face to look upon like the lightning, and his eyes as lamps of fire, and his arms and feet were like in colour to polished brass, and the voice of his words was like to the voice of a multitude. So there is no cause why we should use many words, in disputing of the knowledge and wisdom of the Angels, for the nature of them is unmeasurable, yet they are but creatures. But as much as pertaineth to their ministries and offices, they are most wise instructed, and perfect. For he that sendeth them, is the very eternal wisdom, who informeth his Ministers most perfectly. ¶ Of the orders of Angels. Concerning the multitude and orders of Angels, there be many subtle disputations. The scriptures do plainly declare, that there he Angels innumerable, as it is written in Daniel: mill millia ministrabant ei, cap. & decies mill myriades stabant ante illum. Thousand thousands ministered unto him, and ten thousand thousands stood before him. Christ also said unto Peter: Thinkest thou, that I cannot pray to my father, and he will give me more than twelve legions of Angels? Math. 28. Saint Paul also doth writ of an innumerable company of angels. Heb. 12. Ye are come (saith he) unto the City of the living god, unto the heavenly Jerusalem, and to the innumerable company of angels. The most part of writers divide this innumerable multitude of Angels into nine companies: those companies again they reduce into three Hierches or holy governances, every one of the which they affirm to have three orders. Of the first order are Seraphim, Cherubin, and the Thrones. Of the second are dominations, verues, and powers. Of the third are principalities. archangels and Angels. They declare also what difference is betwixt them, and what is the property of every order. But Saint Austen in his Encheridion, writeth thus: What difference is betwixt the dominations, cap. 58. principalities and powers, let them declare that can, if they can bring proof of their declaration. I confess myself to be ignorant herein. And again, against the Luscilbanistes unto Crosius, he writeth thus. Truly, saith the Apostle, whither they be thrones, dominations, principalities or powers, I believe therefore most constantly, that there be in the celestial furniture, both thrones, dominations, principalities and powers, & I believe undoubtedly, that they differ in some thing, but what they are, & what is their difference, I know not, neither I think myself to be in any danger through ignorance thereof, as if I should by disobedience break God's commandments. And a little after in the same place he showeth, that we aught not to be curious and busy in searching such matters. Whose counsel truly aught to be embraced, seeing the scriptures (who contain all things necessary for our salution) entreat nothing of these things. But this we cannot deny, but that those orders are expressed in the scriptures, wherefore it is meet they were somewhat expounded. These holy celestial spirits are generally named angels, because they be the messengers of the high God. They be called Archangels, when they are sent in great and weighty affairs of the Lord, bringing tidings, or executing hard and divine matters. 1. Thess. 4 For so we read in saint Paul, that the Lord will come down from heaven, with the calling & the voice 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 chief persons to execute their weighty business. They are called Throni, either be cause they always stand by the throne of God, either because God is said of the prophets to have placed his seat among his angels, and to be carried of them, as though it were in a princely littre, according unto David's saying: psal. 18. He bowed the heavens and came down, and darkness was under his feet. And he road upon Cherub, and did fly, and he came flying upon the wings of the wind. The description also of the chariot and the throne of God is well known in Ezechiel. They are called dominations, principalities and powers, because god governeth his empery, & exerciseth his power in the world through the ministery and service of the Angels. In like sort also they are called the strength and the host or the heavenly soldiers of the Lord. For God is compassed about with them as with a guard, using them as his garrisons, and is called the God of Sabaoth, or the God of hosts, the Lord (I say) of all Angels, spirits, and creatures, whose service he useth, when, how, and how much it pleaseth him. Saint Hierome thinketh, that the Angels are called Cherubim, of the multitude of their science and knowledge. Other expound them swift. They have this name Seraphim of brightness, or because they are likened unto the clear and shining fire, or because they burn with love. ¶ What honour aught to be given unto the angels. We must beware by all means jest we attribute in any wise, to much unto the angels, against the order of true religion, and that we do not worship, invocate, or honour them. For when men hear that angels are given them of God, as Ministers, and that by the means of them God doth benefit them, then they judge by & by, all honour to be due unto them, as unto God. But true and sincere godliness teacheth us, that God is the true and only author of all goodness, & that the angels are but God's Ministers and instruments, by the which he worketh. As for example, we see the Sun, Moon and stars, the patriarchs, the Prophets, & the Apostles, to be God's Ministers. Who having his right wits, will worship or call upon the sun or the stars, although they be most excellent creatures, and profitable unto man? And who (I pray you) being of a right faith, did ever worship the patriarchs, Prophets, or Apostles, with divine honour, although they were endued with most notable gifts, and did many great miracles? We give the honour only unto God, acknowledging God to work in his Saints, the which Saints with the holy angels desire nothing less, then to be worshipped of us. Lib. 2. cap. 17. Lactantius hath a true saying in the book of his institutions: The angels (saith he) being immortal, will not in any wise suffer themselves to be called gods, whose office only and duty is to be at the beck of God, and to do nothing, but at his commandment. For God ruleth the world, even as a province is ruled of a Precedent, whose officers no man will call his fellows, although things be done by their industry and means. And therefore Saint Augustine said not without cause: when the angels of God hear, than God himself heareth in them, as in his true Church not made with hands. If we view and examine the Scriptures narrowly, we shall find in diverse places, the name of God and of angels to be put indifferently for one. For the angels are as causes remote and instrumental (as they term it) but God is the most immediate principal and proper cause. For in the Acts of the Apostles we read, how that Stephen said: After .40. years ended, Actor. 7. the angel of the Lord appeared in the desert in mount Sina. And by and by he saith: The voice of the Lord came unto him, I am the God of thy father. etc. He calleth him the Lord, whom a little before he called an angel, that is, because he believed the angel to say and to do all things, at the commandment of God: so that thee saying and doing is to be imputed unto God as author, and the angels are but as instruments. Likewise in the book of the judges he is called the Lord, which a little before was called an angel. Cap. 6. Gene. 16. Hagar, the hand maid of Sara, received a great benefit of the angel called Petrobrusiani and Henriciani. And this was the first heresy which openly condemned the Baptism of infants. Affirming stiffly both in word and in deed, Baptism only to appertain unto the adult, and not unto infants. Notwithstanding they used a far other trade and usage, than they which in our time dwelling in the lower Germany and in Belgica, brought in again the heresy of the Anabaptists For they took away from infants not only their Baptism and their faith, but also their salvation and the kingdom of God, which they judged to pertain only unto them that are baptised and believe. For these are their words as they be rehearsed by Petrus Cluniacensis: He that believeth and is baptized, shall be saved. These words of Christ do plainly show, that no man, except he believe and be baptized, that is, except he profess the Christians faith, and receive his Baptism, can be saved: for it is not one of them alone, but both together which doth save. Whereupon although infants be baptized of you, yet notwithstanding, because they are not able through their tender age to believe, they can in no wise be saved. But these men in our time (which opinion was never heard before) teach and believe, that all infants, yea the children of the Pagans and infidels without any other means at all, and without any pledge of grace, are saved, and obtain the kingdom of heaven by the virtue of the death and Passion of Christ. And this heresy, although it prevailed for a time, and took place among a great multitude in France, yet notwithstanding, as concerning the error of the Baptism of infants, and the rebaptizing of such as were of adulte age, it failed and surceased. For the Valdenses, which otherwise were called Picardi (of whose sect there is a great number remaining in Moravia, and in other places of Bohemia nigh unto it) although they noted many abuses and enormities in the Romish Church, for the which cause, at this day they are separated from the communion and fellowship of that Church, yet they both allow the Baptism of infants to be agreeable unto the Scriptures, and also use it and put it in practice. Wherefore this error lay a sleep until this our age, before that in the year of our Lord. 1522. one Thomas Munserus a fantastical and a seditious man sowed first the seed of this heresy, which afterward multiplied and increased exceedingly, and infected the minds of many men, being of an immoderate and inconsiderate zeal toward God. Of the which heresy, one Melchior Rink, Baltha, Hoebmayer, and Michael Satelar were authors, until at the last in the year of our Lord. 1532. one Melchior Hofmannus a courier by craft, brought in this new contagion, with other more errors into Germany, no less pernicious and hurtful. Which errors one Vbbo borne in Friesland, and one Memno a Frisian also afterward much confirmed & published. After the death of this Memno one Theodoricus Philippus took his part, being a man of no less zeal than he was, of like eloquence, but of greater learning & knowledge: which certain books set forth by him of late years, do declare, in so much that it is to be lamented, that so good a wit, adorned with so many good dowries, did employ his study rather to establish an heresy, and to maintain schisms, then advance and enlarge the true Church. Although he be not so evil as some of the same sect be, and doth correct certain absurd and monstrous errors of theirs: The followers of this Memno, to whom succeeded Theodoricus, were for the most part, all they which dwelling in the parts of Belgica, and the parts of the lower Germany, maintained this anabaptistical heresy. In whom a man may perceive the arguments and tokens of a godly mind, which being stirred through a certain blind zeal, have swerved from the true sense of the Scripture, rather through ignorance, than through malice, which thing may well appear by this, that they did always most earnestly resist the commotions & stirs of them of the City of Monasteir, and of the town of Baten, who endeavoured to place a certain new kind of the kingdom of Christ, by destroying the wicked by external force & power, teaching the true restorning and enlarging of the Church to consist only in the cross. Wherefore such as these be, may seem worthy rather of pity and correction, then of persecution and utter destruction. Unto whom the saying of Saint Augustine disputing of the Manachies, may be well applied, whose words are these: Although God subvert and overthrow the erroneous and false kingdoms, he willeth notwithstanding the men themselves, for so much as they are men, to be amended, rather than to be destroyed. Which thing also Saint Augustine affirmeth of the wicked Donatists and the Rogatistes, saying: that they were like in this unto the jews, which had a zeal toward God, but not according to knowledge, except only those, which with a froward mind did fight against the truth, knowing it to be the truth. Whose impiety doth pass idolatry, against the which sin there was a mortal punishment ordained, but because a man cannot easily be convicted of that crime, which lieth hid in the heart, therefore he judgeth that all men rather aught with lenity to be corrected, and no severity to be showed, but only unto such as are unquiet and troublesome, whom Saint Augustin notwithstanding in an other place would have rigorously punished by fear and the sword of the Emperor. etc. Well, I will spoke more of the Anabaptists, when I shall make aspeciall and proper lecture against their errors. ❧ Praelectio quinta habita die Martis twenty die Februarii. Anno. 1560. The difference of the old Testament, from the new, with certain notes and rules, how to understand the holy Scriptures. I Intend by gods grace at this present to descend to the third limb of my general partition, and this lesson shall consist in two parts. first I will discourse, what is the difference between the old testament and the new. Secondly, I will declare certain notes & rules, how to understand the holy scriptures. For the first you shall observe and note, that the difference between the old testament and the new, standeth not in substance, but only in form and manner of administration thereof, and to speak plain, in certain accidental circumstances. Concerning the substance, all the fathers and the whole church under the old testament had these six chief and substantial points of Salvation, that we have in the new testament, which are these. 1. The same doctrine. 2. The same faith. 3. The same spirit. 4. The same hope. 5. The same Invocation. 6. The same sacraments in substance. Doctrina. For the first, that is doctrine, Our doctrine is the doctrine of the Gospel. And that the fathers of the old testament were not destitut & voided of the same doctrine, Saint Paul is a sufficient witness, saying: evangelium dei, ante quidem promisit deus per prophetas suas in scriptures sanctis de filio suo etc. Epist● Rom● The gospel he promised before by his prophets in the holy scriptures, concerning the same jesus Christ our Lord, which was made of the seed of David appertaining to the flesh, and declared with great power to be the son of god. What can be spoken more clear and plainly? The gospel which was preached unto the church, was promised in times passed by the prophets in the holy scriptures, that is, that the son of God should come in to the world to save them which do believe. Fides. Secondly, they which do communicate in the same doctrine, cannot have a distinct and diverse faith: for faith cometh by hearing, Rom ● and hearing by the word of God. Are not Abraham and other fathers of the old testament put forth unto us as precedents & patrons of faith? Saint Paul doth teach, Epis● Rom● cap. ● that faith is to be imputed unto us for righteousness. And it was counted unto Abraham not a strange and diverse faith, but the same which doth lean to the promise of god, and trusteth in the blessed seed: he calleth him father, not only of the circumcised, but also of them which should go and follow in the same steps of faith, which was in Abraham, before he was circumcised. Abraham and the fathers, believed that Messiah should come to save them, and we believe that he is already come to save us, and here is all the difference betwixt their faith and ours. Spiritus. Thirdly, that both they & we were and are governed with one and the self same spirit of god, Paul doth give us a godly testimony. Quicunque spiritu dei ducuntur, hii sunt filii dei. As many as are led by the spirit of god, they are the sons of god. And so by a conversion, as many as be the sons of god, are led with the spirit of god, But who will deny Abraham and other fathers of the old testament to be the children of god, as both god himself and Moses do call them? Again, the fathers and the prophets could not foreshow all the mysteries of christ and his church, (which the Apostles do testify to be fulfilled) yea every word, unless they had been adorned with the same spirit, where with the Apostles afterward were fully instructed. Saint Austen conensteth to the same saying. Eodem spiritu fidei a prophaetis illa futura videbantur, 2. de ●ato o●ali ●n pe● et came ●5 quae a nobis facta creduntur, with the same spirit of the faith were those things seen of the prophets to come to pass, which are believed of us to be done. And a little after he saith, we believe to be saved by the grace of our Lord jesus even as they were, not by the law of Moses, by the which sin is not healed but acknowledged. But now the righteousness of God is made manifestly without the law, and witnessed by the law and the Prophets: if it be made manifest now, even so was it then also, but in a manner secretly, which was signified by the vail ot the temple. Which veil rent in pieces at the death of Christ, to signify the revelation thereof, and then also was this grace of the only mediator betwixt God and man, vail of the temple. 1. Fleece of wool. 2. jesus Christ, in the people of God. But it lay hidden, as rain is in a fleece of will, which rain God doth so segregate and divide, not of duty, but voluntary unto his inheritance: But now the fleece being dried, that is, the jews being rejected, it is seen open and manifest, as it were in a plain flower among all the people. These be the words of Saint Austen, by the which it is evident, that they of the old Testament, had the same spirit with us of the new Testament. Obiectio. If this should be true, how say you then to Saint john, who writeth: Nondum erat Spiritus sanctus, quia jesus nondum erat glorificatus, the holy Ghost was not yet, because that jesus was not yet glorified. Responsio. john speaketh not in this place of the substance of the holy spirit, which is of one assent, and being coeternal with the father and the son: But he speaketh of the excellent gifts and graces, which were poured and given to the faithful, after the ascension of Christ. As to speak with diverse tongues, and such like. Also the spirit with his gifts was not so vulgar, so copiously and abondantly poured upon the faithful and believing, as it was after Christ was glorified. Speak with diverse tongues. 3. So that john doth not deny Simpliciter, the grace of the spirit to have been given before the death of Christ, but that it was not so clear, so lightsome, and so well known, as it should be after. Spes. Fourthly, concerning the hope that they did communicate with us, although a carnal & a temporal felicity, & a land flowing with milk & honey was promised them, yet they did not stand upon that only, but looked and hoped by signification of the extern and outward felicity, for a celestial, heavenly, eternal, & everlasting felicity and bliss. Saint Paul doth show, that the fathers by that visible inheritance, did hope for a perpetual inheritance, so that their hope and ours doth shoot at one scope and mark. Inuocatio. Fiftly, concerning invocation, the fathers did cry and call upon no other, but upon the only god our creator, and did believe that he would be merciful unto them. And although the invocation of god's name, by the mediation of Christ, was not vulgar and common among them (as Christ himself saith in the gospel, hactenus non petiistis quicquam in nomine meo, john ● Hitherto you have asked nothing in my name) yet they were not ignorant of that mediation, for whose sake they were heard. Daniel praying unto god, desireth god to be herd propter dominum, Dani●● that is, for Christ promised. Daniel. s. 4. Finally, when they did pray, saying: remember Lord, Abraham, Isaac and jacob, they had no respect to the persons, or to the souls of the holy fathers, but unto the promise which was made unto them, which was spoken unto Abraham in this manner: In semine tuo benedicentur omnes tribus terrae. In the .7. and .28. of Esay it clearly appeareth, that god spared the city for the virgin's sons sake, Christ. Sacramenta. sixthly & lastly, they had the same Sacraments, (although not in one form,) that we have. Sacraments 5. That which baptism is unto us, circumcision, the cloud, and the sea was unto them. That which the sacramental bread and wine are unto us, the same was the Paschall Lamb, Manna, and the hard rock unto them. Saint Paul to the Corinthians saith. Corinthians. 6. Brethren I would not that you should be ignorant, 1. Co● that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud & in the sea, & all did eat the same spiritual meat, and did all drink, the same spiritual drink, for they drank of the spiritual rock that followed them, and the rock was Christ. Thus have you heard showed by the open testimonies of the Scriptures, that the fathers of the Testament had with us one and the same doctrine, one and the same faith, one and the same spirit, one and the same hope, one and the same invocation, one and the same Sacraments (although not in one form,) so that in substance there is no difference between them, and us. Notwithstanding, in circumstances there is a great difference, as you shall now hear. The circumstances in number are three. First all things of the new Testament are more clear & bright, than they were in the old Testament. Moses put on a veil and covering over his countenance, for the children of Israel could not behold his face, 2, Co● but we of the new Testament cannot only look upon the face of Moses uncovered, but also we, beholding the most comfortable and pleasant face of Christ, do rejoice to see our saviour and salvation set out plainly before our eyes, and therefore Christ said in Luke: Beatioculi qui vident quae vos videtis, Luk● blessed are the eyes which see those things which you do see, for I say unto you, Luk● many Prophets and kings would have seen that you do see, Simeon. 7. and have not seen: & to have heard those things which you do hear, and have not heard. Simeon that just man, did count himself most blessed, when he saw Christ in the temple, and took him in his arms, and desired forthwith to die, saying: Nunc dimittis servum tuum domine, now Lord lettest thou thy servant departed in peace, for mine eyes have seen thy salvation. And although so great light did not shine to the fathers, as it doth unto us in Christ being exhibited unto us, yet had they sufficient, for to obtain salvation by Christ. Aenigma. 8 We also at this time do see Christ, as it were In enigmate, in a glass: which although we do not see him in his glory, face to face, yet it is sufficient for salvation. Cor. There is a godly similitude set forth by learned men touching the same purpose. All though the sun shineth not so bright, & so full in the morning, as it doth in the midday, yet the wayfaring and traveling men do not in their journey expect and look for the full rising of the sun, but they take & go forward in their voyage, if they may see which way to go. So some do think, the portion of light which did shine in the morning to the fathers of the old testament, to be sufficient to salvation, which light (faith being their guide) brought them to eternal blessedness. But unto us in the new testament (after the day star of the morning) is risen, Day star. 9 is borne, is given the very bright and clear sun of righteousness, jesus Christ. The second circumstance, The second circumstance is, that in the old Testament were many types, shadows and figures, but we in the new Testament have received the thing itself, Typus. 10 that was then figured, and fore-signified. Therefore what God promised unto them, he hath performed and given unto us. They believed Christ to come, and to deliver the faithful: We believe, that he is come, 〈◊〉. 10. and hath accomplished all things. Our Lord Christ said in Matthew. Lex & Prophetae usque ad johannem. As Eo tempore regnum dei annunciatur, & qui vis in illud vim facit. The law and the Prophets Prophesied unto john, Unto john .11. Violent take it. 12. and from the time of john the kingdom of heaven suffered violence, and the violent take it by force. By the which this is derived, that all shadows and figures then signifying things to come, do cease and fall away, when the thing itself that was figured, is come and made present. Moreover the yoke and burden which our fathers did bear, are taken from our shoulders. Their kind of worshipping God was onerous and painful, as the Aaronical priesthood. The tabernacle or temple decked and furnished with things most exquisite and costly, the diverse kind of sacrifices, with a great number of such like things. But Christ the compliment and fulfiller of all laws and sacrifices, hath delivered us from such rites & ceremonies, both onerous & sumptuous, & hath given unto us very few extern things: that is to say, Only the preaching of his word, and the administration of his Sacraments, which are but two in number. saint Paul in the Epistle to the Galathians bringeth for this purpose a goodly allegory of two mothers, 〈◊〉 4. the one named Agar, Agar et Sara. 13. which gendereth unto bondage, the other named Sara, which gendereth unto liberty and freedom. By the which two women, he signifieth two manner of doctrines, the legal doctrine, and the evangelical. The law gendered the holy fathers and the Prophets unto bondage, not that they should be bond slaves, but that they should be retained under a discipline, which as a schoolmaster should lead them to Christ the perfection and performance of the law. The Gospel gendereth unto liberty, and maketh us free from all bonds and burdens of the law, And that is, that Sara the free mother, which giveth us the seed of life, doth fashion us forth into the light, doth nourish us in her bosom, having for us both milk and whole meat, that is, the holy Gospel wherewith she bringeth us up, noorisheth us, and preserveth us. The third circumstance. The third circumstance is this, the people of God in the old Testament were contained and shut up within straight and narrow bounds and limits (as the Prophet David saith. 〈◊〉. 76 〈◊〉. 9 〈◊〉 10 〈◊〉 16. ) Olim notus in judea deus, et Israell magnum nomen eius. But now saying that Christ is exhibited unto us, his people are dispersed through the whole world, as it is written: In omnem terram exivit sonus eorum, et in fines terrae verba eorum, Also in Matthew Christ saith. Ite et predicate evangelium omni creature. In times passed the noble and godly men, the kings and the Prophets might have been numbered, for they were only in the land of promise. But now, who is able to recite and number the kings, the princes, the nobility, the Prophets, the Bishops, the Martyrs, the Doctors & all other honourable personages of both sorts & kinds, beside the inferior sort of people, which all not only judea hath and doth give and bring forth, but also Arabia, Mesopotamia, Persia, Egyptus, & to be short all the four costs of the world east, south, north & west. To all kingdoms is preached the free remission of sins, all the faithful of all kingdoms are received into the favour and grace of God. All people have the knowledge of the Lord and his word. Finally, where a land terrestrial and earthly was promised unto them, a land celestial and heavenly is promised unto us, The land of living. 14 as David writeth in the Psalm. psal. ● Credo videre bona domini in terra viventium. To make an end of this matter, both succinctly and plainly, bear this lesson away. Both the Testaments are all one, for in both there is all one and the same God the father, the same Christ the son, the same holy ghost. And the divine and godly nature knoweth neither oldness nor newenes, but certain points are changed and made new only externely and outwardly. Choice of meats. 15. Linsey wolsey. 16. The jews had choice of meats, we eat all manner of meats, and none are forbidden us. The jews were forbidden to wear Linsey wolsey: we may wear all manner of garments, and all manner of cloth. The jews were forbidden to blow the ground with Ox and Ass together: we may till the ground with all manner of cattle, meet for the same turn. To be short, in the stead of so many diverse kinds of Sacrifices, we have but only one mystical Sacrifice. In stead of the holy Temple of Jerusalem, we have a Church spread through the whole world. Sabbatum. 17. In stead of the painful circumcision, is brought in the easy bath of Baptism: the Sabbath is changed into the sunday. In stead of Moses the servant of God, is succeeded Christ the son of God. For these things, and many other that are altered and changed, it is called the new Testament, not for that it is utterly an other Testament, than it was before, but that it is otherwise given and taught. Of the jews such as through hope of heavenly life did live in cheerfulness of the spirit, were also within the compass of the new Testament. Again, those men now a days which do measure and judge holiness by outward ceremonies, being cold in charity, and hot in vengeance, do yet stand and continued still within the compass of the old Testament. Thus I have at large showed you the difference between the old Testament and the new. Now I would also give you notes and rules, how you may attain to the true meaning and understanding of both the Testaments, but time will not suffer me. Yet I will open the door, and show you, how you may enter into these heavenly houses of God's book. first you shall observe and note, that there be two worthy days men (if I may so term them) which teach us to attain to the very true sense and meaning of the holy Scriptures. The first, is Spiritus sanctus, the holy Ghost. The second is, the word of God. Concerning the spirit, Christ saith in the gospel of john. Spiritus sanctus quem mittet pater in nomine meo, omnia vobis suggeret, quae locutus sum vobis. john The holy ghost, whom the father will sand in my name, shall bring you all things to remembrance which I have told you. And Paul writeth, 1. Co● that Spiritus profunda dei scrutatur. The spirit searcheth all things, yea the deep things of God. Likewise saint john in his first Epistle saith. unctio docebit vos omnia, you need not that any man teach you, Unction. 18. but the anointing teacheth you all things. 1. Io● Obiectio. In deed saith our adversaries, these things are true, but we destitute and void of the spirit of GOD, therefore we cannot attain to the true meanyng● of the Scriptures. Responsio. 〈◊〉. 8. I answer, if you be void of god's spirit, how dare you be so bold to call your selves christians, seeing the Paul to the Romans doth teach, that they be not of Christ, which hath not his spirit. I do not mean here, that every man hath the like gift of the spirit, but the degrees of the spirit are given, as it pleaseth God, to some more, & to some less. And he that is a true Christian man, hath at the lest this spirit, that he doth know what things are necessary to his salvation, which necessaries are contained in the holy Scriptures. The second days man, which teacheth us to investigate & search out the truth of the holy scriptures, is god's word itself. For it is meet & convenient, that we judge that place of scripture, which is obscure & dark, by an other place which is more clear & open. And to these two umpires & days men, we may couple & adjoin the third, which is the consent and authority of the catholic Church. But yet not so, as though the Church were the chief umper and lady and masters over the word. Questio. Here will be said, how can we obtain & purchase unto us these two days men, the holy spirit, and the word of God? 〈◊〉. 119 Responsio. Concerning the first interpreter & umper, which is god's spirit, we must knock at the ears of God with fervent & devout prayers: David prayed, saying. Retege oculos meos, ut 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, justifications. 19, intellectum da mihi, et scrutabor mandata tua. Teach me O Lord thy statutes, give me understanding, and I will search thy commandments. Saint Paul also prayeth in his Epistles, that the spirit of God and heavenly wisdom might be given to them, 〈◊〉. ad ●. 1 to whom he wrote, and that God would lighten and open their eyes, to the knowledge of the will of God. Concerning the second interpreter & umper, which is the word of God, we must employ our industry & diligence, in earnest reading and study, whereby we may be able to confer place with place, and to pronounce & understand those places which are obscure and dark, by those places which are manifest and plain. ●n. 4. ●m. 4. S. Paul warneth & exhorteth Timothy, Vtincumbat lectione, that he should apply to reading, & Paul himself when he was in prison at Rome, prayed that his books & parchment might be sent him from Troada, which he had left there. Swinckfeldius. And here by the way, we may note the Swinckfeldians and other fantastical heads, which do deprave the holy Scriptures and the word written, calling them Egena elementa, bore and naked elements and letters. They trusting to spiritual revelations saying, that they aught not to pass for the Scriptures written, showing forth their folly: Where contrary wise the holy vessel of God Saint Paul took great care for his books and writings, which he had left with his dear friend Carpus at Troada, and did earnestly desire, that they might be sent him with expedition. For although he were then old, and almost at deaths door, yet he gave himself to the reading of Scriptures. And will those hellhoundes prefer their own judgements and found doctrines, before so holy an Apostle? God amend them, or else root them out. Upon this we may infer and conclude, that they which slide and fall into errors by expounding the scriptures, fall by their own folly, for that they give not themselves sufficiently unto prayer nor reading and study, accordingly as they are bound to do. But there is one caution above all to be observed, when we come to read the scriptures, we must put away all affections & singularity. We must come to learn, & not to wrist & writhe the scriptures (will they, nil they) to serve our fantastical brains & affections, as the Arrians, the Pelagians, the Papists & other sectaries do, Pelagius. 20 who rack & rend the scriptures from their natural & true sense and meaning to frame their heresies and false opinions. This shallbe sufficient for the first part. ¶ Now to the second part of this Prelection, that is, to the delivery of four rules, how to understand the holy Scriptures. Prima regula. THe first rule is this, we must take heed in our interpretations, that we admit not nor allow any exposition, which is against the received articles of our faith, contained either in the symbol, of the Apostles, or any other ancient symbol Symbol. or Creed. As the symbol of Nice, Constantinople, & the symbol of Athanasius. Therefore reading these words in john (Pater maior me est.) (The father is greater than I) We must consider, that to constitute any inequality in the divinity between the father & the son, john. , is contrary to the articles of our faith. And therefore we aught to believe and expound those words, otherwise then the words doth show in the first face, and to seek some other or more places in the scripture, that do answer to the true meaning of these words. As Pater et ego unum sumus. And in th'epistle of john. Hii tres unum sunt: Ibide● Epist● Heb● these three be one. These three be one. To turn to repentance. Catholic. And here we must interpret the one sentence to be spoken of the manhood of Christ, & the other to be spoken of his divinity. We read likewise in S. Paul, that it is impossible for them which were once lightened, & fall again, to be renewed by repentance. We must not expound these words, as though pardon were to be denied to the penitent and to them that rise again. For the catholic faith doth believe, that at all times & in all places, & to every person the turneth to the lord, remission & forgiveness of sins is promised, through the death of jesus christ our Lord. Also reading these words of th'apostle Paul. Caro et sanguis dei hereditatem consequi non possunt. Flesh & blood cannot inherit the kingdom of heaven. Cor. ● We must not expound flesh and blood here for the substance of man's body, for than we should destroy this atticle of our faith (I believe the resurrection of the body.) But we must take flesh and blood to signify here, fleshly affections and infirmities of mankind. Secunda regula. subversion of charity. The second rule is this: We must beware above all things, that our exposition of the scriptures do not tend nor go to the overthrowing and subversion of charity and good politic ordre. Saint Austen de doctrina Christiana. Quisquis (inquit) scripturas divinas, Lib. ● cap. 3. vel quamlibet earum partem intellexisse sibi videtur, ita ut in eo non edificet, geminam charitatem dei et proximi nondum intellexit. Whosoever (saith Austen) seemeth to himself to understand the holy scriptures or any part of them, and yet in his expounding or understanding doth not edify and plant the two fold charity, that is, the love of God, and of his neighbour: plainly (saith Austen) he understandeth not the scriptures. And example. It is written in the scriptures. Ne restiteris malo. Resist not ill. Now if we will expound this generally, and that it pertain aswell to the public Magistrate as to the private subject, Mat● both good order shallbe disturbed, and charity and love toward our neighbour utterly broken and taken away. For if thieves, rebels and traitors, extortioners, adulterers, & such like, should not be punished by the Magistrate, who could live in security and safeguard? The widows, the Orphans, Widows & Orphans the people should be oppressed, and trodden underfoot, and all iniquity would reign. Tertia regula. ●n. 4. ●. 3. The third rule is this: we must expend and view, by what occasion any thing is spoken, what goeth before, what doth follow, at what time, and after what sort, and of what person any thing is said or written. Saint Paul did observe the circumstance of time, and thereof concluded, Abraham to be justified, neither by circumcision, nor yet by the law. Again, when it was said unto saint Peter: put thy sword into thy scabbard, Qui gladium sumit, gladio perit, he that draweth the sword, perisheth with 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 read, that the sword is given to the magistrate to punish the guilty, and to defend the guiltless. It will be to long, to heap example upon example, concerning this rule. Regula quarta. The fourth rule is the collation and conferring of places, either of like or of unlike, and that the harder places are to be expounded by places more clear, & lesser places to be expounded by the more. As for example: When james the Apostle doth say that Abraham Abraham justified by works. and we be justified by works, the more places are to be set out against this by saint Paul. Tertulian writeth, that heretics, and not men that be Orthodoxi, Orthodoxi do excerpe and draw out of the scriptures, a few things to defend their opinions, and that they have no regard, nor do respect to vow other places. Ita paucula (inquit) sibi delegerunt testimonia, quibus omnino credi postulant, reclamant interim tota scriptura, quum oportet secundam plura intelligi pauciora. So (saith he) they choose to them a few things, by the which they require always to be credited, where all the whole scripture doth say against them, that it behoveth the lesser things to be understanded by the more. Well, because the hour is past, I will here end, committing you until saturday next, to the eternal God (through jesus Christ our Lord) to whom with the father and the holy ghost, be all honour and glory for ever. Amen. ❧ Hic sequuntur Miscellanea Praelectionis quintae. Veil of the temple. 1. IT is written in Exodus the second book of Moses, that Beseleel besides other works that he had made for the tabernacle (as God had commanded Moses) made also a veil of blue silk and purple, and of scarlet, and of fine twined linen, with Cherubins of broidered work: which veil was between the sanctuary and the holiest of all. Aquinas doth writ, that there were even two veils in the temple of the jews, as there were in their Tabernacle. For there was a veil in the holiest of all, and an other in the sanctuary. These two (saith he) do signify two manner of coverings and concealments: for the inward vail doth signify the covering of heavenly mysteries, which shallbe revealed and made open unto us after the general judgement, for than we shallbe like unto him, when he shall appear in his glory. The outward vail doth signify the covering of those mysteries which pertain to the church militant, and therefore this vail was rend in pieces: to signify, that those mysteries which pertain to the church, were revealed by the death of Christ. But the inward veil was not then divided, nor rend asunder, because the secrets of the heavenly kingdom do yet remain unrevealed, whereupon Paul writeth to the Corinthians saying: Cum autem Israel conversus fuerit ad deum, amovebitur velamen. When Israel shallbe turned to God, the veil shallbe taken away: whereupon all the mysteries 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 Evangelist Luke, how that Christ began from Moses & all the prophets, interpreting to the two disciples, Luk. 24. all the scriptures which were written of him. etc. The four colours in the veil do signify the four elements. First, by the twined linen, is signified the earth, because linen doth grow out of the earth. By purple is signified the water, because the purple colour is made of certain shelfish, which are found in the sea. By the blue colour is signified, the air, because it hath the colour of the air. By scarlet is signified, the fire. And therefore, because the matter of the four elements, is an impediment and let (by the which impediment, incorporal substances are hidden from us.) The high priest alone by himself went into the holiest of all, and that but once in the year, to signify that the final perfection of man is to be brought at the last to that world, which is the world of glory. The veil also may signify by these four colours, four spiritual mysteries. The fine linen doth signify the purity of the flesh. The purple doth figure the cross and troubles which holy men do sustain for God's cause. The scarlet doth signify double charity, that is, the love of god, & the love of our neighbour. The blue colour doth signify heavenly meditations. Other learned men do make this allegory of the veil, when it was rend in the middle, at the death of Christ. The renting of the veil doth signify, that the way unto God the father is made open by the death of Christ, also that the fiery sword is removed from the doors of Paradise, and that those things be thrown down and destroyed, which did separate us from God: and that those things are now made open which before were hidden, that is, that the Gentiles are now made coheirs & partakers of the kingdom of God. For it was said before: Notus in judaea deus, in Israel magnum nomen eius. God is known in jewry only, Psal. 76. and in Israel great is his name: but now it is said, from the rising of the Sun, to the going down of the Sun. Laudabile nomen domini, Psal. 113. Mat. 10. the Lords name is to be praised. And where 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 said: Euntes docete omnes gentes, Mark. 16. go and teach all nations. Origine speaketh of two veils, as Paul also doth to the Hebrews. The first vail is rend in pieces and taken away, Hebr. 9 but the second vail doth remain, & doth cover those things which we shall see in the life to come. 1. Cor. 13. For here we know only but in part, but there we shall know perfectly. In fine, Moses & the prophets are now made perspicuous, clear & plain. Note one thing concerning the story, which is, that the veil was rend in two pieces in the midst. The jews when they heard any wickedness and blasphemy against God, they rend their clotheses. And so did them the temple of God, for it rend his clotheses, that is, the vail, being astonished, and having great indignation for those injuries which were done unto Christ. And not without cause, when the true temple of the Lords body, in whom all fullness of the godhead dwelled corporally: was dissolved by death. The figural temple doth rend his veil, and in a manner mourn and lament the ruin of the greater temple, that is, of the body of Christ put to death. To end, by the renting of the vail, the jews were admonished, that all their legal sacrifices should then cease, & that there should be no more use of the old priesthood. And although the edifice of the temple did yet stand still, yet God should not be worshipped there after the old accustomed manner. Also, because the substance & truth of those shadows was now found, all the legal figures were turned into the spirit. Fleece of wool. 2. IT is written in the book of judges, jud. 6. how that Gideon said unto God: if thou wilt save Israel by my hand, as thou hast said, behold I will put a fleece of wool in the threshing place. If the dew come on the fleece only, and it be dry upon all the earth, then shall I be sure, that thou wilt save Israel by my hand, as thou hast said. And so it was, for he arose up early on the morrow, and thrust the fleece together, & wringed the dew out of the fleece, and filled a bowl of water. Again Gideon said unto God: be not angry with me, that I may speak once more, let me prove once again, I pray thee with the fleece: Let it now be dry only upon the fleece, and let dew be upon all the ground. And god did so that same night, for it was dry upon the fleece only, and there was dew on all the ground. Psal. 71. lib. 1, de spiritu sancto. The allegory of this mystery is described of saint Ambrose and saint Austen, who wrote after this manner. The fleece doth signify the people of the jews, which in times past were all moist and wet with the word of god. All the earth which was dry, did signify other nations, who lacked the preaching of gods word. For Christ was the minister of circumcision, Rom. 15. Math. 10. & sent his Apostles in their first ambassade only unto the jews. But the matter came so to pass afterwards, that it was thoroughly converted and changed. For the whole world was made plentiful with the word of God, by the coming of the holy ghost upon the Apostles, Act. 2. which word the jews utterly wanted, & as the barren and dry branches they were cut of from the fertile and fat Olive tree. Other learned men do say, that the fleece doth signify the fleece of that Lamb, john. 1. of whom saint john spoke, saying: Ecce agnus dei, qui tollit peccata mundi, Behold the Lamb of God which taketh away the sins of the world. The fleece of this lamb being sprinkled with the heavenly dew of god's spirit, doth certify the elect, of the good will of God towards them, and doth strengthen them against their enemies. This fleece also being thus sprinkled, and all the earth being dry, doth signify, that all other persons were destitute and void of god's grace and his spirit. Also it is written in the psalm: Psal. 14 Omnes declinaverunt, & inutiles factisunt. All are strayed out of the way, and are become unprofitable. The fleece being moist, Col. 2. 1. Pet. 2. doth signify Christ, in whom dwelled the fullness of the godhead corporally. And as it is written, Non est inventus dolus in ore eius, there was found no guile in his mouth, nor any spot in all his life. To speak with divers tongues. 3. 2, Actorum. THis place is of divers, diversly interpreted. Unto some it seemeth probable, that the Apostles did not speak at that time with divers tongues, but with only one tongue, which was the Hebrew tongue, which tongue was understand and thought to be of the hearers, to every one his own natural tongue. Upon this they have one conjecture, that Peter made one sermon unto a great number gathered together of many nations and countries, which could not understand that communication, except a strange voice came unto their ears. Of this opinion be certain of the Doctors, certain other Expositors, and certain Schoolmen, and some also of the latter writers, namely Erasmus in his Annotations, the words be these: Dubitandum non est quin apostoli fuerunt diversis locuti linguis, quoties id postulabat evangelii negotium, verum eundem hominem, eodem tempore diversis loqui linguis, implicat contradictionem. It is not to be doubted, but that the Apostles did speak with divers tongues, as often as the affairs of the gospel did so require: but one man to speak at one time with divers tongues, it doth import a contradiction. Unto this agreeth Lyranus, whose words be these: The Apostles not only spoke and understood all manner of languages, but they speaking in one certain language, what soever it were, all the hearers, although they were of divers nations, understood their own proper language, by the power of the holy ghost For as by rebellion in building the tower of Babylon, tongues were divided: so by the infusion of the holy ghost, tongues here were united. But certain of the Germans do not embrace this judgement, but do say that the Apostles at that present time did speak with divers tongues, otherwise (say they) the miracle had not been in the speakers, but in the hearers. Yet it may be (say some of them) that the sermon of Peter might then be understood of the most part of the auditoures, because the greatest part of them which came to Jerusalem, were expert in the Caldie tongue. Daniel. 4. DAniel was a famous and notable prophet, borne of the stock of the kings of juda. He was led captive with king joachim into Babylon, of Nabuchadonozor, king of the Chaldeans. After that in his youth, he had delivered guiltless Susanna from death: being ennobled by the spirit of god, he did show & expound the first vision unto king Nabuchadonozor: wherefore the king wondering at his wit and gift, 1. Daniel. 4. Reg. 24. fell upon his face, and did salute him, and rendering to him thanks, commanded a sacrifice to be given to Daniel, as to god. He ordained him his chief governor, and had him in great honour, partly because he perceived in him a comely beauty and great wisdom, partly because he understood to be in him the intelligence of all visions and dreams. For when Daniel stood in the king's sight, every word that the king demanded of him, he answered so, that it did excel and pass ten times the answers of other soothsayers. When Nabuchadonozor was dead (who thought himself for a certain time, to be a brute beast) Daniel did declare unto Balthasar his son, what thing should come upon him, when he saw the letters written with a man's hand, as it did appear. Now when the monarchis of the babylonians was destroyed, Daniel was brought of Darius the king unto Media, where the king did adorn him with great honour, and did prefer him above all his other Lords. But envy prevailing, Darius was constrained to cast Daniel into the Lion's den, where he suffering no hurt of them, & knowing that God had saved him, 6. Daniel Darius did set him in greater honour than ever he was before. And because he was a religious & holy man, Darius did build unto him a most costly & sumptuous tomb, in a certain city of Media, named Echathenis, where at the last he was buried. This Daniel did not only prophecy of things to come, as other prophets did, but also did prescribe & appoint the time, in the which his prophecy should be fulfilled. He wrote a book of prophecies divided into ten visions. Three visions of them were under Nabuchadonozor. Three other under Balthasar. The seventh and the eight vision under Darius. And the two last under Cyrus. His book written in Hebrew, hath not the story of Susanna, nor the song of the three children, neither the rehearsal of Bell and the Dragon, which saint Hierome did gather together into one book, being dispersed before abroad in sundry parts. Saint Hierom doth call Daniel philostoricum totius mundi, because he did scribe the stone bewen from the hill without man's hand, and many other things. Yet there be certain which do not account the book of Daniel amongst the prophets, but do reckon it amongst those scriptures which be called Hagiographa, that is, books entreating of holy histories. Daniel signifieth in the Hebrew tongue judex dei, the judge of God. Sacramentum. 5. THis word Sacramentum, is no where used in all the holy scriptures but the theological interpreters do often times use this word. Saint Austen in his epistle Ad Marcellum, writeth thus: Longum esset disputare de varietate signorum, quae cum ad res divinas pertinent, sacramenta appellantur. It would be a long thing to dispute of the variety of signs, which pertaining to godly things, are called sacraments. Whereupon rose this vulgar & common definition, Sacramentum est sacrae rei signum. They have also an other definition more exact than the other, which is this: Sacramentum est invisibilis gratiae visibilis forma. A sacrament is the visible form of an invisible grace. The latin writers do use this word sacramentum, pro iusiurando, for an oath, or else for a religious obligation and bond. Marcus Varro, in his book De lingua latina, doth expound what it is to contend by a sacrament. Qui petebat (inquit) quique inficiebatur de rebus aliis, utrique quingentos a ris ad pontem deponebant, de aliis item rebus certum numerum assium, pui vero judicio vicerat suum sacramentum a sacro auferebat, victi ad aerarium redibat. The agent (saith he) & defendant of somethings, did both put down at the bridge. 500 pieces of money, & of others a certain number of those which are called Asses. He that overcame in judgement, took away his sacrament (that is his bond) from the holy place, the money of him which was overcome, was appointed to the treasury. And because by the mediation of holy things, we be bound unto God & his saints by the participation of sacraments, he doth in a manner bind himself by an oath unto us, by the testimony of the sacraments. Vegetius in his book De re militari, doth take sacramentum, for an oath, taken by soldiers. For it was not lawful for any to fight, unless he were first sworn by an oath, with conceived words they did swear, that they would do allthings manfully, whatsoever the Emperor had commanded, & that they would never forsake the wars for the defence of the Roman public weal. And so they had a pledge & reward, and their names were written & recorded, & they were signed with certain notes. Now because we in our sacraments, specially in baptism, are received and written into the wars of Christ, & because receiving the sacraments we profess & testify that we be the soldiers of Christ, therefore not without cause the holy signs of Christ & of the church are called sacraments. Notio. All men for the most part, do confess & believe, that God only, & that neither men nor the church did institute the sacraments. A certain scholman doth warn the church the she should remember herself, not to be the lady of the sacraments, but the minister of them. Aquinas in his question doth writ 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 giveth unto it strength and virtue: But the virtue of the sacrament is only of God. Therefore God only can and doth institute the Sacraments. Saint Austen hath a sentence which is common in every man's mouth. Accedit verbum ad elementum et fit secramentum. The word cometh to the element, & a sacrament is made: whereof you may gather, a sacrament to consist of two special parts. The first is the sword of God, not the word of man. The second is, the sign 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 & renovatio, ment percipitur etc. The matters of the sacraments are sensible, yet all things are there intelligible, So in baptism by a sensible thing water is given, but the thing which is made perfect, is perceived by mind, as regeneration, and renovation. For if thou were without body, God would deliver all his gifts unto thee naked & simple: but because the soul is joined to the body, he hath delivered in things sensible, those things which are perceived in mind. The holy scriptures do number to be among the christians only. 2. sacraments, that is baptism, & the supper of the lord. But Petrus Lumbardus doth account. 7. baptism, penance, the Eucharist, confirmation, extreme unction, order, & matrimony. Of this judgement is, for the most part the whole company of the interpreters, & the fellowship of all the scholastical divines But the ancient doctors of the church do rehearse only. 2. sacraments. Lib 1. &. 4. & in lib. de corona malitis. Tertullian, in his book Contra Martionem, and in his book De corona militis doth recite only two, Baptism, & the Eucharist. Saint Austen de doctrina Christiana, writeth saying. Dominus signis nos non oncravit (inquit) sed quaedam pauca pro multis eademque factu facil sima, et intellectu augustisima, et observatione castissima, ipse dominus et Apostolica tradidit disciplina, sicuti est baptismi sacramentum et cele bratio corporis et sanguinis domini! The Lord hath not burdened us with signs, but for many, he & the apostolic discipline hath given us a few, and those in doing, very easy, in understanding, very noble, & in observation, very pure, as the sacrament of baptism, & the celebration of the body & blood of the Lord. Again in his epistle Ad januarium, he saith. Sacrementis numero paucissimis, observatione facillimis, significatione prestantissimis, societatem novi populi colligavit, sicuti est baptismus trinitatis nomine consecratus, communicatio corporis et sanguis ipsius. etc. The lord hath tied together the congregation of the people of the new testament, with sacraments in number very few, in observation, very easy, in fignification, most worthy, as baptism, consecrated in the name of the Trinity, & communication of his body, and of his blood. Obiectio. Why sir, saint Austen maketh mention in that place by you alleged, of some other thing besides those. 2. For he saith in the same sentence: Et si quid aliud in scriptures canonicis commendatur. Again, he maketh mention of the sacrament of order, which two places do impugn your assertion in numbering only. 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 evidently declare, that he spoke not of sacraments, but of certain observations, used & received of the church, as his words following in the same place do show. To the second I answer, that S. Austen doth call chrisma, prophecy, prayer, and other such like, sacraments, as well as order. Therefore when he maketh mention of order, as of a sacrament, he taketh not sacra mentum, in the proper signification: for if he did, than you must make also preaching & praying sacraments, which were very absurd to grant. Furthermore S. Austen hath often times in his mouth, scripturarum sacramenta. Now I dare say ye will not grant, the scriptures to be properly a sacrament: whereupon it is evident that this word Sacramentum is used in his writings, sometime in one signification, sometime in an other. He called these sacraments, because as holy things they came from the holy spirit of God, & because they be the ordinances of god, observed of all holy men. But the other, that is baptism, 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 book De institutione clericorum, doth say: Sunt sacramenta, baptismus, et chrisma, corpus et sanguis: quae ob id sacramenta dicuntur, quia sub tegumento corporalium rerum virtus divina salutem eoruudem sacramentorum operatur, unde et a secretis virtutibus, vel sacris sacramenta di cuntur. baptize and Chrisma, the body & the blood be sacraments, which for this cause are called sacraments, because under the cover of corporal things, the divine power doth work secretly the health of the same sacraments, whereof they are called A secretis vel sacris virtutibus sacramenta, of secrets & holy virtues sacraments. As for the authority of the books of Dionysius, it is manifest what every learned man doth judge of them. Obseruatio. A sacrament doth consist of these things following: Of the sign, 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 thing. Of a thing earthly, and of a thing heavenly. Lib. 4 &. 5. contra heresis. And (as Ireneus saith) of a thing visible, & of a thing invisible, of a thing sensible, & of a thing intelligible. And of. 2. which have their different natures in their properties being received, it is manifest, because that many which be partakers of the outward sign, have no part of the thing signified. But if the nature of both parts should be one, and joined together naturally, than it must needs follow, that they also receive the thing itself, which be partakers of the sign. We have examples in the scriptures to the contrary. For Simon Magus in the acts of the Apostles did receive the sign, Cap. 8 and was baptised: but of the thing itself, that is, of the holy ghost signified by water, he had no part at al. judas I scarioth, who betrayed the Lord, did eat of the bread of the Lord, but not the bread the Lord (as saint Austen termeth it.) For otherwise if he had eaten the things itself, he should have lived most happy & blessed. For whosoever eateth me (saith Christ) shall not die for ever. But judas perished with eternal death, therefore he had no part of the lively meat. And it may be easily proved, that neither the preaching of the gospel, nor receiving of the sacraments with out faith, doth profit any thing at all: 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) baptism hath made us safe, and lest they should think the visible sacrament to be only sufficient, he addeth: Non carnis depositio sordium, sed bonae conscientiae interrogatio. Not the putting of the filthiness of the flesh, but the mind of a good conscience. Questio. Some will demand whether the grace of God be contained and shut in the sacraments, & so derived into them, which receive them? Responsio. The school divines, Monks, Friars, and other of that sort, do judge the very virtue of God, yea and God himself to be contained in the sacraments. Whereupon riseth this frivolous and vain question, that is, what the Mouse doth eat when she doth gnaw the sacrament. Lib. 4. cap. 11. de sacrameto altaris. Innocentius the Pope doth say, that the substance of bread doth return miraculously, but not that substance (saith he) which was transubstantiate into the flesh, but an other bread is made by a miracle in the stead thereof. And that bread (saith he) is gnawn of the Mouse, O subtle and wonderful divinity, not worth a mess of vinegar. Bonaventure, who wrote upon the master of the sentence, among many other words saith 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 part 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 means, that grace is contained in the sacraments essentially, as water is in a vessel, or medicine in a box, for it is erroneous so to be understanded: but the sacraments are said to contain grace, because they signify grace, and except therebe default in the receiver, grace always is given in them. Yet this is so to be understanded, that grace is in the soul, and not in visible signs, & for that so great a cause they are called the vessels of grace. They may 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 cometh thereof, yet it is drawn out of the vessel: So grace is not of the sacraments, nor cometh of them, but springeth of the eternal fountain, of the which fountain the soul seeketh in the sacraments. And as a man doth run to the vessel when he seeketh the liquor: So must he which seeketh the liquor of grace, and hath it not, run to the sacraments. These be Bonaventures' words, which most rightly referred grace to God only, the fountain of all goodness. He saith also, not the sensible signs, but the soul of man is the seat and receptacle of grace, and of all the gifts of God. The holy scriptures do teach in every place, that the mind of man, & no element is the house of God's grace. Solomon doth say. Si caeli caelorum te non continent, quanto minus domus haec? If the heaven of heavens do not contain thee, how much less this house? Saint Stephen doth say also: The most high God doth not devil in temples made with men's hands. 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. years of age. It was builded of one Sisyphus, a notorious these, who was slain of Theseus and (as the Poets feign) is punished in hell with a certain kind of torment, that he is compelled to bear a great stone to the top of the mountain▪ and when he hath carried it to the very top, it roleth down again to the bottom, whereof Ovid maketh mention, saying: Aut petis, aut vrges rediturum Sisyphe saxum. Whereupon riseth this proverb, Sisyphi saxum volvere. To role up and down Sisyphus' stone. By the which is signified uncessable sweat and labour, but unprofitable, & utterly vain. As you would say, Sisyphi saxum voluit, he taketh unmeasurable pain, but that which he doth, is all in vain. This city Corinthus was builded between two seas, the one called mare joinum, the other mare Aegeum. The place where it was set, was properly called Isthmos, which is a narrow place of the country, where two seas are but a small distance a sunder, enclosing the land on both sides. Strabo writeth, that it was a very rich & notable Mart, unto the which Merchants out of all places of the world had their recourse. And as for the most part wantonness, riot, & pleasures do flow out of power & wealth, so at Corinth was there all kind of wickedness: insomuch that every man lived as he lusted, & that without punishment. As Paul writeth to the Corinthians saying: Eratis scortatores, idololatrae, adulteri, molles, avari, ebriosi, 1. Cor. 6. raptores. You were in times past whoremongers, idolaters, adulterers, wanton, covetous, drunkards, extortioners. Strabo writeth, that there were above a thousand young women consecrated, to be defiled in the temple of Venus, in the honour of her. Also in this city of Corinth, there was a notorious strumpet called Lais, of whom Aulus Gellius rehearseth this history. Lais (saith he) a strumpet of Corinthus, did gain great sums of money through her beauty and fairness. Unto her all the wealth men of Grecia did repair, to satify their filthy lust. She admitted none, unless he would give that which she demanded. Demosthenes on a time came privily unto her, and made request to have the use of her body: but Lais demanded of him ten thousand Dragmas. Demosthenes' being dismayed, and made a feared with so great a sum of money, turned his back, and going away, said these words: Ego penitere tanti non emo, I will not by repentance so dear. Whereupon riseth this common proverb, Non est cuius libet Corinthum appellere. Every man cannot arrive at Corinth. This proverb is elegantly used & applied of high & weighty matters, and dangerous to be compassed, and not every man's part to attempt. Suidas doth refer the original of this proverb, unto the dangerous & not easy passage or arrival for the Mariners unto the port of Corinth. Aristippus was wont to say and glory, that he only had Lais, and that all other were had of her. Of this filthy sink of men being given unto pleasure, wantonness, riot, and polluted with all kind of vice, the eternal God made and gathered unto him a Christian congregation, by the ministery of Paul, who wrote unto them his first epistle, out of Ephesus, a city of Asia, in the. 21. year after his conversion. And the congregation being first by him converted, were afterward marvelously subverted, of certain false Apostles: but Paul in his first epistle did revoke them again to the true faith, and evangelical verity. This city was first called Certhera, & being increased & made more populous, it was afterward called Ephyra. Strabo also writeth, that the Corinthians did defoul the Ambassadors of Rome with filth cast out at the windows, as they passed by their sumptuous and gay houses. For the which cause and other insolent and proud parts practised by the Corinthians, Lucius Mumius the Emperor, 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 overthrown, was restored and re-edified of one Corinthus, Orestes son: but being at the last burned of the Romans, it could never be restored again. Simeon. 7. SImeon betokeneth in the Hebrew audience vel auditio, hearing or report. Of what parents this Simeon came, or what function he used, it is uncertain. It may be, that he was some private man, that they might the more be ashamed, which challenged unto themselves great and famous titles of renown and dignity. He is set forth worthily & praised, for that he embraced true godliness, & perfectly knew and understood the promises of Messiah, desiring nothing more, then that he should speedily come into the world. For this cause undoubtedly he offered earnest prayers daily unto God, especially when he now saw the time to be at hand. And when he perceived, not without great grief, all things among the people of God, to be daily wurs & wurs (for there reigned in the temple horrible corruptions & de lusions, & in the political government all things were full of bloody tyranny) he received of god a singular revelation, that he should not die before he beheld Christ with his corporal eyes. That benefit he preferred before all other commodities, and undoubtedly he communicated this joyful tidings to his family and other good men: but of other stiff necked people, being blinded in their superstitious opinions and ceremonies, he was not believed, but rather mocked and laughed to scorn. He was notwithstanding the temple of the holy ghost, through whose paculiar motion, he came into the Church at that same hour, when jesus Christ, according to the law of the first borne, was offered of his parents, and presented before the Lord. And he was so inspired and kindled with heavenly light, that without delay he took the infant in his arms, which was borne of the virgin Mary, pronouncing openly and boldly with great rejoicing of his heart, that this was he which was promised of God, and that there was none other to be looked for. These his words following are worthy to be rehearsed and pondered. Luk. 2. Now thou lettest thy servant to depart in peace according unto thy word. For mine eyes have seen thy salvation, which thou hast prepared before the face of all people. To be a light to lighten the Gentiles, and to be the glory of thy people Israel. He doth not only plainly and evidently show of things present, but also of things that should follow, and of the whole office of Christ, And he prophesieth of gathering together of the Church out of the Gentiles: finally he singeth a most sweet song like unto the swan before his death. joseph and Marie do greatly marvel at this, so manifest and noble testimony of jesus Christ, given of so holy a man, for they had nothing opened this matter unto him. And certainly there were other priests present at the hearing of these words, but they were moved nothing at them. It may be also, that they scorned at him, counting him a doting old fool. Yet notwithstanding this sentence of the Messiah is uttered, as it were before the congregation, and before the Ark and sight of the Lord. After that, Simeon proceedeth in prophesying, and doth execute the office of a Priest, blessing them, and wishing unto them, all glad and lucky things according to the office of Messiah, adding unto, these words: Behold, this child is put for a fall and a rising again unto many in Israel, and for a sign against the which they shall speak. Simeon doth not dream here of the golden and wealthy world, as other did look for at Messiah hands, no other thing then worldly commodities, but Simeon knew, that Messiah should suffer: finally, he strenghneth and comforteth Marie, against the sorrows which she should feel, saying: The sword of sorrow shall pierce thy soul, that the thoughts of many men's hearts might be made open. He feared not the hatred & evil will of the chief rulars, neither did he expect their determination and mind, but was only contented with the heavenly revelation. When and how he died, it is not known. It is to be thought, that he departed in short time after out of this miserable life, Luk. 1 into the land of the living. Aenigma. 8. ENigma is an obscure allegory, and a sentence covered with subtle and crafty words, Man. Obscurus sermo cunctis aenigma vocatur. : matter me genuit, mox gignitur ex me. That is to say: Aenigma is called of all men a dark and obscure speech. As, my mother hath brought forth me, and anon she is brought forth of me. By this sentence is signified water, for of water Ice is congealed, & is resolved again into water. Aenigma differreth from an allegory in this, that an allegory is evident, clear, and manifest, and aenigma is somewhat obscure and subtle. Neither it aught to be reprehended if you, either speak, or writ to the learned or unlearned, that there by they may be compelled to search and learn the sure meaning thereof. Phe Prophets have many aenigmata, so hath the Apocalypse. Likewise in the Ethnic writers, there be many aenigmata, of the gods and of the Sibyl's. As Sibillae folium, extripede dictum, dixthera iovis. etc. This figure is counted of Fabius to be rather a fault, than a virtue in any oration. Whereupon Diomedes being moved, doth number this trope aswell among the faults, as among the virtues of an oration. Hesiodus showeth a very apt example of this figure in his Georgikes, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dimidium plus toto. That is to say: Half is more than the whole, by the which aenigma is signified golden mediocrity: for he that is content with half, doth consist in the mean, but he that doth aspire and desireth the whole, tendeth to extremity. Plutarch doth report of Darius, that when he called unto him the lords lieutenants of his provinces, he asked of them, whether the tributes were to grievous for the subjects or no. And when they answered that they were mean, he commanded the one half only to be paid, judging it to be better to take half with the good will of his provincials, than the whole with their hatred. In aeglogis. The like aenigma is in Virgil who writeth thus. Dic quibus in terris & eris mihi magnus Apollo, Tres pateat caeli spatium non amplius ulnas. Again in the holy Scriptures are diverse and sundry aenigmata, as for example in the Psalm. Pennae columbae de argentatae &, posteriora dorsi eius in specie auri. Though ye have lain among pots, yet shall ye be that is as the wings of a dove, psal. 68 that is covered with silver, & whose feathers are like yellow gold. By the which is signified, though God suffer his Church for a time to lie in black darkness, yet he will restore it and make it most shining and white. In the book of judges there is an aenigma of Samson, having subdued the Lyon. De comedente exivit cibus, jud 14. & deforti egressa est dulcedo: that is, meat came forth of the eater, & sweetness went out of the strong. And in the Gospel. Vbicum que fuerit corpus, Math. 24. illic congregabuntur & aquilae That is, wheresoever the body shallbe, thither will the eagles stock. Whereby Christ signifieth, that the elect will fly unto him, when he cometh. Also Ezechiell: Cap. 17. Fili hominis propone aenigma, & narra parabolam ad domum Israel, & dices: Haec dicit dominus deus. Aquila grandis magnarum alarm, longo membrorum ductu, plena plumis, & varietate, venit ad Libanum, & tulit medullam Cedri. that is. Son of man, put forth a parable, & speak a proverb unto the house of Israel, and say: Thus saith the Lord God, the great Eagle with great wings and long wings, and full of feathers, which had diverse colours, came unto Libanum, and took the highest branch of the cedar. Whereby is signified, that Nabuchadonozor who hath great power, riches, & many countries under him, shall come to jerusalem and take away jeconiah the king. And in the book of judges: Cap. 9 jerunt ligna ut ungerent regem super se dixeruntque olivae, Impera nobis. Quae respondit, nunquid possum deserere pinguedinem meam? etc. That is. The trees went forth to anoint a king over them. And said unto the Olive tree: Reign thou over us. But the Olive tree said unto them: should I leave my fatness? etc. By the which parable is declared, that those which are not ambitious, are most worthy of honour, and that the ambitious abuse their honour, both to their own destructions and others. Also Ezechiel. Duae mulieres filiae matris unius fuerunt. Cap. 23. Et fornicatae sunt in Egypto, in adolescentia sua fornicatae sunt: ibi subacta sunt ubera 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: there were their breasts pressed, and there they bruised their teats of their virginity. By the which parable Israel and juda are ment, which came both out of one family. They became Idolaters after the manner of the Egyptians. Furthermore in the fourth book of kings. Cap. 14, Carduus Libani misit ad Cedrum quae est in Libano. Transieruntque bestiae saltus quae sunt in Libano, & conculcaverunt Carduum. That is. The thistle that is in Libanon, sent to the cedar that is in Libanon. etc. By the which parable jehoash compareth himself to a cedar tree, because of his great kingdom over ten tribes, and Amaziah to a thistle, because he ruled but over two tribes. And the wild beasts are jehoash his soldiers, that spoiled the Cities of juda. day star. 9 Until the day star arise in your hearts. By the day may be understanded the manifest knowledge of the godhead. By the rising of the day star may be signified the open knowledge of the humanity of Christ. The blessedness of the Saints shallbe in both, as Christ saith in the Gospel of john. Haec est vita eterna ut cognoseant te solum deum & quem misisti jesum Christum. This is life eternal, that they know thee to be only very God, and whom thou haste sent jesus Christ. Or by the day is understanded the knowledge of the Saints after the judgement: by the rising of the day star, the knowledge before the judgement. But to omit such scholastical allegories, Saint Peter meaneth no more in this place, but doth set the whole day with all his parts against darkness, which would utterly overwhelm all our senses and understandings, except the Lord had helped us with the light of his word. Typus. 10. TYpus doth properly signify a form, a figure, an example, a shadow, and an image of an other thing. Archetypa, are properly the first and principal examplars, which are not taken out of other things, but are the very original things themselves. Typi also (as Gellius writeth) are the letters which we call descriptions, not exactly made, but rude. Typus also is a figure and symbol of the verity and truth, In which 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 art of printing Typographiam, which was first invented by one johannes Gutenbergius, a man of a rare and marvelous wit, in a certain City of Germany called Maguntia, in the year of the incarnation of Christ. 1450. No less glory, no less immortal memory is to be given to this worthy man, than to them which first invented letters. Unto john. 11. THe Prophets & the law prophesied unto john, as though Christ should say: It is no marvel if God work now so mightylye in the minds of men, because he doth not show himself a far of under dark shadows, as he did before, but is openly present to establish his kingdom. Whereupon it followeth, that they have less excuse which do contemptuously reject the doctrine of john, than the contemners of the law and of the Prophets. For that which john preached, is the self same thing whereof the law and the Prophets spoke before. For john doth testify those things which be now accomplished and performed. Saint Hierome writing upon this place, doth say, that Christ doth not exclude all Prophets after john, Act. 11. et. 21. for we read in the Acts of the Apostles that Agabus did prophecy: likewise the four daughters of Philip prophesied. Therefore where it is said here, that the Prophets prophesied unto john, is meant and declared the time of Christ, whom john did show with his finger, that he was come, whom the Prophets showed before, that he should come. Violence take it. 12. FRom the days of john the Baptist until now, Math. 12. the kingdom of heaven suffereth violence, and the violent take it by force. That man would labour with all his power to provide for his salvation which might hear a worthy preacher say that it sufficeth him to get eternal life, if he return and amend from his former wickedness. This is a very easy way to attain salvation, which who so holdeth not, but wandereth always, and goeth astray, is wretched, and of a desperate life. The Lord doth not require thy gold, silver, or earthly possessions, whereby he may lead thee out of darkness, and deliver thee from the bondage of sin, but only he requireth a ready and prompt mind of repentance. Show unto him the filthiness of thy mind, if thou cannot show him thy innocent and pure life, and he will freely wipe them away. Offer unto him tears gushing out of thine eyes, and he will receive them in a manner for part of amendment. He doth not abhor thee, though thou be a wicked sinner, but of his great gentleness allureth thee to repentance. He doth not desire the death and destruction of thy soul, but that thou be rather converted and live. He it is which rejoiceth more over one sinner, Luk. 15. than of ninety and nine just persons, which need not repentance. Acknowledge thy fault with a ready will, and he will have mercy on thee. He it is, that said: Tell thine offences, that thou mayst be justified. And because thou hast promised to detest thine unrighteousness, Psal. 32. he hath already remitted thine ungodliness. The good thief faithfully believing, that the most plentiful well of God's mercy could not be spent and dried up, with great violence entered into the kingdom of heaven, 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 kingdom. Math. 11. But wherefore is the kingdom of heaven invaded and set upon, from the time of john unto these days? because he showed the scope & mark of eternal life, which we may easily attain. For he said: Repent ye, and the kingdom of heaven will draw nigh unto you. Math. 3 The Lord also (when he preached) showed the same to be an easy way to enter in, yea, even unto the blind. And assoon as the multitude did know that an easy way of salvation was open for them, they ran to attain it, and breaking in by heaps into the kingdom of heaven, they shot only at this scope, the Lord notwithstanding directed the moving of their shot with his grace. The violent took by force the kingdom of heaven, when with fervent desire they hastened to cleave unto Christ: & he that was born a man, desired to become an angel & an earthly creature sought an heavenly habitation (as writeth Hierome) saying. Quest. 1. ad Algatian. The Gentiles chief entered into the kingdom of heaven by fervent faith and humility, who loved Christ more than the jews, whereupon Hilary saith. 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 Prophets, and offered of Christ, is obtained and readily taken by the faith of the Gentiles. As God stirred john to be the criar of the kingdom of his son, so did he put into his doctrine the efficacy of the spirit that it might pierce into the hearts of men, & kindle their fervency toward it. But because the great part of the people were no more moved, than if no word had been spoken either by the Prophets of christ, or as though john had never come forth as a witness: christ doth teach this violency of the which he speaketh, to be but in certain kind of men. The sense is this. There is now a great concourse & repair of men to the kingdom of heaven, and they do rush in violently to attain it, for they being stirred by the voice of one man, come in flocks and in heaps, and do not only with much desire, but greedily embrace the grace offered unto them, although there be many sluggards, which are no more moved, then if john should tell them but a fable, pertaining nothing unto them, yet many I say do run to it with a violent love and zeal. The kingdom of heaven is taken here for the new doctrine of the Gospel. The kingdom of heaven to suffer violence, is with great and greedy desire to run to the open preaching thereof, and to break in by strength. The violent to take the kingdom of heaven, is no more, but to be so hot with the zeal of the gospel, that a man is ready to despise and loose 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 Ishmael. And note here, that this word Concubina, was taken in the old time for an honest name (as Masurius writeth.) And in the laws of the Romans, a concubine was not counted a strumpet, nor a married man's leman, but Concubina was properly she, which had conjugal company with a single man: yet she differed from her which is counted Vxor, a wife, because the cohabitation of a concubine is not individual or inseparable, and for that both the parties so joined, might be easily separated again. Saint Hierome, writing Ad Oceanum, doth discern a concubine from a wife, in these two points. First, that a wife had need of Tables or writings to record the contract. Secondly that a wife had a dowry, which both (saith Saint Hierome) a concubine had not: but this sentence of Hierome is not generally true, for this his saying is to be strained to that wife, which was before a concubine. In deed she that was the concubine, had need of Tables and record, because she should be no longer named a concubine, and that the children after borne of her, should be legitimate. As for dowry, is not always required of necessity, for a dowry cannot be without matrimony, but matrimony may be with out a dowry. The Roman law did allow concubines to be lawful, yet it doth somewhat note that kind of conjunction, because it doth not suffer children begotten of concubines to be just and right heirs, whiles that the concubine be made at the last a wife, or else that the prince's authority 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 Hebrew tongue Pilaegaesch that is, a maiden joined to a man without writing, 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 uxorem, & nomen eius Cethura, & peperitei Zimran. etc. Genesis. 28 Now Abraham had taken him another wife called Cethura, which bore him Zimran, And in the same Chapter she is called also a concubine, where it is said, that Abraham gave all his goods to Isaac, but unto the sons of the concubines, which Abraham had, he gave gifts, and sent them away to the East country. Here may you see, that the concubines among the Hebrews were very wives, although they were oftentimes handmaidens, as Agar, Bala, Zilpa and others. Concerning the civil ordinances of the places where the fathers dwelled, the free men could not contract matrimony with their handmaidens▪ and therefore it might be, that in the holy Scriptures, they be called Concubinae concubines, and not wives, notwithstanding before God they were wives. There be two differences between the laws of the Romans, and the laws of the jews. First the Romans counted not Concubinatum, to be matrimony. Among the jews it was counted matrimony before God. Secondly the jews had their handmaidens to their concubines, the Romans would not have that to be lawful. It is to be noted, that where it seemeth in the decrees, concubines to be approved and allowed, they are to be understand of those, which were wives in deed, that is, when both parties do consent and agreed to devil continually together, and to acknowledge each other as man and wife. Otherwise concubines be utterly forbidden. These shallbe sufficient for this name, concubine, which now in these days is not lawful. Agar written with chet, signifieth Cingulum, or Perezoma, a girdle, or any thing that compasseth about. Agar written with he, betokeneth a stranger, it cometh of this verb Hagar, id est, peregrinatus est. Sarah signifieth Dominam, or Principem. Ye shall find, that Abraham had two sons, that is Ishmael of Agar, and Isaac of Sara. Both were the true sons of Abraham, Ishmael was no less the true son of Abraham then Isaac, for both came of one father, one flesh & one seed. What is than the difference? this maketh not the difference (saith Paul) because one of the mothers was a free woman, & the other a bond woman (although it maketh for the allegory) but because Ishmael which was borne of the bond woman, was borne of the flesh, that is without promise and without the word of God, but Isaac was not only borne of the free woman, but also according unto promise. Why so? notwithstanding Isaac was borne of the seed of Abraham aswell as Ishmael. I grant they were both the sons of one father, and yet there is a difference, for although that Isaac was borne of the flesh, yet there went before a promise and a nomination of God. This difference Paul would have to be noted. He gathered this difference in this manner out of the text of Genesis. That Agar conceived, and brought forth Ishmael, it was not the voice and the word of God, which had foretold that this should come to pass: but by the permission of Sara, Abraham went unto his handmaid, Agar, whom Sara being barren (as Genesis witnesseth) gave him to wife. For Sara had heard, Gene. 16. that Abraham by the promise of God should have seed of his body. Unto this seed she hoped, that she should be mother: but when she had many years looked for this hope, after the promise was made, seeing the matter to be differred, she thought her hope to be frustrate. Wherefore this holy woman doth yield unto the honour of her husband, and her own right, resigning her right unto another and that unto her handemayd, yet she doth not suffer her husband to marry another wife without his house, but she giveth her own maiden unto him in matrimony, that she might have children in her own house. For so hath the History of Genesis. Sara uxor 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 Abraham's wife bore him no children, and she had a maid, an Egyptian, Agar by name. And Sara said unto Abraham: behold now, the Lord hath restrained me from childebearing. I pray thee go in unto my maid, it may be that I shall receive a child by her. etc. It is a great humility, that she so much directed herself, taking in good part this temptation of her faith. She thought thus with herself, GOD is no liar, what he hath promised unto my husband, that will he surely perform, but perchance God will not have me to be the mother of this seed, I will not envy Agar this honour, unto whom let my husband go in, perchance I may have children by her. Wherefore Ishmael is borne without the word, only at the petition of Sara herself, for there is no word of God which commanded or promised Abraham a son, but it seemeth all to be done by chance, which the words of Sara declare. If perhaps (saith she) I may have a child by her. Since that therefore there preceded no voice of God unto Abraham, as there did when Sara should bring forth Isaac, but the voice of Sara only goeth before, it is sufficiently showed, that Ishmael was the son of Abraham according to the flesh, only without the word. Therefore he was looked for and borne like unto any other child. This thing saint Paul diligently pondered and weighed. He urgeth also the same argument unto the romans, which here including in an allegory, he doth repeat & strongly conclude, Rom. 9 that all the sons of Abraham are not the sons of God. Abraham (saith he) hath two sorts of sons: the one sort are borne of his flesh & blood, but the word and the promise of God going before, the one as Isaac, the other sort with out the promise, as Ishmael. Therefore (saith he) the children of the flesh are not the children of God, but the children of promise. etc. And with this argument he stoppeth the mouths of the proud jews: as Christ doth also in Mathewe and in john, Math. 3. john. 8. who glorified themselves to be the children and seed of Abraham. As though he should say, It followeth not. I am the carnal seed of Abraham, therefore I am the son of God. Esau is the natural son, therefore he is the heir. They that will (saith he) be the sons of Abraham, they, besides their carnal birth, must be the children of promise and belief. And they that have the promise and belief, are only the true children of Abraham, and consequently the sons of God. But Ishmael because he is not promised of God unto Abraham, is only the son of the flesh, and not of promise, and therefore he is looked for and borne as other children are. For no mother knoweth whether she shall have any child or not, or if she perceive herself to be quick, she knoweth not whether it be a man or woman child, but Isaac was certainly named. Sara uxor tua inquit Angelus ad Abraham, Gene. 17. pariet tibi filium, vocabisque nomen eius Isaac. Thy wife Sara (saith the Angel unto Abraham) shall bring forth unto thee a son, and thou shalt call his name Isaac. Here both the son and the mother are expressly named. So for this humbleness of Sara, that she did yield her right, and suffered the contempt of Agar, God recompensed her, and gave her this honour, that she herself was the mother of the promised son. Gene. 16. Simile. Abraham is the figure and token of God, who hath two sons, that is, two peoples represented by Ishmael and Isaac. They were borne unto him, of Agar and Sara, who do signify the two Testaments, the old and the new. The old Testament is of mount Sinai, begetting bondage which is Agar, for the same hill which the jews call Sinai (which seemeth to have his appellation of Bushes, brambles and briers) the Arabians call in their tongue Agar. Which thing besides Paul, Ptolemy doth also witness, and the Greek scholies. After the same manner there are given diverse and sundry names unto other hills also, amongs diverse nations. So the hill which Moses called Hermon, is called of the Sidonians Sirion, and of the Amorites, Senir. It doth well agreed, that the mount Sinai in the tongue of the Arabians hath the same name that a handmaid hath, & I think, that the similitude of that name ministered unto Paul an occasion and light to seek out an allegory. Therefore as Agar the handmaid, brought forth unto Abraham a son in deed, yet not an heir but a servant. So Sinai the allegorical Agar, brought forth truly unto God, a son, that is a carnal people. Also as Ishmael was the true son of Abraham, so the people of Israel had God their true father, unto whom he gave a law, and delivered his oracles, religion, the service of him and his Temple, as it is in the Psalm. Psal. 147. Qui annunciat verbum suum jacob. etc. He showeth his word unto jacob, and his statutes and judgements unto Israel. But this was the difference. Ishmael was borne of a handmaid after the flesh, that is without promise, and therefore he could not be heir. So the mystical Agar, that is, the mount Sinai, upon the which, the law and the old testament was given, begat unto God a people, but without promise, that is a carnal and a servile people, and not the heir of God, because that unto the law there were not added the promises of Christ (which should bless them) and of their deliverance from the curse of the law, from sin, and from death, also of the fire giving of the remission of sins, of justice and everlasting life. But he that doth them (saith the law) shall live in them The Land of living. 14. David saith in his Psalms. I should have fainted, 27. psalm. except I had believed to see the goodness of the Lord, in the land of the living. Of the land of the living, diue●s do diversly give judgement. Euthinius doth say in this place, the land of the living to be this present world, as a seat most apt for the living, and the land of them that be dead, to be the inferior regions. Furthermore, certain do say, that the earth is never found in the Scriptures to be called heaven, but that heaven and earth be two places much distant (as it is written in the Psalm. Out of heaven did the Lord behold the earth. 102. psalm. The earth therefore (forasmuch as it must be understand in his own proper signification, except there be a manifest Metaphor) must be taken in this place the very earth whereon we devil. Ezechias fearing death complaineth saying. Esay. 39 Non videbo dominum deum in terra viventium, neque aspiciam hominem ultra qui morior, That is. I shall not see the Lord God in the land of the living, nor behold man any more which do now dye. In an other Psalm it is said likewise. psal. 115. Placebo domino in regione vivorum. I will please the Lord in the land of the living, 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? Again in an other place. Portio mea domine, in terra viventium. Psalm. 142. O Lord thou art my portion in the land of the living. As though he should say, in this life I covet and desire none other inheritance beside thee, which art my portion and lot. Esay prophesying of Christ saith. Abscissus est de terra viventium. Cap. 53. He was cut of from the land of the living, and so is Terra viventium, taken in many places of the Scripture. Saint Austen doth take the land of the living for heaven, his words 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. etc. O the goods of the Lord, most sweet, immortal, incomparable, eternal unchangeable, and when shall I see you, but not in the land of the dying. The Lord shall deliver me from the land of the dying, who vouchsafed for my sake, to take upon him the land of the dying, and to die between the hands of the dying. Lyranus expoundeth Terram viventium, to be Vitam beatam. Rabbi Kimhi doth understand the land of the living, of the state of the life to come. Pellicanus expoundeth this verse: Credo videre bona domini, in terra viventium, I believe to see the goodness of the Lord in the land of the living, after this manner. I feel nothing in this present life but calamities and miseries, although I am not without divine and godly consolations: but after this life in the land of the living, and in the world of the blessed souls, I shall see the goodness of the Lord, that is, I shall have the fruition of the goodness of God, without all trouble, and with great pleasure. Neither of these two senses are to be reproved, but the first seemeth to be more near the truth. Choice of meat. 15. IN the beginning God created all things, and so created them, that as the creation of them is good, so the things created, are at this day very good: neither is God contrary unto himself, when he forbiddeth us certain kind of meats, as though any thing in itself were unclean. There lieth hid certain mysteries under this doctrine. The laws which were made concerning meat, and apparel, appear to be of little estimation, for God would have his authority in little things to be respected, for the authority of the law, dependeth upon God, and he is the maker of the law, and the law itself is the invention of God. These laws restrain and keep down the audacity of man, which oftentimes maketh laws, and repealeth them again, and every day inventeth new statutes and ordinances. Wherefore god would have his people to show due and faithful obedience unto such laws. As when at the beginning God commanding Adam, ●●. 11.3. that he should not taste of the tree, of the knowledge, of good & evil, he required thereby faithful obedience of him. The obedience of the faith, which was in the Machabies, 2. Mac. 6.7. in Eliazarus, & in certain other godly men, resisting king Antiochus, even unto the shedding of their blood, & most cruel death, pleased God. But many other abstaining from the eating of swine's flesh, deserved no praise nor commendation therefore. When the word of God pronounceth any thing to be holy, that thing is holy, and for this only cause, that he that doth command it, is holy. When God saith any thing to be unclean, it is unclean, insomuch, that whosoever eateth any thing, contrary to the word of God, he polluteth and defileth himself. You are now clean (saith Christ in his Gospel) for the words which I have spoken unto you. It is necessary therefore that we do believe the word of god, john. 15. and that the obedience of faith do go before, and after that, whatsoever work or fact cometh of faith (as the fact of Eleazar was, which would not taste of swine's flesh) cannot but be allowed of god: with whom, whatsoever is not of faith, is sin. Furthermore, in these laws concerning the abstinence from certain kinds of beasts, god had a respect and consideration of the health of the body of man: for certain meats which are not permitted to be eaten of man, are also condemned of the Physicians, as scarce wholesome. Whereof the holy fathers gather this argument: If god have care of the health of the body, truly he must needs be much more careful for the health of the soul. Furthermore, many of the Gentiles refrained both from the eating and touching of certain beasts. Therefore, that the people of Israel (being otherwise curious and superstitious, should not herein permit any thing to themselves, and attempt things at their own pleasure) God gave unto them certain mystical laws, concerning this point, by the which he both drew them back from their inventions, & also severed them from the Heathenish nations, Moses said: Deut. 14. Thou art a holy people unto the Lord thy God, and the Lord thy God hath chosen thee, that thou shouldst be unto him a peculiar people, among all the nations, upon the face of the earth. Also in the Acts of the Apostles, there is a vision showed unto saint Peter, in the which by the unclean beasts, the Gentiles are represented. Furthermore, god would that we should have respect unto the nature of the beasts, which he forbiddeth to be eaten. For in our table and meat by extern symbolles, he hath described and set forth this heavenly wisdom, ministering at the table itself an occasion unto us, both to think and speak of the true holiness of the mind, lest we should be impudent, unpure, unclean and filthy. And therefore 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 all these things, that ye should employ and give yourselves unto holiness. Therefore he taught in these tokens, what the godly should follow, and what they should avoid. First he declareth general rules of unclean and clean beasts, than he prosecuteth every one in their kinds in a most natural ordre, the place is copiously set forth in Leviticus and Deuterono: Levi. 11. Deut. 14 Such beasts as are cloven footed and chew the cud, are granted unto the use of man. Wherein two things are set before our eyes, in the which the office of a good man is comprehended. For if we willbe pure and clean beasts, we must both divide the hoof and chew the cud. The foot is the affection of the mind, which is not to be followed. There must be a difference had in things: and as in a cloven foot there are two parts, the right and the left, so a good man chooseth that which is good, and fleeth the contrary. The ruminating or chewing of the cud, is judgement. for every thing is not to be admitted, which we see & hear, but those things only, which we with a diligent examination weigh, & consider, and found them not to be repugnant unto God and his law. Afterward, there are adjoined sundry living things in a certain catalogue or number by their kinds, of which it was unlawful for the people of God for to eat. These were either four footed beasts of the earth, either beasts of the water, or birds of the air, or creeping things. Of four footed beasts of the earth, there are four namely forbidden: The Camel, which hath a high and long neck, teaching pride and arogancy, by all means to be avoided. Also the Coney or the Mouse of the mountain, 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 us to put away all dastardly cowardness, as the swine all filthiness and uncleanness. For the Hog is a figure and token of all impurity, whereof rose this proverb: Sus ad volutabrum. And it is written of Cyrces', that she turned through her enchantments, 2. Pet. 2. Ulysses companions into swine. All fishes of the water were permitted to be eaten, which have scales & fins. If they did lack either of them, they were forbidden, as the Eel, which although it have sins, yet it hath no scales. For as the bodies of the fishes are governed by their fins: so it behoveth man to be governed with a steadfast faith. The scales are hard, and cover the body, so except we be constant, and patient in the work of the Lord, he doth worthily abhor us. Of the fowls of the air, such as are most ravening and spoiling, are forbidden, and such as feed uncleanly, and desire filthy meat. Also such birds as fly only in the twy light, and in the night, avoiding the day light, and such as are subtle, unstable, and nothing quick. By the which the contraries, as beneficiency, abstinence, temperance, also simplicity, clearness, constancy, alacrity, integrity, and cleanness of life are commended unto us. Finally, not a few of the creeping beasts are noted. For men which are altogether overwhelmed in filthiness, displease god. I will not rehearse the names of all the beasts which were forbidden, partly because it had been a busy matter, partly, because the Expositors of the Bible do wonderfully vary & altar in the interpreting of them, in so much that I cannot inogh marvel of the extreme blindness & frowardness of the Jews, in the earnest observing of the choice of meats, whereas the Rabbins in this place are dark and obscure, nor can declare certainly, what those beasts be, which God hath forbidden them to eat. But I pray you, may we not call the proctor's and doctors of the Romish church, more precise, more scrupulous, and more straight laced about the choice of meats, than ever the jews or Rabbins were? They would not suffer a poor man to eat an egg on the Friday, or in the Lent, and other their prescribed days, unless he had a pardon from the Pope. Yea, if a man being sick and ready to die, had tasted of any kind of flesh, with out their dispensations & pardons, he should have been cursed with bell, book, and candle, as black as a coal down to hell. O bloody tyranny, O servile bondage, worse than the bondage of the jews. Saint Paul commandeth: Omne quod in macello venditur, 1. Cor. 10. manducate, nihil interrogantes propter conscientiam. Whatsoever is sold in the shambles, eat ye, and ask no question for conscience sake. Again to Timothy he saith: Prohibentium abstinere a cibis quos deus creavit ad percipiendum cum gratiarum actione, sidelibus et us qui cognoverunt veritatem. Quia omnis creatura dei bona, & nihil reiicien dum, quod cum gratiarum actione percipitur, That is: 1. Tim. 4. Forbidding to abstain from meats, which God hath created to be received with giving thanks, of them which believe & know the truth: for every creature of god is good, & nothing aught to be refused, if it be received with thanks giving. Also to the Colossians: Nemo vos judicet in cibo aut potu. etc. Colos. 2. That is: Let no man condemn you in meat and drink. etc. Furthermore, to the Romans: 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 giveth God thanks: and he that eateth not, eateth not unto the Lord, and giveth god thanks. And in many other places of the scripture, as in Mark: Nihil est extra hominem introiens in eum, quod possit eum coinquinare. Cap. 7. There is nothing without man, that can defile him, when it entereth into him, but the things which proceed out of him, are they which defile the man. Saint Austen in his book 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 believe meats to be ill, or to accuse them of sin that do receive them, is not the part of Christian men but of those heretics which are called Herarchitae and Manichaei. Again, writing Ad januariumm, he saith: Epist. 119. Quod scripsisti quosdam fratres ita temperare a carnibus comedendis, ut immundos qui comederint arbittentur, apertissime contra fidem sanamque doctrinam est. That is, where as you have written, certain brethren so to abstain from flesh, that they judge them unclean, which have eaten flesh, is most manifest against the faith and sound doctrine. In the counsel named Concilium Martini Papae, it is written after this manner: Si quis etiam non pro abstinentia, sed pro execratione escarun a carne abstinet, placuit sancto concilio, ut praegustet, & si sic vult abstine re, abstineat. Si autem spernit ita, ut olera cocta cum carnibus non degustet, iste non obediens nec suspitionem haete sis a se removens, deponatur de ordine clericatus. If any, not for abstinence, but for the execration & abhorring of meats, do abstain from flesh, it hath pleased the holy counsel, that he shall at the lest taste of it, and then if he will abstain, let him abstain, but if he so contemn, that he will not taste herbs sodden with flesh, then let him (not obeying nor removing suspicion of heresy from him) be deposed from the order of his clergy. Consider I pray you, how saint Austen in his book De moribus ecclesiae, painteth out, and most manifestly describeth the fast of the manichees, to be such a fast as is now adays the fast of our Papists (that is to say) gluttony, & not a means to tame the flesh, as they do pretend. And that the sober diet of the christian man, eating sparely of flesh, is the right kind of fasting. Thus saint Austen reasoneth: if there be a man (as it is possible) so spare of diet, & profitable withal, that he will eat but twice in one day, ruling and tempering with that abstinence, the appetite of his throat and belly. And be it also (saith he) that there be set at supper before this man, a few herbs, & a little 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 four draughts of pure wine, that is unmingled with water, and that this be his daily diet. And again on the other side: if there be one that tasteth no flesh, nor drinketh no wine, but strange kinds of dishes, made of sedes and fruits, with abundance of pepper cast upon it, whereof he eateth plentifully at nine of the clock in the morning, and again at night at supper. And also that the same man drink of the water, wherewith the husks of grapes be washed, after the pressing, and of Cider and such other liquors, which though they be no wine, yet they serve in steed of wine, yea & pass it also in sweetness. And be it that this man drink, not only so much as he thirsteth, but so much as him lusteth, and that he hath a daily provision for this diet, and hath plenty of these delicates, wherewith to serve not only his necessities, but all so his lust: whether of these twain judge you, as touching meat & drink, do live in more abstinence? I think (saith saint Austen) ye be not so blind but that ye will prefer the man which liveth with the little baken & wine, to the other glutton, for the truth itself driveth you to this answer. But you heretics be of the contrary opinion (saith he) for by your opinion if this second man should sup with the first but one night, & should but touch his lips, and smell of his baken, though it were resty, ye would strait way condemn him to hell fire, as a breaker of your seal (that is) of your religion. Thus far saint Austen. Spiridion qualis circa peregrinorum susceptiones faerit, huic apparet. Instant iam quadragesima, quidam ex itinere venitad eum, Histo. Tripa● Lib. 1. cap. So zomenus. quivis diebus sine cibo consistens. Videns itaque peregrinum valde defectum, perge (inquit filiae suae) lava peregrini pedes, & cibos appone. Cunque virgo dixisset nec panem esse, nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est farinas (quarum rerum solebat nihil habere conditum propter jeiunium) orans primum, veniamque petens, filiae jussit ut porcinas carnes quas domi salitas habebat, coqueret. Quibus coctis, sedens cum peregrino, positis carnibus comedebat, & rogabat, ut una cum eo ederet peregrinus. Quo recusante, Tit. 1. christianumque se profitente. Propterea (inquit) recusare non debes. Omnia enim munda mum dis, sicut sermo divinus edocuit. What manner of man, Spiridion, was about the entertainment of strangers, it appeareth by this that followeth: In the beginning of Lent, a certain man journeying, came unto him, who was without meat .v. days. Spiridion seeing the stranger very weak, said to his daughter, go and wash the strangers feet, and set meat before him. And when the virgin had said that there was neither bread, nor meat in the house (of the which he was wont then to have no store, by reason of the fast) Spiridion first praying and ask pardon, commanded his daughter to seethe pork, which he had in his house salted, which being sod, he sitting with the stranger, did eat of the flesh set before him, and requested, that the stranger would eat with him. Who refusing, and professing himself to be a christian, therefore (saith Spiridion thou oguht not to refuse, for to the clean all things are clean, as the word of God hath taught. I do not bring in this doctrine to that end, that I would set allthings on cock and hoop (as they say) or that I do mean, that the evangelical liberty, should be turned into carnal liberty, or that men might eat at all times all manner of meats, without observation of the laws of Princes, made for a common wealth: but I speak it for this end, that we should not put any religion or righteousness, or any unholynes in the meats themselves, for they be neither of, nor on, as saint Paul writeth to the Corinthians, saying: Atqui esca nos non commendat deo, and meat doth not commend us unto God. Cautio. If the church, or the magistrate do make any laws, certain conditions, and circumstances are to be observed. First, that their decrees be not repugnant with the word of God. Secondly, that the true service of God, justification, and remission of sins, be not put in them. Thirdly, they are not to be counted so necessary & inviolable, but that they may be changed, when the state of the faithful shall so require. Fourthly, they aught not to be made in such sort, that if any man shall not without offence, or contempt observe them) he shallbe thought to offend deadly. Therefore, since these laws of the choice of meats are repugnant unto the word of God, by the which word all meats are made lawful, they appear to be pernicious and hurtful. Furthermore, our adversaries in this their decree of the choice of meats, do account a certain holiness, and service of God to consist, in so much, that they esteem them, which do not abstain from such meats, which they have prescribed, to be less holy, less good, and less religious. Afterward these their ordinances so increased, and multiplied out of measure, that neither almost there was any end of them. Saint Austen complained that in his time all things were full of superstitions, so that the condition, and state of the Christians was worse, than the servitude of the jews. Which thing, forasmuch as, he spoke of his time, what, I pray you would he say now of our time, the church being oppressed with such infinite burdens. First of all they ordained, and instituted the Lent, after they added the Friday and the Saturday, and in some countries the wednesday in every week. They brought in the imbering days, four times in the year, also the vigils of many saints, in the which not to fast, Gregory the seventh, made it mortal sin. Since that, therefore these traditions are so grievous unto the church, that they may be called in tolerable burdens, which Christ did reprehend, to be laid upon men's backs of the Scribes & pharisees, they aught not to be tolerated, and suffered. Finally, they would have these traditions to be so necessary and inviolable, that the church could not consist without them. And they esteem so much their own inventions, that they punish the transgressors of them more grievously, than the breakers of God's commandments, as thieves and adulterer's Church robbers. etc. Obiectio. They allege the Rechabites for an example, who are praised in jeremy, because they obeyed their father, which commanded them that they should drink no wine, neither should have any certain possessions, but should be wanderers, and should dwell in no city. Unto whom God, because they performed these things, promised a long life and posterity. Here they say, that they do as jonadab the son of Rechab commanded his sons concerning the choice of meats. Wherefore, the church appeareth not to have erred, in commanding 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 commanded in the the old law, not to drink wine, & 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 & John Baptist received, from their mother's womb. For at that time, such an intent pertained unto a certain holy ceremony. Also, their father commanded them that they should live a wandering life, because perchance he appointed them not to husbandry and tillage of the ground, but to be shepherds, unto whom it was most convenient to wander through the woods and hills. Or else, because they were not of the children of Israel, therefore they could not have any possession of them in their land, & yet he would not have them to departed into other countries, because he worshipped the true god of Israel. For this Rechab was of the posterity of jethro, as it appeareth in Paralipome. If thou wilt contend that they were Ethnics, Lib. 1. Cap. 2. and therefore that they dwelled among strangers, I answer, that their father would not withstanding, that as they differed from them, among whom they dwelled, in religion, so also they should be known from them, by outward tokens & signs, as to abstain from wines, and to have no certain dwelling places. Furthermore, God praised their duty done unto their father, whom they were bound in moral life, and in manners to obey, for he commanded these things unto them, as civil, proper, & peculiar badges of his family, and not under the title of religion. For when they were bidden of jeremy to drink wine, they did not pretend a holiness or a service of god, that they would not consent unto him: they declared only what their father had commanded. Which obedience pleased God, & should have pleased him, if it had been exhibited in any other domestical or civil actions. But the Pope & his prelates do not command choice of meat, but under the title of holiness & divine honouring of God, which may not be suffered, since it is the office of god, & not of man, to make decrees of religion. If that the Magistrate or officer should command us not to eat or drink this thing, or that thing, for the common wealths sake it aught to be obeyed. But as concerning divine honour, or God's service, it is to be said, that the easy yoke of the Lord is not to be encumbered & aggravated with man's traditions. Obiectio. They object always 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 grant that the pastors are always to be herd, so long as they teach us Christ and his doctrine. It were an unjust matter, if that they should think that when they command their own traditions, they should be as well heard as Christ. In the old law God would not have any thing added or diminished from his laws. With what face then, durst they to attempt any such thing in the new Testament? Is the doctrine of the new Testament more imperfect, than the old law was? Christ rebuked the Scribes, because they added their own traditions, who notwithstanding said unto the people, that they should hear them, because they sat in the chairs 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 worthily diminished. The same may be said of our bishops & pastors. They read frugality & sobriety to be commended in the scriptures of Christ, and of the holy ghost, let them exhort the people unto that, as earnestly as they can. 1. Pet. 5. Rom. 13 Saint Peter writeth, Fratres sobrii, estote, vigilate in orationibus. etc. Brethren, be ye sober and watch in prayer. And likewise Paul: Non in commessationibus et in ebrietatibus. etc. That is: Not in banqueting & drunkenness, neither in chambering & wantonness etc. Also Christ saith: Vide te ne graventur corda vestra crapula, Luk. 21 & ebrietate. See that your minds be not oppressed with surfeit, and drunkenness. Let them also commend and set forth, fasting and abstinence as profitable things, which are praised in the holy scripture, but of the times, manner, & choice of meats, let them leave to speak of, except by the choice they understand frugal meat, & such as is easy to be gotten, & not sumptuous & delicate. These things are continually to be beaten into the heads of the people, that modesty, and temperancy may be embraced in the flock of christ. But to make ecclesiastical laws concerning these things, by the which the conscience is entangled, it is not good nor requisite. Saint Austen saith, that the Apostles commanded men to fast, but as concerning the days of fasting, they spoke nothing. But saint Hierom saith, that the festival days, & days of fasting were appointed of wise men, for their cause, which do not almost at any time fast, & do not always come unto the church. Wherefore the laws both concerning days, & the choice of meats, are to be counted as the traditions of men, & not the commandments of god. And we read, that the fast of the saturday had his beginning, of this, because, Peter a little before he should dispute with Simon Magus on the sunday, commanded a fast upon the saturday, wherefore upon a superstitious zeal of this fact, they did always fast that day, which thing was not used of the churches of Africa, and of the oriental parts. But when such things are instituted and decreed of the choice of meats, what is to be done of the faithful? First, that they which use the liberty granted of Christ and of the church, be well persuaded in their consciëce, which Paul monisheth speaking to the Romans: Quisque in sensu suo abundet, let every man be persuaded in his mind, Rom. 14 because nothing is to be attempted against the conscience. Let him also give thanks unto god, of whom he receiveth this liberty through christ as in the same Epistle the apostle commandeth him that doth eat, not to be judged of the weaker, because he eateth with giving of thanks. furthermore, that which he doth, let him do it unto the glory of God, neither let him seek his own delight, or covet to satisfy his own lusts. For the same apostle saith: Sive manducatis, sive bibitis, omnia in dei gloriam facite. Whether ye eat or drink, let all things be done to the glory of God. 1. Cor. 10. Let him beware also, lest he offend his weak brethren. Let him teach them and instruct them with lenity and gentleness, but not so, that he nourish their infirmity. For some are to be suffered for a time, but not continually, except they will always be lerners, & never come unto knowledge. Neither doth this saying of th'apostle make against us: Si esca offendir fratrem meum, inaeternum carnes non manducabo. 1. Cor. 8. Rather than I should offend my brother, I will never eat flesh. He doth show with these words, how he was minded, & doth put a cause, saying: lest I should offend my brother. But he that is already taught, and is not offended, but of a certain stubbournes, we aught not to bear with him, least long dissimulation tend to the detriment of the whole church. Questio. From whence came this superstition, to abstain from flesh, and where had it first his original? Responsio. It is to be thought, that it came first from the Heathen, because the priests of the Egyptians did abstain from flesh. So did Apollonius, Thianeus, & Pythagoras also, and this they did, because by this means they thought to make their senses more pure, and to wipe away all grossness & darkness out of their mind, whereof they hoped for certain revelations 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 fellows, who did abstain from the meats of the kings table, from flesh and from wine? Responsio. They did abstain for none other cause, but that they would not be polluted with meats forbidden in the law, which should have been easily brought to pass, if they had sitten at the king's table. The wine also did move them some scruple, lest it were not priest out of that vine, which was not yet four years old, whereof to taste the law did forbidden. Lynsey wolsey. 16. IT is commanded in Deuteronomy, thou shalt not wear a garment of divers sorts, as of and linen together. Cap. 22. josephus doth expound, that this was forbidden for the dignity of the priesthood of Aaron, because there was such a mixed weaving in the garment of the high Priest. And therefore it was not lawful for other to wear the like kind of garment. Other doctors do say, that it was forbidden to avoid the manner of idolaters, which worshipped the constellations of heaven, who did wear such kind of clotheses, and other mingled matters, to signify the conjunction of the planets, in the solemnity of their sacrifices. other do make a moral of this saying, that by wool is signified simplicity, by linen is signified subtlety, and the cloth which is made of linsey woolsey doth cover the linen in the inside, and doth show the wool in the outside. He weareth a garment of linen & , which, under the innocent pretence of fair words, doth cover the subtlety of mischief and craft. Sabbatum. 17. Schavath, agreeth in signification with these verbs, jaschau, & Schou, Schavah, but that as they vary in form, so also they differ in manner of signification. For as schou, betokeneth returning to a place, schavah, a leding away, or moving from a place, & jaschau, remaining in a place, so schavath betokeneth a ceasing or rest from moving & labour. Therefore ye may translate it with the verb of ceasing or resting Genesis. 1. Et benedixit deus diem septimum, et sanctificavit eum, quia in eo cessavit ab omni opere suo, quod creavit deus, ut faceret, That is: And God blessed the seventh day, and hallowed it, because in it he ceased from all his work, which he ordained to do. And again: Et cessavit die septimo ab omni opificio suo. That is: and God ceased from all his work the seventh day. Exod. 20 Of this verb cometh this noun Schabbath, which betokeneth quiet or rest, as in Exodus: Quia sabbatum est ipsi jehovah. Sabbatum, therefore doth signify a rest, and vacation from all servile labour. And it is to be observed, that the Lord saith not, keep holy the Saboth, but remember that thou keep holy the Saboth. It doth signify that the institution of the Saboth day was most ancient, and of most antiquity, being delivered unto the fathers a long time before, and now repeated and received by the Lord, among the people of Israel. But the sum of the whole commandment, is this, keep holy the Sabbath day. The same he expoundeth more at large, numbering the days themselves, rehearsing also the whole family, unto whom it was enjoined to keep the Sabbath. Last of all is added the example of God himself, resting and sanctifying the Sabbath. This word Sabbatum, is of a large signification. For first, the scripture maketh mention of a certain spiritual & perpetual Sabbath, in that we cease from our servile labour, abstaining from sin, endeavouring, that we do not follow our own will, & that we do not employ our labour upon our own works but ceasing from them, that we suffer god to work in us, & that our bodies be subject unto ● government of the spirit. Esay 58. et 66 Hebr. 4. After this Sabbath doth follow the spiritu all Sabbath, or the eternal rest, of the which Esaias & Paul to the hebrews entreateth. But then we do truly worship God, when resting from evil, and obeying the holy ghost, we are exercised in good works. It is not requisite to entreat at large of the allegory of the spiritual Saboth. Let us endeavour rather, while we are in these mortal bodies, to sanctify a pleasant and acceptable Saboth unto God, with a continual and willing desire, and love of godliness. Furthermore, the Saboth is an extern and outward ordinance of religion, for God would deliver unto us in this precept, an outward religion and worshipping of God, in the which we should all be exercised. But there must needs be a time to worship God. He therefore hath appointed a time, in the which we should abstain from all corporal labours, and should be occupied in the works of the spirit. For therefore is the outward rest commanded, that the spiritual operation might not be let & hindered by the corporal actions. This operation of the spirit with the fathers, was occupied about four things, that is, in reading, interpreting and hearing of the scriptures, in private and public prayer, in celebration of sacraments and sacrifices, and in collecting and distributing to the poor. In these points consisted the outward keeping of the Saboth: for the people (all business laid apart, and being at rest) gathered themselves together into the synagogue, where the prophets did read, and interpret the word of God, and did instruct the auditory in true godliness. After this, the faithful prayed together with one accord and common assent, for all their necessities. They praised the name of god, and thanked him for all his benefits. Furthermore, they offered sacrifice according unto the word of god, celebrating the mysteries and sacraments of god, and so exercised their faith. And they were admonished of their office and duty, and that they should offer themselves a lively sacrifice unto god. Finally, they laid together their gifts liberally unto the use of the church. These gifts were employed partly upon the necessary uses of the church, upon the ministers, and to the relief of the poor. These truly were the holy works of God, which as long as they used, being instructed in faith and charity, they did sanctify the Saboth, and the name of the Lord, that is, they performed those works in the Saboth, which do both sanctify the name of God, and also adorn the doers of them, & they are verily the works, which are holy and acceptable unto God. If thou require a manifest and worthy example, and pattern of the Saboth or feast truly sancttified, thou shalt find it in Nehemias', Cap. 8. for there the priests expound and interpret the word of God, they praise his name, they pray with the people, they offer sacrifice, they are liberal in their gifts, and finally behave themselves holy and religious in all points But some man will object and say: idleness bringeth vice, & men must labour with their hands, that they may have to relieve themselves and their family, lest they should perish through famine. To this, it may be answered, that there is other time sufficient permitted of God, wherein thou mayst labour, and wherein every man may provide sustentation sufficient for his family. For it is lawful to labour six days, but the seventh day God requireth to be consecrated unto himself. Every week is complete, and ended in seven days, & of these seven days, God challengeth but one only unto himself. Who can worthily complain, that there is injury done unto him? There is more time appointed for thy labours, then for holy rest. And it is God who doth require this rest, the creator of man, his father and Lord. Furthermore, the Lord commandeth this holy rest, this discipline, and worshipping of him, to be observed of all thy family. Whereof we gather, that the office of a good governor of a house, is to see, that his whole family do sanctify the Sabbath, that is, that they do these good works in the Saboth, which before were rehearsed. And for because God knoweth the nature of man, who, when he is promoted unto government, for the most part is insolent and proud, therefore, jest that fathers and masters should use their family over straightly and rigorously, or should be an impediment unto them in keeping the Saboth, he commandeth in plain words and diligent rehearsal, that they should grant unto their family, and to every one of their household, a holy rest and quietness, wherein he maketh no exception of the stranger. He will not have them to follow the rule of certain slothful persons, which say, that faith and religion aught to be free, and that no man aught to be compelled unto religion. For God commandeth thee to force unto religion, the stranger that is within thy gates, that is, being in thy jurisdiction and government. This rest is not commanded for itself. for rest, and idleness are wont always to be blamed: but is commanded for these causes following. God will have a time and place reserved for religion. These must needs be hindered by external labours. He is not in the fellowship of the holy congregation, he doth not hear God's word, he prayeth not with the church, he is not present at the celebration of the sacraments, who, at the commandment of his master, either taketh a journey, or selleth things for his master in the market, or cleanseth the corn in the barn, & doth exercise rustical labour in the field, or worketh at home at the stithe, or mendeth his hosen or shoes. Therefore faith and godliness biddeth thee to suffer thy servants to be at leisure and vacation, yea and it commandeth thee to provoke & enforce such as are otherwise sluggish, to be godly occupied. Also God would have that such as have laboured, should sometimes cease, & take their rest, according unto this verse of ovid. Quod caret alterna requie, durabile non est. That which of rest sometimes is not sure, Cannot continue long time, nor endure. Therefore the merciful Lord, who hath always a respect unto the observation of his creatures, doth appoint a mean and measure, and provideth, that the covetousness and rigorousness of their masters do not to much afflict the creature of God. In Deuteronomie, Deut. 5. Moses addeth the affection of God's mercifulness, saying: Remember, that thou also wast a bondman in Egipte. Charity therefore and humanity require a measure, that we do not grieve and vex our servants with to much labour. furthermore, fathers and masters in planting of godliness, in their households, do not a little promote their own utility and profit: for wicked servants are commonly thievish and untrusty, but the godly servants are faithful and diligent. There is also mention made of the beasts and cattle, not only because man is Lord and master of the beasts, but because without the ministery and service of man, the beasts cannot be exercised. Therefore we are plucked away from the religion of the Sabbaoth, through our beasts, from the which, lest we should be let and troubled, it is commanded, that we should permit our cattle to take their rest. Last of all God bringeth an example, by the which he teacheth us to keep holy the Sabbaoth. Because (saith he) in six days the Lord made heaven, and earth, the sea, and all that in them is, but the seventh day he rested, therefore God blessed the seventh day, and hallowed it. God laboured seven days in creating the heaven, the earth, the sea, and all that is therein, but in the seventh day he rested, consecrating a certain appointed day to rest in. In the seventh day, we must consider the works, which God did the six days before. The children of God must call to remembrance, what, and how great benefits they have received the whole week before. Then God is to be thanked, praised, and to be learned in his works. We must consecrated unto him our whole body and soul, and we must consecrated unto him all our sayings, and doings. The Lord rested from creating, but he rested not from preserving, and governing such things as he had created. We must rest therefore from handy and bodily works, but we must not cease from such works as pertain unto the worshipping of God. Wherefore, the divine rest hurted not the things created, and resting, and serving of God in the Sabbaoth day, willbe no hindrance unto our worldly business, and affairs: for God blessed the Sabbaoth, he will therefore bless thee and thy house, thy doings and all thy possessions, if thou be careful to keep holy the Sabbaoth of the Lord, that is, if thou do those works which he commanded to be done upon the Sabbaoth. They do err therefore and are much deceived, which despise the religion and the holy rest of the Saboth, and call it an unprofitable idleness, and do labour in the Saboth day like as they do in other profane days, pretending the care and necessity of their family. All these things must be applied also unto us Christians, and to our Churches. It is most certain, that the spiritual Saboth is before all other things commanded unto Christians. Neither is it to be doubted, but that god will have a just ordre to be observed in our churches as well as afore time in the Churches of the jews, and especially an exercising of external Religion, we know that the Sabbath is ceremonial, in that, it is joined with sacrifices and other judaical ceremonies, and in that, it is tied unto a certain time: but in that Religion and godliness, is furthered in the Saboth day, and a just order is retained in the Church, and charity kept with our neighbour: It is moral and not ceremonial: we must in this time also spare our family, and we must in these days instruct our household in Religion. God did nowhere dissipate or put a sunder the holy congregations, but he chief gathered them together. As there aught to be a certain place, so there aught to be a certain and a prescribed time, consecrated unto the exercise of religion, and therefore there must be a holy rest also. Therefore the primative Church changed the day of the Saboth, lest they should seem to be like the jews, and to stick unto ceremonies, and celebrated the holy rest the next day after the Saboth day, Apoc. 1. which Saint john calleth Dominica, that is, the sunday, or the day of the Lord, because God in that day gloriously rose again from the dead. And although the sunday is commanded in no place of the new Testament, yet because in the fourth precept of the first Table, the care of Religion and the exercise of the extern worshipping of God is earnestly required, it were contrary to godliness and Christian charity, not to sanctify the sunday, especially since this extern worshipping cannot consist without an appointed time of holy rest. The same is to be thought of certain other feasts and holy days dedicated unto our Lord Christ, in the which we celebrated the memorial of his nativity, incarnation, circumcision, passion, resurrection, his ascension into heaven, and the sending down of the holy Ghost upon his Disciples. For this is not the Christian liberty to break and violate Ecclesiastical and godly observations, which help and set forth both the glory of God and the charity of our neighbour. But because the Lord will have holy days only unto himself, such festival days as are dedicated unto creatures, are not to be allowed This glory and service only appertaineth unto God. Col. 2. Saint Paul saith, I will not that any man should judge you in the part of any festival day or Saboth, which are but the shadows of things to come. And in an other place he saith. Ye observe days and months, times, and years. I fear lest I have bestowed my labour upon you in vain. And therefore we have nothing to do at this time with the observation of the jews, in the Church of Christ Let us keep only the Christian observation, and the exercise of Christian Religion. ¶ The sanctifying of the Saboth of the Christians. The sanctifying and exercise of our Sunday, doth consist also in four things, which must be found in the holy congregation of the Christians, if it be holy in deed. First, all holy men aught to enter into the Church, where the Gospel must be expounded and declared, by the which the auditory may learn what to think of God, what is the true service 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 extol the goodness of God giving thanks for his daily and inestimable benefits. And (if the time, occasion and custom of the Church do so require) the Sacraments must religiously be celebrated: for it is chief required in this fourth precept, that we should diligently observe and devoutly exercise the holy Sacraments, and rites of the Church, being lawful, profitable, and necessary. Finally, humanity, and beneficence must take place in the congregation, all men must learn daily to be beneficial in giving of alms privately, but to be most liberal publicly, whensoever the necessity of the time, and opportunity shall so require. By these offices and duties, the Saboth is also sanctified in the Christian Church, especially, if there be added unto this a continual endeavour of an upright and innocent life. This discipline and order is aswell to be used in every household of the fathers and masters among the Christians, as among the jews. Of the which matter it is not needful to make many words, where as I have so entreated of this place a little before, that it is agreeable in all points unto our Christian Church. This only will I add at this present, that it is the office of a christian Magistrate, or at the lest wise of a good father, to bring and keep in order all such as do violate and contemn the Sabbath of the Lord, and his divine service. The chief of the jews and the people of God by the commandment of God, stoned to death one that contemptuously gathered sticks on the Sabbath day. Num. 15. Why therefore is it not lawful for a christian Magistrate, to punish in body, goods, or life the despisers of Religion, and the true and lawful service of the Sabbath? If that in this corrupt and wicked time the negligent Magistrate do not his duty, yet every father and master must endeavour, that his family be not wicked, let him punish his own servants by such lawful means and ways as is permitted unto him: for it is lawful for every householder, although he devil among Idolaters to gather a holy congregation in his own house, (as we read that Loth did in Sodom, and Abraham, Isaac and jacob, in the land of Canaan, and in Egypt.) And it is a great offence and a detestable schism, if when lawful companies and conventicles be assembled together in towns & villages, a Christian man should despise the Church of Christ and the congregation of Saintes, as the Anabaptists do. The abuse of the Sabbath. Here is requisite, that we recite the abuses and offences committed against this commandment. They offend against this precept, which cease not from evil works, yea rather abuse this holy rest, unto the enticement and pleasures of the flesh: for such keep not the Sabbath of God, but they serve the devil in playing at dice, in eating and drinking, in dancing, and following other vanities of the world, by the which worcks, we are not only led away from the holy congregation but pollute and defile our own bodies, which we aught to sanctify. They offend also which exercise handy works in the Sabbath, or wrapped and couching in their beds, sleep much part of the day, neglecting the congregation of God. They offend, which burdening their servants with labour, let them from the serving of God, preferring other corruptible and filthy things before the honouring of God. But they offend most of all, which do not only not sanctify the Sabbath, but are an occasion also unto others by their impure taunts and evil example of profaning the holy day, which dispraise and disdain the holy rites, the ministry, the Ministers, the schools, & all godly exercises. And all governors of households offend greatly against this precept, if they do not their diligence to use, and to retain the sanctifying of the Sabbath in their houses: Who soever despise the Religion of the Sabbath, do give an evident testimony in themselves of impiety and contempt of God. Therefore, the observation and contempt of the Sabbath, hath great promises and threatenings in the Scripture. For the declaration of the which thing, I will recite the words of jeremy, which are these: Thus hath the Lord said unto me, go, and stand in the gate of the children of the people, whereby the kings of judah come in, and by the which they go out, and in all the gates of Jerusalem, And say unto them: hear the words of the Lord, ye kings of judah, and all judah, and all the inhabitants of Jerusalem, that enter in by these gates. Thus saith the Lord: take heed to your souls, and bear no burden in the Sabbath day, nor bring it in by the gates of Jerusalem, neither carry forth burdens out of your houses in the Sabbath day, neither do ye any work, but sanctify the Saboth, as I commanded your fathers. But they obeyed not, neither inclined their ears, but made their necks stiff, and would not here, nor receive corction. Nevertheless, if ye will hear me (saith the Lord) and bear no burden through the gates of the City in the Sabbath day, so that ye do no work therein, then shall the kings, and the princes entre in at the gates of this City, and shall sit upon the throne of David, and shall ride upon the charettes, and upon horses, both they and their princes, the men of judah and the inhabitants of Jerusalem, and this City shall remain for ever, and they shall come from the Cities of judah and from about Jerusalem, & from the land of Benjamin, and from the plain, & from the mountains, and from the South, which shall bring burnt offerings and Sacrifices, and meat offerings and incense, and shall bring Sacrifice of praise into the house of the Lord. But if ye will not hear me to sanctify the Sabbath day, and not to bear a burden, nor to go through the gates of Jerusalem in the Sabbath day, then will I kindle a fire in the gates thereof, and it shall devour the palace of Jerusalem, and it shall not be quenched. hitherto jeremy. Not without good cause therefore Leo, and Anthemius being religious princes, writing unto Armasius, commanded him in these words: That the festival days being dedicated unto the excellent majesty of God, should neither be occupied in pastime & pleasure, neither be profaned in exacting of tributes. Likewise we decree, that the sunday shallbe reverently honoured, that it shallbe excepted from all business. In this day let no suretyship be taken, let no man be summoned to appear, let no pleading be used, and let no causes or matters of controversy be heard etc. And a little after it followeth. Neither do we suffer, that this day (being exempted from all travel) should be spent in wantonness, and filthy delights, let there be no interlude or pageant played one the dominical day, nor any game or pastime in the place of exercise called Circus, nor the lamentable spectacle of wild beasts, yea although the solemnity of our birth happen upon this day, let it be deferred. If any man on this day shall have any access unto spectacles, or under the pretence of public or private affairs, shallbe an apparitor or sergeant to any judge, violating and breaking these statutes, let him sustain, let him lose the commodity of warfare, and run into the danger of prescription & atteinder. But in the mean time, the Christian men do not forget these words of Christ in the Gospel. The Sabbath was made for man, and not man for the Sabbath. Math. 12. And therefore is the son of man Lord also of the Sabbath. The godly do understand, that the Sabbath was instituted of God, to conserve, and not to destroy man: and therefore the Sabbath is to be dispensed withal, as often as it shallbe through our necessity or health so required. 12. Cap. 6. et 13. cap. Of the which thing our saviour Christ disputeth in Matthew and in Luke, for in such things the liberty of the Christians doth consist. And whereas the Priests and Levites are excused openly slaying of beasts in the Temple, skinning, seething and burning them, that is, preparing their Sacrifice in such sort, that they be not counted guilty of the breach of the Sabbath. In like sort it shallbe lawful to prepare meat for our necessity on the Sabbath day, and to feed the body. It shallbe lawful also to heal the sick, to visit the impotent and diseased persons, to secure the needy, that we may preserve the creature of God. In this, the example of our saviour Christ doth instruct us, executing the works of charity and mercy on the Sabbath day. Of this there are sundry examples in the History of the Gospel, Luk. 6. et. 13. john. 5. but especially in Luke and john. If it be lawful to pluck a beast out of the dich or mire on the Sabbath, why is it not lawful on the Sabbath to post and secure an old house being ready to fall to the ground? Why is it not lawful upon the Sabbath, to gather together or carry in hay or corn, which hath lain abroad a long time, and to save it, lest it should through the injury of the weather perish, and be utterly destroyed? Constantine the Emperor in his statutes writing to Elpedius, saith thus: Let all judges and the common people of the Cities, and all offices and crafts, cease, and be at rest upon the Sunday. But the people of the country may sometimes freely and lawfully attend their tillage and ground: because it oftentimes happeneth, that the corn cannot be committed unto the earth, nor the vine tree be set in the trenches more commodiously and conveniently on any other day. And let not the commodity which is given by God's provision, perish through the occasion of a momentary or short tyme. These be the words of Constantine. He doth not permit unto the men of the country, all manner of violating of the Sabbath: for it is required also of them, that they serve God, and that they do not break this fourth precept, but they have a liberty granted them in their urgent necessity, but herein, godliness, and charity aught to be our best masters, and to dispense with us in this case, lest under the pretence of liberty and necessity, we exercise impiety, and do the works of covetous, and not of religious persons. Thirdly, the Sabbath hath a mystical signification: for it is a perpetual token, that it is God only which doth sanctify his worspippers, for thus Lord speaketh unto Moses: Thou shalt keep my Sabothes, be cause it is a sign betwixt me & you unto your posterities, that ye may know that I am the Lord which doth sanctify you. And the rest as followeth in Exodus. And it is repeated in Ezechiel. Exod. 13. Ezech. 20. To this use it doth also confer it causeth mutual help and charity, which was spoken of before in the declaration of the second use: for God doth sanctify his faithful through the holy Ghost, the which thing he declareth unto his Church by the word of his Gospel, which he testifieth and sealeth with his Sacraments: and he commandeth us, to desire of him this sanctification with continual prayers. All which things are exercised chiefly in the Sabbath day, in this, that we may receive our sanctification of God which is only holy. Unction. 18. SAint john in his Epistle saith. The anointing which you received of him, dwelleth in you, 1. john. 2. and you need not that any man teach you, but as the same anointing teacheth you of all things etc. This word Vngere, and unctio, do signify many things in the Scriptures. First, by the trope Synecdoche, it signifieth to constitute and ordain a king or a Priest. Secondly, it signifieth all civil and humane furniture and dealing as in the book of kings. Surrexit David, & unctus & lotus est, that is David arose from the earth, and anointing and washed himself. Likewise, saint Luke speaking of Mary, saith, Vnxit oleo caput eius, Luk. 7. she anointed his head with Oil. Thirly, by this word unction is understand the holy ghost, 2. Cor. 1. as Paul writeth to the Corinth. saying: Et qui unxit nos deus est, qui etiam obsignavit nos, deditque arram spiritus in cordibus nostris, that is And it is God which hath anointed us, who also hath sealed us, and hath given the earnest of the spirit in our hearts. Also, in this place of john, this word unctio, signifieth the holy ghost: 1. john. 2. And the meaning of this sentence is this after the mind of Chrisostome. The faithful in the primative church had not much need of books (the holy ghost teaching them all things necessary to salvation) and that which john speaketh here, that the unction, that is the holy Ghost, teacheth you of, all is true. Remain therefore in that unction, that is in the doctrine of the holy Ghost, and ye shallbe preserved from deceivers. justification. 19 IVstificare, & justificari, to justify, and to be justified, is Verbum forense, in the Scriptures, and chief among the Hebrews, and it signifieth properly, to be judged, & assoiled by some man, as if I should say, the people of Rome hath justified Scipio, being accused of the Tribunes, that is to say, they have assoiled or pronounced him to be a just man, Likewise in the holy Scriptures, as in Deuteronomie Cum inter litigantes judicandum est, Cap. 25 justum iustificent, & impium condemnent, that is, when there shallbe strife between men, they shall come unto judgement, and sentence shallbe given upon them, and the righteous shallbe justified and the wicked condemned. And in Matthew. Ex verbis tuis iustificaberis, Cap. 12. that is, by thy words thou shalt be justified, that is to say, thou shalt be made free and delivered. Secondly, it signifieth any man to be approved, known, and praised to be just. Hereupon Saint Luke writeth, that the people and publicans which were baptized at john's preaching, Luk. 12. did justify God, that is, acknowledged, judged, confessed, and praised God to be just. Thirdly, this word justificari, to be justified, signifieth also a man to be allowed for doing well, the which signification S. james useth, when he concludeth, that Abraham was justified by works, and not by faith only, because God praised Abraham for his obedience, which he was ready to do by the offering up of his son, and also confirmed the promise of multiplying Abraham's posterity, and giving him a blessed seed which was our saviour Christ. This justification was counted nothing else but a praise and reward of his well doing, and not receiving of his person unto grace and state of adoption by his works. It is manifest therefore, that this word is taken also to signify a man's good cause to be allowed, that is, for any man to be praised and rewarded of GOD for righteousness and obedience done unto him. Cap. 22 We see this word to be so used of Saint Paul, when he wrote that the hearers are not justified before God, but the doers of the law. Likewise we see it to be used in the Apocalypse, for to profit in righteousness. Therefore, to be justified by works, signifieth to obtain remission, and to be righteous and accepted unto God by our own power and deeds, which is a false doctrine. But contrariwise to be justified by faith in Christ, signifieth to obtain remission, & to be counted righteous, that is accepted to God, not by our own powers, but by the free grace of our mediator, the son of God. Fourthly, justificare, to justify, sometime is used for Excusare, to excuse, Cap. 44 as in Genesis, Quid loquemur? & quo nos iustificabimus? that is what shall we speak? and how can we justify and excuse ourselves? And in Luke. Cap. 18. Ille autem volens iustificare seipsum, id est, expurgare. etc. that is to say. And he willing to justify, that is, to clear himself. etc. Again in Luke, Cap 16. jesus saith to the Phariseis. Vos estis qui iustificastis vos coram hominibus. etc. id est, existimastis vos probos, justos, that is, you are they, which have justified yourselves before men. etc. that is, have thought yourselves to be good and just men. Therefore properly justification is none other thing, than a remission, reconciliation, or acceptation of a person to eternal life, that is justification signifieth remission of sins, a quiet conscience, and a sure hope of eternal life given freely by the only mercy of God. The justifications of God are the words of his promises, which when we believe, we are justified before God, like as we be condemned for believing lies. Psalm. utinam dirigantur viae meae ad custodiendas iustificationes tuas, that is. O, that my ways were directed to keep thy statutes, that is to say. O that my ways were right, that is, the affection of my heart, and my conversation, and that I might not be seduced with strange doctrine, with other men's commandments and with other statutes. Heb. 9 Saint Paul in the Epistle to the Hebrews calleth not, justificationes, the word and promises of God, but he calleth them those things which declare justification after a sort, although they do not give it, as are the Sacrifices, and purifications of the law. Saint Luke seemeth to put, justificationes, Luc. ●. for extern and outward religion, rites (I say) and ceremonies ordained of God. These rites and ceremonies are called, justifications, not because they justify by themselves, but because they are done of them that be justified, and do Sacramentally represent the manner of justification by Christ, and also do exercise them that be justified in the worshipping of God. Pelagius. 20. PElagius was a monk and a wicked heretic, who came from Rome about the year of the incarnation of Christ. 400. into England, or as some do say, he was a Briton borne, he infected the whole realm with cursed and execrable errors: for he preached, that man might be saved without the grace of God, and that every man is justified by his own merits and power. He said also, that infants are borne without original sin, and therefore aught not to be baptized that they might be delivered from sin, as is declared in the Canon. Also he said, 24. q. 3. ca Pelagiani. man may live without sin in this life. Saint Austen confuted most profoundly these errors in his six books written against julianus, which with one Caelestinus, defended Pelagius faction and errors. Also in three books De peccatorum meritis & remissione & Baptismo paruulo tam, and in his book, De natura et gratia. This Pelagius (before he was uttered to be an heretic) made three books De Trinitate fidei: and after he was pronounced and published an heretic, he wrote doctrines consonant to his heresies. Praelectio sexta. I Intend at this present by the help of gods holy spirit to discourse unto you the fourth and last member of my general partition, which shallbe of the church and of the authority of the same, with certain objections of our adversaries & answers unto the same. And first I will entreat whether there, hath been, is, and aught to be a church always or no. Of the Church. First whether there be a church or no. Neither there hath been, nor hereafter shallbe any age in which god hath not sanctified, God. 1. or doth not sanctify at the lest some people in whom he dwelleth being his holy and peculiar house: For the Prophets do testify, that the Church is continual. It is written in the Psalm. Psal. ● Dominus elegit Zion, elegit eam inhabitationem sibi, haec requies mea in seculum seculi, hic habitabo, quoniam elegi eam. That is, The Lord hath chosen Zion, he hath chosen it, for an habitation to himself, saying, this is my rest for ever, here I devil for I have chosen it. How necessary the faith of the Church is, it appeareth by this, Because, that we may be regenerate to eternal life, we must first be conceived in her womb, and that we may be preserved. And if we serve from the Church, yet we may return to her again by repentance. Repentance 2. We must be cherished in her lap, for the Church is the mother of us all: without the unity whereof the Scriptures declare, that there is no salvation. For so are these prophetical speeches to be understanded. Cap ● In Zion et in Jerusalem erit saluatio. In Zion & Jerusalem shallbe salvation. 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. unum corpus, Cap ● unus spiritus, unus dns, una fides, unum baptisma, unus deus et pater omnium. etc. That is. There is one body, one spirit, one Lord, one faith, one baptism, one God & father of all. etc. Unto these testimonies the words of the ancient fathers do agreed. S. Cyprian saith. Ecclesia una est quae in latitudinem latius incremē●o faecunditatis extenditur, quomodo solis multi radii sed lumen unum: & rami arboris multi, sed robur unum, tenaci radice fundatum, & quum de font uno rivi plurimi defluunt, numerositas licet diffusa videatur ex undantis copiae largitate, unitas tamen servatur in origine. Auelle radium solis a corpore, divisionem lucis unitas non capit. etc. The church is one, which is largely stretched forth by a plenteous increase, Even as there be many beams of the son, & but one light, & many boughs of a tre, & yet there is but one body strongly rooted, And as out of one spring many rivers do flow, though many streams of water do seem to be scattered abroad, yet notwtstandyng the unity is kept in the head of the spring. Take away the beam of the son from the body the unity taketh no participation of the light. Break the bough from the tre & it will not bud. Separate the river from the fountain & it willbe dried up. So the church being dispersed by the light of the Lord reachech out her beams through the whole world, & yet there is but one light which is scattered abroad into all places, neither is the unity of the body separated, she extendeth her beams into the whole world by her plentifulness, she largely spreadeth out her flowing rivers, and yet there is but one head, one beginning, & one mother of plenty. Therefore seeing the divers 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 sunder the body which receiveth not nor suffereth any division. The writers do call the catholic church universal, 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 church of the old fathers, & of the new people: yet notwithstanding all these members remain always in one body, being united under one head Christ. As the sundry conditions of bond men & free men do not divide the common wealth into parts, so that felicity of the blessed companies in heaven, & the labours wherewith we are exercised in this world fight under Christ his banner, do not make two. churches. Fellow servant, 4. The angel saith to s. john. ●oc. 22 Conseruus tuus sum et, fratrum tuorum prophaetarun, that is. I am thy fellow servant & of thy brethren the prophets. He knowledgeth both the Prophets & also the Apostles to be the sons & household servants of one God. We read in the gospel but of one vineyard, & not of two. or divers vineyards to be placed diversly, & so there is but one church of the old fathers going before christs coming, & of the people taken of the gentiles after the coming of christ, of this we have spoke largely before. The unity & society of this church of god is so great, that without the fellowship of it, there is found no people acceptable unto god. If any man in times past had offered sacrifice to god without the tabernacle or temple in the high places, he was thought to have sacrificed altogether to devils, & to have shed innocent blood. And therefore Cyprian writeth well saying. Quisquis ab ecclesia segregatus iungitur adulterae, a promissis ecclesiae separatur, nec pertinet ad xpi pmmia qui reliquerit ecclesiam xpi. etc. that is. Whoso ever being separated from the church, is joined to a counterfeit or adulterous church, he is severed from the promises of the church, nor the rewards of christ do appertain unto the man which hath forsaken the church of christ. He is an alien, a profane man, & an enemi: he now cannot have god to his father, which hath not the church to his mother. If he could escape which was without the Ark: he also which is without the church doth escape. That man must be very wicked which forsaketh his own country, and the fellowship of very good men, and goeth to his enemy. Lactantius said, it is only the church the retaineth true religion. This is (saith he) the fountain of truth, 〈◊〉 3. cap ●nstit, 〈◊〉. 15 ●●de ad ●t. 152 this is the household of faith, this is the temple of god, Lactantius 5. in the which who so entereth not, or from the which who soever goeth, he is without hope of eternal life. For our saviour first said, without me there is not found life. Austen writeth, without the society of the catholic church, neither baptism can profit any man, nor the works of mercy. The same s. Austen saith in an other place. Whosoever shallbe separated from the catholic church, although he judgeth himself to live commendably, 〈◊〉, 3. by this only wickedness that he is separated from the unity of christ, he shall not have life, but the wrath & anger of god abideth upon 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 France, Brittany, Persia, the east country and India, and all the barbarous nations, do worship one Christ, Britain. 7 and do observe one rule of verity. If authority be asked, the whole world is greater than one city. ¶ What the Church is, and first whereof this word Ecclesia, that is the Church, is derived, and why it is so called. This word Ecclesia, (signifying the Church) is derived of this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which betokeneth Vocare, to call, for no man can have any part of the Church, which hath not come unto it by the calling of God. Ecclesia, is a Greek word, but it is used of the Latins, as their own, and signifieth Caetum, a company, a communion, an assemble of people gathered together to bear matters pertaining to the common wealth: for so doth Saint Luke use this word in the Acts of the Apostles. It is translated to an holy use, & so Ecclesia, is called a company of the faithful, invocating & calling upon the name of God. S. Paul saith that he persecuted the church of god, & in the acts of the apostles, Accepi potestatem a principibus sacerdotum vinciendi omnes qui invocant nomen xpi, that is. I received power of the chief of the priests to bind all those which do invocate the name of christ. For now he calleth those men christians & invocatours of the name of Christ, which before he had called Ecclesiam, the church. In times past the company or church of the Jews (which were the peculiar people of god) was called Sinagoga, a synagogue for Synagoga, & Ecclesia, do signify one thing, but for the stubbornness of the jews & their unappeasable hatred against Christ religion, this word synagogue hath almost ceased to be used, and is become vile. The Northern men of our country do call Ecclesiam, the church, alluding perchance to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the Greeks do call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Domum, that is, a house or a common place, or the people of the Lord, and the place also in the which the people are gathered, to the worshipping of God. What the Church is. We may call Ecclesiam, the Church, a company of them that believe, and of them that are regenerate, which God gathereth in Christ by the word and the holy Ghost, and ruleth them by the Ministers and teachers of pure doctrine, and by the lawful use of the Sacraments, 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 obtain life by the sending abroad of the holy Ghost. And these members are so fast joined to the head, that they be called flesh of his flesh, and bone of his bones. The notes of the Church. And it hath always three notes or marks whereby it is known. The first note is pure & sound doctrine. The second note are the Sacraments ministered according to Christ's holy institution. The third note is the right use of ecclesiastical discipline. This description of the Church is agreeable both to the scriptures of God, & also to the doctrine of the ancient fathers, so that none may justly found fault there with, for Paul to the Ephesians saith. Christus semetipsum exposuit pro ecclesia, ut il lan sanctificaret mundatam lavacro aquae per verbum, Ancient. 8 that is. Cap. 5● Christ gave himself for the Church that he might sanctify, it and cleanse it by the washing of water through the word. The notes of the Church in this testimony of Paul, is the word & the sacrament, for grace calleth & purifieth through the blood of Christ. These things he showeth by the word, that he may be received by faith, & he sealeth it with the Sacrament, the the faithful may not doubt any thing of salvation gotten by Christ. These things are properly meet for the faithful and holy members of Christ. As touching that the hypocrites are not purged, the fault is in themselves, and not in God or in the holy ministery. They are visibly sanctified, whereby they are taken and counted for Saintes. When Peter had preached the word of God at Jerusalem, Act. ● & the people asked him what they should do, Peter answered them: Repent you, and let every of you be baptized in the name of jesus Christ for the remission of sins. Peter joined baptism to doctrine, the Sacrament to the word. Also in the acts of the Apostles. Erant perseuerantes in doctrina apostolorum & bene ficentia, ac fractione panis ac praecatione, that is, Cap. ● the disciples continued in the apostles doctrine & folowship, & breaking of bread & prayers. And thus you see the supper of the Lord, and the Sacrament of baptism, to be added to the word. Question. What manner a word that aught to be which is a note of the Church. It is not enough to boast of the word of god, unless we do also embrace the native sense agreeable to the articles of our faith. For if ye do corrupt the sense of the Scriptures, and urge the same in the church, ye do not speak the Scriptures, but your own opinion, invented if your own mind. The Church of the Arrians did not refuse the word of God, but did as it were maintain & defend their errors by the testimonies of the Scriptures. By this one example a man may judge the Churches of all heretics, which although they do not seem to lack the testimony of God's word, yet in deed they have not the pure word of God, nor the true sense of the same. So the Papistical Church doth not forsake the word of God, but yet taketh away the true sense, & doth substitute a strange sense, which that it may have the fair show, they call it the sense of the holy mother the Church. In so much that unless, ye speak and wrist the whole scriptures to their minds and commodity, that is, temper them with their decrees, ye shallbe said to preach heresies. By examples the matter shall be made more plain 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 teach, that Christ is the only head of the church: they teach that the Pope is the head of the church militant upon earth. The scripture teacheth, that jesus Christ is the only intercessiour or mediator: they add, that Christ is the mediator of redemption, and the saints to be mediators of intercession, The scripture teacheth, Host. 9 that only Christ is the only host expiatory of the faithful: They teach that Priests do offer daily unbloody host or sacrifice, for the remission of sins, both of the quick and the dead. The scripture teacheth, that jesus Christ is the righteousness of the faithful, which is received of us by faith? They teach, that righteousness is gotten by our own works and merits. The scripture teacheth that bread and wine remain in the sacrament: Bread and wine remain. 10. Both kinds 11. They teach, that they are transubstantiated into the body and blood of Christ, and that no part remaineth, but only accidents. ●dem. 11. ●th. 26. The scripture teacheth, that both kinds must be given: They teach, that one kind only, must be given to lay people. ●im. 3. The scripture teacheth, that all things necessary to our salvation, are written in the scriptures: They teach, that some things are needful to salvation, which are not contained in the sacred scriptures, But Tercullian saith, happy is that church, to the which the Apostles did exhibit with their blood all doctrine. Augustine also saith: ●actatu. ● cap. 11. ●cannē Cum dominus jesus multa fecisset, non omnia scripta sunt, sicut evangelista 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 jesus had done many things, all were not written, as witnesseth the evangelist, that all things were not written, which the Lord both said and did. But there were chosen to be written those things, which seemed to suffice to the salvation of the believers. Who seethe not here these most filthy men to tread down the holy word of God, and to establish laws, & to undo them again by their tyrannical boldness? The second note of the Church is the Sacraments. Sacraments, unless they be used as the Lord himself ordained them, they be not marks and tokens of the church of God. jeroboam offered sacrifice, but because he did it unlawfully, he is called a stranger, and a swaruer from the true church of God. jeroboam. 12. David also, with very great devotion and joy, carried himself the Ark of God, and danced before it, but because it was not lawfully carried upon the priests shoulders, forthwith in stead of great gladness, a great mourning arising, argued and proved that it is not enough for a man to use the sacraments and ordinances of God, unless they be lawfully and rightly used. The ancient Catholics, would not rebaptize them, that were baptised of heretics, because the heretics did not baptise them in the name of any man, or for the fellowship of their heresy, but in the name of the father, of the son, & of the holy ghost, neither they invocated their own name, but the name of Christ, therefore that form of baptizing was lawful enough. Obiectio. The church of Rome hath a most sure mark of the Apostolic church, that is, the perpetual succession of Bishops, from saint Peter, by Clement the first, unto Clement the seventh, and so to this present bishop that now is. Furthermore these members are cut away, which have separated themselves from that church. Therefore only in the church of Rome is the apostolic succession found. Responsio. The certain succession of Pastors, was greatly esteemed in the primative church: for they that were then called, were true pastors, and executed the offices of true pastors. But there have bend such other manner of pastors for these many years, as Zacharias describeth saying. 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, & ungulas eorum dissoluet. O pastor et idolum derelinquens gregem. etc. That is. The Lord said unto me: Take to thee yet the instruments of a foolish shepherd, for lo, I will raise up a shepherd in the land, which shall not look for the thing which is lost, nor seek the tender Lambs, nor heal that that is hurt, nor feed that that standeth up, but he shall eat the flesh of the fat, and tear their claws in pieces. O idol shepherd that leaveth the flock. etc. Therefore the Church is no more proved by the continual succession of Bishops, specially as often as they do not preach the word of God, nor do the office of pastors, than if there were a great number of idols set forth to the face of the world to prove the same. Who can deny, but that the most part of the Romish Bishops after Gregorius Magnus, were such like Idols, such manner of Wolves, and devourers as Zachary described? In the old church of Israel the order of Bishops was common, & the succession was unbroken from Aaron, to Urias, and from him to Achas, and to other wicked Bishops that swerved to idolatry. But that succession did not prove those idolatrous bishops to be true pastors, neither their church to be the true church of God. The prophets, Orthodoxes, and Catholics, 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 believed their preaching, were called neither schismatics nor heretics. When Christ taught upon earth, and gathered the church, the adversaries had the succession of Bishops, which were before them: but they therefore ruled not the true church, and Christ the heretical church. The Apostles of the Lord could not show for them and their doctrine a succession of Bishops going before them, for they were appointed of the Lord, whom God made bishop for ever, after the new order of Melchisedech, without the succession of the Levitical order. And yet notwithstanding the Church gathered of them, is known to be a holy and a true church. The Apostles would have none to be counted their fellows and successors, unless they walked the right way, and in the doctrine of Christ. Paul saith: 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 all the faithful, and not only to the ministers of the word, yet nevertheless he would have them especially to be such, as he would have all other Christian people to be every one in his vocation and calling. Also he saith in the Acts. Cap. ● Ego noùi quod ingressuri sunt post dissessum meum jupi graves in vos, non parcentes gregi: et ex vobis ipsis exorientur viri loquentes perversa, ut abducant discipulos post se. That is. I know (he spoke this at Miletum, to the bishops of Asia) that after my departing, shall grievous Wolves enter in among you, not sparing the flock. Moreover, out of your own selves shall men arise, speaking perverse things, to draw disciples after them. Saint Paul fetcheth out wolves and devourers from none other place, then from the apostolic church, yea out of the company of Bishops. Can not they have alleged for their cause, the apostolic succession, that is, that they descended from the apostolic pastors? But because they swerved from the Apostolic doctrine, the apostolic succession made nothing for them. It is concluded therefore, that the continual succession of Bishops can prove nothing of itself, yea, and that it is not a just succession, that lacketh the purity of the apostolic doctrine, and the right use of the sacraments, Tertullian greatly esteeming, and that worthily, the continual succession of Pastors in the Church, requireth notwithstanding the same to be approved by the sincerity of the apostolic doctrine, and willeth the Churches to be instructed with pure doctrine, neither he acknowledgeth them for apostolikes, which could only allege the succession of Bishops. His words be these. Caeterum si quae audent interserere se aetati apostolicae, ut ideo videantur ab apostolis traditae, quae sub apostolis fuerunt, possumus dicere: Aedant igitur origines ecclesiarum suarum, evol vant ordinem episcoporum suorum. etc. That is: But if any heresies dare intermingle themselves unto the time of the Apostles, that therefore they may seem to be delivered of the Apostles, because they were under the Apostles, we may say thus: Let them show the beginnings of their churches, let them search the order of their Bishops so descending from the beginning by successions, that the first Bishop have for his author and antecessour some of the Apostles, or some of the apostolic men, which notwithstanding have persevered with the Apostles. After this manner the apostolical churches did show their censures. As the church of the Smyrneis (having Polycarpus placed by saint john) reporteth, as also the church of the Romans (having 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 adversus 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 been first delivered, and that to be strange & false, which hath been last put in. This sentence shall remain to serve against all heresies that shall come hereafter, which will agreed with no steadfast conscience to defend the truth. Let the heretics pretend any such thing (for what thing do they think unlawful for them to do after their blasphemy) but they do feign, they shall not prevail. For their doctrine being compared with the apostolic doctrine, will utter, and show itself by the diversity thereof, that it hath neither Apostle, nor any apostolic man to be the author. For like as the Apostles taught not divers things among themselves, so also none of the apostolickes would have spoken things contrary to the Apostles, unless it were they which swerved from the Apostles, and taught otherwise. After this manner therefore, shall be provoked from them unto those churches, which (although they bring forth none of the Apostles or apostolickes for their author, as which succeeded long after, and daily are instituted) yet nevertheless condescending and agreeing in one faith, they are to be counted apostolic for the affinity of the doctrine. Furthermore, other churches also do exhibit and give what original of the apostolic seed they had which were constituted Bishops of the Apostles. Thus far Tertullian. Questio. In whom than, or where standeth the church? We say that it standeth in learned Bishops, general Counsels, and ancient fathers. Responsio. If you say, that the church remaineth among Bishops, you are very much deceived, and ignorant in the scriptures. And it is manifestly declared in the sacred Bible, that the church consisteth not in the company of Bishops. The jews had a true church in the time of the prophets. And if a general Counsel of priests and Bishops should have been then gathered, what manner of face should the church have had? The Lord declareth his will not to one or two, but to the whole order of priests. jeremy saith: Obstupescent sacerdotes, et prophetae terrebuntur. Cap. ● Mi●h That is: The Priests shallbe astonished, and the prophets shallbe afraid. Also Micheas saith. Nox vobis pro visione erit, et tenebrae pro divinatione, et occumbet sol super prophaetas, et obtenebrabitur super eos dies. That is: the night shallbe to you for a vision, & the darkness for divination, and the son shall go down from the prophets, and the day shallbe darkened upon them. And if all that were of one mind and judgement should have been then gathered together, what spirit would have ruled? We have an evident proof in the assembly that Achab called together. There were convented .400. prophets, 3. Reg but because they assembled to flatter the wicked king, the Lord sent Satan to lead them into all lies, & there the verity was condemned, Micha was condemned of heresy, he was smitten, and cast into prison. And so was jeremy and the other prophets handled. As touching the outward appearance of a church, what lacked in the counsel, which the bishops gathered against our saviour Christ? For unless the church had been then among them, Christ would never have been partaker of their sacrifices and other ceremonies. There was a solemn conventicle, the high bishop went foremost, the whole company of priests sat with him, and yet notwithstanding Christ was there condemned, and his doctrine abolished. This fact teacheth us, that the Church was not included and shut up in that assembly. Wherefore, it is not to be granted, that the church consisteth only in the assembly of pastors and Bishops. Of the fathers. If they will say, we must go to the fathers for the verity of the scriptures, it may be that they did many times teach the same, but not always. For oftentimes they disagree among themselves, they do altar and revoke their opinions, and sometimes they writ and contend one against an other, and do often times fall into most manifest errors. Ireneus, Victorius, Papias, Lactantius, Methodius, and many other famous and worthy writers fell into the heresies of the Millinares. All men do not subscribe unto Ambrose, when he granteth a man leave to be divorced, and to marry again after the divorce made. Millinares. 13. Neither do all men consent unto Augustine, when he saith that infants dying unbaptized, do go unto hell, nor when he judged the Eucharist should be given unto them, nor when he affirmed all the works of Infidels to be sinful. Tertullian is gainsaid, for that he said, that the soul hath his beginning, ex traduce. Cyprian is refused, because he affirmed, that heretics coming again to the church, aught to be baptised again. Epiphanius is not allowed, when writing against Aerius, he affirmed that it was the tradition of the Apostles, that six days before Easter, nothing should be eaten but bread and salt. He also interpreteth the saying of Christ, Pater maior me est, to be spoken of the divine nature, and not as the other Orthodox men do say, of the humane nature. He also expoundetb, that Christ when he prayed in the garden, did not ask it as though he would have it so to be done, but that he might deceive the devil, and might provoke him to a singular sight, as though Christ, dissembled in his prayer. Hierome is not to be allowed, for that he was so unfavourable to marriage, writing against iovinianus, that he counted bigamy, second or third marriages whoredom. Dionysius Dionysius. 14. writing De caelesti hierarchia, is not received, when he showeth the manner of burying the bodies of the faithful, for he saith that oil aught to be poured upon the coarse. Benedictus commanded the sacrament to be given into a woman's mouth that was dead. Therefore we must not agreed unto all things that the fathers have said or done: for if we do, we should grant many absurdities. Obiectio. Ne transgrediamur antiquos terminos, quos posuerunt patres nostri. That is: let us not pass beyond the ancient bounds that our fathers have made. Responsio. The rule of the bounds in the fields, is not to be compared to the obedience of faith, which aught 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 interpret the apostles to be fathers, rather than any other, whose prescribed bounds it is unlawful 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 have the bounds of the fathers to be sure, why do they themselves pass beyond them? ●. hist. ●. cap. Acatius Acatius. 15. was a father, which said that God neither did eat nor drink, and therefore he needed not chalices nor dishes. Ambrose was a father, which said that holy things did not seek for gold, nor that those things were pleased with gold, ●ic. lib ●. 28 ●. hist. ●. ca 10 which are not bought with gold. They do pass beyond this bound, when they think that God is not well worshipped, unless that all things do gorgeously abound with gold, silver, ivory, stones and silks. Spiridion Spiridion, 16. was a father, which said that he did freely eat flesh on that day, the others abstained, because he was a Christian. This bound they do pass beyond, when they do curse that soul, which will taste fl●sh in the time of Lent, without the Pope's pardon. Epiphanius was a father, which said, that it was an horrible abomination 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 only, but it was decreed also by the counsel, that that thing which is worshipped, should not be painted in walls. These bounds they keep not, when they leave not one corner in the temple void of Images. Gelasius was a father, who testifieth, that the substance of bread and wine remaineth, and ceaseth not to be in the sacrament, even as the substance and nature of man is joined to the divine nature. They do pass this bound, which feign that the substance of bread and wine doth cease after the word of God is spoken, that they may be transubstantiated into the body and blood of Christ. 〈◊〉. ●d●s. 2 Chrisostom and Caliptus were fathers, which exhibited to the whole church, but one communion, and from thence kept away all wicked persons, and condemned grievously all those which being present, did not communicate. Those bounds they keep not, when they fill not only churches, but also houses with private Masses. Gelasius was a father, which decreed, that they should be excluded from the whole use of the sacrament, which being contented with the partaking of the one kind, abstained from the other kind. Cyprian was a father, which strongly contendeth, that Christians aught not to be denied their masters blood, for whose confession they are commanded to shed their blood. They have taken away these bounds, in that they give the Say communicantes but one kind. Apollenius was a father, which upbraided Montanus with this, among other heresies, that he was the first that made laws for fasting. They went from this bound when they made very strait laws for fasting. Paphnutius was a father, which denied that priests should be forbidden to marry, priests to marry. 17. and he affirmed that it was chastity for a man to lie with his own wife, and they were fathers which agreed to his authority. These bounds they over leapt, when they commanded priests to live a single life. Augustine was a father, which contendeth that the church aught not to prefer itself before Christ, because he always judgeth truly, but the ecclesiastical judges many times are deceived like men. They pass these bounds, whiles they will have the authority of the scriptures to depend of the judgement of the church. To be short, why do they urge the fathers and do not embrace the sayings 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 word of God. Therefore the spouse saith in the canticles. En dilectus meus loquitur mihi, Behold my beloved speaketh unto me. Constantine the Emperor, in the counsel of Nice (as the ecclesiastical history declareth) required of the bishops, that those things which were called in controversy, should be defined out of the holy scriptures, Of the counsels. If they will have the church to consist in counsels, many of them have grievously erred. The Ariminense counsel defended the Arrians. The second Ephesine counsel, favoured Eutiches his heresy, Eutiches. 18. The counsel of Chalcedon fell into such an error, that it would gave the bishop of Rome authority to be called universal bishop. But the holy man (for he was absent (hearing of it, utterly spoke against it. Gre● 4. ●e● Ep 3● The council gathered of Cyprian (wherein sat .86. bishop's) grievously erred, when it defined, that heretics which were baptised out of the church, if they were converted, aught to be christened again. The Counsel of Constantia Counsel of Constance. 19 consented, that the half part of the Sacrament should be ministered to the lay people. This counsel hath two contraries. First, it decreed that the counsel was above the Pope, which thing is true. For Hierome writeth to Euagrius. Si authoritas quaeritur, maior est orbis urbe. If authority be asked, the world is greater than the City. So the whole church is greater than the church of Rome, being but one Church. Secondly, that Council condemned this article. The Pope is not above all churches, by the law of God. This decree plainly gainsayeth the former decree, It is about .900. years ago, since the Council of Constantinople assembled in Leo the Emperor's time, decreed, that Images set in the Churches, should be broken in pieces. Not long after the Counsel of Nice, which Irene the Empress gathered, decreed, that images should be restored again to the churches. Whether of them two shall we take to be lawful? The latter obtained their purpose. But Saint Augustine denieth that images may be in the church, without very great danger of idolatry. Epiphanius Epiphanius 20. being of an elder time, teacheth, that it is abomination to behold images in the churches of the Christians. If they were now alive, would they allow think you, that second council of Nice? Gregorius Nazianzenus writeth to Procopius, that he never saw a good end of any council. Therefore, affirming that all had evil ends, he left not much authority to be attributed to the Counsels, Obiectio. You bring in here Counsels which were not general, as the second counsel of Ephesus, which the council of Chalcedon denieth to be general. Again, it hath no place in the book of Counsels. Responsio. Nicephorus and Euagrius, which wrote the story of the whole Council, never denied it to be general. Theodosius the Emperor took it to be general, for he saith of this Council. Cogitantes non esse tutum absque vestra sancta Synodo et ubique sanctarum ecclesiarum praesulibus. These words of all churches which be every where doth import a generality of all churches through the world. Dioscorus Dioscorus. 21. that was precedent of the same council, saith thus. Theodosius hath confirmed all such things as were determined by this universal & general counsel. In the counsel of Chalcedon it is written thus: To the holy beloved in the lord, the universal counsel gathered in the mother city of Ephesus. Liberatus, who lived .400. years ago, who wrote the story of this council doth say: There is appointed at Ephesus a general council, in the which Flavian and Eutiches made there appearance, as men standing to be judged. Here may ye plainly see, that this council of Ephesus was a general council. Obiectio. Where two or three shallbe gathered together in my name (saith Christ) there will I be in the midst of them. Responsio. They are not gathered in the name of Christ, which casting away the commandment of God, that forbiddeth us to add any thing, or to take away aught from his word, do determine all things according to their own will, and (not being contented with the authority of the scriptures) do invent some new thing of their own brains. For as much as Christ promised that he would not be present at all manner of counsels, but gave a peculiar & sure token, whereby we might discern the true and lawful counsels. We must not neglect this same different note, which is his word. The same covenant did God make in times passed with the priests of the Levites, that they should teach out of his mouth. This thing he always required of the prophets: we see also, that this law was given to the Apostles. They that violate, and break this law are not counted worthy of God to have the honour or authority of priesthood. Questio. If the authority of the scriptures be grounded upon the approbation of the church, by what council was it decreed? By none: Wherefore then did Arrius suffer himself to be convinced by testimonies alleged out of saint john's Gospel? For (according to these men's minds) it was free for him to refuse the scriptures, because they had none approbation of general counsels going before. They do allege the old Cannon, which (they say) had his beginning of the church's judgement. But I ask them again, in what council was that Canon put forth? Here they must needs hold their peace. When the decree of any council is alleged, it must first be diligently weighed at what time it was made: for what cause, and for what intent, and also what manner of men were there present. Than afterward the thing that was handled, must be examined by the judgement of the scriptures. Would God, all men did keep that way, which Augustine prescribeth in his book against Maximinius. For when he would repress an heretic, contending about the decrees of Synods, he said thus. Nec ego Nycaenum Synodum tibi, nec tu mihi Ariminensem debes tanquam praeiudicaturus o biicere, Arimeniens nec ego huius authoritate, nec tu illius detineris. Scripturarum authoritatibus non quorumcun que propriis, sed que utrisque sint communes, res cum re, causa cum causa, ratio cum ratione certet. That is: Neither I aught to object against thee, the Council of Nice, neither thou oughtest to object against me the council of Ariminense, neither art thou bound to the authority of this, nor I to that. etc. Also writing against the Donatists, he saith thus: Episcoporum literae, & conciliorum provincialium decreta cedunt maioribus conciliis, Lib. 2. canonica scriptura nulli cedit. That is: The writings of the Bishops, and the decrees of the provincial Counsels do give place to the elder counsels: the canonical scripture doth give place to none, Also disputing against Hierome about the reprehension of Peter Reprehension of Peter. 22. he appealed from the fathers that Hierome alleged, unto the holy scriptures. So should they do in the Counsels, that they might retain and keep their dignities: but yet so, that the scripture might have the upper place. For they all must be subject to the obedience of it. The old and ancient Synods are to be embraced gladly, and must be taken as touching the opinions of faith, for holy Counsels, as the Counsels of Nice, Constantinople, Ephesus the first, of Calcidon, and such like, which were assembled for the confuting of errors. For they do contain nothing, but the pure and native interpretation of the scriptures, whicb the holy Fathers applied to dash down and overthrow the enemies of true religion. In the latter Counsels, the Church did degenerate from the purity of the golden world, yet notwithstanding those counsels had some Bishops, that were known to be better than the rest. But it chanced in these Counsels in the end, even as the Senators of Rome did complain of that which was done amiss in their statutes and decrees. For whilst the sentences were numbered, and not weighed and considered, the better part often times must needs have been overcome of the greater. Questio. It is not likely that general Counsels should err, for general Counsels do represent the Church. Now God hath promised his holy spirit unto the church, and so unto the Counsels, for God's holy spirit cannot err, Ergo not more can general Counsels err. Responsio. Pighius the captain and ringleader of all Papists, writeth in his book entitled, Ecclesiastica Hierarchi, after this manner: Consilia universalia etiam congregata legitime, ut bene, ita perperam, injust impicque judicare, ac definire possunt. That is: General Counsels, yea even such as be lawfully summoned, as they may conclude things well, so may they likewise judge and determine things rashly, unjustly, and wickedly. Furthermore, he saith that the Counsels of Constance and Basile decreed against reason, and against nature, and against all examples of antiquity, and also against the word of God, and yet both these Counsels were general. But because you shall not say that we have no other shift to defend our doctrine, but the testimonies of your own men, you shall hear what saint Austin saith, both of particular and also of general Counsels. His words be these: De 〈◊〉 con● nat● Cap Ipsa concilia quae per singulas regiones vel provincias fiunt plaenariorum conciliorum authorítati quae fiunt ex universo orb christiano sine ullis ambagibus cedere. etc. The Counsels themselves which are gathered by regions and provinces ought to give place without any ambagies unto the authority of general counsels which are assembled out of the whole christian world, & the former general counsels themselves may be amended with the latter general counsels, when by some experiment, that thing is opened which before was shut, and when that thing is known, which before was hidden. This may be done without any show or sign of sacrilegious pride, without any arogant haughtiness. without contention of freating envy, it may be done with holy humility, with christian peace & catholic charity. By these words: of Saint Augustin, it doth appear, the general counsels do not always rightly & truly define and debate causes, if they may be amended and corrected by latter counsels. Gerson of Paris doth writ: In sacris literis crudito, et sacram scripturam proferenti plus est credendum quam generally Concilio. Moore credit is to be given to one learned man in the holy scriptures, and bringing forth authority out of the scriptures, than to a whole general council. Panormitanus. Plus (inquit) credendum vel simplici laico scripturam producenti, quam toti simul consilio. Moore credit (saith he) is to be given to a simple and plain lay man, alleging the scriptures, then to a whole general council. By these testimonies before rehearsed, it may appear, that general Counsels both may, and do often times err. Well, time will not suffer me to declare throughly such things as I had determined, concerning the church and arguments of our adversaries, and certain other objections which they lay against us. And because the hour is past, I will defer the discourse thereof, until the next reading day. In the mean time I commit you to the eternal God, through jesus Christ our Lord, in the sanctifying of the holy Ghost. Amen. Hic sequuntur Miscellanea Prelectionis sextae. Deus. God. 1. GOd is named of the Latins Deus, whom the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his readiness in succouring, because he never lacketh, and absenteth himself, when he is called upon of mortal men, but at all times, and in all places doth help and preserve them. Likewise Plato & his Interpreter Proctus be of this mind, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of running. But they do not refer that running unto the presence of the help of God, but unto some other thing. For when men saw the Sun, Moon, and the Stars, yea the whole heaven itself, to be always moved, and to run about, they thought them to be gods. Some there are which would have it to be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is of fear, for fear & religion do persuade men, that there is a God, according unto this saying of Statius. Primus in orb deos fecit timor, Fear first of all made Gods in the world. Other say, that it cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth: I see or behold, because God doth behold and view allthings. It may be that the Latins have form their word Deus God, of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But some think Deus cometh of dando, that is, of giving, because god giveth all things unto all men. So he is called of the Hebrews Schaddai, as one that sufficeth unto himself, and lacketh nothing, but hath sufficient of all good and necessary things for all men. Other will have God to be called of the Latins Deus, of deesse, to lack, because there lacketh nothing unto God. Quid sit deus. What God is. Simonides a Poet very famous for his learning and wisdom, being demanded 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 given unto him to try his wits, and to beat his brains about it. When this day was ended, Simonides being asked again the day following of Hiero, what he did think that God was. He required two days more of deliberation to be given him. After this manner the time being spent to no purpose, Simonides always desiring his days to be doubled, when Hiero marveling asked him, for what cause in all this time he gave him no answer unto his question: because (saith he) how much the more I consider, ponder, and search 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 bolting out the arcane mysteries of the divine godhead, unto the which the imbecility of man's wit cannot reach & attain. For it is a vain thing to desire to know these things which a man cannot compass. Celestial things are incomprehensible, and impenetrable unto mortal creatures. God is to be sought with faith, & not with reason. Reason is of no power in divine things, where there is need of a sincere faith and purity of the mind. As the eye is dazzled at the beams of the son, so is the sharpness of the mind dulled & dismayed at the contemplation of the divine majesty, whereof thou mayst perceive divers through an unsatiable curiosity to attain to knowledge & wisdom, to have fallen into detestable errors. Wherefore since we are preserved by the only faith in Christ, & not by the strong opinions of the philosophers, & by the mystical speculations of the divine nature, I think it better, & more safely for a christian man to be ignorant of somethings, then to be over wise, for as in all other things, so in the study of wisdom a mean is to be praised. And they that are overwise, are commonly most foolish, whereas a christian man aught rather to endeavour to live well, then to climb to high, in matters passing his reach. Of repentance. 2. EVpolis the son of Nitias emperor of Athens in the first night of his marriage, died, being slain together with his new married wife, with the fall of his chamber wherein he lay. whereas there happeneth nothing more certain & sure unto us, than death, yet there is nothing more uncertain, than the kind of death. We aught to give all diligence and endeavour, lest that if the Lord, when we little think of it, shall call us out of this mortal and short life, he find us careless and unready, for they are deceived which defer and prolong the amendment of their life, until they be old, then beginning to live well, when they must give over their life and all together. For who can promise' unto himself, that he shall live from morning to night? Vivimus incerti, nec quos lux crastina casus, Adferat humano pectori nosse datur. Our life is nothing permanent, uncertain and unsure, What mortal man can say, my time to morrow shall endure? It is therefore our part, that we thinking every day to be the last day of our life, should so live daily as though we should die to morrow. For the soldier of Christ aught always to be in a readiness, and to be prepared unto every chance which shall happen, being not ignorant how he was borne a mortal man, & that no man in this often change of mortal things, can live long. They have need of this herb called Helleborus, which being like unto Midas and Sardanapalus, & blinded with the desire of riches & pleasure, do promise unto themselves the years of Nestor or Mathusela. For if the strength and ability of man, how soever it be esteemed, be weighed in a just balance, O merciful God, what steadfastness, what certainty, what safety shall a man find? He shall see rather all things to be most frail, frivolous, doubtful & vain. There is nothing more brickle than man, nothing more unstable and more slipper. The which thing (except they had been mad) men might have learned by this common proverb, Homo bulla, that is: Man is but a boubble of water: by the which being warned, it might be, that they would not so greedily gape after riches, nothing profiting a christian life, neither would they give themselves so much to riot and surfeiting, by the which a great part of men do hasten their own death before their time, but would use some mean, & so coming unto a better mind, would call to remembrance that they should once die. Whereof I know not whether the just anger of God be more grievously provoked, than even than when it doth come to pass (as it doth oftentimes) that they which neither obey God's commandment, neither are moved by man's example, wickedly and disorderly spending the whole course of their life, become wise at the last, but to late & to their great evil and destruction. I know, that a long talk of death is nothing plausible unto such as set their felicity in the world. Yet the truth is not to be kept in silence. Verily a christian death is most agreeable unto christian men, which happeneth unto no man, unless a christian life go before. For it is unpossible that he who liveth like an Ethnic continually, should die like a christian, neither if a man live christian-like but for a time, he shall be sure of a christian death, except he continued in this life, and so end in the same. For herein lieth all the matter, how and in what sort we depart out of this life. Whereby thou mayest perceive how perilouslye we live, as often as being circumvented with the engines of the devil, either alured by the enticements of the world, leave our duty, and the office of our religion undone, whereas no man is free from death, and no man is sure of life, not not for a moment of time. For no man doth know the end of his days, nor the hour of his death, before it be at hand. Quo minime remur, mors trux nos tempore mactat. At what time man doth little know, Death slayeth him with her mortal bow. We are set upon unwares, and we are beaten down suddenly, no legate being sent to require again our spoil, and without sending of any ambassador to take a league of truce Wherefore, since that all our salvation consisteth in this point, that we die christian-like, and we cannot die christian-like, except we live like Christians, and we cannot live like christians, except we despise the world, and pass our life, according to the prescript rule of Christ. It doth follow of necessity, that if we will be partakers of the salvation of Christ, whatsoever Christ hath commanded us, this only we follow, this only we observe and embrace, finally, that we express this, both in our words and deeds, being nothing careful what the world doth either judge speak, or determine of us. For they which will please the world, and also serve Christ, they are far out of the way. Wherefore, Athanasius writeth worthily, and like a faithful pastor of the Christian flock. Haec est voluntas Christi, ut 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 will of Christ (saith he) that whosoever leaneth unto him, he bring nothing with him of this world, neither that he be led with the care of earthly things, but that he glory & rejoice only in the cross of Christ crucified, & bear that cross, carrying the care & love of it in his mind, both night and day. Finally, it is the property of man to err, it is the property of man to offend, and it is the frailty of man, through the instinction of the devil to fall many times into most horrible and damnable sins, but to grow in vice, and to wax old in wickedness, it is not the property of man, but of a most wicked, careless, & damnable reprobate. Wherefore, sinners aught to repent, & they must repent in time, lest while we be to much stiff-necked, and to long obstinate, death suddenly & unwares come upon us (as it happeneth often times) preventing us of our intent & purpose. For there is no small account to be made what manners, & what kind of life he shall use, and what manner of death he dieth, that is once regenerate unto Christ by baptism. Neither the sudden change of a naughty purpose, and an alteration of the whole life aught to be a shame unto any man, which is done to a good end. Neither it aught to repent any man of his enterprise, if he change uncertain things, for certain, small things for great, evil for good, temporal for eternal and everlasting. What is more certain, than the divine promises? what is better than the kingdom of God? what is more eternal than the heavenly felicity: which no years, no time shall end. Obiectio. But man perchance will say here. How shall the promises of Christ be certain? how can they be but doubtful, which hitherto were never yet exactly proved, nor could never yet by reason or sense be understood? Which we are bid to look for through bore hope only, without any taste or feeling of them. Of the which promises, if Christ would put us in a surety, by giving us some taste of his promised felicity, no man would refuse to take any pains, yea to wade through fire and water (as they say) to enjoy this benefit. Responsio. First, whatsoever thou art that doubtest, know that it is one thing to believe, and an other thing to know. It is not given unto any mortal man, to know the rewards which are prepared for them which run in the Christian course striving for the best game, the which rewards, what soever they be, we believe them to be such and so excellent, that they can not be comprehended by man's sense, nor understanded by man's wit, for the abundance, of God's plentiful goodness far exceedeth all worldly felicity. furthermore, it hath so pleased the eternal wisdom of God, that the mean to attain to our salvation should consist in faith only, and not in knowledge, and that all nations should be saved by faith and not by science. Also, consider that God himself hath promised these eternal rewards unto us, and how that he is true and the truth itself, and that it is unpossible for him to be false and deceitful. Weigh this, and thou canst not doubt. To be short, except thou give credit unto the word of God, and unfeignedly believe his sayings, although thou were Christened, yet it shall little prevail thee. Children. IT was the manner and custom of certain Philosophers of India called Gymnosophistae, to call their scholars unto them every day a little before supper, and to demand how every man had profited that day. They which were commended for their diligence & industry, were permitted to take their supper, but the other sort as idle drones were expelled out of the doors with ignominy and shame, to do some servile labour and work. masters aught to be careful, that their scholars may appear to excel and to be good, aswell in mind as in tongue aswell in deed as in word. For true virtue that is Christian faith which only openeth unto men the way unto eternal salvation, is always doing and full of good works, not only consisting in prayer, but also in the exercise of godly deeds proceeding from a pure heart and devout mind unto God. It is a good thing and much commendable of all men to speak well, but to do well it is much more excellent and more godly. With a wise and eloquent talk we win unto us the minds of men, we turn them, entice them, & procure their benevolence. But with godly doings and meet for Christian religion we win unto us God himself, and we shall receive of him an inestimable reward, that is the felicity of the heavenly kingdom which shall never have end, but endure for ever for although what soever good thing we do, it cometh from God, in so much, that according to the saying of the blessed martyr Saint Cyprian. Nihil habemus de quo velut nostro gloriemur. etc. we have nothing of the which we may glory (as of our own) and therefore our justification and salvation is to be imputed unto faith only, and not unto our works, yet notwithstanding God himself doth ascribe his gifts unto all that believe in him, and doth always most abundantly reward them as though they were our own. It is not one thing therefore to say well and to do well, but there is difference betwixt words and deeds both in young and old. Wherefore it is the part of them which be Magistrates, and such as have regard of the common wealth, to appoint unto schools of learning grave men, and men aswell virtuous as eloquent, which may teach such things as are not after to be repent, and to be untaught again, which shall not only form and frame their tongue, but also shall instruct the manners and minds of the youth unto the prescript and rule of the Gospel. finally, which aswell by their own example as by their precepts, may instille and pour into their tender and simple minds the love of Christ, and the true understanding of Christian religion. for in a common wealth well ordered, and no less beautified with good and godly Citizens as with wealth and riches, the chief treasure aught to be the school of good literature Aristotle hath this sentence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is. It is no small 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 govern a common wealth, well, if they be well taught, evil, if they be evil brought up. And it is the part of a wise Magistrate not only for the present time to provide for the common wealth, but also for the time to come, for men are made, by industry, and not borne by nature good and profitable citizens. And masters do absolve and make perfect (such as are unperfectly begun of nature) by erudition and doctrine, for learning doth add the best part of man unto man, if that it being applied in due time happen upon a toward wit and a disposition void of filthiness. The Grecians have a very pithy saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is ignorant and unlearned, seith nothing although he have eyes. For this cause, I think it good to follow the example of the Persians amongs whom there are certain selected and chosen out of the number of the elders, to govern & instruct their youth, and such as they think will bring them up most virtuously, as Xenophon Socrates scholar maketh mention in a noble work of his entitled Cyri Paedia, the institution of Cyrus. furthermore if these things following be accounted a praise unto Cities, and an ornament and a profit unto the same, as a rich treasure, broad & deep dikes, strong and high walls, how much more better & more profitable is it to have laws circumspectly & wisely made? how much more rich, beautiful & happy are Cities to be judged, if they have abundance of good & learned men, if they be adorned with a great number of Citizens, being endued with good disciplines from their childhood, for the true riches, the true firmament and strength, also the defences, & the true ornaments, and aides of a common wealth, do not consist in the treasure house, not in trenches and walls, finally not in armour and weapons, but in the wisdom, virtues, and true piety of the Citizens, for the Citizens are the best walls. etc. towers, munitions and ornaments and also the riches of a Christian City: so that they be sober, fearing God, followers of the Gospel, and instructed in God's word. Other wise what treasure is rich enough? what trenches are deep enough? what walls are strong enough? what laws are wittily enough made, unto wicked and foolish Citizens? The Prophet David saith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore diligent heed is to be taken that children be so instructed whereby they may wax most virtuous and godly, Psal. 12 7 and that shallbe very profitable both for themselves and for the common wealth, for not the earthly, but the eternal wealth and health aught to be the only scope unto all Christian common wealths health, which can be purchased by none other means or art than through faith and the observation of the precepts of Christ. Fellow servant. 4. SAint john writeth in his revelation how, he fell down before the feet of the angel to worship him, but the angel said, see thou do it not, for I am thy fellow servant. This place maketh much against our adversaries, who do stoutly defend, that we aught to worship, to pray and call upon angels and saints in our prayers. But that their reasons may be the better known, Apoc. 22 I will recite all their objections and arguments, and will also make answer unto them. First I will answer to the testimonies which they allege out of the Scriptures, and after that to the authorities which they bring out of the fathers and Doctors. Obiectio prima. Gen. 48. jacob said, the angel which hath delivered me from all evil, bless these children, and let my name be named upon them, and the name of my father's Abraham & Isaac. In this testimony they urge two things: The first is, that jacob doth confess himself to be redeemed of the angel, and that the angel doth bless. The second is, that he saith, and let my name, and the name of my fathers be named upon them: for that is as much as though he had said, They shall call upon my name and the name of my fathers. Responsio. Where they say, that the angels bless us, and pray for us, and be the defenders and keepers both of men and of kingdoms, against that, I had leaver bring the answers of fathers, than mine own reasons. Saint Austen writeth thus. Quaecunque miracula sive per angelos. etc. what soever miracles are done, either by the angels or by any other means from above, commending and setting forth unto us the honour and religion of God only, in whom is everlasting life, it is to be believed of them which love the angels (according unto truth and godliness,) that those miracles are wrought of them and by them, by God's operation working in them. And a little after he saith. And when the angels here us, God himself heareth in them as in his true Church, not made with hands. And again he writeth, Cap 16. If any angels desire Sacrifice, let them be preferred which serve not themselves, but God the creator of all things: for by this they show, what a love they bear toward us, when by Sacrifice they would make us subject, not unto themselves, but unto him, through whose contemplation they are happy, and they desire to bring us unto him from whom they never departed. Although this be sufficient to answer to all the objections touching angels, yet for perspicuities sake I will add this distinction. That which is proper and pertaining only unto the Lord, is attributed unto the angels, remotiori caviae, as to God's 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 virtue, commandment, and power. Saint Stephen saith in the Acts of the Apostles, Acts. 7. when forty years were expired, the angel of the lord appeared unto him (Moses) in the mount Sina, & a little after he saith: Et facta est vox Domini ad eum: And the voice of the Lord saith unto him, I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of jacob. Here ye may see, that he called him God, whom a little before he called angel, because he meaned that the angel did that which he did, in the name and commandment of God. To this appertaineth that place, where it is said, that the angel of the Lord delivered the City of Jerusalem, when he slew of the host of the Assyrians an hundred four score and five thousand men. Again the angels in many places did bear the type, and did signify the Lord, whereupon saith Austen: Clamavit 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 unto him out of the bush, whether it were the Lord in the angel, or that angel was the Lord, who is called the angel of the great counsel, and is understand Christ? This you may see, that deliverance, & redemption & such like are attributed in the Scriptures unto angels, for they be attributed for Christ, and in Christ. So in this place, for as much as benediction was promised unto Abraham, jacob could not better express the faith of his mind, than with these words: the angel which hath delivered me from all ill, bless these children. He understood the angel of the great counsel, the Lord jesus, who is benediction, salvation, righteousness and the sanctification of his people. Obiectio secunda. In the Prophet Zacharie, the angel of the Lord is said to complain, and to be grieved for the exile of the people of Israel, yea and to pray unto the Lord to have mercy upon the people. Responsio. In that place is a figure, which is called, Hypotiposis, or, Suffiguratio, & est schema in quo persona, res, locus, tempus, aut aliud quippiam tum scribendo, tum dicendo ita verbis exprimitur, ut cerni potius ac coram geri, quam legi, aut audiri videatur. Such sights are often given to the Prophets, and they are brought forth, not as true histories, or as forms and plain examples to teach and show the things, as it were before the eyes. Micheas prophesying before the kings Achab and josaphat, cried out saying: I saw the Lord sit upon his throne, & all the host of heaven stood by him, on his right hand, and on his left hand. And the Lord said, who will entice Achab, that he may go and fall at Ramoth Gilead, and one said on this manner, and an other said on that manner. Then there came forth a spirit, and stood before the Lord, and said, I will entice him. And the Lord said unto him: wherewith? and he said: I will go out, and be after a false spirit in the mouth of all his Prophets. Then said the Lord: thou shalt entice him, and shalt also prevail, go forth, and do so. etc. Now, this was not done in deed in such sort, as the Prophet describeth. But it is, Hypotyposis, a figure to show forth a matter before the eyes, as it were done in deed. For who will gather of these words of the Prophet, that God did communicate with spirits? and to utter his decrees one after an other, after the manner of men? It is sufficient, if by a certain collation or comparison, we understand by this suffiguration, God to be angry with Achab, and therefore purposed by just judgement, and by lying Prophets to bring him to destruction, which would not give ear to the truth. So in the Prophet Zacharie it is sufficient to understand, that God did show (Hypotyposi quadam) that he had pity of his people, which had been greatly afflicted & punished, & that now he purposed to bring that scourge upon the barbarous nations. When he might have spoken this thing plainli, he had liefer use the scheme (Hypotyposis) for an energy or plain evidency. They therefore be ignorant of the phrases of that scripture, which will gather by such figures the patrociny & aid of saints. The prophet speaketh in this place of the mercy, the help, & the just judgement of God, & nothing of the assistance or help of saints. Let us therefore worship & call upon the Lord which is the Lord of Angels, and the Lord of all men. When john fell before the feet of the angel, he heard the angel say: Vide ne feceris, see that thou do it not, for I am thy fellow servant, & the fellow servant of thy brethren, the prophets, and of all them which keep the words of this book, worship, and pray unto God. As for the latter part of the objection, which is this: Invocate nomen meum super eos, let my name be called upon them, and the names of my father's Abraham and Isaac. I answer that dolts & unlearned asses understand not the manner of speech in the holy tongue, & therefore, Ex falso colligunt falsum. The sense of those words is this: jacob adopted joseph's sons, Ephraim & Manasses into the number of his own children, that with them they might enjoy equal portion of inheritance. Therefore saith jacob, they shall have my name, & not the name of my son joseph, they shallbe called jacob's children, & not the sons of joseph, nor they shallbe called the nephews of jacob, but the sons of jacob. Now sir, frame your argument out of these words for the praying to saints: They shall bear the names of jacob, Ergo they must pray to jacob. gup with a galled back, & stumble no more. The like phrase, is in the prophet Esay, where the women cry, saying: Panem nostrum comedemus, et vestimentis nostris operiemur, tantum modo invocetur nomen tuum super nos, & aufer opprobrium nostrum In that day (saith the prophet) shall seven. women take hold of one man saying: We will eat our own bread, & we will wear our own garments, only let us be called by thy name, & take away our reproach. That is, be thou our husband, & let us be called thy wives for they thought it to be a reproach, to be without an head & husband. And I pray you, who will gather of these words, that men must call upon women? The Prophet meaneth no more, but that there shallbe such a slaughter of men, that seven women shall strive and desire one man to be their husband, and to be called his wives, and to be named after his name, as women in these days be called after their husbands names. Obiectio. 3. Moses in his prayer saith: Recordare Abraham, Isaac & Israel servorum tuorum, quibus iurasti per temetipsum. Remember, Exod. 32. O Lord Abraham, Isaac and Israel thy servants, unto whom thou hast sworn by thyself. etc. Behold (say they) Moses prayeth for the people, and prayeth by the name of the holy Prophets which were dead. Ergo. etc. Responsio. Herein they betray their ignorance, which object this for the proof of intercession to saints, because Moses cried unto the Lord Recordare dne patrum nostrorum. etc. As though that it were equivalent unto this saying, holy Abraham pray for us, or forgive us our sins, or bring to pass by thy prayers, that god may forgive our offences. But Esay writeth a far other thing, and clean contrary unto their doctrine, saying: Vbi est zelus tuus & fortitudo tua? etc., where is thy zeal and thy strength? O Lord, the multitude of thy mercies and compassions, Esay. 63. they are restrained from me, doubtless thou art our father, though Abraham be ignorant of us, & Israel knoweth us not, yet thou, O Lord art our father & our redeemer, thy name is for ever. Moses did not invocat them, whom he knew assuredly that they were ignorant of him, but he doth call upon god the father, & only one redeemer, putting him in remembrance of his promises. For he saith in plain words: Recordare servorum tuorum. etc. Remember thy servants unto whom thou hast sworn by thyself, and saidst unto them. etc., for this cause he said. Remember our fathers, because God had sworn unto them, that he would be the God of their seed. Of the which promise' he putteth god in remembrance in this place. And to this appertaineth that which god himself speaketh in Exodus, Dns deus patrum vestrorum. etc. The Lord god of your fathers, the god of Abraham, the god of Isaac, & the god of jacob sent me unto you, this is my name for ever, & this is my memorial from generation to generation. Wherefore god would be so called & so prayed unto, that is, to be put in remembrance of his promises, not for himself, but for our sakes, and maketh this for praying to saints. Obiectio. 4. We read in the book of the kings. Ego ꝓtegam civitatem istam, dicit dns, ut saluen eam propter me, & David servum meum. Lib. 4. cappite. 19 I will defend this city (saith the Lord) that I may preserve her for my servant sake. Is it not manifest (say they) that god spareth sinners for the merits and prayers of the Saints, and that whose countries and City's are preserved through their aid? as in this place (for David's sake.) Responsio. We answer, that the city & kingdom of Jerusalem was spared for god's sake, & for our saviour Christ's sake, for the prophets called Christ David by this figure Antonomasia. Cap. 34. The lord speaketh in Ezechiel. I will raise up over my sheep a shepherd, which shall feed them, which is my servant David. He shall feed them & shallbe their shepherd, and I the Lord God willbe unto them as a God, and my servant David chief in the middle of them. I the Lord have spoken. The like place is in jeremy. None of all the interpreters have expounded these places otherwise than of Christ. Cap. 23. Cap. 10. And the Evangelist S. john doth prove them to be meant of Christ. Therefore the Lord spared the king's city, because of Christ our Lord, whom it behoved, to have been famous in Jerusalem, and his name & doctrine to be spread throughout the whole world. Obiectio. 5. Cap. 5. They bring this place out of job. Voca obsecro, est ne aliquis qui respondeat tibi? & ad aliquem sanctorum convertere. We are commanded openly (say they) to turn unto some of the saints in our tribulations, as it appeareth in this place. Responsio. job did contend, that trouble and adversity doth not always come for sins sake, which he proveth by his own example. The Lord (saith he) hath cast me into this calamity, not by the reason of my wickedness, but through his own good will, now his adversaries, and especially Eliphas doth reply and say, that God punisheth none but for sin, yea & that all men be sinners, and none clean in the sight of God. Whereby he touched (as he thought) job. As though he should say: name thou any one man if thou can, live he never so holy, which hath not deserved misery and pain for his sins. Thou canst show none, for it is impossible to find 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 Plums. Again this Hebrew word Kedoshim, signifieth those properly, which are separate & clean from the inquination & abomination of the Gentiles, the holy men that live here, & not the saints in heaven. Certain learned men to take away the ambiguity of the words, do call the saints in heaven Caelites, which they call in the Hebrew Abbidim, and the holy men which live upon the earth they call Sanctos, which they call in the Hebrew Kedoshim, but these words be used sometimes indifferently. Other do expound this place after this manner. Eliphas doth rebuke job of impatience, and saith, no just man doth, or hath done as job doth, that is, spurn, murmur, & grudge against God in his dolours & pains both the senses are good. Obiectio. 6. Apoc. 5. It is written in the apocalypse, that when the angel had taken the book, the four beasts and the four and twenty elders fell down before the Lamb, having every one haps, and golden vials full of odours, which are the prayers of the saints. How say ye, is not here mention made of the prayers of Saintes? Again in an other place it is said: An other angel came, and stood before the altar, having a golden censer, and much odours was given unto him, that he should offer with the prayers of all saints upon the golden altar, which is before the throne, Apoc. 8 what can be spoken more plain than this for the proof of praying to saints? Responsio. For the first place it may be answered, that there is the figure Synecdoche: for prayer doth consist of two parts: Invocation, and thanksgiving, as it may be proved by S. Paul to the Philippians. Now we do invocate, when we desire any thing to be given unto us of God, but we render thanks, when we praise and celebrated God and his holy name, for his benefits already given. And that the Apostle john meaneth this last, and not the first, it is evident by these words following. Canunt canticum nowm dicentes. They sing a new song saying. Thou art worthy to take the book and to open the seals thereof, because thou wast killed, and hast redeemed us to God by thy blood, out of every kindred and tongue, and people and nation. And I beseech you, what maketh this for the intercession unto Saintes? It is no good consequent, this man doth praise God, therefore I must call upon this man. Nego argumentum. For the second place, here is no other thing said, but that the angel and the elders praised God together. Yet S. Austen examining this place, doth say, that this angel is jesus Christ, having the golden censer, that is his holy body, for he was made the censer, out of the which God received a sweet savour, and he is made gracious unto the world, because Christ offered him for a sweet savour. The angel took the censer and filled it with the fire of the altar, that is, God took a body that is the Church, and fulfilling his father's will, filled it with the fire of the holy Ghost. Obiectio. 7. Baruch saith in his prayer. Cap. 3 Domine deus Israel audi nunc orationem mortuorum Israel. O Lord God of Israel, here now the prayers of the dead Israelites, lo, hear Baruch desireth god to here the prayers of them, that be dead. Ergo, Saintes do pray for us. Responsio. Baruch in this place doth not speak of them which are dead and departed this world, but of the wicked livers, who although they live in the world, yet before God they are dead. And this phrase is often used in the scriptures, as in the Gospel where Christ saith, let the dead bury the dead. Math. 8. And S. Paul speaking of the widow saith. Vidua in delitiis agens, vivens, mortua est. A widow living in wantonness, being alive is dead. Baruch speaketh here, of sinners which were yet living. Other do expound it after this sort, as Lyranus, whose words be these. Audi dne orationem sanctorum patriarcharum & prophaetarun qui viventes oraverunt ad te pro bono statu posterorun. Here (Lord) the prayers of the holy patriarchs and prophets, who when they lived did pray for the good state of their posterity, as though he should say: O Lord have a regard to that prayer, which they made unto thee when they were alive. Obiectio, 8. Lib. 2. Ca 15. judas Machabeus saw plainly with his eyes Onias, which was the high Priest, & jeremy the prophet, to pray for the people of jury, Ergo. etc. Responsio. This is but a certain vision and dream, by the which it was represented, as by a certain figure, that the Lord would not forsake the prayers of the jews. If this place should prove the intercession of saints, than judas would have commended himself to the prayers of Onias and jeremias, but he converting unto God only, cried & prayed (when he was in great distress & danger) after this sort. O Lord, thou that didst sand thine angel, in the time of Ezechias king of juda, who in the host of Sennacherib, slew an hundred foureschore and five thousand, Sand now also thy good angel before us, O Lord, for a fear and dread unto them. And let them be discomfited by the strength of thine arm, which come against thine holy people to blaspheme. This prayer was made unto God and not to Onias or jeremy the Prophet. Again of what authority is the second book, of the Maccabees to confirm any doctrine? truly of none, as both S. Hierome, Cyprian, Austen and other do declare, but of these books I have spoken sufficiently before. Replicatio. Origenes doth allege this book, for the confirmation of praying to saints. His words 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 & iuvare 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, all the saints which are departed out of this life having charity and love toward us which be in this world, it is not inconvenient, if they be said to take some regard of our health and to help us with their prayers and intercession with God, for it is written in the book of Maccabees. This is Hieremie the Prophet of God, which always prayeth for the people. Responsio. These homilies are 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 which show, that they be not the works of a Grecian but of a Latin man, and what matter is it if they were Origenes own, shall the authority of man be of more force with us than the authority of the holy Scriptures? God forbidden. Again, of what authority the book of the Maccabees is, it is declared Satis superque. Obiectio. 9 It is written in the Psalms. Laudate dominum in sanctis eius, praise God in his saints, Ergo, saints are to be prayed unto. Responsio. If this phrase were formal, praise God in his saints, Ergo, pray to saints, than this kind of reasoning were good also. Praise God in the sound of trumpet, in cymbals, in harp. etc. Ergo, we must pray to trumpets, to cymbals & to haps. O coraebos, o Terebynthos, o melicides, o sues Baeoticas, & pallet viduas. Obiectio. 10. The spirit doth make intercession for us according as the Apostle teacheth, therefore Christ only maketh not intercession. Rom. 8. Responsio. Paul speaketh not of any intercessor in heaven, but of the spirit of man praying in this world, which being incensed and illuminated with the spirit of God, doth sigh and make intercession, the words of the Apostle are evident and plain. Obiectio. 11. We read in the scriptures of the prayers of angels, and that they offer up the petitions of the faithful unto the sight of God: therefore Christ alone doth not pray & make intercession for us, but the angels & saints also. Responsio. We deny this to be a good consequent, for the scriptures do teach, that the angels are ministering spirits, & their office requireth to offer only our prayers, as ministers, unto the sight of God. But the scripture doth not teach that they make intercession for us, or that men are heard through angels, but through Christ, who maketh intercession for us, and for whose sake our prayers being presented unto God the father, are acceptable unto him. If that any man will affirm the same of the blessed spirits of the saints and holy fathers, and will form his argument, A simili, let him first prove, that the souls of saints are made ministering spirits, but this cannot be proved. And although it could be proved, yet this doth not argue, that the saints in heaven are intercessors for men here in earth, for neither the angels themselves are therefore intercessors, because they offer prayers of men unto God. Obiectio. 12. The Saints are joined with us in charity, and because the spirits of them dwelling in heaven, have a love unto us living on the earth, in the respect of this love and charity they pray for us. Responsio. They that thus dispute, reason besides, and contrary unto the Scripture, for although we gladly grant, that the saints in heaven are not without charity, yet this charity in the heavenly Citizens hath not this nature, nor these offices now, which it had once upon the earth. Otherwise we should attribute many fond absurdities unto them, as though they should either suffer or do such things, which in deed they neither suffer nor do, whiles the saints lived on earth for the nature of their charity, they sorrowed, rejoiced, and prayed with us, and for us. Now, whereas they have put of this corruption, and have forsaken us, they living with God in heaven, do not know our doings, nor are moved with any earthly affections. They know that we are very well provided for, without their help. They perceive that the salvation of man is so wrought, that they themselves rest from their labours, and rejoice in Christ, understanding that Christ is the only intercessor for men living in misery, because he is omnipotent and knoweth all things, and that he is never moved or wearied, nor is ignorant of any thing, but doth execute and perform most perfectly all parts of an intercessor. They know this glory to pertain only unto the son of God, and therefore they do not take this honour upon them, that they should make themselves intercessors in the stead of Christ, for this charity of God doth far excel the charity of man toward his neighbour. Obiectio. 13. They do object, that the Saints do not pray for us after such a sort as Christ doth, which is the only mediator, but after that sort as they were wont to pray for their brethren when they were upon the earth. Responsio. It doth not follow, they did this living in the world, Ergo they do the same now in heaven, neither can it be proved by Scripture, that the Saints pray for us in heaven. Wherefore then should we believe doubtful and uncertain doctrines, for true and certain? But let us grant that the Saints pray for us in heaven, as certain of the fathers have written, yet it doth not follow, that we should pray or call upon them. For it is well known what Saint Austen writeth. Gentiles diis suis & templa aedificaverunt & statuerunt arras. etc. The Gentiles erected Churches unto their gods, they builded them altars, they appointed them priests & ordained sacrifices. But we do not build churches unto our martyrs as unto gods, but ordain memorials as to dead men, whose spirits live with God Neither do we erect altars, upon the which we may sacrifice unto martyrs, but we offer sacrifice unto one God, being both the God of the martyrs and also our God. At the which sacrifice, the martyrs are named in their place and order, as men of God, who overcame the world in professing of his name. But yet they are not called upon of the Priest that doth the sacrifice, because he is god's priest & not theirs. But the sacrifice itself is the body of Christ, which is not offered unto them, for they are the same themselves. Thus far Augustin manifestly declaring, that the saints are not to be invocated, because sacrifice doth appertain unto God, and not unto the saints. The same Augustine writeth also in his book De cura pro mortuis gerenda, these words. Ibi ergo sunt beatorum spiritus, ubi non vident nec cognoscunt quaecunque aguntur in hac mortali vita. The spirits of Saints be there where they neither see nor know what things be done in this mortal life. Obiectio. 14 They object, that the church for the space of many years hath invocated saints, and that the church cannot err, wherefore, the church doth not err in teaching the invocation of saints. Responsio. We answer, that the church doth not err, as long as she heareth the voice of her husband and pastor, but when she despiseth the words of her pastor, and followeth her own decrees and inventions, she doth err and is deceived. The whole church of the Israelites, with the high priest Aaron, and the Elders of the people erred, when neglecting the law of God, they worshipped an image for god with dancing & singing, contrary to Gods william. And the Israelites were not excused from error and sin, because they did not cut down their groves and hill altars in long time. Replicatio. The saints being called upon, have helped us sundry times, therefore they aught to be called upon. Responsio. It sometimes taketh lucky success, which is done against god's word. But who would infer of this, that to be therefore good and commendable, which is instituted against the word of God? Who would say, that it is good to spoil and rob the innocent in battle, because the bloody soldiers do prospero and are enriched oftentimes by war? The Gods of the Gentiles also seemed to hear the petitions of such as prayed unto them. But aught therefore the Gods of the Gentiles to be prayed unto? God forbid. I conclude therefore, that the word of truth pronounced out of the mouth of God, doth teach us to call upon his name, by the intervention of jesus Christ. Neither can we read of any of the old or new Testament (of whom the scripture maketh mention) that ever prayed unto any saint, or unto any patriarch or Prophet being dead, nor unto any of the Apostles or their Disciples, but unto god only through Christ. Wherefore let us steadfastly believe, that to be the most perfect and surest doctrine, which biddeth us to call upon god alone through his only begotten son, and that God doth require this thing of every man, whom we cannot please, except we obey him. Now follow the objections which they bring out of the fathers. Questio. First, they allege the example of the most holy Emperor Theodosius, of whom Ruffinus writeth thus. Circumibat cum sacerdotibus & populo omnia orationum loca. Lib. 11. eccles. historia. etc. That is: He went with the priests and the people, about all the places of prayer, lay prostrate before the shrines and tombs of the Martyrs and Apostles, and made intercession to the saints, to sand him sure help. Responsio. We do not read in all the holy scripture, that any of the kings did prostrate themselves before the tombs or shrines of the saints, and asked help of the dead, Psal. 120. for they all cried: Auxilium meum a domino, qui fecit coelum & terram, My help is from the Lord, who hath made both heaven and earth. Psalm. 121. Again, Dominus custodiet te ab omni malo, dominus custodiet animam tuam, The Lord will keep thee from all evil, the Lord will keep thy soul. Also, Dominus custodiet egressum tuum, & ingressum tuum a modo, et usque in seculum. That is: The Lord will keep thy going out, and thy coming in, from henceforth world without end. Furthermore, Ruffinus words seem to import the intercession of the saints upon earth: for the Emperor seemeth to have gone about all the Oratories, in which the congregation of holy men were gathered, & to have desired their hearty commendations and prayers to God, that he would grant him victory, and safely defend the Empire, for the safeguard of many. Lib. 10. cap. 8 That place of Ruffinus confirmeth this other sentence, where he writeth thus: Interea Constantinus pietate fretus Sarmatas, Gothos, aliasque barbaras nationes. etc. That is to say: In the mean time Constantinus the godly Emperor, subdued the Sarmates, Goths, and the other barbarous nations, saving them that prevented peace, either submitted themselves to god, so much the more did god subdue all things unto him. He sent also letters to Antony the first Eremite, that he would make supplication to the Lord for him and his children. And by this means he desired to commend himself to god, not only by his own merits, and by the devout religion of his motber, but also by the intercession of the Saints. Lo, in what signification he taketh the intercession of saints, nor there is any great cause why we may not interpret the place of Theodosius to mean the intercession of the saints, Tripart. hist. Lib. 9 Ca 43 living here in earth. But, as touching that Theodoretus writeth, that john and Philip the Apostles appeared to the Emperor Theodosius, it seemeth to have been the like vision to that which is said to have happened to judas Machabeus, for judas was instructed by that vision, that he should have the victory, and not that he should invocate and call upon O●ias and Hieremi, whereupon, he called upon God, and not upon saints in present danger. Even so also the vision of the Apostles did show unto Theodosius, that the victory should be given unto him of God, whom he called upon, and not the Apostles, when he saw his armies turned & said: Tu omnipotens deus nosti. etc. That is: Almighty God thou knowest, that I have taken in hand this battle to revenge Christ, for thy son his name, if it be otherwise, then take revengement upon me. But if I came hither for a probable cause, trusting in thee, stretch forth thy right hand to thy people, lest peradventure the Heathen do say, where is now their God? Unto this sentence, that also belongeth, which saint Augustine testifieth of this most holy Prince, how that he did put all his trust in God, as the only safeguard, being most sure and steadfast. Obiectio. 2. They do greatly commend and set forth the felicity of them that have worshipped the saints, and the misfortunes of them that have neglected the worshipping of them. Responsio. The Lord saith by the prophet Oseas: Fornicata est matter vestra, quia dixit, vadam post eos, qui me amant, et daunt mihi panem et aquas. etc. Cap. 2. That is: Your mother hath committed fornication, because she said, I will go after them that love me, and give me bread, water, wool and flax, oil and drink, & she knew not that I myself gave her corn, wine, & oil, and that I augmented her silver and gold, which she made for Baal. Therefore I will be turned, and will take my corn in his time, and my wine in his time, and I will violently take my wool and flax, and will 'cause all her joy to cease, I will also destroy her vineyards and figtrees, of whom she said: These are my merchandizes, which my lovers have given to me. etc. By these words we understand, how greatly it displeaseth God to sai, that we receive external felicity and goods of the Gods. For as god only giveth all things abundantly, so he alone willbe known and taken for the giver. He calleth that fornication, which these men call devotion. God hath coupled our souls unto himself by the bond of wedlock, that we may depend of him alone, even as the spouse dependeth of the husband. Than we commit fornication, when we say, that we have received the gifts given unto us of God, being our husband, of other lovers, that is, of other Gods. It is God that giveth all things necessary for our life, meat, drink, clothing, and moderate recreations, not that we should bestow them upon Gods, and upon their idols, but that we should occupy them, and be thankful to the Lord being the giver. But these idolaters said: these are our wares, which our lovers gave unto us. But our adversaries say: we have received these gifts by the bountifulness of God, but yet by the merits of the saints. Some men forgetting God, do think, that they have received all things by the benefit of the saints. But the Lord saith to both these sorts: Propterea convertar, & accipiam frumentum meum. etc. Therefore I will be turned, and will take my corn. etc. For he threateneth barrenness, so that our adversaries prove nothing by their objection. We must rather believe the Prophet, entreating of true felicity, 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. etc. That is: Blessed is the man that feareth the Lord, he hath great delight in his commandments. His seed shallbe mighty in earth, the generation of the righteous shallbe blessed. Obiectio. It is a very ancient custom to invocate the Saints. For not to speak of many other things, hath not the East and west Churches, for these many years prayed and song: Sancta Maria ora pro nobis, Omnes sancti, orate pro nobis. That is. Holy Mary pray for us, All saints, pray for us. Is not the Litany a very old invention of the fathers? It is not like to be true, that so many holy & learned men, yea the whole church have erred so many years in praying to saints. Responsio. There is nothing proved by antiquity, which the authority of the scriptures hath not first approved, and beautified. The scripture teacheth many examples and precepts of praying and invocating God, neither yet hath it any precept, promise, or evident example of invocatinge the saints. And if antiquity can do any thing at this present, undoubtedly we have the victory, which antiquity teacheth, that god only in christ is to be invocated. For this is the most ancientest doctrine which far exceedeth that opinion of invocating the saints. The Litany was found out long after the Apostles time, neither any ancient father mentioned one word of it. Durandus saith, that the Litany is divided into a greater & a lesser. Cere. Lib. 6, The greater is used in the feast of saint Mark, and was invented of saint Gregory. The lesser, which is the elder, was invented at Vienna, of Mamerus the bishop, when Zeno was Emperor. The first was ordained about the year of our Lord .490. The latter was instituted in the year .590. It is called in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifieth supplication, in which the Gentiles made their vows, and offered their gifts to the Gods. But seeing that all antiquity hath made their vows only to God, by Christ jesus, and have offered their spiritual gifts to God only, let these men take heed with what spirit they were inspired to institute the Litanies, in which the glory only due to Christ, is communicated to the saints. For the ancient Catholic Churches of the East, and of the west, by the space of .500. and .600. years & more, prayed only to god by christ. Therefore, they that are pleased with a new doctrine and late institution, let them have in reverence the Litany invented by certain private men, and delivered to the churches, without the authority of the scriptures. I judge Christ only to be followed, which said: john. 16. Quaecunque petieritis patrem in nomine meo, dabit vobis. That is: Whatsoever ye shall ask of my father in my name, he will give it unto you. Let them not object unto us the errors of so many years. For they have that old time which invocated God by Christ only, they have the scriptures, that is, the Canonical verity, which they aught worthily to believe. This verity confuteth all the sayings that our adversaries with great stoutness object against us. Furthermore, Helias being but one and alone, set himself against many hundreds of balaam's priests. Christ being but one, put himself against the whole assembly of Priests and pharisees. The Apostles being but few in number, and going through the whole world, had against them the religion and custom that was used in many years, the rites of countries, the judgements, words, and doings of very wise, devout, and righteous men, as they were counted. But I pray you, why taught the Apostles true things, and the otherwise worldlings, false things? Ye shall not find the cause by external, but because what soever the Apostles taught, they taught it by the will of God, according to his word, & 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 there is a certain order with God, whereby men do come by inferior means unto the highest, and that is by saints, to god himself, even as in earth by the prince's friends, men come to the prince himself. Again they say, it is an impudence if any man, being a sinner, do forthwith thrust himself before the sight of god's majesty. It is a point of humility, when we commit ourselves to God by intercessors. Responsio. We do grant, that there is an order and certain rule with God, by the which our prayers are commended unto him. For first the faithful commend themselves unto God by praying one for an other, and they do also believe, that all their prayers are accepted of God by Christ, & by faith in his promise, which he made to receive our petitions. This order to be with God, the scripture testifieth. But we do not knowledge that order which our adversaries have invented and made of their own heads, that is, that we aught to commend our prayers, first unto saints, as to intercessors, which may bring them in the end unto God. Other being foolisher and more fantastical, inventing a foolish and much more vain thing, have feigned that sinners do make supplication unto saints, which saints after do entreat the virgin mary, and that she showing out her breasts, doth beseech her son, which at the last taketh all the cause upon him, and than that he showing his wounds, cometh before his father, of whom at the length he obtaineth the petitions of them that pray. But out of what scriptures will they prove these dreams? Do they not here paint forth God to be an hater of man. God destroy such wicked blasphemers, with all their degrees and paintings. The scripture setteth forth unto us in all points, God to be a lover of man, and to be a most merciful father. And God the Son, in the Gospel of saint john, saith plainly: Non dico vobis quod ego rogaturus sim patrem pro vobis, john. 16. Ipse enim pater amat vos, quia vos me amastis, & credidistis quod a deo exiverim. That is: I say not unto you that I will pray the Father for you, for the Father himself loveth you, because ye have loved me, and have believed that I proceeded from the father. By the which words, nothing is derogated from the Priesthood of Christ, for otherwise it appeareth that he is our advocate, which maketh intercession for us unto God the father. But the favour of God the father is showed towards the faithful, and that we are joined to God the Father by Christ, so that we ask in the name of Christ, and believe in him. To be short, the Lord monisheth us, that we need not to imagine grossly, that our saviour sitteth at the right hand of God the father with bowed hams, nor to use any vocal talk, for the virtue & merit of Christ our reconciler, is always in the sight and presence of the father. Concerning the similitude by the which they judge that men come to God by the mean of saints, even as a man cometh to his Prince by one of his friends, 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 thoughts are not my thoughts, nor your ways, be my ways. If the similitude and authority of man prevail so much with them, comment. in opi. ad Rom. why doth not that place of saint Ambrose prevail, which writing against the Gentiles, defending their error with almost like arguments, saith thus: Solent misera uti excusatione, dicentes, per istos posse ire ad deum, sicut per comites pervenitur ad regem. etc. That is: They are wont to use a miserable excuse, saying, that men may go unto God by the saints, even as they come unto the king by his Lords and officers. But is a man so mad or so forgetful of his own weal, that he will give the kings honour to the officer? If any be found to entreat after this sort they might rightly be condemned of treason. But these men do not think themselves to be guilty, which give the honour due unto God, to a creature, and forsaking the Lord, do worship their fellow servants, as though it is somewhat a greater thing then to serve God. For men go unto the king by officers and waiters, because the king also is a man, and knoweth not to whom he may commit the government of his realm. But to deserve that we may go unto God, which knoweth allthings, and all men's merits, we need none intercessor, but only a devout mind. Furthermore, these shameless men call the constant and holy confidence of faith, impudency: but if in the torments of sin it be an impudence to go first unto Christ, then was the sinful woman in the Gospel an impudent woman, which going to the feast, Luk. 7. fell not at the feet of Peter, Androw, or john, but she lay prostrate at the Lord jesus his feet. The Cananit also should be shameless, Math. 15 which with so great constancy cried and desired help of Christ, and not of the Apostles, insomuch that they at the length being weary of her crying, said: Sand her away, for she filleth the heaven with her cry, and wearieth all men's ears. Now let us hear what the Lord himself pronounced of this impudence of sins and sinners. To the sinful woman he said: Fides tua saluam te fecit, vade in pace, That is: Thy faith hath saved thee, go thy way in peace. To the Cananite he said: O mulier, magna est fides tua, fiat tibi sicut vis. O woman, great is thy faith, be it done to thee as thou wilt. Again in an other place the Lord saith to sinners, Venite ad me omnes qui laboratis. etc. That is. Math 13. Come unto me all ye that labour and are laden, and I will refresh you. Whereupon Paul said to Timothy: Certus sermo et dignus, quem omnibus modis amplectamur, quod jesus Christus venit in mundum ut peccatores saluos faceret. That is. It is a sure saying, & worthy by all means to be embraced of us, that Christ came into the world to save sinners. Again he saith: Habentes ergo pontificem magnum qui penetravit caelos. etc. That is to say. Heb. 5. We having an high priest which pierced the heaven, jesus the Son of God, let us hold the confession and faith. For we have not a priest which cannot feel our infirmities, but which was tempted as we are, proved in all things, and in all points (sin only excepted.) Let us come therefore with sure hope to the throne of grace, that we may obtain mercy. etc. Let us hear and believe these words, rather than the sayings that these wretches do bring of hypocritical humility, which is none other thing then a slenderness, and want of faith. They think it to be an unworthy thing, that a sinful man should thrust himself first into the sight of Christ: but unless we do come before Christ with this confidence of faith, our salvation is lost, we shall not be cleansed from sin. For they only are purged, which come unto Christ himself, that is, to the throne of grace, with a true faith. homil. de pro fectu evang. Chrisostome saith: Non opus est patronis apud deum. etc. That is: We need not to have patrons unto God, nor much running about to entreat other men: but although thou be alone, and lackest a patron, and prayest by thyself unto God, notwithstanding thou shalt obtain thy petition, For God doth not so easily grant our petitions when other men pray for us, as when we ourselves pray, although we be full of very many evils. Again he saith upon these words: O mulier, magna est fides tua, That is, Eadem hom. O woman, great is thy faith, Vides quomodo mulier quae indigna erat. etc. Thou seest how the woman, which before was unworthy, is now made worthy, by her continual crying. Wilt thou learn, that we prevail more with God by ourselves, than while others pray for us? This woman cried, and the Disciples came unto Christ, saying: send her away, for she crieth after us: but he answered, Non sum missus nisi ad oves quae perierunt domus Israel. But when she persevered in crying, saying: Domine, nunquid & catuli edunt de mensa dominorum suorum? That is: Lord, do not the whelps also eat the bread of their masters table? Then he did benefit her and said: Fiat tibi sicut us, be it done unto thee as thou wilt. Thou seest how he put her back when others prayed for her, but when she herself prayed and cried for the gift, he granted it unto her. He said to the Disciples: I am not sent, but to the lost sheep of Israel. And he saith to this woman: great is thy faith, be it done to thee as thou wilt. These be Chrisostomes' words, neither our adversaries have any thing to answer unto these so plain words. Conclusio. Let us consider, in what manner we aught to invocate the lord. This question cannot be better dissolved, than by weighing the principal circumstances. Let us see therefore who aught to be invocated of them that pray, truly no man, but God only and alone. For three things are required of him that is prayed unto. The first is, that he do hear the prayers of all men that be in the whole world, that he pierce their hearts, and do narrowli behold them, add also this, that he do know all the prayers of men, better than the men themselves can declare. The second is, that he be present in all places, & that he can do allthings in heaven, earth, & hell, which knoweth all ways & means to help men. The third is, that his will be very prompt and ready, that he will also do that he can do. But these conditions are found only in God. For god alone searcheth the rains and the hearts. He alone heareth and seethe all things, he only knoweth more perfectly the things that are within and without a man, than doth the man himself: He alone is present in all places, he only is omnipotent, he only is wise, the most perfect will of God only giveth good things to man, and his will is always ready, and only doth most faithfully procure that which is profitable to man. Therefore God alone must be invocated. NVho is he that can attribute these conditions to the saints in heaven, without blasphemy and sacrilege? Therefore the saints living in heaven with God, aught not to be invocated, chiefly for that the scripture with plain words testifieth, that Abraham & jacob knew us not, and it commandeth us to call upon God, and prohibiteth us to communicate those things that pertain unto God, to creatures. To be short, to which of the saints living in heaven, can we say without shame: Our father which art in heaven, & as followeth in the lords prayer? Let us therefore invocate & call upon god alone that heavenvly father, to whom all the saints that ever were in the church did pray. Again, S. Paul saith: quomodo invocabunt, in quem non credunt? how shall they call upon him, on whom they believe not? now none will be so fond, as to say, I believe in Mary, I believe in Peter, john or james, it were extreme madness so to say. Lactantius. 5. HIerom doth declare that Lactantius was Arnobius his scholar (as it is thought) at Rome, where Arnobius taught a certain space. Lactantius was born in a castle called Firmium, in the country of Picenum in Italy. He took his name of eloquence, flowing with sweet milk, or else of the perfect kind of eloquence. Hierome calleth him a river, flowing with Tully's eloquence, wherein he excelled (as many times it happeneth) his master, Epist. ad Pa●linum. whom Hierom declareth to be to confuse in declaring matters. But Lactantius few books which are now extant, do show that he was a perfect & well exercised rhetorician and Philosopher, in which books he letteth scape no authors (what discipline and profession so ever they were of) but would use their testimonies. He lived in the times of Deoclesian and Constantine, Emperors of Rome. Hierome testifieth, that Dioclesian called him to Nicomedia, where he professed and taught Rhetoric a certain space. The which thing also he himself wrote in his fift book, Cap. 2 where he showeth, that he had to do with two impure Philosophers, that wrote two books against the religion and name of Christ. When he lacked audience in a city of Greece, for that he taught in the Latin tongue. He gave himself to writ & to compose books, having embraced Christ's religion, before he came to Bethynia. Some do writ, that Dioclesian sent for him to Rome, but hierom's authority is to be preferred before them. Eusebius writeth in his chronicle, that he was the eloquentest in his time, and so poor in all his life, that he lacked even necessary things for his use. He taught in France (as Hierome declareth) being an old man, where he was made master to Crispus Constantine his son, whom his father afterward slew, Lib. 3 eccles histo. cap. 41. which crime Euagrius removed and did put from him, being an Emperor of very great praise. Of his doctrine. He taught many errors. First, he speaketh sometimes unaptly and dangerously in words and sentences, Lib. 1. cap. 9 Lib. 2. cap. 9 both of God and of Christ. He saith that God was created of himself, and that Christ once had no being as the doting Arrians also did contend He saith also, whereas there was yet nothing beside God the father. etc. He brought forth a spirit like to himself, which was endued with the virtues of God the father. He disputeth also, that Christ once had a beginning, and to confirm that his opinion, he inventeth two nativities of Christ, affirming many absurdities, touching the office and sending of Christ. First, he saith thus: It behoved God the son to be twice 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 navity, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without father. He saith also thus: when God perceived and saw the malice & worshippings of false Gods to prevail and take place, through the whole world, insomuch that his name was almost out of men's minds (for the jews also, to whom only the secret counsel of god was committed, forsaking the living god, & being entangled with deceits of the devil, had strayed to the worshipping of vanities, nor would not return again to god by the counsel of the prophets) he sent his Son, being chief of the angels, unto men, that he might convert them from wicked & vain worshippings, unto the knowledging & worshipping of the true God, & also that he might bring their minds from foolishness to wisdom, from iniquity, to do the works of justice. These be the ways of God the father in which he commanded him to walk, these are the precepts that he commanded him to keep, and he faithfully did that God bade him to do. For he taught that there is a true God, and that he alone aught to be worshipped, neither at any time he called himself God, for he should not have observed his fidelity toward God the father, being sent to take away strange Gods, & to affirm to be but one God, if he should have brought any other beside one God. He judgeth also, that Christ took flesh, for no other end, Lib. 4. ca 24. but that he might declare, that flesh might participate virtue. He saith further, that Christ went into Galilee after his resurrection, because he would not show himself to the jews, Cap. 20 lest he might move them to repentance. Also he saith thus: that the father maketh the son, and the son the father, there is but one mind, one spirit, Cap. 29. and one substance to them both. But the father is as it were a plentiful well or fountain, and the son is as a river flowing from him, the father is as the sun, & Christ as the beam extended from the sun. He hath many superstitious and old wives tales, Li. 4. cap. 27. of the eficacy of the image of the cross of Christ. But who can rehearse all his errors? A man may justly say, that Lactantius never understood either the person, not nor the office of the son of God: Cap. 24. et. 26 for he maketh him to be nothing else but a teacher, a civil law maker, & a refourmer of men's lives. Like as he never well understood the person and office of Christ, so all so he was utterly ignorant of the holy ghost. Look Hierome in his epistle to Pammachius and Oceanus, and in his commentaries upon the epistle to the Galathians, and there shall ye see more. He saith, that the angels were appointed to keep man, at such time as mankind began first to be increased, God fearing, lest men might be destroyed by the wickedness of the devil. He affirmed also, that god from the beginning gave the devil power upon earth, & that he made .2. kinds of devils, that is, the one earthly, and the other heavenly. As touching the creation of man, although he answereth the Epicure, that asked why God made man mortal and frail, when he made the world for man's sake: yet he is of one judgement with the Epicure, that is, that God made man at the first frail, and such one as he was after his fall. For he saith thus: Cur mortalem finxit, Lib. 7. cap. 5. et fragilem cum illius causa mundum aedificasset? etc. That is: Why did god make man mortal and frail, for somuch as he had made the world for his sake. etc. First, that an infinite number of souls might be brought forth, and that he might replenish the whole earth with the multitude of them, & that he might give unto man virtue and power, that is patience of adversities and labours, by the which he might obtain the reward of immortality. Again he saith: Mortalis atque imperfectus homo eterra factus est. That is. Man was made of earth, mortal and unperfect. Furthermore, he judged, that God suffered evil to reign, that the way of virtue might appear for how could patience keep properly his name, if there were nothing that could not be suffered, for which cause also he saith, that God stirred up the devil. Making no mention in any place of faith, he saith, that the true worshipping of God consisteth in good works. Hierome declareth, that he held the errors of the Millinaries, which imagined, Catalogo. 36. Eze. hi. Li. 3. cap. 30 Epito. divin. insti. 3. Lib. 2. Cap 5. Lib. 7. Cap. 3 that the saints after their resurrection should live in earth a pleasant & delitate life with Christ, by the space of a thousand years. He encountereth with all the sects of Philosophers, whom he calleth blind and sick men in their own philosophy. Finally, he refuteth the opinion of the Stoics, which taught, that all things which moved, are to be had and numbered among Gods. He confuteth also other trifles touching the two parts of nature. He confuteth the errors and original of the Epicures doctrine, Lib. 3. Cap. 17 Lib 7. Cap. 3 Epito diui. insti. Cap 9 ●ib. de opifis. Dei. & condemneth Epicurus himself, because he said, that the world began by his own accord, and that it was not governed by the providence of God. Against which error, he setteth the industry, cunning, & artificial state and condition, both of the world, & also of man. He refuteth also the dotage of Leucippus, which judged all the world to be made of small moths. Lib. de ira. de. cap. 10 Lib, 7. cap. 23 He reprehendeth the foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Pythagoras, because he said the souls went from one body into an other body, when the bodies were dead. It shall not be superfluous to rehearse his words of the coming 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. etc. That is. Almighty God his son shall come, who after he shall take away unrighteousness, & shall give general iudgemene, & restore to life them that were just, from the beginning, he shallbe conversant among men, by the space of a thousand years, & shall govern them with the rule of equity: then they that shallbe alive, shall not die, but shall beget an infinite multitude in the said space of the .1000. years, & their offspring shallbe holy & loved of god, & they that shallbe raised from death, shall rule as judges over the living. The Gentiles shall not be utterly extinguished, but some of them shallbe reserved for a victori unto god, that the righteous mai triumph over them, & subdue them to perpetual bondage. About that time also the prince of the devils shallbe bound with chains, and shallbe in ward of the celestial Empire a thousand years, whereby righteousness shall reign in the world, lest the devil might imagine any hurt against the people of god. After the coming of Christ, the righteous shallbe gathered out of all the earth, and the judgement being done, the holy City shallbe placed in in the midst of the earth, in which God himself shall abide with the righteous bearing rule. Then darkness wherewith the element was darkened, shallbe taken out of the world, and the moon, shall receive the clearness of the son, nor shallbe changed any more. The sun shallbe made clearer than it is now by seven times, The earth, shall bring forth fruits plentifully of his own accord. The rocks shall sweat with honey, and the rivers shall run with milk. To be short, the world shall rejoice, and all nature shallbe glad being delivered from the dominion of evil, impiety, wickedness and error. At that time the beasts shall not be fed with blood, nor the birds with prays, but all things shallbe quiet and at rest. Lions and Calves shall stand together at one rack, the Wolf shall not raven the Sheep, The Dog shall not hunt, The Hawk and Eagles shall do no harm, The infant shall play with Serpents. To make an end, then shall those things come to pass, which the Poetes said were done in the golden world, when Saturn reigned. etc. These be the fond opinions of Lactantius. Furthermore, how Lactantius ended his life, it is not mentioned in any writers. Anger. 6. WHen Athenodorus the Philosopher, which lived very familiarly with Augustus the Emperor, being of great age & of many years, had obtained a safe conduct or passport of the king, to depart into his country, the last day which he minded to leave Rome▪ giving thanks unto the Emperor, taking his leave, & entering into his journey, amongs other things he left this profitable & worthy precept & admonition unto Augustus, as a monument and token of himself being absent. At what time (O Caesar saith he) anger shall stir and move thee, speak thou or do nothing before thou have rehearsed with thyself the .24. Letters of the alphabet in order. At these words Augustus beholding him with a cheerful countenance, and taking him gently by the hand, saith in this sort: O friend Athenodorus, I have given thee leave to departed into thy country at thy request, being moved with thy door head and old age. But seeing that I have more need of thy presence now than I have had before this, let it not be grievous unto thee at my request likewise, to deffer thy hasty journey until an other tyme. Wherefore Athenodorus was constrained to tarry a year longer in Rome with Augustus. By this lesson I gather, that there can be nothing well done which is done with an unquiet and angry mind. Wherefore angry and wayward men, being prove and given of themselves unto ireful passions, are unfit to have any public affairs in their hands, but are to be restrained and kept back from all offices and governements, as troublesome persons and prove to move debate. For it is unlikely, that he which is thoroughly kindled with anger, will keep himself within the bounds of equity and justice: for the angry man differeth in no other point from a mad man, but that the angry man is mad but a time, uncircumspect and to rash hearted. Many men by anger, have done many things, of which it earnestly repent them afterward, for repentance is the fellow companion of anger. Anger hath punished and destroyed many men, yea and hath cast down men, that otherwise were worthy and noble, from the high estate of worldly felicity unto extreme misery. Furthermore it hath vexed and destroyed many Cities, much people and many realms and countries. Whereupon some do say, that a wrathful man because he is also out of bis wit, is not to be reputed and taken for a man, but for a fierce and brute beast. For what other thing is man, when wit and reason is taken away, but a mere beast. What a monster and miserable thing may we think that to be, which transformeth a man into a brute beast? It is a most unworthy thing for a man to degenerate so far from himself and from his own nature, that he be dispossessed from the right title of this name, man. We must therefore diligently labour, not only to strive against, but also to our powers to overcome this evil, this pestilence so foul and so hurtful to mankind. And first of all let us set the meekness and patience of Christ, which is to be followed of all men, against wrath and anger, which is an evident and plain share of Satan, wherewith he goeth about to catch and to draw us into the net of destruction. If we do follow the doctrine & example of Christ with fervent desire, we shall not 'cause other men to rage and to be angry. And being provoked and stirred ourselves, we shall boldly overcome all manner of wrathful affections. For he may be thought to be a good and true christian man, that (casting all his hope and care upon god in the variable and sundry chances of this deceitful world) can with much patience suffer a like both right and wrong. And if any prosperity chance, he giveth all praise to god: and if adversity do happen, he remitteth all revengement to god. Also neither he can be moved from the verity by threatenings or promises, nor by violence or flatterings: but being always one man, regard●th one and the self same scope, that is to wit, the precepts & will of god, & evermore is careful, least by any means he serve from them. For nothing is more contrary to Christian piety, than burning anger and a mind flaming with revengement. And contrariwise nothing more becometh a Christian man, than a quiet and mild disposition. Whereunto agreeth john Chrisostome whose words be these. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, there be truly many virtues which become a Christian man, but the chiefest of all is mildness and patience. For Christ doth name them only, which doth shine with this virtue, to be the followers and lovers of God. meekness is a friend to brotherly charity, but anger is an enemy, without which charity no man can be a Christian. But if there be any that cannot rule themselves through their natural crabbed disposition, whereby they may the less vex and grieve their adversaries when occasion is offered: let them by Athenodorus council keep silence, and stay their violent fury for a time, until the burning and hot stomachs be assuaged and somewhat appeased. Nor this counsel aught to be contemned, as though it were a trifle, vain and nothing worth. For Theodosius also the elder Emperor of Rome. Besides Augustus disdained not to use this counsel. And every man may learn by daily experience, how much worth is the calling back of man's ireful mind, even in the short time of the rehearsal of the .24. letters: and of how great force it is to pacify and quiet the spirits of furious minds, and to moderate all importunity of furious rages. Nevertheless that which Athenodorus spoke of the .24. letters, we may speak it of the lords prayer, for the words of Christ have in them, a certain privy and wholesome sovereign virtue, though they be pronounced sometimes not with a through devout mind. And whatsoever hath been wisely invented and disputed of the Philosophers, that being joined and linked to the Christian, faith is made much better. It shall not be much impertinent in this place, to speak somewhat of railing and taunting, which doth bud forth (as natural branches do out of a tree) out of hasty ire and anger. Of railing and taunting. Leo Bizantius when a certain railer among other evil words, objected & upbraided him with the disease of his eyes as a shameful fault, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he aught to be without fault, which will rail against any man: otherwise he that speaketh what he lusteth, shall hear again that he would not hear, for Sophocles saith very well. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that loveth a tongue full of vain babbling, Shall hear that he would not, although he be unwilling. Therefore a man must consider what he speaketh against any man, for the taunts that are thrown against a good man, do not stick in him, but for the most part they return back on him that threw them. It is an old saying. He spiteth into the element, and throweth a stone against a hard rock, who soever casteth any reproach against a virtuous and godly man. These incommodities following, sickness, an uncomely and deformed face, a base stock, want of household goods and such like, with which a great number of good men by the will and secret judgement of God, is burdened and afflicted no man (being in his wits) will lay and impute to any man's reproach. for as they are not in our own powers, so they are to be counted calamities, rather than faults, God is provoked to anger, if we handle despitefully them, that be in calamity. He defendeth all poor people, and them that be oppressed with miseries. Therefore whether we be whole or rich, let us not stand to much in our own conceits, upbraiding them that be diseased and stricken in poverty, forasmuch as we know not certainly, how long we shall continue in one state ourselves. No man is in so great felicity and prosperity in this world, but he may become in his time most wretched. It is a Christian man's part, neither to give taunts, nor being railed upon, to rail again. Who aught rather to suffer patiently despites, than to handle any man despitefully: for it is not meet that we should rail or speak evil words against our neighbours, being commanded of God to say and do well even to our enemies. Let the Ethnics requited evil for evil, and defend or revenge themselves by the law and custom of the world: but let us that be Christians, follow the patience of Christ, which for railings, will lay up in store for us praise: for ignominy, glory: for loss, gain: for sorrow, joy: for temporal death, eternal life. The proverb saith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Authority maketh man. But I say, patience declareth a christian man. For we cannot find a greater difference between a christian & an Ethnic than this, that the christian having learned the patience of Christ, suffereth gently and quietly wrongs and injuries done unto him: but the Ethnic contrariwise being offended, yea at one word spoken amiss, keepeth a stur, & leaveth nothing undone, until he have fulfilled his angry mind, in revenging and taking punishment on his adversary. Patience is a godly thing, and very agreeable and beseming a Christian man, which Saint Ambrose calleth the perfection of charity, by whose words, we may understand, that it argueth not only a Christian man, but also a perfect Christian man. Tertullian also most ancient of all the Latin divines, saith: Ita proposita dei rebus est patientia, ut nullum praeceptum obire quis, nullum opus a domino complacitum perpetrare, extranens apatientia possit, that is. Patience is so set out among God's hests, that a man having not patience, can do no precept, nor no work that pleaseth the Lord. Therefore let no man hope, that he shall greatly profit and go forward in the faith of Christ, unless he hath been long and much acquainted with the most fair Lady (of all christian virtues) Lady patience. To be short, that we may have the readier minds to suffer despites & other injuries, we must know, that patience is a most evident token of the holy Ghost dwelling in man, even as impatience is a sign of the malignant & wicked spirit, which spirit doth entice & set forward the furious man, to revenge and to invent and practise some mischief against him, with whom he is moved. But oftentimes it chanceth, that his malicious devices fall upon his own pate, (as the Scripture saith.) psal. 7. Incidit in fovean quam fecit, that is. He is fallen into the pit that he made, himself. Of revengement. A certain woman named Naraetia Budaea, was very wayward, bitter and sharp, and was, as it were the very natural type of the malice of a woman. She having a very good and honest man to her husband, accused him of adultery, and in that behalf quarreled by taunts and checks with him daily. At the last she consulted with herself, how she might rid him out of his life. She devised to practise it by poison, and ever sought occasion how she might herein bring her purpose to pass. At the last she took a long pipe, into the which she put the poison, and went about to blow the poison into her husbands mouth being a sleep, but even assoon as she did put the end of the pipe into his mouth, he breathing did blow the poison back into her own mouth and throat, and so descended into her heart. Now assoon as she felt the poison within her, she awaked her husband, & confessing the whole matter, forthwith fell down stark dead. And very well served: for it is often seen, that, that mischief which some provide for other, doth often light upon themselves. As Hesiodorus saith.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A man to another mischief imagining, worketh to himself the very same thing. As man doth unto other, the same is oftentimes done to himself. Adonibezek cut of the thumbs and toes of 70. kings, who gathered bread under his table, but judah taking him, did cut of his thumbs and toes also. And this was Gods just judgement, that as he had done, so he did receive. Proud Aman was hanged upon the same gollowes, Hester. 7. which he had prepared for Mardocheus. Those men which caused Daniel to be cast into the Lion's den, Daniel. 6. were themselves devoured of the Lions. The two old men who would have killed Susanna, were justly slain themselves of the people. 2. Mach. 4 Andronichus was slain in the same place where he slew Onias. Daniel. 13 jason which cast away many men slain into the graves, was at the last cast away himself unbewayled and unburied. The wicked servant in the Gospel which would not forgive his fellow servant a small debt, was compelled to pay the whole debt, and a greater debt unto his Lord and master. Britannia. 7. THat this Island was called Britannia of Brutus, certain learned men do say is nothing likely. All the old Latin historians agree, that the son of Silvius the second in succession from Aeneas, and of them named the son of Ascanius, was Aeneas, called also Silvius, whereunto the Greeks do also accord, but they name Silvius to be brother to Ascanius, and borne after the death of Aeneas, and was therefore called Posthumius. But neither the Romans nor the Greeks do writ of any man called Brutus, before julius Brutus, which expelled Tarquinus out of Rome, which name was also given unto him by the sons of Tarquin in derision, because they took him to be foolish & dullwitted. Moreover there is so much diversity between Britamnia and Brutus, that it seemeth against reason that the one should proceed of the other. For if Brutus had been the giver of the first name to this isle, he would have called it Brutia or Brutica, rather than Britannia, which hath no manner proportion or analogy with Brutus. S. Thomas Eliot writeth of this matter as followeth: I will declare a reasonable cause of conjecture, why this Isle was named Britannia. About 30. years since it happened in wiltshire at ivy church about 2. miles from Sarisbury, as men digged to make a foundation, they found an hollow stone covered with an other stone, wherein they found a book having in it little above 20. leaves (as they said) of very thick velime wherein was some thing written. But when it was showed to Priests and canons which were there, they could not read it. Wherefore after they had tossed it from one to an other (by the mean whereof it was torn) they did neglect and cast it aside, long after a piece thereof happened to come to my hands, which notwithstanding it was all to rent and defaced, I showed to M. Richard Pace, than chief Secretary to the kings most royal majesty, whereof he exceedingly rejoiced. But because it was partly rend, partly defaced & bloured with wet which had fallen on it, he could not found any one sentence perfect. Notwithstanding after long beholding, he showed me, it seemed that the said book contained some ancient monument of this isle, & that he perceived this word Pritannia to be put for Britannia, but at that time he said no more to me. Afterward I giving much study and diligence to the reading of histories, considering whereof this word Britamnia first came, finding that all the Isles in this part of the Ocean were called Britanniae, after my first conjecture of Albion, remembering the said writing, and by chance finding in Suidas, that Prytannia in Greek with a circumflexed aspiration doth signify metals, fairs, and markets, also revenues belonging to the common treasure: I than conceived this opinion that the Greeks flourishing in wisdom, prows, and experience of sailing, being entered into the Ocean sea, found in the Isles great plenty of Tin, Led, Iron, Brass, and in divers places gold and silver in great quantity, they called all those Isles by this general name Prytannia, signifying the place, by that which came out of it, as one would say, he went to market, when he goeth to Anwarpe or barrow: or to the fair, when he goeth to Sturbridge: or to his revenues when he goeth to any place, from whence his revenues come. And yet because this isle excelled the other in every condition, it was of some privately called Albion, that is to say, more happy or richer. This conjecture approacheth more nigh to the true similitude, than the other inventions, except there be any ancient history before the time of Geffrie of Monmouth or Beda, which may more probably confute that I have declared. To such will I gladly give place. Finally I thought it always more honourable to have received the first name by such occasion as I have rehearsed: And the generation of the inhabitants of this land to be either equal with the most ancient, or mixed with the most wise & valiant people of Greece, vanquishers and subduers of Trojans, than to take the name and first generation of a vain fable or of a man, if any such were, which after he had slain his father wandered about the world, uncertain where to dwell. Also to advaunt us to come of the Trojans, causers of their own countries destruction, by favouring the adultery of Helena, of whom never proceeded any other notable monument, but that they were also breakers of their oath and promise. Yet this folly is found almost in all people, which contend to have their progenitors come first out of Troy. Which fantasy may welbe laughed at, among wise men: Thus far Sir Thomas Eliot. The faith of Christ was received in this realm (as Gildas in his history saith) in the time of Tiberius the Emperor, under whom Christ suffered. Some Chronicles do say, that joseph of Aramathia came hither and preached here. Polidorus Virgilius writeth, that when the Apostles were dispersed, Philip the Apostle being in France, Lib. 2. histo. sent this joseph hither into England with no small train, in the year of our Lord .63. Beda writeth that in his time, here in Britain, Easter was kept in the full moon, on what day in the week so ever it fell, Polychro. lib. 5. cap. 17. and not on the sunday after, as we do now. Wherefore it appears, that these preachers came from the East part of the world where it was so used, rather than from Rome which condemned that use. Ancient. 8. THis word Authenticum, cometh of the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, Approbare, autoritatem meam accommodare, to approve, to apply mine authority, and Authenticum, is, as you would say, Authoratum, ut lex authentica, or decretum authenticum, quasi multorum authoritate comprobatum. A law, a writing, a decree, which hath a just and lawful authority, well approved by the authority of many. Hostia incruenta. 9 THe school divines divide, Hostiam, in hostiam cruentam, & hostiam incruentam, into a bloody sacrifice, and an unbloody sacrifice, The bloody sacrifice (say they) did the Priests of Aaron's order offer, and Christ himself was a bloody sacrifice when he was slain upon the cross, but the unbloody sacrifice is offered daily in the Mass by the Priest. If they mean by the unbloody sacrifice, praise, thanks giving, and the memorial of the death of Christ, so we will grant that there is, Hostia cruenta offered & so the council of Nice doth grant Victimam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Notwithstanding we cannot well grant, that they in their masking Mass offer any such sacrifice, for they boast that they offer Real Corpus & realem Sanguinem, as they term it, The holy father Irenaeus doth writ, that the thing that is offered, receiveth his dignity and worthiness of him that doth offer, and that the sacrifice is accepted of God, because he that offereth it, is accepted of God, upon this I make this argument. Every person that doth offer is of more worthiness than the thing which he offereth. The priest doth offer the body of Christ. Ergo, the Priest is of more worthiness than the body of Christ. O blasphemy intolerable? But of this I will speak more by God's grace in the second Tome. Bread and wine doth remain. 10. WHen Christ said this is my body, he ordained a sacrament, that is, he gave the name of the thing to the sign, so that notwithstanding, the matter, nature, & substance of the sign remaineth, for unless this substance remain, the bread is no sacrament: for sacraments, saith s. Austen are so called of the similitude of those things, to which they be sacraments. Take away the matter, the substance, and nature of bread and wine, & there remaineth no more similitude. Now all the fathers that were before Gregory, confess, that the scriptures do witness, that there must be .3. similitudes in this sacrament: a similitude of nourishing, a similitude of unity, and a similitude of conversion. The similitude of nourishing is this: that as bread and wine do nourish our body and comfort our outward man, so the body and blood of Christ be the meat and food of our souls, and do comfort our inward man. The similitude of unity is this, that as the loaf of which we eat, was made of many corns of wheat by the liquor of water knoden into dough, and yet is but one loaf, and as the wine was made of the juice of diverse grapes, and yet is but one cup of wine, so all they that eat Christ's body and drink his blood, being many, are made one body and one flesh by the liquor of charity and love, are made (I say) the mystical body of our saviour Christ, which is his Church, not his natural body. for the bread is a sacrament, not only of Christ's natural body, but also of the congregation and mystical body. And therefore Paul saith, that albeit we be many, yet notwithstanding, 1. Cor. 10 we are unus panis unum corpus one loaf and one body. What a loaf are we? verily even Triticius panis, a wheaten loaf, by the similitude of unity which I have declared. The similitude of conversion is this, that as the bread and wine is turned into the substance of our bodies, so by the receiving of Christ's body and blood, we are turned into the nature of them, we are changed and made bones of his bones, and flesh of his flesh. He that eateth my flesh saith Christ and drinketh my blood, he abideth in me and I in him, that is to say, we be made one flesh and one blood. And the same nature that my flesh and my blood hath, the same getteth he that eateth me. These similitudes must be in the bread and wine, or else they be no sacraments, now take away the substance, matter & nature of them, and what similitude remaineth either of nourishing or of unity or of conversion? These similitudes be in the very substance and inward nature of bread and wine, not in the outward show of accidents, which do neither nourish, neither are they changed, neither have any similitude of any unity. Obiectio. Cyprian in his treatise which he writeth (De caena dni) of the Lords supper, saith. Panis non effigy mutatus. etc. this bread is changed, not in the outward show, but in the nature & substance: and Ignatius saith the same, Cirill, & Ambrose, & Hierome and Austen, & Chrisostome, whose doctrines we do follow, and we do allow and embrace them. Responsio. They are nothing against this doctrine but the pillars and maintainers thereof, if their writings be truly understand, mark the phrases, compare their sayings together, one with another, and you shall find, that many do foolishly slander them, and that they which boast and prat most of the doctors and old fathers, understand not the old fathers. So they say, that Elizeus changed and altered the nature of iron, when he made it to swim above the water. So they say, that Elias changed the nature of fire, when through his prayer it fell from heaven, and consumed his sacrifice of wood, stones and dust. The nature of fire was changed, no man can deny it, at what time God appeared unto Moses out of a bush in a flame, for the bush was not consumed. He commanded the fire not to hurt his faithful servants Sidrach, Misake and Abednego, and preserved them harmless from the hot burning oven. There again nature was altered. Elias and Elizeus did not turn, altar or change the very substance, and inward essence or matter, either of iron, or of the fire, into any other substance or nature, but the natural property of them making the iron, which is heavy to hove above the waters, and causing the fire which is light to descend downward. Even so the doctors and old fathers which we allow and follow, say, that bread and wine are changed, that is, the natural property of them, so that whereas before they were only the meat of the body, now after the words rehearsed they are the food of the soul also, forasmuch as they deliver unto us Christ's sweet flesh and comfortable blood. Before, it was common bread and wine, now it is holy and sanctified, before it was no Sacrament, now it is a Sacrament of the blessed body and honourable blood of our Saviour jesus Christ. But for a more manifest proof that the old fathers believed the substance of bread to remain after the consecration, I will allege some of them. Ireneus saith, that every Sacrament is made of two natures, of a heavenly nature, and of a terrenall or earthly nature. Now take away the substance of bread, & what earthly nature or substance remaineth in this holy Sacrament. Obiectio. The Papists say, that the earthly nature is Christ's body which he took of the earth when he was borne of the blessed virgin Marie, for she was earth, and all men be earth. Responsio. To this I answer, that Christ's body is earth in very deed, yet it is not the earthly and terrenall nature of this Sacrament, which must have three similitudes, that is, of unity, of nutrition, & of conversion, as is declared before, which similitudes cannot be in Christ's body. Moreover hear, what Origene saith. Panis sanctificatus vadit in ventrem. The sacramental bread entereth into the belly. Wherefore entereth it thither, but to nourish our bodies, to feed them, to be the meat of the flesh. Wherefore the substance thereof is not turned, not changed not altered, but remaineth & continueth: for accidents do neither feed nor nourish. S. Austen also subscribeth unto them, saying: Accedat verbum elemento & fit Sacramentum, he saith not, Succedat, but Accedat, which is this much to say, let the word be added to the element, & then it is made a sacrament, Thus it is evident that the bread and wine which is the element, remaineth & is not transubstantiat, both by authentical scriptures, which do allow three similitudes, and also by the consent of all authentical doctors and elder fathers: for out of doubt Athanasius, Basill, Nazianzene, Hierome, Chrisostome, & other both Latinistes and Greeks do not disagree with these. Moreover the rock was a Sacrament of Christ's blood, and yet not transubstantiat: They and we drink one spiritual drink, as Paul recordeth, likewise Manna was a Sacrament of his body without any such mutation. Certain ancient fathers both of the Greek Church, and also of the Latin church do most plainly affirm, that bread and wine do remain in the Sacrament, as Origen, Chrisostome, Theodoretus with other. Origens words be these. In Math. 15. Quod si quicquid ingreditur in os in ventrem abit, & in secessum abiicitur? etc. If every thing that entereth into the mouth descend into the belly and is cast into the draft, that meat also which is sanctified by the word of God & by prayer, as touching the matter thereof, goeth into the belly and is cast into the draft: but that thing which cometh to it by prayer, is profitable by the proportion of faith, causing the mind to consider and to have a respect to that which is profitable. Nor it is the matter of bread, but the word said upon it, which doth profit him that eateth it, not unworthily unto the Lord: These are spoken of the typical and simbolical body. Here you may see, that the material substance of the sacrament is eaten & digested, as the substance of other bread & meats are which could not be, if we should admit a transubstantiation. Obiectio. 1. This piece of Origene was of late translated by Erasmus, and therefore is to be called into suspicion. Responsio. How frivolous, how dangerous, & how foolish this their replication is, Lippis & tonsoribus notu est, for by this means they may aswell reject and refuse all other authors, which are of late brought to light by the industry and great study of learned men as the works of Clemens, Alexandrinus, Theodoretus, justinus, Nicephorus and other. Obiectio. 2. Origene was an heretic, and erred in very many opinions, and this was one of them. Responsio. Have you forgotten your sophistry? do you not remember, that your logic teacheth you to reason, A particulari ad universal, to be 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 universal progressio. Here is to he observed that all the singulares and particulars, are to be numbered either explicit or, Implicit, which 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 numbered, no more is this objection of yours of any force or strength. 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 points and articles of doctrine. Now is your induction perfect in form. But when you shallbe able to prove all the parts of the antecedent of your induction to be true, them will we also be gladly with you induced to say as you say. But we do grant with you that Origene had his errors which were noted and described by S. Hierome and Epiphanius. But as touching the supper of the Lord, neither they nor any other ancient fathers ever noted or accused him, which they would have done, if Origen had been in any fault in this point. Obiectio. 3. Origene speaketh not in this place of the Sacrament but of that mystical bread which was wont to be given to them which were called Cathecumini, Lib. 2. cap. 16 of the which bread Saint Austen writeth in his book De peccatorum meritis. Responsio. This vanity, Origines his self doth confute and refel: for Origenes doth confess, that he doth grant the figurate and mystical body, which profiteth them that eateth that bread not unworthily unto the Lord. And he doth significantly allude to the words of s Paul. Again the bread given to the Cathecumins, was not in use 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 typical and simbolical body of Christ. Thus much for Origenes authority, now to Chrisostome. Chrisostome speaking of them which do abuse their own body, writeth after this manner. Si haec vasa sanctificata ad privatos usus transferre periculosum est, in quibus non est verum corpus Christi, sed mysterium eius continetur. etc. If it be dangerous to transfer to private use those holy vessels, in the which there is not the true body of Christ, but in whom the mystery of his body is contained, how much more aught we not to give place to the devil to worck any thing in the vessels of our body which God hath prepared to devil in. Replicatio. It is to be doubted whether Chrisostome were author of this book or no. Again the title doth argue that it is no perfect work, for it is called, Opus imperfectum Responsio. Who ever doubted of this book to be good, before you? for whether it were john Chrisostome Archbishop of Constantinople or any other, it maketb no great matter. It is most evident, that he was a man of that time learned and had in great estimation and that work was not only appointed but also much praised of all men, both then and ever sigh, but what holes, will not foxes found to escape? Replicatio. Chrisostome in that place doth not make mention of the vessels of the Lords table, but of such as were used in the old law. Responsio. Will you be blind at noon days? Put on your spectacles, and look a little better upon Chrisostomes' words. Those vessels (saith he) in the which the mystery of the body was in, although not the true body. Now it is plain, that none of the fathers ever used that kind of speech, of the vessels of the judaical temple. Replicatio. The body of Christ is not contained in the vessels, tanquam in loco, as in a place, sed tanquam in misterio, as in a mystery. Responsio. This is a mystical and very fine answer: for by this means the body of Christ is not in the supper, nor in the priests hands, nor in the box. Therefore to be there after that sort, is to be no where. For as saint Austen saith: Aufer locum a corporibus & non erunt. take place from bodies, & then they shall be no bodies. Also Cirillus writeth, that bodies are not without place and circumscription. His words be these: Si vere sectionem & partitionem divina natura (ut illi dicunt) reciperet, intelligeretur & corpus. Si autem haec & in loco omnino, & in magnitudine & quantitate: & si quanta esset, non effugeret circumscriptionem. That is. If the divine nature (as they do say) do receive division or partition, it should be understand to be a body, if it be that, than always in place and in bigness and in quantity, so if it be quanta, it could not avoid circumscription. But what need I to discourse or entreat of this matter any further forasmuch as so many and great learned men have made absolute and notable books of this matter, to whom I will remit thee, gentle reader. Both kinds. 11. BEsides the scriptures which are sufficient to confirm all verities, and to confute all heresies, as saint Cyprian writeth, saying: Si ad divinae traditionis caput & originem revertaris, cessat omnis error humanus. If ye will return to the head and beginning of God's ordinance, all error of man will soon give place. That both the kinds are to be received under the pain of sacrilege. Gelasius writeth, his words be these: Dist. 2. cano. Conperimus Comperimus autem quod quidam sumpta tantummodo corporis sacra portione, a chalice sacri cruoris abstineant. Qui procul dubio (quoniam nescio qua superstitione docentur astringi) aut integrum sacrum percipiant, aut ab integris arceantur. Quia divisio unius eiusdemque misterii sine grandi sacrilegio non potest pervenire. That is. We perceive, that certain receiving only the sacred portion of the body, do abstain from the holy blood, who without doubt, either let them receive the whole, or else let them be restrained from the whole, for the division of one & the same mystery cannot be done without great sacrilege. As for the gloze which is written upon this decree, I count no better than a banbery gloze, for the decree seemeth not so much to pertain 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 devil, the cup of the blood should not be denied unto him. S. Ambrose hath a very good & evident 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 praefiguravit Moses, caro, inquit, pro corpore vestro, sanguis pro anima, sed tamen sub utraque specie sumitur, quod utrumque valet. Sub utraque sumitur totus ipse Christus. Sed si in altera tantum sumeretur, ad alterius tantum, id est, animae vel corporis, non utriusque pariter, valere tuitionem significaretur. Haec Ambrose. That which we receive, availeth to the tuition both of body and soul, because the flesh of Christ is offered for the health of the body, the blood for the soul, as Moses presumed saying: flesh is offered for the body, blood for the soul. But yet is it received under both kinds, which availeth unto both, because under both Christ wholly is received. But if it should be received under one kind, it should be signified, that it doth profit only one part, that is, either body or soul, and doth not avail to the tuition of both parts. What can be spoken or written more plain, than this? And by this you may perceive, that Satan practised even at that time, in which he went about to overthrow the institution of Christ. The same Ambrose (as it is recorded in the tripartite history) speaketh unto Theodosius the Emperor, (who would have presumed to communicate after his great murder) after this manner. Quomodo huiusmodi manibus suscipies sanctum domini corpus? Qua temeritate ore tuo poculum sanguinis preciosi percipies? quando frurore verborum tuorum tantus injust sanguis est effusus. That is. How with those hands wouldst thou receive the holy body of the Lord? With what rashness wilt thou receive in thy mouth the cup of the precious blood, seeing so much blood hath been shed wrongfully by thy furious mind? Saint Austin, Cum frangitur, inquit, hostia, dum sanguis de chalice 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 blood is poured out of the cup, into the mouths of the faithful, what other thing is signified, but the offering of the body upon the cross, and the effusion of his blood out of his side? I trust you will not so restrain saint Austin's words, that you will call only priests faithful, and seclude all lay men, you should do then to much injury unto them. Your archfather of all Papists in his time (Pighius by name) doth grant, that the receiving of one kind of the lay people, came into the west church by no institution or commandment, either Sinodal, or else of the Bishops of Rome, but by a secret consent, which continuing for a time, they made a custom, and so a law. Gardener, the great god of the Papists of England, saith, that it crept in by superstition of the lay sort. By this you may perceive, that it was not from Christ nor the Apostles time, nor long after that the one part was denied unto the laity. By this you may know, upon what foundation it was builded, and how good it is. They have a rule in their own law. Quae a principio male inchoata fuit institutio, temporis contractu non convalescit. That is The thing that was nought at the beginning, cannot be good by process of time. I much marvel, that the general counsel of Trident, at the last Sessions, had no better regard to this saying of the law. But how wickedly they have decreed, and how profoundly they be answered and confounded, it appeareth in the answer made unto them in a certain book lately set forth, where you shall read at the full, how pithily they be answered. Hieroboam. 12. HIeroboam was Nabath his son, an Ephrateus by stock, who (when Solomon being dead, and the kingdom by sedition divided into two parts) was constitute and made king over ten tribes against Roboam about .994. years before the coming of Christ, and reigned in Samaria .22. years, he was in his youth very strong and marvelous stout. Solomon constituted him chief ruler over the tribe of joseph. A prophet met this Hieroboam, when he journeyed upon a time to Jerusalem, and told him how Solomon had sinned against God by loving strange women, and that after his death the kingdom should be divided, and that the Lord would 'cause him to reign over ten tribes. With these words Hieroboam being made proud, forthwith endeavoured to persuade the people to go from Solomon, & to yield up the kingdom unto him. Which thing when Solomon knew, he sought means to attach him. But Hieroboam fled to Sisach king of Egypt, and abode with him until Salomons death. When Solomon was dead, the chief of the people sent into Egypt, and called home again Hieroboam, which came unto them in the city of Sicyonia, & went with the people to Roboam Salomons son, & desired him to release somewhat of his sharp servitude. But when Roboam gave him an hard answer, the people being turned to sedition, divided Salomons kingdom. Now Hieroboam being made king in the city of Sicyonia, that he might separate his complices from the tribe of juda, forthwith made new rites and manners of worshipping, lest the people journeying to Jerusalem, and keeping solemn feast there, should be moved to repentance, & forsake him, and return to their former king. Whereupon he made two golden Calves, and two Temples, one in the City Bethel, and the other in Dan. Thus he seduced the people, and persuaded them to transgress the laws of their country and fathers, which thing was the beginning of all evils to the jews. For when he builded churches in the high groves, he made Priests also, and making himself the chief bishop, he went up to the altar with other priests, and offered Calves in sacrifice. The prophet coming unto him, reproved him very sharply, in presence of the people, but the king disdaining it, while he was upon the altar, held out his hand, and commanded that the prophet should forthwith be taken. But he could not pluck back his hand, being immediately dried up, until the prophet by prayer, had caused it to be restored unto him. But when Hieroboam had purposed to return again to God, a certain malignant prophet utterly turned away his mind, and provoked him to wickedness, insomuch that he endeavoured to work great despite against God, for whose wickedness the Lord not long after, took great punishment upon him and his offspring, and utterly destroyed him and his house. At the length, all Israel became so stiff-necked, that they lost their rule together with their religion and sects, and was brought into most foul servitude. Hieroboam died when he had reigned xxii years, as is aforesaid, leaving the kingdom to his son Nadab. Milinaries, 13. Otherwise called Chiliastae. IT is to be marveled, that so gross and fantastical opinions should come into the heads of certain learned men, which were not far from the Apostles time, of which this is one, that the godly should have in this world a corporal kingdom after the resurrection, before the last judgement and consummation of things. Eusebius doth impute this feigned error to Cerinthus, as the first author thereof, but in an other place he referreth it to Papias, where he calleth it a dream and fabulous doctrine, and saith that Papias was of a very dull and slender wit, and that he did not rightly consider the disputations and doctrines of the Apostles and other things which were delivered unto other of the Apostles. But it appeareth, that this dream came first from justine, as many other gross, and carnal things came from the jews. And although justinus doth say, that many godly and pure Christians do descent from it, yet he himself doth affirm it, & goeth about to prove it by scriptures. His words be these, in his dialogue entitled (Tryphon.) Putatis ne unquam instauranda Hierosolyma, atque ibi colligendum vestrum populum, in hilaritate victurum cum Christo & patriarchis & prophaetis. etc. That is. Do you think, that Jerusalem shallbe restored again, & that your people shallbe gathered thither, and shall live with Christ, with the patriarchs and Prophets in mirth and pleasure? He answereth. I with other which judge godly and christianly, do know, that there shallbe both the resurrection of the flesh, and a thousand years to live, even then when Jerusalem is restored again, enlarged, & beautified, as the prophets Ezechiel, Esaias, and other do affirm. Esay saith: I will created new heavens, and a new earth, Cap. 65. and the former shall not be remembered, nor come into mind. But be you glad, & rejoice for ever, in the things that I shall created. For behold, I will created Jerusalem, as a rejoicing, and her people as a joy. And I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shallbe no more heard in her, nor the voice of crying. Theridamas shallbe no more, ther a child of years, nor an old man that hath not filled his days. For he that shall be an hundred years old, shall die as a young man, but the sinner being an hundred years old, shallbe accursed. And they shall build houses, and inhabit them, and they shall plant vineyards, and eat the fruit of them. They shall not build, and an other inhabit: they shall not plant, and an other eat: For as the days of the tree are, so the days of my people, and mine elect shall enjoy in old age the work of their hands. They shall not labour in vain, nor bring forth in fear, for they are the seed of the blessed of the Lord, and their buds with them. Yea, before they call, I will answer, and whilst they speak, I will hear. The wolf and the Lamb shall feed together, and the Lion shall eat straw like the Bullock, and to the Serpent dust shall be his meat. They shall no more hurt nor destroy in all mine holy mountain (saith the Lord.) These be the words I say of the prophecy. We understand the works of the labour to signify a thousand years misticallye. For as Adam, to whom it was said (in what day so ever thou shalt eat of the tree, thou shalt die) did not fulfil a thousand years. So we understand this sentence: Dies domini ut mill anni, the days of the Lord, as a thousand years, to tend to the same effect. For a certain man among us, whose name was John, one of Christ's Apostles, prophesied in a certain revelation showed unto him, that as many which believed in Christ, should devil in Jerusalem a thousand years, and after shall follow the universal and eternal resurrection and general judgement, which also our Lord doth say: Non ducent uxores. etc. They shall not marry wives, nor give any to marriage, but shallbe like unto angels, seeing they are the sons of God, and of the resurrection These be justinus words. To this point also seemeth that to appear, which Ireneus saith, that all people shall receive a worthy habitation before the judgement. Nor that is much discrepant from this which Clement dreameth in his Egloges, without testimony of the holy scriptures, that is, that men shall be changed into Angels, which shall first learn of other Angels for the space of a thousand years, and shall after teach other men which are newly changed into Angels, which at the last (the time being accomplished) shallbe made Archangels. Of this fond opinion of the Millinaries, were many learned men, as Ireneus, Lactantius, Methodius, and other. Omnis homo mendax. Dionysius. 14. ERasmus in his amnotations, writeth of this Dionysius in this manner Laurentius refelleth the opinion of them which think, that he was Areopagita, who was author of those books, which be entitled, De Hierarchiis & divinis nominibus, and that he was martyred at Paris, making of three Dionisiusses (as I suppose) but one. First, the Areopagites were judges, and no Philosophers, but these men make Dionysius a great Philosopher, which judged by the eclipse of the sun, that nature was in jeopardy to perish, whereas it is not consonant that those darkness did reach and come so far as Athens. For that the Evangelist saith, that darkness came upon all the earth, he meant the earth of that country. in hom●l. in Math. Hierome agreeing thereunto, and also Origene, which denieth plainly, that the darkness happened by the default of the sun, affirming, that it chanced either by clouds going between, or else by the thickness of the air that was gathered together. And if this darkness had happened throughout the whole world, surely some latin or Greek writer would have made mention thereof. Laurentius derideth that epistle which is written in Dionysius name upon this matter, and in my judgement, the Christians at that time had not so many ceremonies, as that epistle writeth. Furthermore, it is marvel (if he were so ancient an author, and wrote so many things) that he was alleged of none of the old latin and Greek authors, neither of Origene, Chrisostome, nor yet of Hierom, that left nothing unassaid. Also Gregory himself being a man of approved faith, when he did make mention of Dionysius his letters, he declared not that he was called Areopagita. Again, forasmuch as great mention is made in the ecclesiastical history of the books of Dionysius Bishop of Corinth, it is not probable that Eusebius would have talked nothing of him being so great & worthy a scholar of saint Paul's, if he had writ so many volumes. Hierom reciteth one or two Dionysius, he maketh no mention of this Dionysius his books. In Catalo. scriptorum illustrium. Laurentius declareth, that there were very well learned men in his time, that judged those books to be made of Apollinarius. Albeit Hierom rehearseth two of that name, the one was bishop of Hierapolis, which flourished in Marcus Antonius secundus time: and the other was bishop of Laodicia in Syria, yet nevertheless he attributeth to neither of them any such works, neither do I think that they are to be attributed to Apollinaris the heretic. Not many years hence (as I remember) William Grocinus a man of incomparable learning, as he was a great divine, so in all kind of learning he was exactly learned and exercised, when he began to expound the book of celestial Hierarchy in Paul's church, stiflye affirmed in his preface, that Dionysius Areopagita made that work, greatly inveighing against the impudency of them that agreed not to the same. But before he had half made an end, when he did taste better of the matter, he openly and freely confessed before his auditory, that he thought that Dionysius Areopagita made not that work. I marvel greatly why Bede thinketh that this Dionysius was made bishop of Corinth, seeing that the ecclesiastical history plainly declareth, that it was an other Dionysius, bishop of Corinth, which wrote many works. His authority is there alleged, which in a certain Epistle that he wrote to the Athenians, showed, that Dionysius Areopagita was converted of Paul, and was made the first bishop of Athens being ordered by the said Apostle. There is none other thing mentioned of Dionysius Areopagita in the ancient writers. Hitherto Erasmus. Acacius. 15. there were divers of that name, but this Acacius was bishop of the city of Amidense. This Acacius was made more worthy & more noble than all other men of his time, by a certain notable act. For when the army of the Romans having vanquished the country of Azazen, had taken prisoners above seven thousand Persians, & would in no wise restore them to their country (when they were famished to death by little and little, & the king hearing of it was not a little grieved.) This Acacius when he knew the matter, judged, that it aught not so to be left of, but gathering together the Clergy that was under his jurisdiction, said unto them: Our God (O my sons) needeth no dishes, neither careth for pots, for he needeth neither to eat nor to drink. Seeing then that his churches have many treasures both of gold and silver, which it hath gotten by the bounty and liberality of them that came unto it, I judge, that they aught to be laid out and bestowed upon 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 treasures, & paid out of them unto the soldiers, so much as he thought expedient. And when they were refreshed sufficiently with vittail, & had all things necessary for their journeys, he sent them to their king. This worthy act of Acacius moved the king of the Persians to humbleness, for the Romans greatly studied to have the victory both by war and also by good deeds. It is said, that the king of Persia desired to see Acatius that he might behold him, and talk with him, which he obtained by Theodosius the Emperor his commandment. After that God had given this worthy victory, the excellent learned men of that time did put forth books in praise of the Emperor, & dedicated them unto him: some that they might show forth their great eloquence, which they had in many years gotten, & some also, to the end they might bring themselves into the emperors acquaintance, & some for other pretences. Not only they that had studied Rhetoric did this, but Augusta also the emperors wife wrote Hexametre verses to her husband the emperor, for she was a very noble and well learned woman. Spyridion. 16. SPyridion was borne in Cyprus. He got his living by husbandry, & keeping of cattle, and was of rude manners and conditions, but yet grave and liberal. He was a godly & holy man, and of many notable and marvelous virtues. He was at last made bishop of Trymethuntis in Cyprus under Constantinus, of a feeder of sheep, he was a worthy feeder of men (as Socrates saith) in which office he was famous in many talents worthy of a godly pastor, as in alms to the poor, and in hospitaliti (which were his natural virtues before his bishopric) he was courteous, and also grave & free in reproving those things that were not decent as th'example of Tryphilus, bishop of Ledranum doth show, whom otherwise he used familiarly. But in an assemble of the bishops of Cyprus when he was commanded to make a sermon, and in the text (Tolle grabatum tuum) he changed this word, grabatum into a finer word (as he thought.) Spyridion reproved him sharply, ask him openly in angry sharp words, whither he were better than he that first spoke this word grabatum I leave to rehearse the miracles done by Spyridion unto the authors which wrote of him, where of this is one, that he took in snares (which could not be seen) thieves, which came by night to steal sheep out of the fold, and when it was day, he chid them being taken, and loosed them, and when he had given them a weather, let them go. Also, he made (as they say) his daughter Irene being dead, and in her grave, to answer him, & show him in what place she had hid certain gold. He wrought many other miracles, which the interpreter rehearseth. He was present at the Synod of Nice, not being one of the lest at 'mong the Confessors, where he confuted a prattling and bragging Philosopher in this manner. For when this Philosopher had babbled many wicked things against Christ and his religion, Spyridion coming unto him said: In the name of jesus Christ, O Philosopher hear me. Which when he granted, there is one God (said Spyridion) the maker of heaven and earth, and of all things that are in them: he that wrought the celestial virtues, which fashioned man out of the earth, and made all things visible and unvisible: By his word and spirit heaven & earth was made, the sea spread abroad, the air extended, living things gendered, and man that great and marvelous work was made, all things were made, the stars, lights, day and night. We therefore knowing this word to be the son of God, & god himself of the same essence with the father, we do believe, that he was borne of the virgin, and crucified for us, & buried and rose again. Whom also we believe will give us after our resurrection, an other eternal life, and shallbe judge of all men. These words unto the philosopher the Metaphrastes and Nicephorus plainly ascribeth unto Spyridion, how be it, it is marvel that Sozomenus expressed not his name, which testifieth, that this happened in the Synod of Nice, saying that they were the words of some of the old men, which were famous there for the confession of their faith, unless he did mean Spyridion to be the old man, who as we read was of reverend age & simple plainness. Sozomenus referrith this example following to Spyridions hospitality, whereby as I said before he was renowned, insomuch that he laid up yearly some fruits to distribute & lend to the poor, but some do apply it, to show, what faith & doctrine he had, the example is this. There came one unto him upon a time, a wayfaring man (lent drawing near) in which he & his household was accustomed to fast certain days. When Spyrion saw him to be weary, he commanded his daughter forthwith to wash the strangers feet, & to give him meat. And when she answered that there was no meat left, because the next day was to be fasted. Spyridion bade her to seethe the bacon that was in his house. When it was sod, she laid the table for the stranger, and set unto him the meat. Spyridion began first to eat, and bad the man to eat with him, who answered, that it was not lawful for him being a christian, to eat. Spyridion said: So much the less (O stranger) thou oughtest to abstain, because thou art a Christian. For to the clean all things are clean, as God's word doth testify. Priests to marry. 17. ALthough it be both heresy and frenzy to deny the marriage of priests, yet somewhat to stop the mouths of our adversaries, I will answer to four or five of their strongest arguments, which they do count insoluble, and to be Nodos Gordianos. 2. Cor. 7. Obiectio prima. Marriage doth hinder and let prayers. For saint Paul doth say to the married persons: defraud not one an other, except it be with consent for a time, that you may give yourselves to fasting and prayer. Then, forasmuch as the ministers of the church aught always to pray, they are bound to live single and sole, for otherwise they cannot execute their function and office duly and truly. Responsio. First, let us know of what manner of prayers Paul speaketh in this place, whether of private prayers, or of public & solemn. If the text and circumstance thereof be well weighed, you must needs grant that Paul speaketh of public and solemn prayers. For in the primative church, when discipline took place, and was put in ure, they gave themselves to public prayers. And this manner of prayer was indicted and commanded, either when some great calamity, or some sharp persecution did hung over the church, as it may appear in the prophet joel, or else when some matter of great importance was to be done in the church & in the common wealth, when the assistance of the holy ghost was most earnestly to be called upon. As when Ministers and Pastors were to be ordered in the Church. A show or step whereof was retained in these .4. times of the year, which they call Angarias or Imber, at which times. Ministers were wont to be made. Cap 13. The like precedent we read in the acts of the Apostles, when Paul and Barnabas were separate into the ministeri. Also that this place of Paul is meant of public fasting and prayers, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he useth, doth manifestly declare: for than they gave themselves wholly and utterly to those things, setting aside all other business. Now if they will reason and say, that marriage doth hinder & let prayers & fasting, & that therefore marriage is ill, I will by the like reason infer and say, meat & drink doth hinder & let fasting and prayer, Ergo meat & drink are ill. But to this answer may be made, that those things which are good in their own nature, may sometimes hinder public prayers and fasting: but nothing can let daily prayers and continency of life, except it be ill. In sum, it is the part of a Christian man to have respect to the time, and to do every thing orderly and in place. Now to answer the objection concerning common manner of living and other public functions, the ministers are of the same sort & nature as the people are. Wherefore if they be married, they aught to refrain and temper themselves as other people do, & as the Apostle doth here counsel in public fastings & prayers, but in all other usual affairs & business, they are not forbidden to use matrimony: for otherwise they aught always to fast also. For Paul willeth them to abstain for a time, and to give themselves to fasting & prayer. Then if they do infer by this place, a Priest is bound always to pray, and therefore to abstain from matrimony, they must be bound also to fast continually, for saint Paul doth couple & join them both together. I dare say the priests would be loath to be brought to such a bondage, to be driven to continual fasting. Replicatio. But S. Ambrose doth assign this cause of the single life of priests. 1. Timoth. 4. they must (saith he) be always in a readiness to minister Baptism to those that be in danger & peril of life, & to minister the sacred & holy mysteries, which was wont to be done but once in a week, saving that when strangers came, it was the oftener executed. In the old law (saith he) priests might have wives, because they were not compelled daily to minister. And they were divided into .24. courses, as it appeareth in the Chronicles, and they ministered by course one after another, when their time came about as it appeareth in Luke, where mention is made of Zachary the priest john Baptist father. Responsio. In these words of Ambrose .2. things are to be examined and excussed. First, that the difference between the priests of the old law, and the priests of the new testament, be firm, 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 turns were ordained for the priests, of David, of Solomon, of josias, & other. But I pray you, what did they, & how did they before David's time, & before the courses were instituted & made. Truly we read in Exodus, that it was the office & duty of the high priest to offer sacrifice daily both morning & evening, & always to minister in the temple. And concerning the courses which were afterward constitute, they did not more respect the act of matrimony, than the rest & ease to be given sometimes to the priests. S. Austen did see, that the courses & turns made to the priests were not sufficient to prove, that marriage did pollute the priests. For writing upon Leviticus, he disputeth and reasoneth purposely, how the high priest was able to offer daily sacrifice, both in the morning, & at night. If (saith he) any will contend, that sickness & diseases might sometimes let him, it may be answered, that God by a singular privilege and favour might preserve him, that he should not be sick. But concerning the procreation of children, what is to be said: for when he was made unclean 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 company of his wife, for the Priests both had wives, and also begat children. Or else, saith Austin, the sacrifice might be sometime intermitted and left undone: but the scripture doth not seem to suffer that, for it was an express commandment to be done daily: or else (saith he) the priest might have attributed unto him a certain peculiar holiness & a certain prerogative above other men, that the act of matrimony should not defile him at any time. But in his book of retractations he bringeth in an other solution. The law (saith he) doth command, that a man after copulation should be unclean until the evening, and that than he should wash his clotheses, & so be clean, where he had been unclean all the day before. The high priest therefore might, when he had offered his sacrifice in the morning have company with his wife for the procreation of children, & so to remain unclean until the evening, and then to wash his clotheses, & so to purify himself, and to be made clean, & so to offer the evening sacrifice. Here you see that saint Austin did not flee for a solution unto the 24. courses, for they were not for ever before David's time, yet he doth consent with Ambrose, that the act of matrimony doth contaminate the husbands: but how truly, let the scriptures try and judge. In saint Ambrose time there were (as he himself saith) a very few ministers, and they did minister daily. But in these days, seeing there is such a number of priests, and a great company, which scarcely do minister the sacrament twice or thrice in the year, and do never baptize, why should they by this rule of Ambrose be forbidden to marry, forasmuch as so many of them do burn, and live in whoredom? Epiphanius writing Contra Valesios hereticos, doth grant, that there was a certain Canon and tradition of the single life of priests, but (as he saith) this Canon was not observed in his time. For many being them in the ministry, were married, and had children: and yet Epiphanius did not condemn them, nor judgeth them to be deposed, but that was (saith he) because discipline was then cold, and he doth excuse it by the reason of the multitude of the faithful, and by the fewnes of the Ministers. But those priests did daily minister, and yet lived in matrimony. To the second. Now it remaineth to be inquired whether the act of matrimony did pollute Priests in the old law, that they ought therefore to abstain from holy action and doings. They allege out of Leviticus this sentence. Leu. 15. Vir de quo egreditur semen coitus, lavabitaqua corpus suum & mundus erit usque ad vesperem That man from whom an issue of seed doth depart, shall wash all his flesh with water & be unclean unto the even: and this is meant of matrimonial copulation (as Lyranus and Glosa ordinaria, doth expound it.) Responsio. Our adversaries do not understand this place, nor it is in the Hebrew Semen coitus, but Semen Schicuath, as you would say Semen seminiale, for this Hebrew word Schicuath, doth signify lacere, to lie down and to be at rest, and so it many be called Semen alicuius quiescentis & somuiantis. And Caietanus doth so expound 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 therefore he significantly doth say, Quando exierit de ipso, to make a difference from this, Quando vir sponte seminat, so that here is mention made only, De semine somniantis quod egreditur praeter dormientis voluntatem, and the Hebrews do call it, Semen strati atque huius seminis fluxionem Augustinus & Canonistae negant esse peccatum, quamuis juxta legem reddebat hominem inimundum. Of this issue the jews do vainly dream and fantastically writ marvelous horrible things, that is, that Ex hoc semine spirits of the air and other terrible sights in the night are gendered, whom they call Lilith, But such things are not worthy to be rehearsed, much less to be thought true. Obiectio. It is mentioned in the first book of Samuel, that when Abimelech the Priest was about to give the show bread called Panis propositionis, unto king David, he asked of him whether his company were clean from women, or no. To whom David made answer, that concerning women both he and also his servants were clean, for they were separate from women three days before. It is not credible that Abimelech dem anded this of harlots and strumpets, for such were not suffered to live in Israel. Therefore he meant of the act of matrimony, And by this it appeareth, and aught to be granted, that (forasmuch as they of the old law could not be suffered to eat the show bread which was but a figure, if they had the use of matrimony) the Priests of the new law aught much more to abstain from marriage, because they do receive and minister the mystical bread, which is the verity. Responsio. The Priest asked chief of women before all other things, because that men might soon be counted and made unclean by their company diverse and sundry ways, according to the prescription of the law, for the law pronounced not only the woman having her monthly disease unclean, but also all them which touched her, her clotheses, bead, her seat or any thing of hers. And this law was also given of the woman that was lately delivered. Therefore David said, we came in no company of women, nor touched any thing of theirs being unclean, for we have been separate from them these three days, we changed our garments when we came forth, and the vessels of the children be clean, that is the vessels in the which the bread is to be carried. It is not therefore necessary that the priests question and David's answer be restrained and understand of the simple copulation with the wives, for the law there findeth no uncleanness in that. Therefore there might be many other cases whereby the company of women might contaminat man by the law, as the monthly disease, the bloody flux, late deliverance and many such other, yea, the touching of them or any thing of theirs did pollute man by the law. Wherefore seeing there might be many other causes of this contamination beside matrimony, to bring in only one cause is to bring in not afirme argument, but Paralogismum non causae ut causae, and specially to bring that cause, which doth not by the old law pollute man. Replicatio. This place must needs be understand of copulation, for the vessels are meant here the bodies of the young men (as great divines both authentical and neotericall do expound them.) 1. Thes. 4 And saint Paul also alludeth to this, where he saith. Possideat unusquisque vas suum in sanctificatione. Let every man possess his vessel in holiness. Therefore this place must be understand of the act of matrimony with their own wives. Responsio. Although Vasa, may be so taken. Yet in my simple judgement misterus goeth most near the text, who expoundeth in this place this Hebrew word Cheli indumenta, clotheses, or as other great learned men will, baskets or vessels to bear things in, for as Reuclinus writeth, as this word Arma, betokeneth in Latin all things that do come to the use of man's hand so in the Hebru this word Cheli, doth signify a vessel, an instrument, basket, clothes, or whatsoever it be that may serve man's use. Again this word Ischschah, doth not always signify a wife, but as in the Greek this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth betoken sometimes a wife sometimes a woman what soever she be, so this word Ischschah, doth signify aswell any other woman as a wife. But by the text & by certain circumstances it may easily be perceived, when it is taken for the one & when for the other, Some do guess, that when it hath jod after Aleph it doth signify, a wife, and when it is written without jod than it signifieth any other woman that is not married. Forsterus in his dictionary writeth a merry note which he received of a certain rabbin Praga, as he saith, I will put forth his words in latin as he wrote them, for in English they will not have so much grace. His words be these. Sed quam ex Rabino quodam Pragensi Rabilam audivi, huc ioci gratia referre libuit, qui ista duo Ischschah, & Isch, asserebat coniugii esse vocabula atque autoris coniugii nomen jah, continere, quando autem in coniugio non adesset jah. & adimeretur ex Isch, litera media, & ex Ischschah, ultima litera, quae simul divinum nomen constituunt, abesset ipse jah, atque vera dei invocatio in coniugio, atque dilectio, vera fides & timor dei, manner utrinque Esch, & Esch, ignem & ignem, hic ignem purgatorii & illic ignem gehenna & eternum. To our purpose again. Let us grant, that Abimelech and David meant wives and the act of matrimony, and that there was therein some contamination by the law (which notwithstanding cannot be proved by the Scriptures) will you therefore say, that it was sin? no verily you can not, nor aught so to say, well than if it be no sin, why than should that action restrain any man from ministration of holy things? The menstruous flux did make the woman unclean. But I pray you who willbe so foolish to say, that affection or passion of the body to be sin? To touch a dead corpse in the law was counted unclean, shall we therefore say that they sinned which buried bodies being dead? No man willbe so fond to say so. By what means than will you say, that the lawful conjunction of husband and wife aught to remove them from the ministery, specially if it be done for the cause of procreation, it is without sin (saith S. Austen) yea and without sin also say I, if it be done for this cause, to avoid fornication, the holy Ghost speaketh by the mouth of Paul saying. Let every man have his wife to avoid fornication. To conclude therefore if it be not sin, it cannot impair, let or hinder the holy ministery. I do not speak this for that I do condemn or improve those married ministers, or other which will temper themselves and refrain sometimes from the act of matrimony, specially when they shall either minister or receive the Sacraments. To end, I do not a little marvel to here, that some reason after this sort. It is good for married persons to abstain for a few days, to give themselves to prayer and fasting, therefore it is much better so to do for many days: But it is best of all if they do it continually. I will make the like reason. This man can bear .10 pounds, therefore he can bear .20. pounds: if he can bear twenty pounds he can bear forty pounds, and so forth. O double foolery, there is a regard to be had of man's infirmity. A man may temper and refrain for a time, but to do it perpetually were intolerable. Obiectio. Saint Paul saith Adolescentiores viduas devita. Refuse the younger widows, for when they have began to wax wanton against Christ, they will marry, having damnation because they have broken the first faith. What other thing doth the Apostle call here the first faith, but the faith of the vow, for these widows did bequeath unto God by a solemn vow perpetual continency, which they corrupted when they would marry, and therefore saith the Apostle they purchase to them selves eternal damnation. Now if widows were so strait bound to keep their vow under the pain of damnation, how much more aught the votary Priests to keep their vows, and not to marry under the pain of damnation. Responsio. This place is the very shot anchor of our adversaries, whereby they think to prove, that Priests aught not to marry. But because ambiguity of words doth in argument gender contention and strife, and causeth the sentence to be understanded of some this way, and of other that way, therefore I will orderly speak of those clauses which in this place may be taken ambiguously, they be in number four which 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 word Fides. What Fides, is and how many significations it hath, I have sufficiently declared before. Notwithstanding I will shortly touch what it doth signify in this place. Our adversaries 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 signify in this place a certain convention and covenant made with the Church, when she received widows. For it is most evident, that the state of matrimony could not agree with that state unto the which widows came, that is, that they should serve the Church, and should live all together in one company: but a woman that is married is subject to her husband, and is bound of necessity to obey him. The widows of whom Paul speaketh, were bound in their ministery to obey the Church, in taking care and over sight of the weak, the sick, the diseased, and in infourming of rude maidens and other women, unto whom the ministers of the Church had no frequent nor just access or repair. This was the chiefest and special ministery of the widows in the Church. And doubtless they which were so admitted, and had made such compact with the Church, aught to abstain from marriage so long as they occupied that place and room. And although they promised unto the Church to live purely and chastened, yet they bound themselves with no vow, for all men are bound by the law of God to live purely and chastened in the state and condition to the which they be called. The soldiers when they are bound by covenant to do service, as long as they be in the wars, are not properly said to make any vow, but they give their faithful promise unto the prince or Captain to do their service truly. Even so such was the faith and promise of the widows which they made unto the Church, that is, as long as they waited on the Church, and were found by the Church, to live singly, purely and chastened, and after this interpretation it may be easily understand what Paul would have to be understand concerning widows. When younger widows were received of the Church in many places to be found and nourished after the sort which I have said, they giving themselves to idleness, to excessive fare and other pleasures & lusts (engrafted in young & tender age,) were enticed & stirred to fleshly desires and concupiscences, and so to live incontinently (as the Apostle saith) they become wanton against Christ, that is, they lived impurely in scortation and whoredom. And Hierom writing Ad Geruntian, doth so interpret this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So doth Sophilus, use it Apud Athenaeum, whose words be these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lasciviebam devoratis cibis, when I had devoured meat up to the gorge, I began to wax wanton. To this alludeth the common proverb. Saturo venus adest, famelico nequaquam adest, as the common saying in Terence is. Sine Cerere & Baccho friget venus Now these widows being taken & espied in scortation, would marry, & said, that they would revolt from the ministery: but to marry was not of itself damnable, for who should forbidden them to marry when they would. But they had damnation, not because they would marry, but because they broke their faith, covenant and promise' which they made before unto the Church: by the which they promised, that they would live chastely, which they performed not, but fell to wantonness and whoredom, which thing made them damnable before God and man. And therefore Paul saith plainly, that they had judgement or damnation, because that by scortation and whoredom, they made voide the promise given to the Church. Over & beside, they added to this, another mischief, that is when they were taken in this wantonness, & could not abide the contumely which the church laid to their charged, they married heathen and infidels, and so were alienate from Christ. Therefore, that no such offendicles should chance in the Church, Paul ordained, that no widow should be chosen under the age of lx years, as one that was not like to be subject to this kind of wanton life: for commonly (although it be not generally,) the flames of fleshly concupiscence is in such age extinguished. They will marry (saith Paul) which they would not have done, if they had not been taken and espied in scortation, for that kind of life pleased them better in the which they might live at liberty and in wantonness and pleasure, being found of the Church, which was against Christ, for that the Gospel of Christ was ill reported of by the heathen, who saw and hard of such filthiness to be among them, which should live purely and honestly. Our adversaries therefore cannot gather of this place, that these widows had damnation for that they would marry, but because they lived wickedly, and than did pretend marriage when they were taken, which otherwise they would never have attempted: And thus may the adversary see, that Paul meaneth not here of any vow, but a certain paction and covenant made with the Church to live single, as long as they should continue in that state and function. We have here in England almost the like example. In the Colleges of the universities scholars that be fellows of the house, must live single and without wife, as long as they remain fellows of the College. But yet they make no vow not to marry, for they may marry if they will go out of the College. Now to the second clause of ambiguity, which lieth in this word, Prima, First. Prima, First. Our adversaries do refer this word Primam the first faith unto the faith of the vow which the widows made before they were received of the Church, which vow if they broke and would after marry, they call them, vow breakers, and say that they have damnation. But great learned men more deeply and diligently weighing this word Primam, do say, that it is not understand of the promise of any vow of chastity, but of the profession of Christianity which the wanton widows (marrying without Christ,) had broken and forsaken, for if the vow of chastity, should here be meant, it should not be called Prima, but Secunda Fides. And where they brag that the signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is some times taken & used comparative, let them persuade themselves, that better learned than they in the Greek tongue doth know when it is used comparative, and when positive, specially when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is joined as an adjective with his substantive, as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I pray you is it taken comparative or else positive? Let them that be expert in the tongue, judge. But let us grant (which notwithstanding the pure divines will not do) that the first faith doth signify here aswell a vow as promise' of christendom, what will you win thereby? Truly nothing, for it is a state of ambiguity, and therefore cannot certainly be asserted. But if you will view the text and circumstance thereof, that exposition of Lutherus and Calvinus, who taketh it for the promise of Christianity, is more probable and more agreeable to the text. This much for this word Prima. Damnatio. The third ambiguity and doubt is this word condemnation. They that do favour the vow of single life more than lawful marriage, do judge, that those widows shall enter into the judgement of God, because forsaking the vow which they had begun to take in hand, they do purpose to marry, and that they do so grievously sin, that unless they do repent and forsake their marriage which they had begun, they shallbe damned with the devil for ever. But other men seeing that matrimony is an holy thing among all men, and that the knot thereof (by the witness of Christ and his Apostles) is not to be broken, but for adultery or by the going away of either the husband or the wife, will not attribute so much to the vow of widows continency, for that it is a thing invented by man, which doth unlose marriage against the mind of Christ and his Apostles, because the will of God is to be preferred before man's invention. Furthermore they think, that it is the Apostles commandment, that they do marry which do not live chaste, and that it is better to marry then to burn. Whereupon although they grant that those widows which were received at that time in the Church, covenanted (or as our adversaries will, vowed single life and honest conversation) yet notwithstanding if they did marry, it followeth not that they were condemned. For they say that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Paul now useth, must be referred to men, that is, because the widows were counted of men unconstant, & were reported of most men to be of an ill lightness, for that they altered their purpose which seemed so holy. And when it thus chanced many times by taking in of younger widows into the Church. Paul goeth about to prevent them to stay them, lest these offences & perturbations might still hap in the Church. The widows therefore which had thus changed their intention through their infirmity, not suffering the rebukes of the faithful were turned from Christ, and went by a little and little after Satan. For as much therefore as this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be taken two ways, aswell to God as to men, our adversaries cannot prove (as they always say) that it is not lawful by the word of God to pass from the vow of single life unto marriage, when the Apostles words may be understood of the judgement of men: neither yet if they do marry, they may be said to have broken their vow, whereas they do rather amend their foolish promise. For we aught to promise' nothing to God, where with we know that he will not be delighted and pleased. The double understanding of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did Martin Bucer well see, and very learnedly entreat against Latonius. And that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be taken aswell for the judgement of man as of God, I will bring you the testimonies of certain learned fathers. Although I am not ignorant, that some of the fathers doth upon this place of Paul father their vows. Epiphanius after he had declared, that it was not lawful after the vow of virginity or widowhood made, to be coupled in marriage, and they that so did, Here. 61. Lib 2. ●om. 1. to sin, yet he addeth these words. Sed melius est judicium quam condemnatio. Qui enim ut ne confundantur apud homines, occult scortantur, & sub solitudinis aut continentiae specie libidinem curant, non apud homines habent confusionem sed apud deum, qui videt occulta & redarguit omnem carnem in suo adventu, prout quisque peccavit, Melius est enim unum peccatum habete & non plura, melius est lapsum a cursu palam sibi uxorem 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 judgement than condemnation, for they which live in whoredom secretly, lest they should sustain shame among men, and under the colour of single life and continency do pamper there pleasure they have not shame with men, but with God who seethe all secrets and reproveth all fl●she in his coming as every one hath offended. For it is better to have one fault than many. And better it is for one that hath revolted from his course, to take a wife openly according to the law, and after the learning of his virginity long time to repent and so to be brought again into the Church (as one which hath wrought evil) and as a man that hath fallen & one broken & having need of a bond then daily to be wounded with privy darts of wickedness, which is wrought by the work of the devil. By this you may see, that the fathers were so austere and cruel as the canonists and Papists be in these days, for these do cry, that matrimony entered after the vow, is not marriage but incest and adultery, and they do dissolve it, and cannot abide it, where the old do ratify it, although they say, that such as do marry do sin: not for because they do marry, but because they have promised that which they will not nor cannot perform, which is the vow of virginity, but although they do so say that it is sin, let them show it out of holy Scriptures. Epiphanius in this place doth put a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inter judicium inquit & condemnationem, that is, between the judgement of man and the judgement of God. Basilius magnus, in his book De virginitate, doth not much vary from the mind of Epiphanius, he speaking of a virgin, which being in that state, did not serve Christ with sound integrity, but is wrapped with the care of this world, and contaminate with evil 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 long 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 some of these words consist in this, that it is far better for a virgin which liveth not purely and uncorruptly without all evil affections in the state of virginity, to be joined to a man in marriage, and so to govern and help domestical affairs, and to bring forth good children, then to live in virginity being subject to cares and worldly affections. Saint Cyprian writing of certain virgins which had to much familiarity with men, because they lived not only in one house but also lay in one bead, and would nevertheless be counted virgins, whereupon rose great offences in the Church, he not suffering it, wrote these words unto Pomponius. Quod si sese ex fide Christo dicaverunt, pudice & caste sine ulla fabula perseverent: si autem perseverare nolunt aut non possunt, melius est ut nubant, quam ut in ignem suis delitiis cadant. Haec Cyprianus. I have Englished these words before in the title, where I spoke of vows, there you may read them with other profitable notes concerning this matter. He speaketh here not of all sorts of virgins, but namely of those which have professed virginity. Obiectio. 1. Our adversaries do say, that these words of Cyprian are not to be understanded De virginibus velatis, but of others. Responsio. What know they the manner to have been at that time, that virgins should be covered, that use was brought in after Cyprians time, as far as I can read. Obiectio. 2. Tertullian who was before Cyprian, wrote a book De virginibus velandis. Ergo, Cyprian meant De virginibus velatis. Responsio. Tertullian in deed doth speak of certain virgins of God, which were in the Church, and doth name certain of them Virgins Ordinatas, who as the Papists do think were consecrated of the Bishop, but that manner began not before the time of Ambrose, when the Church had gotten some rest and peace. It is most certain, that Tertullian meant not virgins not consecrated of Bishops, for the virgins at Carthage, came into the Temple bore headed, but when this doing was reprehended and reproved of many by the words of Paul to the Corinthians, the inhabitants of Carthage answered, that, that place of Paul was to be understand of married women, and not of virgins. Tertullian therefore writeth and proveth the words of Paul to pertain to all women, aswell the virgins as the married women aught to be covered in the congregation: but after the time of Tertullian certain virgins which had vowed in mind perpetual chastity, were covered with an holy veil. The manner was this: The Bishop in the open assembly of the Church, received them not without certain ceremonies. These virgins remained first in their parent's house, and never came abroad, except it were to offer Sacrifice or else to visit the Christian brother being in prison, or else to here some Sermon. Saint Hierome praised one Asellam, because she was wont to repair to such things, and doth aftentimes exhort virgins, that they might more safely keep their chastity, to seek Martyrs in their chambers. After this by the labour and means of Marcelia and Paula, Colleges and houses for virgins were institute and made at Rome. These virgins did shear their heads, and did offer their shorn hears to their mother. The cause (saith Saint Hierome) why they were shorn, was, for to avoid vermin and lice, which do breed in the hear and the skin. And when they were shorn, the Bishop covered their head and face with a veil, lest they should wanton see or be seen, lest they should love, or beloved. This manner of covering of virgins was after the time both of Tertullian and of Cyprian. Obiectio. 3. These virgins of whom Cyprian speaketh, did not live in monasteries as ours do now. Ergo, they were no virgins. Responsio. As though the Church when it had yet no peace under Valerianus and Galienus (in whose time Cyprian lived and died) should have builded monasteries, where the virgins should have been included. No sir, no such thing was done, but if any virgin had consecrated herself to God, she remained either in her own house, or else with her kindred, where she had two or three coparteners with her of the same profession. Obiectio. 4. Cyprian speaketh here only of those virgins, which having no regard of their own strength and power, vowed rashly, and such may marry. Responsio. We grant that which you say. For when no person is certain and sure of his gift, how long he shall continue therein, and when all men do know, that none hath a chaste, pure and clean heart of his own power, it followeth evidently, that single kind of life and virginity is not to be vowed. Therefore saith Cyprian of certain virgins. Et si nolint: aut si non possint in virginitate durare, nubant. That is. If they will not or if they cannot continue in virginity, let them marry. Obiectio. 5. Saint Augustine doth writ, that to marry after the vow, is not only sin, but also to will to marry is damnable. His words be these. Non solum capescere nuptias, sed etiam si non nubant, nubere velle damnabile est. Ergo the marriages of votaries be damnable. Responsio. First I set Augustine against himself, who writing Ad julianum, hath words repugnant unto these: Quidam, inquit, nubentes post votum, asserunt adulteros esse, ego autem dico vobis, quod graviter peccant qui tales dividunt. That is. Some do affirm, those to be adulterers, which marry after their vow, but I do say unto you, that they do grievously offend, which do separate such and put them a sunder. By these words it appeareth, that the marriages of votaries are not damnable, for then why should Augustine say, it to be a grievous offence to divide such, but because I will not lean to one only testimony I will produce the words of Saint Gregory, who speaking of this matter, writeth thus: Tanta vis est in matrimonio, ut etiam post voti violationem non debet dirimi. That is. There is so great power & strength in matrimony, that after the breach of the vow, it aught not to be broken, how little I pray you did certain of late time regard the words, either of Augustine or of Gregory, which did not only separate Ecclesiastical Ministers from their wives, but also took from them their livings, yea and their lives. Because in the mouth of two or three every word standeth, I will bring the third man, which also doth assent to that which I have before spoken. Theodorus (as it is in the decrees) hath these words: Si vir simplex votum virginitatis habens, adiungitur uxori, postea non dimittet uxorem, sed tribus annis paeniteat. If a man having a simple vow of virginity, be coupled to a wife, let him not after forsake her, but let him repent three years. Here you see, that both Gregory, Theodore and also Austen himself will not those marriages to be broken, which are celebrated after the vow. Again Austen in his own words following this objection doth not say, that the matrimony in itself is damnable, but that the breach of the vow is damnable. His words be these: Damnantur tales, non quia coniugalem fidem posterius inierunt, sed quia continentiae fidem primam irritam fecerunt. Such are condemned, not because they have afterward entered into coniugal faith, but because they have made frustrate the first faith of their continency. 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. Therefore they which say that the marriages of such are not marriages but rather adulteries, seem to me not sharply and diligently to consider what they say. etc. I am not ignorant, that S. Austen with other of the fathers do count the breaking of the vow to be damnable, being moved thereto by this place of Paul, and that they took this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify damnation eternal. Notwithstanding some other fathers (as I have alleged before) do take it Pro judicio humano, as Erasmus giveth upon these words (Habentes damnationem) this Paraphrase, Contrahunt sibi maculam infamiae, they purchase to themselves a spot of infamy, they run into obloquy, in that they were so rash to profess, and take upon them that which they were not able to perform. Wherefore seeing that the place is ambiguous, why should we consent to any man, making, an assertion of it after his own judgement? Sit sacra pagina lydius lapis. Let the Scriptures be the true touch stone to try all verities, which will soon be perceived if the sentences be well expended and conference of places duly viewed. Decree. 22. quest. 4. If it were damnable to break a vow, why do they in their own law give these rules. In malis promissis rescind fidem, In turpi voto muta decretum. Quod incaute vovisti, ne facias, Impia est promissio quaescelere ad impletur. etc. Let this be sufficient for the third ambiguity concerning this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemnation, now to the fourth ambiguity. Abire post Satanam. To go after Satan. Our adversaries do think, that to go after Satan, is no more but to revolt from the vow, and they call such marriages, which are made after the vow, the counsels of Satan. From this sentence men both godly and notably learned, do dissent. They do interpret to go after Satan, is to revolt and forsake the faith of Christ, which they professed in Baptism. Other godly and learned men do take, (To go after Satan) to be nothing else, but to live impurely, and under the pretence and colour of chastity, to live in scortation and whoredom. 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 mind of the Apostle is soon & easily obtained. Notio. Now let us consider, whether this place of Paul do make for vows (as our adversaries do grate and ground upon it) or else, whither it be utterly repugnant against vows. Saint Paul willeth younger widows to marry, and to bring forth children, lest under the colour & state of single life they should shamefully slide and fall. He willeth also that no widow be chosen under the age of .60. years, because the younger widows might easily by frailty fall to wantonness and whoredom. These words show manifestly, that Paul is against the vow of single life, for fear of danger and offence to be given. If vows had so well pleased him, he would have gone an other wai to work, than to have rejected the younger widows. He saith to the Corinthians, that he will not cast or lay any snare to any, by the which words he signifieth, that single life, when it is kept and observed, aught to be free, and that no man aught to be urged above his power. Obiectio. It is one thing to be admitted to the vow of single life, and an other to be received of the church, to be sustained and found. Paul doth define that widows only of three score years of age should be received of the church, that they by the goods of the church might be relieved: yet here is no let or impediment, but that younger widows also should be admitted to the vows of perpetual continency. Responsio. Paulin this place doth not only repel the younger widows from the sustentation of the church, but also from the necessity and bondage of single life, for because (saith he) they broke their first faith, in becoming wanton against Christ. Obiectio. But saint Paul in an other place doth greatly allure persons to vow, as Christ himself doth provoke unto the same, when he speaketh of these eunuchs, which hath gelded themselves for the kingdom of God. And I pray you, how can it be than, that saint Paul should forbid the vow of single life? Responsio. Concerning your distinction mentioned in the other former objection, it doth little help your cause, for we say, that Paul doth not speak of the vow of single life, when he saith younger widows aught to be rejected for this kind of vow was utterly unknown unto Paul. It must therefore follow, that Paul doth speak only of those widows of three score years of age, which were received of the church, to be sustained and relieved. But because these widows were not admitted, but under a convention and pact, that they should live sole and purely, therefore when the Apostle will have none to be admitted under the age of three score years, it must needs be granted, that Paul would not have the younger widows to be driven to any such conditions, whereby they might be restrained from marriage. Therefore I pray you, expend the matter well, wherefore Paul doth reject the younger widows: perchance you will say, lest the church should be burdened with them. I know in deed that Paul doth persuade the faithful who had any widows pertaining unto them, to relieve and find them, lest the church should be burdened. And this sentence of his is to be taken universally, as well of the younger widows, as of the elder. And by this Paul doth understand here those widows, which be desolate and comfortless, to be received 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 vows: Questio. Why, is single and chaste life no better than matrimony, and be they both of one perfection? Saint Paul saith, he that putteth not his daughter to marry, doth better: therefore single life is better. Responsio. Athanasius writeth, that there was a Shoemaker or Courier of Alexandria, being a married man, who was by an oracle of God made equal & counted as good, as holy Antonius the first Eremites and Monk. The saying of saint Augustine, Cap. 34. in his book De bono coniugali, is not dissonaunt from this history of Athanasius. His words be these. Non est impar continentiae meritum in joanne, qui nullas expertus est nuptias, et in Abrahamo, qui filios genuit: nam ut joannes in opere, ita Abraham in solo habitu continentiam colebat, melior est autem castitas caelibum quam nuptorum, quarum unam Abraham habebat in usu, ambas in habitu, caste enim & coniugaliter vixit. That is. The merit of continency is not unequal in john, which was not married, and in Abraham which begat children. For as john did embrace continency in work, so Abraham did in habit only. Better is the chastity of the single persons, then of the married, whereof Abraham had the one in use, and the other in habit, for he lived coniugally & also chastened. 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 kind of life is not by itself, and of his own nature, a christian perfection. For fasting, single life, & virginity have not by their nature any state of virtue in themselves, except they be directed to some other good end and thing, which by itself, and for itself is to be desired & practised, as to prayers, & to holy studies. To be plain, if great and equal perfection be found as well in matrimony, as in single life, must it not needs follow, than that there is no proper perfection, neither to matrimony, nor to single life? For if either of them were by his own nature a perfection, it would 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. Wherefore it full well 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 evangelical perfection) Anthony and the Couriar were both equal and like. Whereupon it may be concluded, that single life made not Usum more acceptable or worthy unto God. For if it did, than we might make this argument which the Logicians call, Argumentum a coniugatis, Caelibatus natura sua est perfectio, ergo iste caelebs est perfectus. I cannot say whither you will grant the consequent, or no. If this argument be not good, then single life is by itself no perfection. Obiectio. The dignity of Abraham and of john are equal and like, the marriage of the Couriar, & the single life of john be equal and like. This is true in deed 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 works flowing out of the same. Responsio. Here we do demand, whither ye will affirm, that Abraham had more faith, hope and charity, than john the Baptist? And whether the Couriar, more than Anthony? If you affirm that Abraham had more, than Abraham must far excel john, and must have more merit, because he had more charity, because the whole reason of merit (as both you and the schoolmen do say) doth depend of charity. Now, if ye deny it, than also they be not like and equal. For than they have faith, hope, and charity equal, but to one of them beside those virtues rehearsed there cometh virginity, which (as you say) is the evangelical perfection. Therefore they are unequal, 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 attribute unto Abraham, equal charity with that which john had or else unequal. If ye attribute equal, than john is more perfecter than Abraham, because beside charity, he had also virginity, which you call evangelical perfection. But if Abraham had more charity than john, than he had also more merit than john. For merit (as you say) dependeth not of virginity, but of charity. But saint Augustine writeth, that matrimony in Abraham, and continency in john, be of like and equal merit. It could not be of equal merit, unless equal charity were of both parts Neither virginity hath by itself, of her own nature, & in itself, any faculty or virtue to make a man more acceptable unto God, but that it hath only of that which is joined unto it, that is, of faith and charity, and the self same thing is to be granted in matrimony. But if you will make Abraham worse than France's the grey friar, it is an other matter. That were in my judgement a great absurdity. And where you contend that the condition and state of virginity & single life is to be preferred before matrimony, we will grant you, but not in such behalf, that it is an evangelical perfection. But because it is a more expedite and easy way, to spread abroad, and to promulgate the kingdom of heaven, that is, the word of God. And this is true concerning certain persons, but not concerning all people. Thus I trust, our adversaries be answered for the marriage of priests at the full, if they will (at the lest) be answered. Eutyches. 18. EVtyches an Archeheretick, was an Abbot of Constantinople. He fell into his heresy, being aged. He affirmed that the nature of the word of God and the flesh was all one, and so did confound both natures in Christ to be one. Which heresy when Flavianus the bishop had condemned, there was (by the commandment of Theodosius) a council indicted at Ephesus, called the second council of Ephesus, in which Dioscorus, bishop of Alexandria was precedent. Who favouring Eutiches part, removed Flavianus from the government of the church of Constantinople. But after in the fourth general council, the council of Chalcedon, which was kept about the year 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 unlearned heretic, and desired the Emperor to sand him into exile, farther of, from those parts. Council of Constance. 19 THe council of Constance was begun in the time of Sigismond the Emperor, in the year of the Lord .1414. in the month of November. john the .23. Pope came thither, but a few days after he fled away privily, and being after cited, when he would not come, he was deposed from the Papacy, by the sentence of the council. In the .8. Session it condemned .25. articles, taken out of john Wickliff's books. In the xiij Session it took away the one kind of the sacrament from the lay people, among other things speaking these words. This present holy general Council of constance, lawfully gathered in the holy ghost, declareth, decreeth, and defineth, that although Christ after supper, instituted and ministered to his Disciples under both kinds of bread & wine, this godly sacrament, yet this notwithstanding, although in the primative church the sacrament was received of the faithful under both kinds, the church hath observed, and doth yet observe the approved custom, that is, it is received of the consecrater under both kinds, and of the lay people, under the kind of bread only. In the xu Session, Anno .1415. the sixth of july was condemned john hus, and .30. articles were reproved, which were taken out of his books, among the which this was the chiefest, that there was but one holy universal church, which is the universal 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 july was deposed Peter de Luna, which had named himself Benedict the xiii and in the time of schism he bore himself as Pope in Auiniona and Spain. In the xxix Session it was decreed, that after every fift year, than after seven years, and last of all from ten years to ten years a general council 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 November, was elected Pope Otho de Columna, which took the name of Martin the fift. The xliiii Session, Anno .1418. the xix day of April, the next council was appointed to be kept at Papia. It was translated from thence to Sene, where it was concluded, Anno .1424. that the next Synod should be kept at Basile. This council of constance hath two contraries. First, it was decreed there, that the council is above the Pope, which thing is most true, for Hierome writeth to Euagrius thus: Si autoritas quaeritur, maior est orbis urbe. etc. That is. If authority be required, the world is greater than a City: so the whole Church is greater than one church of Rome, and the church of Rome is not above the whole universal church: but contrariwise the whole church and the council, which representeth the church, is above the church of Rome. Secondly, it condemned this article of john Hussey. The Pope is not by the law of God above all churches. And this determination plainly gain saith the first. In this second determination against hus, the whole church of the East & of Africa was gaynsaid, & it is also against the counsels of Nice and of Africa. Because mention is made here of Pope john the xxiii deposed by this council, I shall think it not impertinent to this part, to descrihe and set forth unto you the whole life of the said Pope john. This john was a Frenchman, named before jacobus Catucensis. He was a Cardinal, & bishop of Portua. And after two years, in the which the sea was vacant, by the alterations of .22. Cardinals, he was denounced Pope at Lions. He was so much desirous of new things, that he divided single bishoprics into two. And after they were divided, he converted them again to one, & he translated Monasteries also into bishoprics, and likewise bishoprics into Monasteries. He ordained that thrice in the day the ave bells should be knoled, that the people kneeling, might idolatrously say the salutation of the angel to the virgin Mary. He called them obstinate heretics, which would affirm, that Christ and the Apostles had nothing proper to themselves, and he sent bulls to the universities, that the schoolmen durst not dispute of that thing. He taught certain errors, and chief, that the souls after they be dead, do not see God before the latter day. Lib. 1. cap. 7. john Mandevel saith, that this Pope wrote largely to the Greeks, that there is but one Christian church, and that he was the head thereof, and Christ's vicar, to whom the Greeks briefly answered thus: We believe thy great power and rule over thy subjects, we cannot suffer thy great pride, we cannot satisfy thy avarice. The devil is with thee, because the Lord is with us. By the which brief talk, they showed all the manner and state of the Pope. When Lewes the Emperor, and the noble men of Rome did very well know the wicked doings of this Pope, and the people of Rome, from the greatest to the less, was aggrieved, that the ambassadors, which they sent unto him, was deluded and laughed to scorn, they all agreed, that the ancient custom of choosing the Pope, should be brought into the church again, that is, that the Pope being elected of the people of Rome, should have his confirmation of the Emperor. Therefore one Peter of Cabaria, a minorite Friar, was created Pope of Rome, and was called Nicholas the fift. And they pronounced john to be an heretic, and a tyrant of the church, and not a pastor, but a disturber of common peace among the Christians. He died in Avignon, and was buried in the Cathedral church with a great funeral pomp. He left so great a treasure, as no Pope left, that is, two hundred and five thousand pieces of gold. Pighius saith, that this council of constance decreed a falsehood and was in an error, because it put down the Pope from his sea. And therefore Caietanus saith, that this council afterward was justly abrogated. Epiphanius. 20. there is put before Epiphanius book, which he himself entitled Ancoratum, a brief 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 near unto Eleutheropolis in Palestine. But what Parents he had, neither the said narration mentioneth, nor yet Sozomenus. He was sent into Egypt, being but a boy, and had to his teachers and masters (as Sozomenus testifieth) very good and godly Moonkes, whose company and discipline he used, as it seemeth certain years, that is, unto the twenty year of his age. He himself affirmeth, Lib. 1. Tom. 2 heres. 26. that he was in Egypt, being a young man. He saith that the women of the heretics called Gnostici, did stur & provoke him to heresy, but he did not follow their minds. Going out of Egypt, he returned to the costs of Eleutheropolis in Palestine, whereas the foresaid narration declareth, he builded a Monastery, where he himself was exercised in Monastical philosophy a certain 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 work against all heresies, In pref et li. 1 tom. 3. heret. in the reign of Valentinian & Valens joined Emperors, as he himself 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. adversꝰ errores joan. Hierosoly. We be not able to affirm, by what occasion, or at what time he was called to the bishopric of Salamine, which after was called Constantia, being the Metropolis of the country of Cyprus (as Hierome and Suidas have testified.) This we can declare out of the testimonies of many men, whom we will recite, that he was adorned with many excellent virtues, both in his monastical profession, and also in the bishopric of Constance. For Socrates attributeth unto him excellent piety, Lib. 6. cap. 10 which is a chief and worthy praise in a Christian, and also he saith, he was of a plain wit. Hierome, which sometime reverently nameth him holy father, ascribeth unto him these virtues: knowledge & worthy life, authority, gravity, & reverence so great, that Valens the emperor, being the greatest enemi to sincere piety, & a great defender of the Arrians, & Eunominians (which were dispersed through all the world) never entreated him violently, and the heretics that then reigned, counted it to the emperor an ignominy & reproach, if he would persecute so excellent and reverend a man. Augustine also attributeth unto him great praise of notable doctrine in the Catholic faith. Sozomenus rehearseth other of his virtues most worthy and beseeming a bishop, as benevolence and liberality towards the poor, and towards them that had taken shipwreck, or were fallen into calamity by any other means. He showeth also, that Epiphanius laid out for the use of the poor, both his own goods, and also the common goods of the church. Sozomenus addeth this also, that whosoever would do good to the poor, did sand their money to Epiphanius, as to a common steward, declaring also, that his piety was approved and confirmed by a certain miracle. For when he had consumed all the treasure of the church, by distributing to the poor, the treasurer of the church being angry & aggrieved, reproved Epiphanius somewhat sharply, calling him a prodigal man. But not long after, there were brought (it cannot be told how) bags full of gold into the treasurers house, nor it could be known at any time after, either 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 small 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 learning. Li. 3. Tom 1. Heres. 48. Epiphanius writeth certain traditions, among which this is one: that it was the constitution of the Apostles always to fast, Penthecost only excepted, and that six days immediately before Easter, men should eat none other thing, than bread, salt, and water. Finally, he varieth from other men in many historical narrations, and chief in Temporum ratione, which thing the reder shall easily perceive. Lib. 1. Tom. 3 haeres. 46. Sometime also he is foully deceived: as when he affirmeth that justinus Martyr suffered martyrdom in Adrianus the emperors reign, when he was of the age of thirty years: where as notwithstanding it is most certain, that he lived under the Emperor named Comodi, to whom he wrote Apologies for the Christians. Initio Pana et in comp. doctr. eccl. Lib. 1. Tom. ●. heres. 42. Besides fourscore heresies which he confuteth, he refelleth also oftentimes judaical doctrine, and the Ethnic philosophers, whose errors he doth recite in certain places. He signifieth also, that he wrote against Martion, before he made his book against .80. heresies. He confuted also in his time Apollinarius, whom he took as his dear friend (as he himself testifieth) before he fell to heresy. He confuted also the Antidicomarianites, and them that offered to Mary, and the Massilians. Aduersus. joan. Hierosol. He condemned Origens books in open words (as Hierome witnesseth) and in his writings, and also in Synods gathered in Cyprus, and in other places, (as Socrates also declareth.) Hierome also showeth, that Epiphanius disputed against Origen & his defender Ruffinus in five tongues, and therefore calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For when he was long time suspected of heresy unto Theophilus Bishop of Alexandria to be in the Anthropomorphites error, yet when Theophilus had known that Epiphanius judged a right of God, he favoured him again, and brought to pass, that Epiphanius might condemn Origens books in the Synod gathered in Cyprus. In which thing Epiphanius followed Theophilus his mind, and wrote also to john the bishop of Constantinople, to gather a Synod, and that he also would condemn Origens books. But john delayed the matter. Whereupon Epiphanius came a little after to Constantinople, whom john with all the Clergy came forth to meet, and that he might gratify Theophilus, he brought with him the condemnation of Origens books, and openly declared the variance which he had with john: yet notwithstanding he did not prevail with all men to subscribe to the condemnation of Origens books. For one Theotinus, bishop of Scythia answered him thus: I, O Epiphanius will neither dispute against him that hath been long time dead, neither I dare attempt such blasphemy, as to reprove those things which our Elders have not reproved. Epiphanius than took upon him a bold and licentious enterprise in the church of Constantinople, that he might pleasure Theophilus, who was great enemy to john, in that he ordered a Deacon, contrary to the Canons, and also that with sharp checks he taunted john the Bishop openly in his Sermon. Whereupon john commanded Serapion the Priest, to tell Epiphanius, that he did many things beside the authority of the Canons, and therefore aught to take heed lest the people, making a tumult, would imprison him, and lay him in bonds. Epiphanius disdaining the matter, purposed to return into Cyprus, either because it repented him that he came into Constantinople, or else because he was admonished and persuaded thereunto of God, as Sozomenus rehearseth, who also addeth this, that Epiphanius entering into the ship, said unto them that had followed him unto the sea: I leave unto you this city, this court, and this hypocrisy, but I go hence speedily. Socrates wrote, that he heard some men say, that Epiphanius, (when he went from Constantinople) said thus unto john the Bishop, I hope that thou shalt not die a bishop. And john answered him again: I hope that thou shalt not return into thy country. Socrates and Sozomenus declare that both their sayings took place, Socr. l. 6. c. 10 Sozo. l, 8. c. 8. and that Epiphanius died in the ship, before he came again into Cyprus, and that john was banished. Of this controversy between Epiphanius and Chrisostome, is more spoken before in the note of Chrisostome. Sozomenus writeth a marvelous notable history of Epiphanius, which is this: Two beggars waiting in the high way for Epiphanius (when he went upon a time from home) that they might get the larger alms of him, the one of them prostrating himself on the ground, did lie as though he had been dead, and the other standing by him, wept, as though he had lamented his fellows death, and complained unto Epiphanius of his poverty, because he was not able to bury the dead man lying on the ground, & to bring him to his grave, for lack of money. And Epiphanius said, let him lie in rest and peace. And giving the other man things necessary for the burial, said unto him: see unto the burial my son, and cease from weeping, for he shall not rise again at this present. That which hath now happened cannot be revoked and undone, and it aught to be taken patiently. When he had spoken these words, he went onward. afterward when none appeared in sight, the beggar that stood by him, spurning him lying on the ground, and also praising him that he counterfeited so well a dead man said unto him: arise, that we may pass away this day merrily. But when he nevertheless lay still on the ground, and heard not the other man crying & speaking aloud unto him, neither felt him when he beaten him with his feet with all his might, this other man coming hastily unto the bishop, told him what crafty practice they had used, and weeping and pulling his hear, prayeth him to raise his fellow again. Epiphanius exhorted the man not to take grievously that which had happened, and said: let him go, for God will not undo that he had done. Whereby he doth signify unto all men, that they which so behave themselves towards God's Ministers, go about to deceive God, who heareth and seethe all things. Dioscorus. 21. DIoscorus was Archdeacon of Alexandria. He succeeded Cyrillus, Theodosius the younger being Emperor. He was a wicked and unpure man, he did greatly hate Cyrillus family, which he aught to have helped for his testaments sake, but he sought craftily for their goods & lives, as appeareth by Athanasius and Theodorus books. He removed from the ministry, godly & innocent men, & appointed in their rooms, them that served for his wickedness, as Ischirion objected against him in the Synod of Chalcedon He polluted himself with many other offences, done against the first and second table. He spoke blasphemy against the holy trinity, he embraced and confirmed the heresy of Eutyches, and impugned the true faith, as four accusers objected against him, in the council of Chalcedom. Acti 3 et Euseb. Dorileus ad Euagrium lib. 2. cap. 4. Sophronius seemeth to lay to his charge, that he had committed treason, and had coveted the empire and rule of Egypt, for he saith thus: Dioscorus was grieved, that such an one should be called lord & governor of the world, for he would have ruled the diocese of Egypt. Ischyrion and Theodorus the Deacons, among other crimes, do lay against him murders, that he was occasioned to commit. It appeareth in the acts done in the council of Chalcedon, and specially in the accusations of Eusebius Doryleus, that Dyoscorus was the causer of Flavinianus the bishop of Constantinople his death in the second Synod of Ephesus. Neither he was voided of theft, for the churches of Lybia were wont to have corn given them out of Egypt by the emperors liberality, because they gathered no fruits of corn there, by the reason of the dryness of the places. This Dioscorus taking up the corn by the way, and buying it to himself with very great sums of money, sold it again for much more money, than he bought it. Furthermore, perjury was laid to his charge, in the causes of his condemnation, because he had promised by an oath, that he would exhibit an epistle to be openly read, which Leo bishop of Rome had sent to the Synod of Ephesus. But Dioscorus neglecting the oath, Euagrius. li. 2. cap 4. et alibi refused to have it red. This was the disposition and piety, these were the virtues of this so great a monster of the church, rather than of a Bishop, of a tyrant and a wolf, rather than of a true pastor. His accusers said, that no man was free from his cruelty, insomuch that things having no life, were not free from his furious raginges. For he did cut down trees, and raised up fires, and plucked down houses. Athanasius concluding all his accusations with these few words, said, that Dioscorus had committed such offences, that were not only forbidden by laws, but also which exceeded all cruelty of the most fierce and cruel barbarous people. When he had been three times called to the council of Ephesus to make answer to his wicked doings, and came not, he was condemned by the voices of all the fathers, to be put from all the dignities of a bishop, Euagrius li. 2. cap. 4 and to be void from all manner of ecclesiastical functions. The causes of his condemnation were these. Because agreeing with Eutyches, he received him to the communion, before he had talked and consulted with his fellow brethren in the council of Ephesus. Because he had unjustly condemned Flavinianus, Eusebius, and others of errors, being guilty to none. Because he added some things to the council of Ephesus, which were not spoken of the Fathers. Because he admitted not the reading of the bishop of Rome's epistle, being often warned thereto. Because he had pronounced the bishop of Rome to be excommunicate. Because he had contrary to the laws, received them that were lawfully deposed by divers Synods. Finally, because other his fellow companions, confessing their offence, had desired pardon, but he continued in his wickedness, nor came to the Synod, being thrice 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 town in Italy. This city had a notable port or haven, which in times passed divided italy from France. In this City was the counsel called Consilium Ariminense kept. The cause & beginning of this council, was this: When the Arrians after the counsel of Nice, had with lies and falsehood invegled the mind of Constantine the Emperor, Constantine calling some of them from exile, and purposing to call an other council, to hear the matter better discussed, but death prevented him, but he commanded his eldest son Constantius to perform that which his father had purposed, who at the last called a council to be kept at Ariminum. Before which council many other assemblies were celebrated and kept, in which this question was greatly reasoned and disputed, whether the son were consubstantial and equal in substance with the father. All refused to teach or say that the son was unequal in substance unto the father, until one Aetius a Syrmian taught the contrary, but yet very perversely & falsely For the which cause Constantius commanded all the bishops to come to Ariminum & Seleucian, to rectify this opinion. He had thought to have brought all the bishops of the East into the west parts, seeking all occasions to make an uniform concord among them: but the far distance of place caused him to altar & change his mind, so that he decreed, that there should be but one council, but kept in two places, & that the bishops of the west should be at Ariminum, & the bishops of the East at Seleucia. But they did not agree in neither place, but great dissension rose among them, there were at Ariminum above .300. persons. As Sozomenus doth declare, when a question was proposed how they should believe, Lib. 4. cap 17 Valens and Vrsacius stepping forth (whose cause Germinius Auxentius, Gaius, & Demophilus favoured) required that all that which was written before of the faith, should be made void and vain, and that, that should take place which long before that time was composed in the Latin tongue at Syrmium, where it was defined, that the son was like the father, according to the saying of the Scriptures, but that there should be no mention made of one essence, and they said, that this exposition was greatly approved of the Emperor, and that it aught also to be received of the Synod. So at the last they granted, nay rather falsely betrayed and defamed this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a word unknown of the Scriptures, and obscure and dark to many. But this Vrsacius with his complices were after pronounced and condemned for heretics, and because they defended the doctrine of the Arrians, were removed from the Church, as Athanasius writeth in his Epistle to the Bishops of Africa. Reprehension of Peter. 22. I Do not think that Hieromes' sentence is to be granted, which affirmeth, that Paul did but feignedly reprehend Peter. I would gladly ask Hierome which leyneth to much to Peter's part, whither Paul lied or no in saying this, I resisted him to his face? and whether these were counterfeit and dissembling words or no? (They walked not the right way in the verity of the Gospel.) And if Paul lied not, than he truly reprehended Peter, neither were these dissembling words, (they did not go the right way in the verity of the Gospel) Let us say therefore with Augustine, whose sentence the common consent of the Church doth follow and approve, that Paul truly reprehended Peter, for Peter offended the Gentiles that were converted to the faith, in withdrawing himself from them for the jews sake as though they were not clean enough and purged by the faith and baptism of Christ, unless they mingled the ceremonies of the old law with the Gospel. And for so much as in Christ there is neither man nor woman, neither jew nor Greek, neither freeman nor bondman, but in Christ we all are one, why did Peter disdain to eat with the Gentiles, and cleaved to the jews? Augustine saith: Paulus non ideo emendavit Petrum quod paternas traditiones obseruaret, etc. That is. Paul did not reprehend Peter, because he observed the traditions of the fathers, which thing if he would have done, he should not have been counted to have done ill (for although they were superfluous, yet being accustomed to be done they could not hurt,) but because he compelled the Gentiles to follow the jews doctrine and Religion, which he could in no wise do, unless he did them as things, necessary to salvation, yea and that after the coming of Christ, which thing the verity disannulled by the preaching of Paul. Neither was the Apostle Peter ignorant of this, but he did it fearing them that were of the circumcision. Therefore, both he was justly corrected, and Paul also told the troth, lest the holy Scripture, which is to be believed of the posterity, by suffering a falsity to have authority, might be altogether doubtful and overthrown. Neither Paul therefore kept these ceremonies, because he feigned himself a jew, that he might win them: for else why did he not like Sacrifice with the Gentiles, because he became as one without a law unto them that lived without a law, that he might win them, but that he did that also, as a jew by nature. All this he spoke, not that he might feign himself to be that he was not, but because he judged, that by this means they might be mercifully helped, as though he himself had the same error, that is, not doing it with a dissembling mind, but with affection, as of one that had compassion. Yea these old Sacraments were to be permitted to them for a season, and chief to them, which came of that people to whom they were given, but afterward they aught to have been forsaken and left of all Christians, as though they had been reverently buried and hidden. By this learned sentence of Augustine we know, that the ceremonies of the jews, were not immediately after Christ's Passion pernicious and hurtful, for they sinned not which observed them for a time, although there was no hope of salvation to be put in them. For otherwise they should have deadly offended, which would have thought, that they aught to be observed of necessity, as though salvation and justification should be taken by them. In Epist. ad Augustin. Hierome notwithstanding in this altercation with Augustine dissenteth from him, affirming, that the ceremonies of the jews, after the Passion of the Lord, were always pernicious and deadly to the Christians, and that who soever, either of the jews or of the Gentiles, observed them, he should be cast down to the pit of hell. Neither he thinketh, that Paul or Peter observed these ceremonies, but that they dissembled the matter, to avoid the offence of the jews, but the scholastical doctors do disagree from this opinion. But after the sufficient preaching of the Gospel, the ceremonies of the jews were pernicious. Obiectio. Some men will say, was not Paul likewise to be reproved aswell as Peter, when he circumcised Timothy, when he purified himself seven days, when he shore his head in Cenchreis, and when he let his hear grow by a vow, and when Sacrifices were offered for him according to the law, lest some of the jews which believed, should be offended? And if he knew that the circumcision of Timothy was nothing worth, and likewise his purification, and the offering of the Sacrifices, and notwithstanding did thus, undoubtedly he dissembled, and therefore he was to be reprehended as well as Peter. Responsio. They that dissolve this argument, do note simulation, as simulation, not to be any evil, but to be indifferent both to good and evil: for if it save, edify and kindle godly zeal, as the simulation of Christ when he feigned himself to go far, he inflamed his Disciples the more to require his presence, than it is good. But if it destroy or take away charity, or be against edifying, it is evil and to be reproved. They do grant, that Paul dissembled in these judaical observations, when he knew that they were nothing worth, but at such time as he might not hurt by his example, but might profit by his dissembling. When he came to Lystra, he circumcised Timothy whom he would have to be his journey fellow, fearing lest he should hinder the faith of the jews, by whom he should pass, if he should lead about with him an uncircumcised man, furthermore he did appease tumults and seditions, which might be moved against him. Also be circumcised Timothy, because he would sand him to teach the jews, and he did so, that the teacher might be the more accepted of his auditors, yet for that end (as Chrisostome saith) he circumcised Timothy that he might abrogate circumcision. And if the jews had known that Timothy had not been circumcised, they would not at all have hard Timothy preach. Neither Paul did offend, when at Jerusalem, he feigned the judaical purifications, for they profited and saved charity, neither did they hurt or hinder the faith of Christ being received, therefore he was not to be reproved in these simulations. But Peter's dissimulation was evil, because it did hurt and offend the Gentiles, that were lately called to the faith. Saint Augustine calleth Peter's dissimulation and feigning, Peruersam & hypocriticam dissimulationem, that is, a perverse and hypocritical dissimulation. Praelectio septima. I Intend at this present by god's grace to confute & to answer to certain arguments of our adversaries which they lay against us, and against the true Church. First they reason thus against us. You use nothing but the express word of God. The false Prophets in times past used nothing but the express word of God: Ergo, you be false Prophets. Responsio. I deny the consequent: for he is not a false Prophet which useth the express word of God, but he that doth falsely use it and doth detort it from the native sense. They call the express word of God the text of the Scriptures, which (as Swinckfeldius doth utterly reject) so the Papists make it doubtful and uncertain. The text. 1. The second argument. The false Prophets preached nothing in times past, but peace, tranquillity, & liberty, you preach nothing but peace, tranquillity, and liberty: Ergo, you be false Prophets. Peace. .2. Responsio. Conscience. 3. I deny the minor, for we terrify and make a feared the conscience of men first, with preaching of the law, and then we do teach unto our auditors the peace & promises of the Gospel. Ergo, your minor is not worth a minorites grey hood. The third argument. The old Prophets taught men to doubt & to be in a suspense of the remission of their sins. You do preach certainty and make men sure, of the remission of their sins, Ergo, you be not true Prophets. Responsio. I deny the mayor: although you seem to prove it out of joel, out of Daniel, and out of the acts of the Apostles. joel. 4. joel. 2. The words of joel are these. Quis scit si convertatur dominus? Who knoweth if the Lord will return? This sentence you would have to be a dubitation, when in very deed it is an asseu●ration, and a phrase of the Hebrew tongue. The Prophet in deed here seemeth at the first sight to leave men perplex and doubtful, but in the next verse he offered them grace & favour, if they would repent from the bottom of their hearts. Wherefore the Prophet seemeth not to prosecute his talk, but rather to be diverse: And all exhortations with the which God exhorteth us to repentance, are cold, yea rather frivolous except he testify himself to be ready & willing to reconciliation. Whereas therefore the Prophet here doth leave the minds of men in suspense, he seemeth to cut of that which he before entreated of the mercy of God. But this manner of speech is to be observed which oftentimes is found in the Scriptures. For as oft as God is described unto us, hard to forgive sin, this pertaineth to the stirring up of our sloth, and to shake of our negligence. At the first we are cold, when God doth invite us, except he prick us forward by sundry ways. And also, when we come unto him, we do it remissly and slenderly. Wherefore it is necessary, that both these faults be corrected in us, that is, that our slombering be quickened and stirred, and that these delights be driven away with the which we overmuch flatter ourselves: And to this end is the counsel of the Prophet, for he speaketh unto desperate persons. If he only had said, God is ready to forgive, If he had used only this form of speech, perhaps they would have come negligently, & would not earnestly have been touched with the fear of God. Therefore the Prophet doth as it were consult with them. Although we may worthily despair (for we be unworthy, whom God at any time should receive unto him) yet there is no cause why we should be utterly dismayed. Quis enim scit. etc., that is, God is placable. Wherefore we aught not dispeir, for the Prophet doth propone unto us a difficulty of obtaining gods favour, not that he might leave men in a doubt (for that were contrary to his former doctrine) but that he might give some taste of the mercy of god, that they should gather their spirits unto them by little and little, and that they should not persuade themselves to be in security, but that they should come unto god carefully, and with much deliberation, after that they have considered their offences. Let it be that the Prophet spoke, Dubitative, yet that dubitation is not to be taken of the remission of sins, and of eternal pain, but it is to be understand of the remission of temporal pain. Again a Facto ad ius, is no good argument. As for the place of Daniel, is manifestly corrupt, for it is in Hebrew a plain asseveration. Although the grecians read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Forsitan, the Hebrew text hath Hen, which betokeneth, Ecce, so that Daniel meant when he spoke to Nabuchadonozor assertive, when he said, Ecce erit sanatio delictorum tuorum. Lo, Nabuchodonozor. 5. this shallbe a healing for thy sins, or as some read Id enim erit. Chrisostom also doth say, that the Prophet spoke not doubtfully, but saith, that the prophet did smite such a terror and fear unto the king, as though he had sinned a sin more grievous, than that deserved pardon. His words be these. Hoc sic dixit non ambigens (valde enim persuasum erat Prophetae, sed volens illum terrere & cogere ut hoc faciat. etc.) He said, this not doubting (for it was thoroughly persuaded unto the prophet) but minding to put him in fear, & to constrain him to do this. For if he had spoken affirmatively, the king would have been the more negligent. So likewise we than most of all do instigate and make him the more earnest, when we say, desire him & show unto him, perchance, he will hear thee: for fear rising of a doubt doth provoke a man the more, for this cause the prophet made it not sure and certain. What sayest thou? will god forgive so great wickedness? There is no sin which almsdeed cannot purge and extinguish. Every sin giveth place unto alms, and is a remedy profitable for every wound. This and such like places of scripture are not to be understand as though the work itself of alms giving, doth justify man: but that if it be given out of a lively faith and godly love, it doth declare and testify man to be justified. The like place we have in the Evangelist s. Luke, where Christ speaketh to the pharisees after this sort: Date cleemosynam, & ecce omnia mund a sunt vobis. give alms, & behold all things are clean unto you. That the papists out of this place do infer alms deeds to be a satisfaction, by the which we are made clean from our sins, it is more vain than that it needeth any long refutation. Neither Christ doth here dispute by what price, we may attain the remission of our sins, but that they do eat their bread undefiledly which give part unto the poor. The conscience is not purged, but by repentance. And repentance doth consist chief in two points, the one in the acknowledging of our faults, the other in a sure faith, that through Christ our sins are remitted. Wherefore, when Christ admonished the pharisees to purge their consciences from sin, by the same words he willed them to acknowledge their sin, and to believe that through Christ they were forgiven, for he only can reconcile us unto god, and make satisfaction for our wickedness. Also he addeth the fruietes of repentance, that is the works of charity which proceed of faith. As for the words of Peter out of the acts of the Apostles which he spoke unto Simon Magus, saying, Repent from thy wickedness, and pray, Simon Magus. 6. if perchance god will forgive thee. It helpeth the papists nothing at all, which will have men to pray with suspense and doubtful minds, and counted it a temerity and rashness for a man to persuade himself any certainty in his prayers. But if the words of saint Peter be well viewed, the answer is soon made, for this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is as much to say, as if a man should say in Latin. Si qua tibi remittat deus. If god by any means may forgive thee. This manner of speech Peter useth not, that he might leave the mind of Simon in doubt, but that he might the more provoke him to earnest prayer, for the difficulty of the matter is of no small force to excite and stir us: because when we see that the matter is more easy, and in our own power, we are to secure and sluggish. Wherefore Peter doth not here put Simon in a terror and fear, 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 certain hope left unto him, if he called for mercy with an humble and lowly spirit (only to make him the more ardent,) showeth him, that for the grievousness of his sins, it was hard to obtain pardon: for faith is most necessary when soever we have access unto god, and pray unto him, yea rather it is the mother of prayer. The fourth Argument. The devil useth the Scriptures, the false Apostles use the scriptures, the Anabaptists use the Scriptures aswell as Christ and the Apostles, and you also of this new Church use the Scriptures, Ergo, the scripture is an uncertain thing to lean unto. Responsio. I deny the argument, for what soever is used of divers having diverse judgements, is not of itself doubtful, but it behoveth us to behold & examine, who doth use it falsely & who truly for it is not the diversity of men's wits that maketh a thing sure or unsure, for in every thing there is a verity. The fift Argument. The true Church hath ordained, that the lay sort should receive the Sacrament under one kind only, that is, under the kind of bread and not of wine. But your Church commandeth to give to the lay sort both kinds. Ergo, your Church is not the true Church. Responsio. I deny the mayor, for the true Church of Christ doth never altar nor change Christ's Institution. Now Christ's Institution was that all men should drink of the cup, Ergo, your Church forbidding the same is the synagogue of Antichrist, and not the Church of Christ. Replicatio. You take these words to be spoken generally, Bibite ex hoc omnes, Drink you all of this. Infant's aught not. 7. But infants, do not, nor aught to drink of the cup. Ergo, you are deceived in saying that all men generally should drink of the cup. Responsio. This which you bring of infants, who aught not to be admitted to this Sacrament before a certain time is frivolous and childish: for saint Paul would have all them which come to this Sacrament, To prove themselves 8. to prove and examine them selves, before they eat of this bread or drink of this cup. Therefore this saying, Bibite ex hoc omnes, is generally spoken to those, which be of those years that they be able to try and prove things. And I pray you have you forgotten your logical distinction of this universal sign, Omnis, which is taken in the Scriptures sometime distributive, sometime collective, Turn the leaf I beseech you, and see how these words are to be understanded. Omnis Hierosolima exivit ad johannem. Again, decimatis omne olus. etc. Deus vult ut omnes homines salui fiant: hoc est, ex omni genere aliquos, that is. Ma● Ti● cap● God would have all men to be saved, that is to say, of every state some. The sixth Argument. In the true Church there are no sects, but in your Church there are sects. Ergo, your Church is not the true Church. Responsio. 〈◊〉 11. 〈…〉 3. 〈◊〉 2 First I answer S, Paul saith. Oportet hereses esse ut electi probentur, there must be heresies, that the elect might be tried and made manifest. It is written also, Satan stood among the sons of god. Also there are tars among the corn, furthermore they went from us, but they be not of us. Now secondly I answer: I deny this argument. Heretics be among the elect, Satan among the children of god, tars among wheat, goats among sheep, Ill fishes among the good. Ergo, the elect children of God, are not the children of god. Ergo, wheat is not wheat, Sheep be not sheep, But if you will make a good argument, you should conclude thus. Ergo, tars be tars, heretics be heretics, 〈…〉 Ill fishes be ill fishes. Notio. Although the whole rablemence of Papists do agreed together in persecuting of Christ and his gospel, yet there is great dissension and sects among them, as it may well appear unto them, which shall read their works, Original sin of Mary. 9 As the Thomists, the Scotistes about the original sin of the virgin, the Henricistes & other questionistes, who fighteth and writeth one against another. What say you to your own men which wrote of late days, Gardener & Smith, who do writ contrary doctrines about the Sacrament. Likewise Pighius and E●kius writ contrary doctrines about original sin. The seventh Argument. Love is the end of the law and of all the Prophets, but you of this Church do not love, 〈…〉. 13. because you depart from the unity and concord of the Church of Rome. Ergo, you do against the manifest word of god, against the law and against the Prophets. Responsio. I deny the argument, love is of two sorts. The love of god, & the love of man The love of god which is the foundation of the first table, and doth consist in a Christian faith, 〈…〉. 6. is to be preferred above the love of all men. Yea Christ commandeth. If thy eye offend thee, pull him out and cast him from thee. Also Saint john saith, if any man come unto you, and bring not this doctrine, receive him not into your house, nor bid him god speed. Again, what fellowship is there for light with darkness. Replicatio. If any man bring any sentence out of the Scriptures which is profitable to edification & charity, (Although he who wrote the sentence do not so mean) yet he is not deceived with any great danger, nor doth swerver from the word of god. Responsio. He racketh these words out of Saint Austen, and would, that willingly we should err from the true understanding of the Scriptures, as for example, where Christ saith, 〈…〉 ●4. Drink you all of this, you would not have us to know these words, lest we should trouble the concord and unity of your Church, you would have us to learn that lesson out of Terence. Tu quod scis nescis. These words be meet for an Infidel, & not for one that professeth gods word. That kind of edifying and charity which is done to further the cause of Antichrist, is no true edification, but is a destruction of godly love, and a ruin of our salvation. The eight Argument. The true Church is a visible congregation, which may be seen and known. But you cannot show 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 necessary, the condemnation of the one part to be just and good, and of the other unjust and wicked. I will make you the like argument. Moses rebuked Aaron being foully deceived. Paulus rebuked Peter when he dissembled. Ergo, none of them be of the church. Exod. 〈…〉 Gal. 2, ● Who would not call ten Democritoes, Democritus. 10. to laugh heartily at these unsavoury sequels. Obiectio. They that be of the Church, must follow and observe three things, that is, universality, antiquity and common consent, otherwise they cannot be true Catholicques. Vincentius 11. This saith. Vincentius Lirinensis. Responsio. If the Church were now in such state as it was when Vincentius. wrote this saying, we would gladly follow it, and embrace universality & antiquity, but the Church since that time hath established many things that repugn against the Scriptures, and therefore it is not to be followed in all things. We aught to follow that universality, which containeth such kind of doctrine as the sacred Bible appointeth and setteth out unto us. Also every faithful man aught to receive and regard such an antiquity, which nothing swerveth from the canonical verity, and the meaning thereof. Or else no universality, antiquity nor consent (though they have been put in ure never so long) aught to be admitted: for the universal church of Christ beareth the voice only of her pastor, and doth not knowledge the voice of strangers. ¶ The universal number maketh not the true Church. john, 〈…〉 The Church of the Israelites was in times past a great and notable Church, in which were the number of six hundred thousand men beside women, and children: Aaron. 12. Phinies. 13. in the which 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, Her, and Phinees, which were renowned and famous men in all kind of literature, being aged and expert men in many things. Did not (I pray you) this universal Church, in which were six hundred thousand armed men, receive the calf by general consent? for no man did put forth himself to resist that filthy Council. Did this work (think you) please God, because it was made by the universal consent of the Church? yea and the holy and learned men allowed it by their silence, yea and Aaron furthering & openly agreeing to it. But the Lord said to Moses: get the down, the people hath broken the covenant, They have gone out of the way, which I commanded them to walk in, A calf. 14. for they have made them an image of a calf to worship it. Exod ● Lo, the mouth of the Lord calleth those learned and holy men, covenant breakers and Apostates, yea and the universal Church of the Israelites, only Moses, or at the most josua and Moses excepted. Helias. 15. Baalists. 16. Helias alone resisted many hundreds of Baalistes. Christ alone put himself against the whole college of Priests & pharisees. The Apostles being few, went forth into all the world, and had against them the faith and custom that was used many years before, the rites of the fathers, the judgements and deeds of very wise and religious men (as they seemed.) Therefore were those things true, which so many learned, wise and just men taught, which so many Realms and nations observed and kept so long time before? & contrary wise, were those things false which a few Apostles taught, being new, base and contemptuous men? But wherefore did the Apostles teach truth, and the other falsehood? ye shall find the cause, not by exernal deeds, but because they taught by the will of God expressed in his holy word, and the other men took their doctrine of men of whom it was written. Omnis homo mendax, that is, all men are liars. That undoubtedly is an error which fighteth, 〈…〉 ●5. with the will of the eternal God, with the law and word of God, or that agreeth not with it. Therefore the Church erreth, as often as it followeth her own mind, not regarding the Scriptures. The old Church before Christ's time erred many years, when it neglected the commandment of god, and loved her own william. Therefore it is a great foolishness, to will to defend any errors under the pretence of the Church, as though the Church could not err, but all things were true and right that it doth. The Church erreth, not when it heareth the voice of her shepherd, but it doth err when it heareth it not. Therefore we must inquire whether the Church hath herd the voice of the shepherd in that thing which hath been called in question. If this thing do appear, it willbe manifest, that the Church doth well. But some men go a strange way, gathering this argument: this thing the Church doth and observeth: therefore it doth well. But this is not to play the divine, but to play the Sophister. Paphnutius alone stood against the council of Nice and was heard: whereby it appeareth, that this note of universality is not a true note of the Church. Paphnutius 17 Antiquity. As touching antiquity, who I pray you was ancienter than Christ? by whose guiding the true Church is governed, and whose only words it aught to here: the which thing 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 putaverit, sed quid prior Christus qui ante omnes est, fecit. Neque enim hominis consuetudinem sequi oportet, sed dei veritatem, that is. And that Christ only aught to be heard, god the father witnesseth from heaven, saying, this is my beloved son in whom I am well pleased, here you him. Wherefore if only christ must be heard, we aught not to regard what any man before us hath thought good to be done, but we must take heed what Christ did which is before all, for we must not follow the custom of men, but god his verity. Augustine saith. Quia quod anterius est inquiunt falsum esse non potest. etc. that is to say. 〈…〉 no 〈…〉 ●m. 〈…〉 4. 〈◊〉 de 〈◊〉 b. Because they say that cannot be false which is first, as though antiquity and old custom doth hinder and let the verity. For thus men slayers voluptuous men and adulterers may defend their wickednesses, because they were ancient. Also Saint Ambrose saith. Nos nova 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 rightly condemn all new things which Christ hath not taught, because Christ is the way unto the faithful. If therefore we teach that which Christ hath not taught, we judge it detestable. Felix the Bishop writeth. Nemo consuetudinem rationi et veritati praeponat, quia consuetudinem ratio et veritas semper excludunt, that is. Let no man prefer custom before reason and truth, because reason and truth do always exclude custom. Saint Hierome writing upon these words. Dominus numerabit quando scribet populos. Iste natus est ibi, or as the Septuaginta interpreters doth translate. Psa● Dominus narrabit in scriptures populorum, Septuaginta. 18. et principum eorum qui fuerunt in ea. that is. The Lord shall 'cause it to be written & preached among the people, that he was borne there. See (saith S. Hierome) what the Prophet saith, they which were (saith he) and not which be: whereby he signifieth that what soever other thing shallbe said or taught (except the Apostles and their doctrine) may he cut of and have no authority, yea although he be never so holy, never so eloquent, yet he coming after the Apostles, hath no authority. Origene writing upon the Prophet Ezechiel. Nullum imitemur (inquit) et si volumus imitari quempian, Ezech. 19 propositus est nobis ad imitandum christus jesus, descripti sunt actus Apostolorum, et Prophaetarun gesta de sacris voluminibus agnoscimus, Ho● Illud exemplar firmum est, Illud propositum solidum: ꝙ qui sequi cupit, securus ingreditur, that is, Let us follow none (saith he) and if we will follow any, jesus Christ is set before us to follow: the acts of the Apostles are written, we know the doings of the Prophets out of holy books, this example is firm and sure, this purpose is sound, which who coveteth to follow, doth go safely. Obiectio. In the true church there be no schismatics, and they be schismatics which do forsake the old church of Rome and make to themselves new conventicles & congregations, but you have forsaken the Church of Rome and made yourselves a new Church Ergo, you be schismatics. Responsio. There be some fantastical men, which these many years have not, neither yet do communicate with any church, for in all things & persons they find some want, but in themselves only they found nothing to be accused. And therefore they conceive and imagine a marvelous form of a church, which unless they do perceive 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 seem to themselves to have just causes of schisms. They will not communicate with our Church, because the doctrine of the ministers of the church doth not as yet seem pure, clean, & spiritual enough. They complain in some churches, that there are very many & divers rites used, Rites. 20. & also they desire to have rigour & severity of discipline, & a very exquisite purity of life, for they do fear, lest they should be polluted & defiled with the compapanie of certain persons. Many do forsake the church, through the offences & vices of some ministers, of which number the Anabaptists are: but this is no just cause to separate themselves from the church. Yet there be certain just causes, wherefore the godly and faithful may separate themselves from the company of the wicked men, in which not only the lawful use of the Sacraments is corrupted, but also the sincere doctrine is adultered. ¶ Causes wherefore schism aught not to be made, first not for the diversity of doctrine. In primis no schism aught to be made for diversity of doctrine. For concerning doctrine, it is exercised partly in certain and sure determinations, of which sort are the articles of the faith, and the necessary and true sentences of the Scriptures, which if they be agreeably, purely and simply taught in the Church, it is sufficient, although there be none other ornaments or decking shows. Irenaeus saith. Cum una & eadem fides sit. et cet. that is, for so much as there is one only faith, neither he that can speak much of it speaketh more than behoveth him, nor he that speaketh little doth therefore diminish it. Therefore seeing the doctrine of the Ministers in the Church expoundeth those things which are of the Scripture, of the true and sincere faith, what more have those schismatics to require. Doctrine is partly exercised in the daily exposition of the Scriptures, and in applying the same to times, place, and matter. In expounding hath been always a marvelous variety and diversity, but yet no wise man therefore hath severed himself from the Church. For it happeneth oftentimes, that two or three or more do expound one place not a like, but diversely. One maketh it darcker, To time place and persons. 21. an other man maketh it plainer, the one hitteth the mark, the other doth not touch it fully, one man applieth the place which he entreateth very aptly, an other man hath not the like dexterity in applying the Scriptures: Yet he speaketh nothing contrary to faith and charity, but uttereth all things to edification. Through this diversity no man may take occasion to serve and go from the Church, for all godly men do allow all things, and do retain that which good is. The learned disdain not the sermons of them that be less learned: Again, the unlearned do not envy them that be better learned, neither their gifts, neither they disdain to learn perfecter things, nor do condemn the learned sermons of the learned preachers, but they praise God in them. Austen saith. Quisquis scripturas divinas vel quamlibet earum partem intellexisse sibi videtur. et cet. that is. Whosoever thinketh, that he understandeth the holy scriptures or any part of them, so that by the understanding of them he do not edify to double charity of God and man, he hath not ye understood them. But whosoever shall gather such a sense out of the scripture, that may profit to the edifying of the said charity, and yet doth not speak that thing, which he when he readeth doth mean, is not deceived with any danger, nor doth utterly speak a falsehood. He saith also shortly after. Corrigendus est tamen. et cet. that is. He must be admonished and taught. Moore 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 perverse way. Therefore if the interpreter shall in any place grossly err, he that is better learned may admonish him brotherly, but he may in no wise make a schism. ¶ Secondly no schism aught to be made for the disordered life of the Ministers, nor for the impure life of any other person. If the Ministers have vices and infirmities, and yet be faithful in teaching, advertising, exhorting, accusing and comforting the people, and also if they do lawfully Minister the Sacraments, no man hath just cause therefore to forsake the Church. The Lord said in the gospel. In cathedra Moysi sedent scribae & pharisaei. etc. that is. The scribes and pharisees sit in the chair of Moses, Cath. Mos. 22. therefore do you all things, that they command you to keep and to do, but do you not according to their works, for they say and do not. Lo, the Lord saith: They say and do not. Therefore their life agreed not with their doctrine, yet because they sat in the chair of Moses, that is, because they preached the word of God truly and sincerely, the Lord biddeth to receive their sincere doctrine, and to forsake their life, not answering to their teaching. To say and not to do. 23. Therefore God forbiddeth us to make any schism for the vices of teachers. The Churches of the Prophets and Apostles do make for this place, for Esay and jeremy accusing the manners of their time, did greatly inveigh against the corruption of doctrine and manners, neither did they lay unto their charge light offences, but heinous and capital. Esay crieth out: A vertice capitis ad calcaneum usque pedis non est boni quidpian. that is, from the crown of the head unto the sole of the feet there is no goodness. And yet he did not serve from the Church, nor made him a new Church. though he took diligent heed to keep himself clean from all their impiety. How many vices and errors were in the company of the very Apostles of Christ? Did the Lord therefore depart from them? The Church of the Corinthians was corrupted not only in manners but also in doctrine. There were in it great contentions, factions, chidings, certation and profaning of wedlock. Beside that many did communicate with profane Sacrifices, they did also erreniously refer baptism to the virtue of man, they polluted the supper of the Lord with private and riotous banquets, and judged not well of the resurrection. But did the Apostles therefore depart from it, or commanded others to depart from it? With banquets. 24. Not, he affirmeth the same Church to be an holy Church, and greatly disproving their dissensions, exhorting all men to the unity of the Church, and to sincere verity. They therefore undoubtedly do err, which restrain themselves from that Catholicque congregation, in which although there be great errors of corrupt living, yet the doctrine is sincere and pure. ¶ Thirdly no schism is to be made for the diversity of rites and ceremonies. Obiectio. Some object, saying, that there is not one form and manner used in the baptizing of children. One form of baptizing of children Likewise say they, in the lords supper, some receive the Sacrament sitting, some standing, some kneeling, some receive it with their hands, some into their mouths out of the priests hands, some receive it often, some seldom, some never but once a year. Again they have not one form and manner of praying. How therefore can the spirit of unity and peace be in that Church, in which is found so great diversity? We do therefore (say they) justly depart from you. Responsio. Do not these miserable men know, how great diversity there hath always been in the rites (the unity of Christ's Catholic Church nevertheless remaining unseparated? Socrates largely expoundeth the diversity of rites in the church. And amongs other things, he saith. Nulla religio eosdem ritus custodit. No religion keepeth like or the same rites, albeit they embrace one manner of doctrine: for they that be of one faith, do dissent among themselves about the ceremonies. And again he saith. It would be a laborious, grievous & unpossible work to writ all the rites of the churches used in cities and countries. Irenaeus rehearseth a great diversity of churches in fasting and celebrating Easter. Celebrating Ester 25. And afterward addeth. Et tamen nihilominus omnes isti etiam cum in obseruantia variarent. etc. that is. and yet nevertheless all these when they varied in their observations, they were & be always at peace within themselves and with us. Did this diversity of fasting break the unity of faith? And again he saith when Policarpus came to the city of Rome in the time of Anicetus, and had a little controversy between them of certain other things, they were forthwith reconciled, but of this point they did nothing contend among themselves. Policarpus 26. For neither Anicetus could persuade Policarpus, not to observe those things which he had observed with john the disciple of the Lord & other the Apostles with whom he was always conversant, neither did Policarpus persuade Anicetus not to observe the custom which he observed with those elders whom he succeeded. And notwithstanding this diversity, they had agreement between them. Thus far Irenaeus. Therefore the primative Church used a great liberty in using ceremonies, yet, so that it dissolved not the bond of unity. Augustine saith. Nulla disciplina est in his melior. etc. that is. There is no discipline better to a wise, grave, & Christian man (concerning these ceremonies) than to do after that manner, as he shall see that Church to do to the which he shall hap to come: for that thing which is enjoined neither against the faith nor against good manners, is to be counted indifferent and to be observed, as the company doth, among whom we live and are conversant. ¶ Fourthly, no schism is to be made for them, which do not worthily communicate the lords supper. Obiectio. Blasphemers. 27. You admit all men indifferently to the lords table, whoremongers, drunkards, covetous persons, blasphemers & other of that note, with whom the Apostle forbiddeth to eat common meat, much less he doth grant to receive the bread of the Lord with such. Therefore except ye will be polluted with the company of such, it is necessary either not to come to such a company, or else utterly to fly from it. Responsio. Paul the faithful servant of jesus Christ, judas. 28. was not more rigorous than his master, who did admit judas to the holy table, whom he knew thoroughly, both inwardly and outwardly, and yet put him not back, but he would have repelled him, if he had known that the rest of the Disciples should have been corrupted with his company. judas himself was polluted, for his mind & conscience was corrupted, but the Apostles could not be defiled through an other man's infideliti. And therefore the Apostle Paul saith: Probet seipsum homo, & sic de pane edat, et de poculo bibat. 〈◊〉, 11. That is: Let a man prove himself, & so let him eat of the bread, and drink of the cup. He biddeth every man examine himself, and not to judge an other man's servant. If thou be taught in the faith, and dost worthily partake of the Lords table, thou art not polluted with an other man's malice. Therefore thou hast no just cause to be separated from the church, for that thou wouldst avoid corruption, in which church thou seest evil men mingled with good men to be partakers of the lords supper. And if thou be separated, thou plainly declarest, that thou dost arrogantly partake with them whom Augustine describeth in these words: Illi filii mali, qui non modo iniquitatum alienarum. etc. That is to say: Those ill children, which not only in the behalf of other men's iniquities, but also in the study of setting forth their own contentions, do affect and desire either to draw, or to divide the weak people entangled with the boast of their name, being puffed up with pride, furious with heddines, deceitful with slanders, troublesome with seditions, lest they should beseem to lack the light of truth, do pretend a show of rigorous severity. And those things which in the holy scriptures are commanded to be done, to correct the faults of the brothers with a certain moderation, the sincerity of love being saved, and the unity of peace preserved, they usurp and drive to the sacrilege of schism, an occasion of division. Also in the two chapters following, he giveth this council to quiet & peaceable wits, that as much as they may, they correct moderately that thing which they can, & that they may not, to suffer patiently, and that they be sorry and lament it with charity, until God himself either redress them, or else in the latter day scatter the chaff from the wheat. Conclusio. To conclude with Cyprian'S authority concerning this matter, I will allege his words: Si videntur in ecclesia esse zizania. etc. If there seem tars to be in the church, yet our faith and charity aught not to be letted or hindered, that because we see tars in the church, we should therefore depart from the church, we aught rather to labour to be made the good wheat, that when the wheat shall be laid up in the Lord's barn, we may receive fruit for our work and labour. The Apostle in his epistle saith: In domo autem magna. etc. That is: In the great house there are not only vessels of gold and silver, but also vessels of wood and earth, and some to honour, and some to dishonour. Let us endeavour ourselves as much as we can, that we may be vessels of gold and silver. But it pertaineth to the Lord only to break in pieces the earthen vessels, to whom also the iron rod is given. The servant cannot be greater than his master, neither let any man think to challenge to himself that thing, which god the father giveth only to his son, that he may think himself able to purge the floor, and to fan the chaff from the wheat, or to sever the tars from the wheat by man's judgement. This is a proud obstinacy and sacrilegious presumption, which a mad fury usurpeth to itself. And whilst some men always take the Lord to themselves, more than meek justice doth require, they do perish and go out of the church, and whilst they do extol themselves proudly, they being blinded with their own pride, do lose the light of the verity. Hec Cyprianus. The Lord jesus reduce again the wandering sheep into the unity of the church, and preserve them, & further them to live in unity, quietness, and peace. Thus it is declared at the full, wherefore schisms aught not to be made in the Church. Now will I make answer to your objection, wherefore we departed from the Church of Rome. We make a distinction between the old Church of Rome, and the late new Church. For the church of Rome at the beginning was holy and faithful, which the Apostolical men and the Apostles themselves founded and builded upon the word of God. That church not only lacked the ceremonies now used, but also wanted the decrees and constitutions, which the late new church leaneth and cleaveth unto. That old church knew no Monarchy, nor that ruffling court. Therefore we have not gone, nor at any time will go from that primative church. But we do not agnize that new church of Rome, which affirmeth the Pope to be Christ's Vicar in earth, and that we should obey his laws. And where they say, that the scripture hath his authority in the church of Rome, & that it is recited in their church, & that it is used in the distribution of the sacrament, the contrary may be showed. First, they make subject the interpretation of the scriptures unto their see, and do attribute all judicial judgements to the Bishops of Rome. That Canon following is well known. All men must observe whatsoever the Pope decreeth and ordaineth forevermore, and without gainsaying. Also the whole church through the world knoweth, that the holy church of Rome hath right and authority to judge of all things, and that no man may judge of his sentence. Therefore he judgeth also the scripture, expoundeth & wresteth them after his own mind. But all men do see plainly, that they take away the native sense, and do substitute a strange sense unto the scriptures, as I have largely declared before in my former Lectures, where ye may read & perceive, that the late church of Rome is not the true church of Christ. Obiectio. By this means there shall be no church left in earth. For when the governors of the church do err, what hope of the church remaineth? Or when the signs: marks of the church do not appear, where is the church? Responsio. God in the calamities of the church, in which the governors decline from the word and true worshipping of God, reserveth nevertheless unto himself in earth a church, which was defended and preserved by certain preachers and teachers, although they were in number very few. The matter shall be made more plain by examples. In the time of Achaz king of juda, 4. Regum. ca Ibidem. 2 Para. 28. when Vria the high priest winked at idolatry, and the rulers and other priests did not resist it, the king shut the temple of the Lord, and took away the holy seat. And therefore the ordinary ministry of the word and sacrifices ceased. But nevertheless there was an holy church in the kingdom of juda, in which no doubt Esay and other godly men taught, as it were extraordinarily. 4. Reg. 22.21. 2. Par. 33.34. When Manasses reigned, sincere doctrine, celebration of the sacraments, and circumcision were utterly taken away, and that same apostasy continued until the church was reform of the most godly king josia: yet all this mean time prophets were sent, and the church of God was in juda, although the greater part of the people with their governors, followed the impiety of Manasses. In the kingdom of Israel, Hieroboam the king did put the Levites, which were teachers and preachers of the law of the Lord, from the ministry, and placed profane, and unlearned priests unto the people, and founded new and great churches, setting up Idols & Calves, a new worshipping, new altars, and new feasts, and by this means abrogated the true worshipping of God, so that in Israel no external sign of God's church appeared, and yet there is no doubt, but there was a notable church of God in Israel, to the conservation whereof the prophets were often sent. Amos the second of that name, being a prophet, a shepherd, or herdman of Tecoa, taught the true word of God under Hieroboam. Amos. 1. et. 7. But Amasia the high priest said thus unto him: Go forthwith and get thee into the land of juda, & there do thou prophesy, but in Bethel hereafter do thou not preach, Bethel. 29. because it is the foundation and temple of the king. In the time of Achab, who succeeded all the kings before him in impiety, who also added the abominable worshipping of Baal, unto Hieroboams impiety and apostasy, and had set up all manner 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 clear church of God. Helias the great and most excellent prophet of God, fleeing into desert, 3. Reg. 19 for the foul apostasy of the people from God, hid himself in dens, 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, arras tuas diruerunt, et prophaetas tuos occiderunt,, et ego solus relictus sum, et quaerunt animam meam, ut tollant eam. That is, I have been very zealous for the Lord God of hosts. For the children of Israel have forsaken thy covenant, broken down thine altars, and slain thy prophets with the sword, and I alone am left, and they seek my life also to take it away. But he was sent again into the land, from whence he fled, God speaking these words unto him: Reliqui mihi in Israele septem millia virorum, quorum genua nunquam curuata sunt ante Baal, neque os osculatum est eum. That is I have left unto myself seven thousand men, whose knees have never bowed to Baal, nor their mouths kissed him. Lo, this great prophet thought that he was left alone in Israel, but he heareth that seven thousand holy men were reserved of God, which served Baal with no external worshipping. Who knoweth not, but that the prophet by the number of seven thousand, meant an infinite number of people which were circumcised into the covenant of the eternal God? Seven thousand. 30. These men lacked not faith, and therefore they did not lack doctrine, although it was not common & ordinary, nor seemed to the priests of Baal to be catholic. But undoubtedly they lacked sacrifices, because when lawful sacrifices were not exhibited, they would not be partakers of unlawful sacrifices. Notwithstanding they were not destitute of these things that were signified by these symbols or sacraments, and were partakers by faith of all the gifts of God. Now to the Romish Church. In like manner, 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 ministry of the word & true worshipping of God cease or fail among all men. For there have been found many men dispersed through the whole world, which never allowed the Pope nor his adherentes. God sent almost in every age (even from the beginning of popery) grave, godly and learned men, which constantly required the church to be purged from all corruptions, teaching the true doctrine and the true use of the sacraments. But when pure reformation could not be obtained, yet there was found a continual desire of purity. Furthermore, the Lord without doubt could have kept to himself a copious and great church, aswell under the papism, as under Machumetes religion: For who judgeth that there 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 given in times passed to the people for a sign of the covenant of God, in the midst of their apostasy: Even so also we now see, that holy baptism is given to the Christians for a seal of remission of sins, and of the inheritance of the sons of God. Furthermore (that we may omit other things) was it not received for a very certainty by a general consent, that all the commandments were given very perfectly and briefly in a short sum? And that in the lords prayer there is given a very perfect form of praying to god? And in the Symbol of the Apostles, that there is contained a very perfect rule of our faith? The xii articles have been accustomed to be recited almost to all that depart out of this world, as the very perfect rule of our faith. Neither is it to be doubted that the merciful god having compassion on them that were oppressed, hath touched with his heavenly grace the hearts of the living, and of the dead, and by the holy ghost hath taught them, that jesus Christ the son of god, pardoning all their sins, hath sanctified the souls of all faithful, and hath translated them unto eternal life. Obiectio. Be all our forefathers that were before this time of the light of the gospel, condemned? Responsio. It happeneth many times, that they to whom it was not given in all their life time to judge well of religion: it was granted them at the last hour, and being at the point of death, did perceive, that the abuses which they had bound themselves unto before, were vain and pernicious, which thing undoubtedly happened to Bernard, Franciscus, Dominicke, and to other fathers. For when they lived in the foundation that is in Christ, although they had invented many superstitions, they might notwithstanding be saved. Obiectio. We do not read, that in the time of the Bishops and prophets of the jews church, the rulers of the faithful, or the faithful themselves did decline from the bishop, or from the universal church, and instituted new sacrifices, as you now a days do, declining from the bishop of Rome, yea from kings and Emperors, and from the universal church to yourselves. Responsio. It appeareth, that the fathers before the coming of Christ, for the cause above written (the temple being profaned with idolatry) did not seek new places for their sacrifices, levit. 17. Deut. 12. for it was not lawful to do sacrifice without the limits of the temple of Jerusalem: neither for any other cause did the people of Israel (being holden in the bondage of Babylon. 70. years) offer no sacrifices. notwithstanding it is most certain, that the holy and true worshippers of god did separate themselves from the worshipping and sacrifices used against the word of god. The laws being fulfilled of the Lord, and abrogated by the Lord, the Apostles manifestly declined not only from the Bishop and the Church of Jerusalem, but also they gathered a new church unto Christ by the preaching of the gospel, and by the administration of the sacraments, which church is described in the Acts of the Apostles. To conclude, there be three kinds of schisms. 1. Apostatical. 2. Heretical. 3. Schismatical. Apostatical. 1. Apostatical schism 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 & julian Apostata do go from the orthodox and Catholic saith, and from the communion of the faithful: and wickedly do taunt and blaspheme the christian verity, and do scorn and persecute the very true church of god. Heretical. 2. That defection is heretical, the which Valentine, Martion, Arrius, Manicheus, Artemon, and such like proud, bold, stiffnecked and wicked men, either forsaking or wresting the scriptures, do contemn and spurn it, or else do deny, subvert and oppugn the most sure articles of the faith, and sound opinions of the church, and do affirm & set up new opinions, and by this means do build them heretical churches, and do go away from the true orthodox and catholic church. Schismatical. 3. Schismatical is such as was the schisms of the Donatists, which separated themselves from the true Church of god under the pretence of a more absolute life, and a more perfect holiness. The two first schisms are very abominable and wicked, and also the third cannot by any means be defended. But none of these can be justly imputed unto us declining from the Romish church, for that departing is without all blame, which is not from a true church, but from a false church, not from the people of god, but from the persecutors of the people of god, not from the articles of the faith and sound doctrine of the church, but from errors which darken the articles of the faith, and from the wicked traditions of men, which spesially is not done by any lightness, but by necessity, not for the desire of innovation but for true religions sake, and to recover the true faith, according to the testimony of the eternal verity, that leaving the fellowship of darkness, we may be gathered again in true light, placed with Christ and all his members. So we at this day have forsaken that Romish Sea full of false doctrine and idolatry, and flowing with the innocent blood of martyrs, and have embraced the Evangelic & apostolic doctrine. And so Christ himself being head of the Church which is the communion of all saints believing in Christ. Thus I have long troubled you with my tedious and prolix doings, before the entry into the text, desiring you of pardon and patience, and to take in good part these four general limbs, which I have discoursed unto you, and by god's grace, I will enter at my next coming into this place, into the text, in the mean time I commit you to the eternal god, to whom be praise for ever. Hic sequuntur Miscellanea Prelectionis septimae. The Text. 1. THe most part of writers are wont to divide the interpretation of the scripture into a literal sense and into a spiritual sense. Again, they divide the spiritual, into a tropological, allegorical and anagogical sense. They call that literal, which is understand according to the Grammatical sense and the proper signification of the words. This manner of interpreting must always be first sought out, and from it, it is not lawful to serve in weighty disputations. The knowledge thereof cometh out of the rules of Grammar, Logic, and Rhetoric, and also of the knowledge of the Phrases, and of customed speeches of the scriptures. And this literal sense is called properly, the text. That is called a spiritual interpretation, when an other thing is signified, than the words do simply import. Tropologia (which hath the first place in spiritual interpretation) is that in which are noted such things that pertain to manners, & to the framing of man's life, and it is called a moral sense. An example. Out of the story of Loth being drunk, it is gathered, how much to be detested drunkenness and surfeits are in all ages, but chief in old age, and also what horrible wickedness doth follow drunkenness, for she is never alone, without some enormity following. Allegoria, is that, in which acts or sentences are otherwise understood, than the words do sound, and be applied and conferred with other things, which have a certain similitude or analogy with them, but specially with those things which concern Christ the head, or the church his body. Of this sort the most part of those things, 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 well agreed together. Eph. 5. The conjunction of man and woman is declared, to contain a great sacrament of the love, wherewith Christ loveth the church. Anagoge, is a manner of expounding the scripture, wherein, besides the signification of the words, some thing is affirmed, pertaining to the heavenly glory to be looked for after this life, & pertaining to the mysteries of the Trinity, or of the divine nature As if one would say: The City of Jerusalem represented unto us the kingdom of heaven How apt these definitions and this division are, I will declare hereafter. But first I will evidently show, whereof they, which made these distinct intepretations, have taken occasion of this partition. The fathers, aswell Greeks as Latins, have somewhat entreated of spiritual interpretation, which things these dividers, reading without judgement, either have not well understand them, or else unfaithfully have abused those things that were faithfully and well spoken. Eccle. hist. li. 2. Cap. 17. Eusebius declareth, that there were certain men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, suppliants, which were wholly occupied in the perpetual contemplation of divine things, and that they did so interpret the scriptures, that they gave themselves wholly to allegorical exposition. For the whole law (saith he) seemed to them to be like to a living beast, consisting of body and soul: so in this law they called the letter itself, and those things that were signified by the letter, the body: but the spiritual, secret and invisible sense, hidden in the letter, they call it the soul. Thus much Eusebius· But what manner of making of Allegories was at that time, it is evidently enough showed in divers works of Philon, Eccles. hier. 2. and chiefly in the two books of the Allegories of the law. And so are certain things read of Anagoge in Dionysius (if at the lest it were Dionysius work) which things are applied to the interpretation of the ceremonies, which were than used in the administration of the sacraments. Origen judged, that every thing in the scripture might aptly be expounded by an Allegorye and Anagogicallye, and he brought into the schools and churches a marvelous boldness, for other men so to do He writeth most plainly of this in his commentaries, whom certain other Greek writers did imitate and follow. Among the latin authors, Hierome took the like out of the Grecians storehouse, as it appeareth in divers places of his works. For he writing upon Amos, saith: Debemus scripturam sanctam, In Amos. 4. primum secundum litteram intelligere. etc. That is: We must understand the holy scriptures, first according to the letter, doing what things so ever are commanded, pertaining to manners, secondly, per allegoriam, that is, spiritual understanding, and thirdly, per anagogen, that is, pertaining to the blessedness of things to come. Again he writeth, praecipitur nobis Salomone dicente. etc. It is commanded unto us (Solomon speaking it.) Proverb. 2. But writ thou three times in counsel and knowledge, that thou mayest answer the word of truth to them which propound unto thee. etc. There is (saith Hierome) a triple description and rule of the scriptures in our hearts. The first is, that we understand them according to the History, the second, according to the Tropology, the third, according to the spiritual understanding. In the History, the order of those things which are written, is observed. In the Tropology we rise from the letter, to greater things, and what so ever hath been carnally done in the former people, we do interpret it morally, and do turn it to the wealth of our souls. In the spiritual contemplation, we pass over to higher things, we leave earthly things, and we dispute of the blessedness of things to come, and of heavenly things, that the meditation of the life present, may be a signification of the blessedness to come. Thus much saith Hierome. Lib de utili. credendi. c. 3. But Augustine writeth otherwise. For he declareth, that the scripture is expounded four manner of ways. 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 been done, but only hath been written, as though it had been done. As for example, when Christ allegeth out of Samuel, that David did eat the show bread. The second is secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it is declared, for what cause any thing was said or done. As for example, Christ prohibiting the divorce of the wife, unless it be for fornication, showeth prudently the cause, why the libel of divorce was before permitted to the jews. He said, Moses permisit enim vobis propter duritiam cordis vestri, That is: Math. 19 Moses suffered you to have a bill of divorce, for the hardness of your hearts. The third he calleth secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the which the congruency of both the testaments is showed. The fourth is (saith he) secundum allegoriam, when it is taught, that those things which are written, are not to be taken according to the letter, but are figuratively to be understand (as for example) Saint Paul declareth, 1. Cor. 10. that the history of Exodus was an allegory of the christian people, and that all things happened to the Fathers in a figure. Hereby it came to pass, that some men have taken in hand whole histories, yea whole books to be expounded after these divers ways. Ruffinus, (as witnesseth Genadius) expounded the benediction of jacob upon the patriarchs, in three manner of senses, that is, historical, moral, and mystical. But after that time, boldness to expound the scriptures diverse ways grew more and more. For some men shamelessly attempted to interpret by allegories and anagogies what thing so ever is written in the sacred scriptures: and not only the histories (in which it is often times done with a grace) but also the preachings and disputations of the Prophets and Apostles, the precepts also and promises, in the which there can be no digression (without peril) from the simple grammatical sense. But now I will show, what aught to be judged of these divers forms of interpretations, and will also declare, how the sayings of the holy fathers are to be understand. I will entreat orderly of every one, and first of the literal sense, next of the tropological, then of anagogical, and last of the allegorical. The literal sense (which otherwise is called historical or Grammatical) aught first to be sought out as the most noblest & chiefest sense, forasmuch as it alone bringeth forth perspicuous & evident sentences It is only apt to frame arguments by which the doctrines of religion are confirmed, it alone giveth necessary probations, where out of the allegorical and anagogical senses only probable and apparent assertions are brought. It is not lawful at any time to leave the simple and native sense of the words, unless there be figures in the words, or the sentence itself taken grammatically, do signify some absurdity, for the which cause it is needful to fly to the allegorical interpretation, whereof I will speak hereafter. Wherefore I would gladly have men to judge, that he doth well and wisely, which exerciseth himself diligently in labouring to attain the literal and grammatical sense. That manner of interpreting which Augustine would have to be done per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aught utterly to be referred to this kind: for in it there is no digression made from the Grammatical sense, but only the cause of the deed, or of the word being expounded, the sentence is made more plain and open. For in all interpretation of every kind 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 showed as it were with pointing of the finger, to what end the oration tendeth, why it is ordained, and how great weight every part hath. Furthermore the other kind of intepreting which Augustine calleth secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, can not be separated from the Grammatical interpretation, for it is not like unto an allegory (as some do suppose.) For analogia, is none other thing than a certain collation and conference, wherein what soever have been either done or said in the old Testament, are compared with those things that are found to be spoken or done in the new Testament. Of which sort this is. If any man reasoning of judas betraying his Master unto his enemies with a kiss, which is a symbol or sign of amity and friendship, doth say, that he did the same which once did joab, who killed Amaza, while he feigned to kiss him. Likewise if any man doth show, that the words of Christ or of the Apostle do in all things agreed with the words of Moses or of some other holy Prophet or worthy man. Every man understandeth, that when this is done, nothing is changed in the Grammatical sense, but that only a comparison being made, and examples showed to teach with all, there is added an ornament and evidency to the sentence, after such a sort as the Rhetoricians sometimes are wont to join the acts of the Greeks or foreign nations, unto gests of the Romans. Plutar. in. Paral. Which thing we see Plutarch and Valerius Maximus have done very elegantly. Therefore we may well call the entreating of these manner of examples in the holy scriptures argumentationem a typo. To be short, every exposition deduced out of Rhetoric or Logic, when it leadeth not from the simple sense or meaning of the words, it is judged most aptly to pertain to the literal or Grammatical sense. Tropologia. Tropological exposition is not far from that sense, which the words of the sentence do bring forth, but is an applying of that which is signified by the words, to the framing of man's life & manners. As for an example, when we read the history of Loth being drunken, it is well gathered per tropologiam, that we learn by it, that drunkenness aught to be by all means detested and shunned. Likewise, it is no hard thing to gather out of holy histories and sermons, those things which induce us to seek after virtues, and to avoid vices. Whosoever will fruitfully read holy histories or sermons, it is needful that he gather up all the best sayings and doings to the framing of his own private life, which thing Titus Livius wisely monished in his preface to the history of the acts of the Romans. Wherefore this manner of interpretation is more rightly called moralis or Ethica, than Tropologica, For although this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifieth not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a figurative speech, but also the life and manners of man▪ yet by a very long used custom it representeth unto the hearers a figurative speech, that by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they may understand the sentence, in the which a word is declined from the native signification. How be it, the Apostle Paul had liefer have those things which are gathered to the ordering of life and manners 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 teach and to correct. And I pray you, why do we not hear and follow Paul, who is the best master to teach, and to interpret divine matters, rather than other men, which sometime dote in their interpretations? Anagoge. Anagoge seemeth to be of more difficulty, but if we do well expend and weigh it, Anagogical interpretation utterly agreeth with the Allegorical interpretation, neither they are distinct, which to be true I will prove both by the description of them both, and also by the judgement and sayings of the Fathers. They call that an anagogical interpretation when a sentence of the Scripture is so expounded, that by going a little from the first signification of the words, there may be something gathered to be meant of the celestial glory to be looked for after this life, or else some thing to be meant of the mystery of the Trinity, and so a passing to be made from things visible, to invisible things, from a dark speech (as Paul saith) to the clear sight of God. As john disputing of baptism, john. 3. Coloss. 2. proceedeth from water to the spirit. The Apostle also speaking of our resurrection with Christ, biddeth us to look only upon heavenly things, affirming that our life and conversation is in heaven. But you shall find this kind of interpretation to be very seldom, and rare in the Scriptures What is an allegorical interpretation, but that in which a deed or a sentence is expounded by a new sense, being somewhat removed from the literal words? But in such sort that something may be gathered of Christ or of the church, either of the law or else of the gospel, or else of the offices of faith or of charity? Therefore it is manifest concerning the knowledge and manner of interpreting, that an allegory and anagogie in all points do agreed. And as touching the matter, there is a very small difference. Notwithstanding it is no more necessary to put a difference between them, than it is need to make a difference between an allegorical interpretation, which is made of Christ, or of the glory of the celestial city of God, and between that interpretation which is made of man or of the church which is the earthly city of God, or of any other matter. But let us weigh the sayings of the fathers. Dionysius after he had described the rites of baptism addeth, Eccl. hier. c. 2. that he would expound them secundum anagogen. And yet that which he there writeth, savoureth an allegory, and aught simply to be reduced to the order of an allegory, which thing every mean learned man may judge. Augustine plainly joineth and mingleth an allegory with anagoge. for he saith. Quis sit modus interpretandae allegoriae. etc. What is the way and manner to interpret an allegory, which is believed to be spoken by wisdom in the holy Ghost: whether it be sufficient to fetch it from the elder visible things unto the latter visible things, or else unto the affections and nature of the soul, or else unto unchangeable eternity? In which words the two latter members do import anagoge: yet nevertheless they are comprehended under an allegory, when he affirmeth, that he speaketh of interpreting an allegory. Hierome knowledgeth but three manners of interpreting, that is, ad Hedibia. Historical, Tropological, and Theorical, or juxta intelligentiam spiritualem: for he understood and allegory and anagoge in like sort, which he judged not to be distinct. He also in his commentaries expoundeth some things, as it were per anagogen, which (if we will narrowly view them) we shall find them to be entreated per allegoriam. Esay. 1. I will bring forth one or two examples, Cognovit bos possessorem suum, et Asinus praesepe domini sui. That is. The Ox knoweth his owner, and the Ass knoweth his masters crib. Hierome saith: Bos juxta Anagogen refertur ad Israel, qui legis portavit jugum, et mundum animal est: Asinus peccatorum onere praegravatus, gentium populus accipitur. That is: That Ox per anagogen, is referred to Israel, which carried the yoke of the law, and it is a clean beast: the Ass being oppressed with burden of sins, is taken for the Gentiles. Esay. 1. Again, upon the words of the Prophet, Derelinquetur filia Zion, sicut umbracula in vinea. That is: The daughter of Zion shall be forsaken, as the shadow in the vineyard. Hierome saith: juxta anagogen, vinea dei et pomorum paradisus homo appellari potest, cui si mens praefuerit. etc. That is, The vineyard of God, and the pleasant garden of fruit may be called man, in whom if the spirit and mind doth rule, he hath God for the keeper of the spirit and mind, but if sin and vices do take a pray of us, as it were of certain wild beasts, we are forsaken of God being our keeper, and we shallbe all left desolate. He declareth, that these interpretations are made secundum anagogen, which if ye will diligently examine, ye shall perceive that nothing is spoken of the life to come, or of the mystery of the Trinity, but of the life present, of the church, & of holy men's exercises. Therefore ye see that the allegorical sense is there only simply to be considered, and no other divers sense. It were an easy thing to bring forth more examples out of Origene, whom Hierome seemeth to have diligently followed. By these examples therefore it is evident, that Anagoge, and Allegoria be all one. And as much as it is, so every man may perceive, that there be not four senses of the scripture, but only three, according to hierom's judgement, and the censure of other holy fathers, that is to say, the first is literal, which is otherwise called Grammatical or Historical, the second is Tropological (which some have leaver call moral) but the Apostle doth more rightly term it, institutionem & correctionem, & the third is Allegorical, which they call spiritual, mystical, and speculative. But a word or two more against our adversaries, concerning the literal sense. Expostulatio. I do greatly descent from the opinion of them which judge, that we may attain to the mystical sense without the understanding of the simple letter, They do lean to this authority saying. Litera occidit, spiritus vero vivificat, that is, the letter killeth, but the spirit quickeneth, whereas no letter killeth, but that only which is perversely understood and violently wrested, to that which is far strange, from that which God the author meaneth. As for example. The Pharisees wrested the good works which God commanded in the old Testament, unto vain ceremonies. For when God had given the commandments of the law by Moses, at the length he inferred this. Ligabis ea in manu tua, Deut. 6. & erunt immota ante oculos tuos. that is. Thou shalt bind them in thy hands, and they shallbe always set before thine eyes, of which words this is the meaning. Let my precepts be in thine hands that they may be accomplished in your works. Let them be before thine eyes, that thou mayest remember them day and night. The pharisees misunderstanding this, wrote the tene commandments of the law in parchment, & to the end they might always have them in sight, they wrappeth them up in a garland, and bound them upon their foreheads Here the letter killed, because the pharisees corrupted the meaning of God. But if the letter be well understood, there is meant an other thing, And we shall perceive a great congruency between the mystical word and the letter of the law. Which thing I prove thus. We read in the old law, that pharao's magical men, when Moses & Aaron wrought miracles before their faces, (God working by them) said. Vere digitus dei est hic. indeed, 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 devils by the fingar of God. What other thing can we understand in the old and new laws 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 said before, where Christ commandeth, Math. 5. in the Gospel to cut of and cast away eye, hand and foot, if they offend us. Saint Hierome saith, that they be mystically signified, which are joined unto us in kindred, familiarity and friendship, who all in respect of love toward Christ, are to be rejected and contemned. How could any mystery here be gathered, except Christ had signified the same in the better by a parable? Origene gathered out of these words an higher mystery, interpreting by the eye to be understand the Bishop and Priest in the Church, who aught to have respect to salvation of all persons, by the hand he understandeth the deacon, because he is a minister, by the foot the people. And all these aught to be cast of, if they behave not themselves rightly in matters of faith. For as much then as the mystical sense is builded upon the letter as upon a foundation the letter is not to be rejected. Notwithstanding there be infinite places in the holy Scriptures, which if they be drawn to mystical senses, they do rather kill than edify, as for example, this sentence. Ecce virgo concipiet & pariet filium, & vocabitur nomen eius Emanuel, that is, behold, a virgin shall conceive and bring forth a son, and his name shallbe called Emanuel. These words aught to be none otherwise understand, but as the letter speaketh: yet Saint Hierome maketh record of one, who did interpret this place, mystically saying, that the virgin betokened the soul, being corrupt with no spot of sin. This virgin bringeth forth Emanuel, that is, the word of God. This sense is as fond sought out as it is far fetched. Let us therefore take the literal sense for the foundation, upon which every doctrine aught to be built (which I spoke by a similitude) unless any willbe so foolish, as to think, that we aught to cast away the rudiments and alphabetical letters, that we may the sooner come to the study and knowledge of Philosophy. Obiectio. The law and the letter is called of the holy and learned fathers sometimes a type, sometime a figure. Ergo. etc. Responsio. I grant this to be most true, yea and I will say also, that it is sometime called Vmbra, a shadow. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a Greek word, which signifieth the form of some one thing, that is called in Latin Figura, a figure. Now let us view to what persons and things types and figures in the law do pertain. Saint Hierome, Origene, and all other holy fathers do affirm, the godly man job to be a type and figure of Christ, partly for his other excellent virtues, but specially for his great patience, wherewith he did most constantly resist the devil. I pray you, what will you say of this type and figure? is it not a form and representation of Christ himself? To be short, this word Litera, in this sentence, Litera occidit, doth not signify the literal sense, 2. Cor 3 as many ignorantly and perversely have taken it, whereof hath ensued this pernicious error, that they thought the reading of the scriptures, to be both vain, and hurtful, unless every sentence almost of the scripture were drawn to an allegory. And the more bold that any man hath been in this kind of interpretation, he hath been counted the more excellent. And so have played with the sacred word of God, as one would play and toss to and fro, a tennisse ball. By this occasion also heretics have wonderfully troubled the Church, for when it was lawful for them (as they thought) & when they used to make Ex quolibet quidlibet, there was no doctrine so absurd and so prodigious, which they would not induce, and bring forth by some colour of an allegory. To end, Litera, Gal. 3. in this place (as the most of the writers do expound it) doth signify the law, by the which law (as Saint Paul saith) cometh the knowledge of sin. Paul in that chapter doth teach that the Gospel was not written in tables of stone, but in fleshly tables of the heart, not written with ink, but with the spirit of the living God, & then he saith, the letter killeth but the spirit giveth life. 2. Cor. 3. To make the matter plain. In the law whosoever offendeth, is punished: but in the new Testament the offender and sinner is made just by faith. Who being justified, is delivered from the death of sin, and doth live. If the law take handfast of a murderer, it killeth him, but if grace take hold of him, it doth illuminate and give him life by faith. The law maketh of a living man a dead man, the Gospel maketh of a dead man a living man. Math. 11. Come to me (saith Christ) all ye that labour and are laden, and I will refresh you. He doth not say, Puniam, I will punish, but Reficiam, I will refresh. Other learned men do expound this sentence after this sort. The letter killeth, but the spirit giveth life, that is, The word of God if it be only spoken with mouth, and heard only with ear, it is the cause of death, but when it is received and embraced in heart, than it giveth life. Allegoria. Thus having plainly and sufficiently entreated of the literal and Tropological sense, I will now speak of the allegorical. The entreating of allegories pertaineth not to every common sort of people, neither it must be handled rashly and in every place. Wherefore a great diligence must be bestowed in the declaration of them, I will orderly discuss the matter. First I will show what an allegory is. Secondly how it differeth from a type. Thirdly where and when it is convenient to add allegorical interpretations. Fourthly which is the most aptest way to gather such interpretations. Fiftly and finally I will declare what is the use of them, and how far they are to be admitted. An allegory generally is defined (as testifieth Augustine) to be a trope, where out of one thing is understand 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. Therefore let us not sleep as others do, but let us wake and be sober, for they which sleep, do sleep in the night, and they that are drunken, are drunken in the night, but we which be of the day, let us be sober. This sentence is to be taken allegorical. Hierome saith, that an allegory doth portend one thing in words, and signifieth another thing in sense. The books of Orators and Poetes are full. The holy Scripture also hath in it many allegories. But after this sort an allegory extendeth itself more largely, for as much as this definition may be applied to comparisons, similitudes, dark speeches, apothegms, parables, apologos, and ironies. Therefore it is requisite to define an allegory more straightly, and to distinguish it from the other. Allegoria, is an interpretation of the Scriptures fetched somewhat far of, and is adjoined either for utility, or else for necessity unto the Grammatical and moral interpretation. And although it be somewhat far from the meaning of the words, yet it keepeth a meet similitude of those things which be compared together, and it is always proportioned to the doctrine of faith, and applied to the instruction of the hearers. The ecclesiastical writers have many examples of this interpretation. We see the fabulous narrations of Poetes (which were the divines of the heathen) to be so expounded, that under them may seem to be hidden the knowledge of great matters, and also that much doctrine may be gathered out of them, as of the natures of things, the framing of life, the decrees of Religion. etc. These forms and kinds of interpretation Palephatus, hath elegantly written of, and also Fulgentius, and Saint Basile. Every one of those interpretations if we weigh them well, is plain allegorical, and no man can deny, but there is in them great utility & profit. After this sort therefore many places of the holy Scriptures are expounded allegorically and with great fruit, specially when it is manifest, that the holy Scripture, is fuller of mysteries than can be spoken, and that it giveth most plentiful matter of spiritual goodness to the whole use of man, aswell of life as of knowledge. By this it may appear, what is properly meant by an allegory. Likewise it is said in the Prophet Hieremie. Bibite & inebriamini, vomit & cadite. Drink and be drunken, spew and fall. Here is taken a similitude and manner of speaking out of the manners of drunken men, and are noted incredible troubles and great slaughters to follow, of such kinds of sentences, Saint Augustine giveth a rule saying: An allegory must be advisedly distinguished from a type. For we see many men to confound types & allegories together, & where there is a type in any writer, they falsely affirm it to be an allegory. As for example. Where Paul saith. Patres nostros fuisse omnes sub nube, & omnes per mare transisse. etc. That is, that all our fathers were under the cloud, and that they passed all through the sea, and that they were all baptised in Moses in the cloud and in the sea. etc. they suppose this to be an allegory, but they are deceived, for it is only a type, or rather an example, for the Apostle proveth by evident examples, that those men should not escape unpunished, which after they had used the Sacraments godly instituted by Christ, returned again to their former sins. I will therefore show you a difference between a type and an allegory. A type or figure is, when any thing is brought out of the old Testament, and is showed to have foresignified, or to have figured some thing done or to be done in the new Testament. An allegory is when some thing either out of the old Testament or out of the new is expounded with a new sense, and is applied to spiritual doctrine, or else to the government of man's life. A type consisteth in the comparison of acts and deeds, and is wholly historical. An allegory is occupied not so much in acts, as in orations, sermons, or sentences. A type entreateth almost of none other thing than of Christ, and the Church, and of the law and the Gospel, neither is it in all places applied to our time and persons. An allegory entreateth of all things & is very much applied to our persons which be egged forward, & taught by it unto the offices of godliness. In summa, Types are straightly applied unto certain things, as of the person of Christ, of the Church, of the law, and of the Gospel. Allegories do largely extend themselves, and are dispersed into all matters. Whereby it may happen in one and the self 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 David, fight with Goliath, did signify the strife of Christ with the devil whom Christ overcame and vanquished, it is expounded as a type to us. But if it do signify the conflict of the spirit with the flesh, which every one of us feeleth in himself, than it is an allegorical exposition It is no great nor hard matter to gather such like examples. You shall read many typical expositions in many places of the new Testament. jonas being devoured of the whale, and cast out again, Math. 12. is described in Matthew to be a type or figure of Christ buried three days, and rising again from death. The brazen Serpent was a figure of Christ crucified. joan. 3. The Paschall Lamb, whose bones were not broken, was a type and figure of Christ. joan. 19 Gala. 4 The two sons of Abraham in Paul do bear a type of the two testaments. In which place although the Apostle declareth, that they were spoken by an allegory: yet they may be well said, that they were spoken not by an allegory, but rather by a type, (as Chrisostome hath well noted) saying, Comment. in Epist. Gal. Allegoriae vocabulum ibi pro typo usurpatur, that is. This word Allegory is used there for a type, for being a very learned interpreter of the Scriptures, he perceived that an allegory and a type differed much. Albeit it cannot be denied, but that an allegory also is there inter mingled, where the Apostle interpreteth Jerusalem to be our mother, meaning undoubtedly the Church gathered by the Gentiles, which was always counted barren, but after was made more fruitful than the synagogue of the jews. If any man desire to have more examples which open the difference between an allegory and a type, let him read Cyrillus commentaries upon Leviticus where many times when Sacrifices rites and ceremonies are entreated of, he first declareth, if any type of Christ, or of the Church be had in them Secondly he addeth by an allegory some thing profitable for our instruction. Let this be sufficient how much an allegory and type do differre. Now I will prove, where and when it is expedient to use allegorical interpretations, but I will entreat of them last of all. Neither I can thoroughly entreat of this part before I have discussed first those things that pertain to the Grammatical sense, than, the things pertinent to the moral sense, or as the Apostle saith,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how be it this happeneth not always, nor rashly, but then only when either the necessity of the sentence enforceth us, or the great utility of the hearers persuadeth. I will show how both may happen. There be three causes which enforceth us by necessity to expound by an allegory. The first is, when the scriptures pretend a falsity, unless you grant some trope to be in them. As for example: the Psalm saith of Christ. Super aspidem & basiliscum ambulabis & conculcabis leonem & draconen. Psal. 91. that is. Thou shalt walk upon the Lion & Asp, the young Lion and the Dragon shalt thou tread under feet. But for so much as we do not read the Christ did so, there seemeth to be a falsity in the Prophets words. Wherefore if ye will expound those words by an allegory, of the vanquishing of the devil, the world, sin, and death you have the plain and true sense. The second is, when the words of the scripture being taken in the grammatical sense, do bring forth an absurdity. To this place pertaineth these phrases of God, by which the affections of man are attributed to God, as anger, repentance, irck sons, doubting, ignorance, and furor. etc. Likewise this saying of Paul. Hoc faciens, carbones ignis congeres su per caput eius, that is, This doing, thou shalt heap coals of fire upon his head. Where, when mention was made before of feeding, and refreshing the enemy, these words seemed to be added against the nature of amity and friendship: but we must interpret them by an allegory (as Austen saith) intelligas te ad beneficentiam revocari: De doctrine. chri. li. 3. c. ●6. & carbones ignis esse urentes penitentiae gemitus, quibus superbia sanatur, eius qui dolet se ini micum fuisse hominis, a quo eius miseria subvenitur that is. That thou mayest understand that thou art called again to do good, and that the coals of fire, are the burning sighs of repentance with which the prides of him is healed, who is sorry that he was an enemy to that man, which relieved and eased his misery. etc. The third cause is when the Grammatical sense repugneth with sound doctrine, or is contrary to good manners. Math. 5. As for example Christ biddeth to pluck out, cut away, and cast from us the eye which is cause of offence, but for so much as this his commandment might not be done without sin, necessity enforceth to seek an Allegorical interpretation. And therefore Chrisostome very well doth affirm that these words, hom. 7 are not to be understand to destroy any parts of the body, but doth say that the ill of lust and pleasure is to be reproved, and that Christ speaketh of them here, which be joined unto us by friendship and familiarity, and that pleasure is to be avoided, and those friends to be eschewed which lead us from piety. The book called Cantica canticorum, is full of Allegories, yea it is wholly Allegorical, lib. de doctr. christ. 3. c. 22. of the which Augustine giveth 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 custom of good men▪ who after the coming of the Lord do keep the precepts of god, they refer the figure to the understanding, that is to the mystery, by an allegory, and do not transfer or bring the deed itself to the same manners. Whensoever therefore we do chance upon such manner of places in the Scripture, we do necessarily fly to allegories for so much as if the Grammatical interpretation be retained, it gendereth no small errors, for so the error of the Anthropomorphites sprang, which attributed to God the lineaments of man's body, & affections of man's mind: when they would not understand those phrases of God used in the Scriptures to be spoken by a trope and figure. Likewise the Euchitae erred foolishly, contending that we aught to do nothing else but pray, because it is written in the Gospel, Oportet semper orare & nunquam intermittere, that is. We must always pray and never cease. It is manifest therefore that necessity enforceth sometime to interpret the Scripture by an allegory. Vtilitas. Utility persuadeth us to use allegories, as when in precepts and rules read in the law and the Gospel, the words only Grammatically and literally taken, do bring no profitable doctrine nor institution: or if any doctrine do appear, yet it willbe more profitable, if an allegorical interpretation be used. Which thing I will make manifest by an example. We read in the history of jacob how he was deceived of his father in law Laban, how he took to his wife Lia, thinking that he had gotten Rachel. How that for Rachel he had served many years very hardly, how he by a provident policy increased his flock of sheep, laying rods of diverse colours into the troughs. Here seemeth to be proposed none or a very small profitable doctrine, but rather guiles, craftiness, foolish love and greedy desire of riches. Wherefore that some fruit may be taken, it is expedient to expound all these things by an allegory. And undoubtedly you shall find a sweet taste of the spirit under the hard bark of the letter, and a pleasant mystery, which is this. Lya, signifieth humane Philosophy, and Rachel may signify divine Philosophy, which to obtain, we must employ all our labours and diligences. Neither yet we aught to contemn and reject humane Philosophy if it happen to be given to us, but yet I say the end and scope of all our studies aught to tend to the obtaining of the knowledge of divinity. Neither can the sleights and guiles of Laban, that is of the world and the flesh hinder us from enjoying at length the good things which we desire. Other perchance may expound this History another way more learnedly and more fruitfully. We read also many such examples in Leviticus, or in some other book, of Priesthood, of ceremonies, of Sacrifices and diverse observations, After the Grammatical sense, there cometh no profit of them unto us, forasmuch as they be abrogate, and pertain nothing unto us. Therefore that we may take some spiritual profit out of them, it is expedient to use allegorical interpretations profitably applied to the institution and framing of life. So after this sort among the Grecians Origenes, Cyrillus, and Eucherius did expound almost all the ceremonial precepts of the law, and among the Latins S. Austen doth sometime the same. But where the Histories be evident and plain which minister profitable doctrine largely enough by themselves, (as many such be in the books of josua, the judges, Samuel, and the kings) it would be superfluous to expound them by allegories. Likewise where bore precepts infourming manners are contained as in the proverbs, in Ecclesiastes, in job, and in the Psalms, there need also none allegories. Now I will declare how Allegorical interpretations aught to be framed and made, which may be best learned and attained, rather by use and often judging of examples entreated of other men, than by precepts and rules. Notwithstanding I will give some general notes and observations of this part. Obseruatio. 1. That man may welbe noted of rashness, which thinketh, that the scriptures aught to be interpreted in every place allegorically. Such boldness embaseth marvelously the authority of the scriptures▪ for the hearers do forthwith think, that there is no certainty in the scriptures, and that it is free for every man to interpret any place as it pleaseth himself, for the which cause Porphyrius scorned the teachers of our religion, so likewise did julianus the Apostata most enviously upbraid our writers. It behoveth us always to perpend and weigh, where necessity requireth it to be done, and where utility persuadeth it to be done. If in any thing, in this specially we aught to be circumspect and aware. 2. If you desire to frame an allegory, see first of all, that the sentence of the interpretation which you meditate, be found expressed in other places of the scriptures, plainly and without any figure, and so the veil being drawn away, it may correspond to the analogy of the faith. For seeing that every allegory is ordained to teach the hearers of matters of godliness, it is requisite, that a simple doctrine of the truth may appear in it. Wherefore it is not good to receive all allegories that be made by other men, but we must examine and try them by the rule and touch stone of God's word. 3. We must take heed that allegories be kept within certain bounds of doctrine, & that they be chief occupied in common places of the Gospel & of christian doctrine. He that bringeth them out of these bounds, besides that he doth injury to the sacred scriptures, he also hindereth the hearers rather than furthereth them: and of him this proverb may be verified, Extra oleas currit, that is. He runneth beyond his bounds. 4. Furthermore an allegory aught truly to agreed in all things with the parts either of the sentence or of the history which you take in hand to expound, and that it do by no means repugn with things going before or things following, for if your interpretation disagree and be far fet, it ●seth all the grace of an allegory I say not this as though it were necessary superstitiously to discuss all the parts and circumstances, but that it is not meet to omit the principal parts, and those that do chief commend and adorn the cause. 5. You shall not devil nor tarry in an allegory longer than the cause requireth. Wherefore some learned men will, that allegories be briefly and pithily touched rather than thoroughly at large entreated. Which kind is used in the sacred scriptures, & therefore ought worthily to be followed. As for example: 1. Cor. 9. Thou shalt not mussel the ox's mouth, treading out the corn. doth God care for oxen? Or whether doth he speak this for us? It is written for us, that he which ploweth aught to blow in hope, and he which treadeth out the corn in hope, aught to be partaker of his hope. The same Apostle doth very well prosecute that matter which he begun concerning the institution of marriage, and of the mutual love 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 mystery, Ephe. 5. but I speak of Christ and of the Church. By the which interpretation being but short, he greatly stirreth married folks to their duties, and worthily extolleth matrimony: for he plainly showeth, that the husband in the house (so that it be godly ordered) beareth and representeth the person of Christ, and the wife the person of the Church, in so much that in a very small family there appeareth a certain image of christ and the Church. Our saviour Christ bidding his disciples to beware of the doctrine of the pharisees and of the Saducees, Math. 16. Exod 34 2. Cor. 3. useth a brief allegory of leaven. The history of Moses covering his face is very cunningly expounded by Paul of the blindness of the jews Although some may say, that it is rather a type than an allegory, yet it may be a very apt allegory, if we do interpret it of them which in our time cannot suffer the brightness of the verity, and do prefer the traditions of men before the word of God. 6 For so much as one and the self same place of the Scripture may be diversly interpreted by an allegory, yet we must take heed, that we make not many expositions thereof. Or if the place doth so require, and per adventure is found diversly expounded of the learneder sort: yet that only exposition is to be used which hath more grace and more agreeth to the purpose, and is occupied in common places, and is also read to be approved in other places of Scriptures Augustine hath this rule: for after he had interpreted by an allegory this verse (and those that follow, omnia subiecisti sub pedibus eius▪ oves & boves. etc. that is. Thou hast put all things under his feet sheep and oxen. & cetera.) of the power of Christ, he added in the end this. Non quia ista nomina isto solum modo intelligi & explicari possunt, sed pro locis nam aliud alibi significant, that is. Not because these words may be understood and expounded only after this manner, but for the places, for they signify an other thing in other places of Scriptures. And this rule is to be retained in all allegories, that that may be considered and weighed for the meaning of the present place, which is spoken by a similitude. These notes concerning Allegories shall suffice. Finally I will declare what is the use of Allegories, and how far they must be admitted. They aught to be discreetly and seldom used, and ye must always have respect to the hearers, and specially to them that be weak: for although you do handle them rightly, yet all men do not understand them in one sense. Wherefore it is very requisite, to be diligent in collecting the moral doctrine, or rather according to the Apostles mind, in discussing, searching, and setting forth of doctrines, in reprovings, in instructions, in corrections and comfortynges, this is the judgement of the best part of learned men. It chanceth many times, that he which is bold to frame oftentimes allegories, falleth into error, & uttereth sometime that, which learned and good men do contemn, and the unlearned and malevolous do scorn and scoff at, and wherewith also the weak be offended. Origene is ill reported of the learned, although he be not obscure in Allegories. Ambrose also appeareth to be taunted of Hierome, for that he writing upon Luke, In. Commen. Math. 26. laboured violently to excuse the denying of Peter by an allegory Hierome saith thus. Scio quosdam pii affectus erga Petrum, locum hunc interpretatos ut dicerent, Petrum non deum negasse, sed hominem, & esse sensum: Nescio hominem quia sçio deum: hoc quam frivolun 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 vain & frivolous an exposition, this is, the prudent reader perceiveth, if they so defend Peter, that they condenne god to be a liar. The same Hierome accuseth and condemneth himself, In. prefat ad Abdiam. because when he was a young man with a youthly rashness and boldness he interpreted the Prophet Abdias allegorically, whose history he understood not. Yea and the hearer's themselves do oftentimes count it, to be as lawful for them to dally & play with allegories, as it is for the teacher. And when it doth not succeed as they would wish it, they do bring forth monstrous opinions. As the Priscillianistes did obstinately defend their wicked opinions, contending that what soever was spoken against them, August. in catalogo herae. aught to be interpreted allegorically, by the same madness as certain monks also did defend their loitering and idle life. Furthermore that which thou interpretest by an allegory one way, Idem in li de opere mona. an other man with like boldness will interpret the same by an allegory after a much stranger way. Whereby it happeneth, the Anabaptists do oftentimes strive among themselves in their interpretations: and those things that they object against us, we, changing a little the interpretation, do return them again to them, as it were buckler players. Therefore you must accustom yourselves to use allegories openly, but seldom, and with anaduised counsel. It is not to be allowed to proceed at no time and in no place, no further than the Grammatical sense. But it is much more to be disallowed, to run at every light trifling occasion to allegorical interpretations. Conclusio. Allegories aught to be received, first, when it is manifest, that they are made for a just cause: that is, either for necessity, or else for some notable utility. Secondly, they aught to be admitted when they shallbe framed after such a manner, as we see them to have been used of learned writers and teachers. Thirdly, they may be received, so that they be ordained and applied for the instruction and correction of life: not for the comprobation of any doctrine of faith, for out of Allegories necessary arguments are not to be brought, but only probable & persuading argumentations, as Austen well affirmeth. Fourthly, if an allegory be brought for the confirmation of doctrine, it shall have the last place, that is, it shallbe brought after all other arguments brought out of the Scriptures, which arguments evidently without figures and obscurities do confirm and establish that which is the principal and chief assertion by necessary consequentes and conclusions. By these conditions allegories may take place, and it is certain, that they being thus made, shall not only not do hurt, but also bring some no small commodity. Now to conclude, Allegories do delight, teach, and set forth a very rich plentifulness of the Scriptures. And in deed it cannot be, but the auditors may get some fruit by sundry interpretations made with judgement. That which savoureth not to one man's mouth, willbe pleasant to an other man's mouth. Some men were greatly delighted with heavenly Manna, but other men's stomachs did loath it. Even so in a great multitude, there be some whom the sundry and manifold exposition of the Scriptures do please, but there be other whom it displeaseth. That thing pleaseth every man most wherewith he is affectioned. But understand this of the purity of sincere doctrine. For the doctrine which is unpure and corrupt of itself, how can it profit, any ways? nay it doth great hurt. Peace. 2. ESay the prophet calleth jesus Christ the prince of peace, Esay. 9 whose kingdom shallbe multiplied, and there shall be no end of peace, that is to say. The reign of Christ shallbe the kingdom of peace and tranquillity, under whom all things shall be joyful and prosperous, and there shall be playing on instruments, dancing, singing, and all kind of melody: there shallbe heard the voice of joy, and the voice of mirth, & of God being pacified, of the remission of sins, and of the mercifulness and goodness of God: there shall be heard the voice of the bridegroom and his spouse, there shallbe great mirth and jubilees, there shall be no sadness nor trouble in this kingdom. And Hieremy declareth no less of this kingdom. Hieremy. 22. In these days (saith he) juda shall be saved, and Isael shall dwell without fear I will not heap up many testimonies concerning the peaceable reign of Christ, of the which the scriptures are full, being contented with this one testimony out of Esay. Erit opus justitiae pax. Esay. 32. etc. And the work of justice (saith he) shall be peace, even the work of justice and quietness, and assurance for ever, and my people shall devil in the tabernacle of peace, and in sure dwellings and in safe resting places. And the same prophet hath in an other place. They shall break their sword also into mattocks, Esay. 2. & their spears into scythes: Nation shall not lift up a sword against nation, neither shall they learn 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. and good will towards men. And saint Paul writeth Ipse est pax nostra, he is our peace. Questio. How doth this then agreed, that whereas the scripture calleth the kingdom of Christ, the kingdom of peace and tranquillity: yet Christ himself saith, that he came not to send peace, Math. 10. but the sword into the world. Responsio. The scripture being misunderstanded of the kingdom of Christ deceived the Jews. Also certain new spirits are deceived, which at this day dream of a certain security & corporal reign of Christ, where there shall be continual peace, pleasure of the flesh & worldly tranquillity, in the which kingdom one nation shall not lift up their sword against another nation, and swords shall be turned into coulters, and there shall be one Shepherd and one fold, & there shall reign a temporal peace. For this also the jews look even at this present time, that is, to have the restitution of their kingdom, but in vain, not understanding that which Christ said in express words before Pilate. Regnum meum non est de hoc mundo, My kingdom is not of this world. And being ignorant, joan. 28. how that the kingdom of Christ is a spiritual kingdom, and not a corporal or earthly kingdom. john 4. For God is a spirit, therefore his kingdom is spiritual. And likewise all things in this kingdom are spiritual. And therefore this peace must be a spiritual peace, 2. Cor. 3 that is, the peace of the mind and conscience, and no external pleasure, but rather affliction. There shall be no fear of death, sin, Satan, or hell, but good will, giving of thanks, although the elect be afflicted of the world, yet they shall have a confidence in God, they shall not be disquieted, but rather shall be glad, because they have a crown and a great reward laid up in store for them in heaven. For Christ doth confirm them in these his words: In mundo afflictionem habetis, joan. 16. in me pacem, confidite, ego vici mundum. In the world ye have affliction, but in me peace, be of good comfort, for I have overcome the world. This is the peace and comfort of the godly, because they have a loving father in heaven. The peace of the world is the security of the flesh, the concord of the wicked, and of the enemies of the truth, temporal joys, the fruit of the pleasures and delights of the world, such a peace he had which said: Luk. 12 Anima, habes multa bona reposita in annos multos, requiesce, comede, bibe, gaude. O my soul, thou hast much goods laid up in store for many years, Luk. 16. take thy rest, eat, drink, and rejoice. Such a peace also had that rich glutton in Luke, which was finely apparelled, fed and fared always delicately. This peace have the children of this world, which in deed is no peace, having so much bitterness & cares mixed with it, it hath more gall than honey, being most full of miseries, with the which this world aboundeth This peace Christ giveth not, but the world taking it away again 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 never broken. Of this peace there shall be no end. Wherefore Christ saith in john: Pacem meam do vobis, pacem meam relinquo vobis, joan. 14. non comodo mundus dat, ego do vobis. etc. I give my peace unto you, I leave my peace with you, not as the world giveth, give I it you. Gal 5. They that are endued with my peace, have strife with the world: for the flesh always striveth against the spirit, and the spirit against the flesh. Ishmael doth always persecute Isaac, and Esau, jacob, and Cain, Abel. 2. Cor. 6 There is no fellowship of justice with injustice, there is no communicating of light with darkness. There is no agreement betwixt Christ & Belial Wherefore Christ saith: I came not to sand peace, but the sword, that is division. Luk. 12. For I came to divide the father against the son, & the son against the father, and the daughter against the mother, and the mother against the daughter, the mother in law against her daughter in law, & there shall be enmity betwixt them that be of one house. He that shall love father or mother more than me, he is not worthy of me. etc. The same thing Simeon prophesied before, saying: Ecce hic positus est in ruinam et in resurrectionem multorum in Israel. Behold, Luk. 2. he is set for a fall and a resurrection to many in Israel. Christ bringeth peace unto the godly, but unto the wicked, trouble, for the wicked cannot abide the truth, they cannot suffer the judgement of the spirit to condemn their judgements. Wherefore being blinded, they stir seditions to oppress Christ. They provoke others against the truth, lest that the truth having the upper hand they might be confounded, but they nothing prevail. Esay. 8 Omnia quae loquitur, populus iste coniuratio est. All that this people speaketh, is a conspiracy. Fremunt & conveniunt adversus Christum domini. psal. 2 They rage and come together against Christ, or the anointed of the Lord. Non est prudentia & consilium adversus dominum. Proverb. 21 There is no wisdom nor counsel can prevail against the Lord. The Lord disperseth a sunder their cogitations and thoughts, because they are vain. Luk. 1. Here we hear, that the sword is taken in hand of the perverse and froward despisers of the truth: for the godly, loving peace, suffer injury, they do not rail, they stir not seditions, they exhort unto patience. Contrariwise, the wicked fret and fume, they intend mischief and slaughter, they raise tumults, and persecute the godly, as I said before. Ishmael doth persecute Isaac, and he which is borne after the flesh, doth persecute him that was borne after the spirit. Gal. 4. Esay. 57 Whereupon 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 still, whose waters cast up mire and dirt. There is no peace (saith the Lord) to the wicked. Hierem. 12. Likewise Hierome saith: Non est pax universae carni There is no peace to all flesh. To be short. There is no peace without Christ, but only a shadow (& as you would say) a smoke of peace, which vanisheth away before a man can take any sure hold of it. And it may be well called a peace, nomine, et non re, in name only, and not in deed. The Christians only have the true peace, yea in the very middle of tumults, of battle and affliction, they have a quiet conscience, and are armed with the word of God against sin, death, Satan, hell, and the world. Rom. 8. They know that allthings work together unto them for the best, they know, that to the clean all things are clean, that all things are subject unto them, that there is no condemnation unto them which are in Christ jesus They know, that they have a father in heaven, loving and merciful, who hath care over them, and nourisheth them, out of whose hands they cannot be taken away. john. 10. And what needeth many words? the faithful only acknowledge and glorify God. This is the true peace, which the world cannot give, nor take away, only God giveth this peace, which is apprehended and retained only by faith. Rom. 5. justificati fide pacem habemus erga deum per dominum nostrum jesum Christum. Being justified by faith, we have peace toward God, through our Lord jesus Christ. This peace the Christians do gladly communicate with others, they preach Christ, in whose blood they promis remission of sins, they embrace charity, they do not strive, they are not envious, they work deceit against no man. They lay aside all injuries and wrongs, they offend no man, they spoil no man, but rather they help all men, giving of their own. And this is to turn the sword into coulters, to say aside pride, envy, and the malice of the mind, to help and secure the necessities of our brethren, to hurt no man, to hate strife, and to desire peace. If the jews had understanden this peace, they would not have dreamt of the carnal kingdom of Christ. Wherefore there is none other kingdom of Christ to be looked for upon the earth, for it is already begun amongs us by the preaching of the Gospel, because all nations are called unto this kingdom, and we which have received the first fruits of the spirit, are abiding in this kingdom through faith, hope, and charity. In the end of the world it shall be finished and declared, what we have hoped for, 1. joan. 3. 1. Cor. 13. and what we have believed. Then we shall be like unto Christ, and we shall see him, as he is. Nunc videmus perspeculum in enigmate, tunc autem facie ad faciem. Now we see through a glass darkly, but then shall we see face to face, that is, we shall have the truth, not a shadow, we shall rain truly and be glorified. Therefore such things as are spoken of the Prophets concerning the peace in the kingdom of Christ, are to be understanded spiritually. That peace is in the spirit and the minds of the godly, and not a licentious, fleshly and worldly tranquillity, as certain false Prophet's dream, who think that then there shall be one pastor, and one fold according unto their fond fantasy, faith engendereth that spiritual peace through the Gospel of Christ. They that hear the Gospel and believe, they have that peace, of the which all the prophets so manifestly and often have prophesied. That is called the peace of God, Philip 4 Coloss 3. because god only giveth it, and christ came to exhibit it unto the world. But as for the other peace which is of the flesh, he came not to bring, but rather to dissolve, that we should be at discord and perpetual hatred with the world, that is, that we should not put any affiance in things transitory, but that we should have peace and concord with God only through our Lord jesus Christ. We shall be rich enough in all goodness, if we possess God, which is the author and giver of all goodness. Conscience. 3. COnscience is a credulity of intention to do any thing, or not to do it with a firm deliberation of the mind. Here is to be considered, that according to the minds of the scholastical divines, god in creating the soul of man for his temple & dwelling place, ordained & set in it four especial natural properties, by the which it might avoid all dangers, and choose things to be done, and eschew things to be avoided. 1 The first is, Lex naturalis, the law natural, of the which S. Rom. 2. Paul writeth saying: Gentes quae legem non habent, naturaliter ea quae legis sunt faciunt. etc. The Gentiles which have no law, naturally do those things which pertain unto the law, who show the works of the law written in their hearts, their consciences being a witness unto them. 2 The second faculty is reason, which is a power and faculty of the soul, not only having a knowledge of good and evil, but also giving a suggestion and motion to desire that is good, and hate that is evil. Aristole saith, Ratio semper deprecatur ad optima. 1. Ethic. Reason doth always counsel a man to the best. 3 The third thing in the soul is conscience. And like as a candle is set in the house, that all things in the house may be seen and discerned: So God hath set a conscience in the middle of man's heart, as a light, whereby the soul might see and discern what to do, and what to refuse. 4 The fourth part in the soul is called Synteresis, which is a sparkle of the conscience, stirring to do that which is good, and to abhor that which is evil. To make it plain, the law natural doth teach the soul, that every evil thing is to be avoided, and the contrary to be done. Then followeth judgement in reason, which defineth in judgement, that this thing or that thing is evil. As for example, pride, avarice, riot, and such like, and so the conscience is framed & informed, that this or that is not to be done. Now, when judgement hath declared, that thus it aught to be, then followeth Synteresis, which is a sparkle of the conscience which inciteth the will not to do this evil, but to do this good thing, and it doth always murmur and grudge against the evil. By this it appeareth, that the conscience is a certain rule in reason, & Synteresis a rule & guide in the will of man, instigating and stirring it unto God. This is the doctrine of the schoolmen. Conscientiarum diversae species. The school doctors 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 strait. 4 The fourth conturbata, troubled. 5 The fift inquinata, corrupt. 6 The sixth timida fearful. 7 The seventh erronea, erroneous and deceitful. 8 The eight and last is called salutifera, wholesome, good and perfect. 1 Of the first conscience which is called praesumptuosa, presumptuous, saint Bernard writeth, saying: Conscientia quaedam est tranquilla, sed non bona, ut eorum qui spe veniae peccant, et dicunt in cord suo quod deus non requiret. There is a certain conscience, and yet not good, as of them which sin upon hope of forgiveness, saying in their heart, that god will not require it of them. Such a conscience is to be feared, because it is a cursed conscience. Saint Augustine saith: Maledictus omnis qui peccat in spe, Cursed be all which sinneth in hope. 2 The second conscience is called larga, large and broad. Such a conscience have they, which only weigh great and heinous sins, and make no account of the lesser offences, esteeming them to be no sin. As for example: They care not for usual swearing nor perjury, except it be committed solemnly before a judge. They think it no offence to use them selves inordinately with their own wives. Also to take usury for love, to deceive in buying and selling, to use false weights, and sergeant coin, they count it nothing. Also to prole and diminish the common goods of the church, to spoil by unjust battle, they count them as no offences. But what difference is there, whether a man be drowned in the great & deep sea, or in a little river, since that he can but once die in both. Innocentius saith: Per unicum solum mortale peccatum quodcumque damnabitur homo in aeternum. For one only mortal sin (whatsoever it be) a man shallbe condemned everlastingly. Wherefore, we must beware of a large conscience, which calleth evil good, and good evil, as it is written in Esay. Esay 5 We, qui dicitis malum bonum, et bonum malum, ponentes lucem in tenebras, & tenebras in lucem. woe unto you which call evil good, and good evil, making light darkness, & darkness light. But such are wont to excuse themselves, Thomas in quod libeto. saying, that their conscience doth not accuse or prick them of any mortal sin. Unto 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. 〈◊〉 naventura. And especially he may not be excused by his conscience, which transgresseth the precepts of God. 3 The third conscience is conscientia stricta, a strait laced or a spiced conscience, by the which conscience a man judgeth those sins which be venial (as the schoolmen term them) to be mortal and damnable. As for example to let slip such number of prayers as he hath been wont to say, although he were not bound unto them, or to make a lie in pastime, or to speak a merry word and such like. But virtue consisteth in the middle. Wherefore to hold the mean, it is best in all points. We aught not to make our conscience to strait nor to large, because (as saint Bernard saith) Omne quod est nimium, vertitur in vitium Every 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 Latins use this for a common rule. To much of one thing is not best. If a man wrest the strings of a harp to slack or to straight, they be tempered out of place. Mark this sentence out of Ecclesiasticus: Noli esse nimis justus, neque plus sapias quam necesse est. Ecclesiast. 8. Covet not to be over just, nor to be wise more than needeth. 4 The fourth conscience is called conturbata, a troubled conscience, of the which saint Bernard speaketh, saying: Quedam est conscientia, nec bona nec tranquilla, ut eorum qui in multitudine peccatorum suorum desperant etc. There is a certain conscience, neither good nor quiet, as is of them which despair in the multitude of their sins. There is an other conscience which is good, but not quiet, as of them which being now converted unto the Lord, do pass their years in the bitterness and sorrow of the soul, that is in heaviness and sorrow. Against this troubled conscience let us comfort ourselves with this sentence of saint Bernard. Omnia peccata mundi divinae misericordiae comparata sunt quasi gutta aquae. etc. All the sins of the world being compared unto God's mercy, are as it were a drop of water being compared unto the whole sea. The greatness of my sins shall trouble me (saith he) but I will not be overtroubled, because I will call to remembrance the wounds of Christ. For the lest drop of Christ's blood had been sufficient for the redemption of the whole world, and for the washing away of all men's sins. 5 The fift conscience is called inquinata, which the Apostle calleth, Tim. 4 conscientiam cauteriatam, a conscience marked with an hot iron. Such a conscience have they which stumble at a straw, and leap over a block, that is, which avoid small offences, and incur and fall into the greater. As the Pharisees did, tithing mint and all kind of herbs, but neglecting the greater commandments of the law. Math. 2●. They made clean their cups, and would not receive meat with unwashed hands: but yet they were full of rapine, and all kind of iniquity. They were afraid lest they should be defiled by entering into the hall of Pilate. yet they had no regard in conscience to murder Christ, Lucas. 11. being innocent. Such there are at this time, which make a great conscience in not fasting the Fridaye or Saterdye, but they make no conscience of extortion, polling, and oppressing of the poor, nor slandering of their brethren. 6 The sixth conscience is called timida, fearful and scrupulous, which always feareth lest she should offend mortally, and this is also called pusillanimity. Against this conscience the book of Ecclesiasticus speaketh. Noli esse pusillanimis in anima tua exorare, et facere eleemosynam, ne despicias. Be not faint hearted when thou makest thy prayer, neither slack in giving of alms. For although we should be afraid lest we offend god: yet if it happen that we offend him, let us not fear to return to repentance, and to pray unto God, that he will keep us from that time forward from sin, and from temptation, and let us have a sure confidence in him, that he will not suffer us to fall, if we earnestly pray to avoid sin. 7 The seventh conscience is called erronea, erroneus, which springeth of the conscience afore rehearsed, and willeth a man to do according to his error, which he cleaveth unto, as it appeareth in heretics and Infidels, and Papists, which make a conscience to be true and faithful subjects to their prince. Also in wicked Christians, who do not forsake their sin, or do not repent truly, neither resist other men's sins, when they may, and yet they think erroneously, to be saved without true faith, and true repentance. 8 The eight and the last conscience is the best, being called salutifera, which bringeth health and salvation. What manner of conscience this is, saint Bernard and Hugo declare, saying: Multae sunt conscientiae. etc. There are many consciences (say they) but there is none better than that, by the which a man doth know himself. Many men know many things, and know not themselves, but he that knoweth not himself, knoweth nothing well. For to know other things, and not to know himself, what other things is it, then more grievously to condemn himself? because the servant knowing the will of his master, and yet doth it not, shall be beaten with many stripes. Luk. 12. jacob. 4 Nam scienti bonum, et non facienti peccatum est illi. For he that knoweth what is good, and doth it not, sinneth. There is this last good conscience, where is puritas in cord, veritas in ore, & justitia in opere, purity in heart, verity in mouth, and righteousness in works. Certain rules for the reformation of the conscience. There are divers rules given, by the which the conscience may be preserved and reform. The first rule is, animosa scrupulorum a motio, the bold and courageous removing away of scruples. For as saint Bernard saith: Scrupulositas nimia conscientiae desperationem inducit. Overmuch scrupulosity of the conscience, engendereth desperation. Wherefore let us put of & cast away as much as we can, all scruples out of the conscience, because they are not profitable, but hurtful, for they are certain suspicions of the conscience. Gerson in a certain treatise of his writeth thus: mill surgunt praecipue apud aliquos scrupuli more canum oblatrantes, etc. There rise a thousand scruples of conscience, especially in some barking like dogs, against them that will walk in the way of the Lord, which (saith he) we cannot better overcome & repel, then to care nothing for them. But let this contempt be done with fear and good consideration. And in such matters the counsel of learned and godly men is to be asked, neither aught we to have regard of fond fantasies. For (as Gerson saith) it is accepted sometime to will, to believe, and to be sorry for our offences, although a man cannot sensibly feel that sorrow in heart. Questio. Here may be demanded, from whence this scrupulous and erroneous conscience is caused, or cometh. Responsio. There are many causes. Sometime it proceedeth of four natural causes. 1 First, of a complexion subject and prove unto fear, as in certain old women, & in melancholic persons, & secondly of a melancholic sickness, by the which the imagination of the head and reason is hurted, (as Galene and Auicein writ) and then it is good to have the remedy of the Physicians. 2 Sometime it cometh of the temptations of the devil, who when he cannot entice spiritual men unto manifest and open sin, he endeavoureth through these scruples and fantasies, to let them from prayer, & other godly contemplations. Wherefore Gregorius saith. Diabolus assidue tentat ut saltem taedio vincat. The devil doth never cease to tempt a man, that at the last he may overcome him with weariness. And then the best remedy is to flee unto the recordation of the passion of Christ, and unto earnest prayer. 3 Sometime it proceedeth of overmuch watch and fasting, by the which the head is impaired and made imperfect. 4 Oftentimes it cometh by using the conversation and company 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 God's commandment with equity. For equity (which the Philosopher calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) doth mitigate the rigour of the law. Equity is thus defined. It is justice tempered with the sweetness of mercy, (all particular substances being considered) that a gentle sentence may be given. Wherefore Aristotle writeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interpretativa legum melior est, quam justitia legalis, Ethic. 6. The interpretation of the law with equity, is better than the justice of the law with extremity. And so we aught always gently to expound the precepts of God. In the court of pleading it is his office to interpret the law, who is the maker of the law, or who must give sentence, but in the court of conscience it pertaineth to every man for his own fact, so that he interpreate it with reason. The cause why the commandments of God are to be expounded gently, is because they were not given of God to take away all liberti and sweetness, which is clean taken away, when they are interpreted to scripulously & to straight, for God doth not bind us to things hard or impossible. Math. 11 For it is written, Onus meum leave est, my burden is light and easy. And in the new testament that which is called unpossible is expounded scarce possible, that is to say of great difficulty & hard to be brought to pass. 3 The third rule of the conscience is, cordis ad gratiam praeparatio, the preparation of the heart unto grace which is done by faith & repentance. Bernard saith. Duo faciunt bonam conscientiam, de praeternis paenitere veraciter, et a futuris abstinere Two things make a good conscience, to repent unfeignedly for that which is past, and to abstain from that ill which is to come. Hieron. ad nepotiam. 4 The fourth rule is, divinae scripturae indagatio, the searching of the scripture, and the hearing of God's word, whereupon saint Hierom saith: Scripturas saepius lege & saepius audi: audience enim sapiens, sapientiorerit. Proverb. 1. Read the scriptures often, & hear them often, for the wise man by hearing shall be made wiser. jacob. 1. 5 The fift rule is, exorationis deprecatio, to pray, to obtain by prayer, as saint james saith. Si quis vestrum indiget sapientia postulet a deo, & dabiturei. If any of you lack wisdom (saith saint james) let him ask it of God, and it shall be given him. 6 The sixth rule is, fidei adhibitio sapientum et bonorum judicio. To credit and to believe the judgement of wise and good men, whereupon Gerson writeth thus: unum hoc generale damus documentum. etc. We give this one general rule, that is to believe the judgement of the wise & godly, and not rashly or lightly to make any curious doubts and scruples against their censures and minds. Wherefore the simple man being doubtful in conscience, aught to ask counsel of the learned. 7 The seventh is, Humilis praelatis obedientia Humble obedience unto the Prelates and Preachers for we aught to hearken unto them, for the avoiding of all scruples & doubts, so that they teach nothing against god's word 8 The eight and last is, superbae singularitatis devitatio, the avoiding of proud singularity and self will, which error of conscience cometh chief of a singularity, by the which a man following his own proper sense & judgement, doth swarm from the life & judgement of all other. Gilbertus' the schoolman writeth, that as it is one degree of humility not to decline from the common wai of good men, so it is one degree of pride to lead a singular life, contrary to the life of all others. An example I read of a certain man, which desired to be so perfect, that he might live without all sin, contrary to the saying of the wise man: Seven times a day falleth the righteous. prover. 24 He would wear no clotheses as other men did, but went into the wilderness naked, but when he was molested with the pricking & stinging of flies, fell into a deep heaviness, and almost into desperation. At last he returned to his christian brothers acknowledging his infirmity, unto whom they alleged this saying: 3. Reg. 8. Non est homo justus in terra qui non peccat There is no man so righteous in earth, which sinneth not. joel. 4. IT is not expressed in the holy scriptures, who and what manner of man joel, the son of Pathuel was. But it appeareth in the first sermon of Peter the Apostle, that his authority was great, and alleged of Peter against the wicked blasphemers of the holy ghost, proving the seding of the holy ghost to be promised & prophesied before. Saint Paul also allegeth joel, when he disputeth of the principal articles of our faith and salvation. But at what time he prophesied, the interpreters do diversly judge. I do consent to them, which judge, that he lived in the time of Esay, and prophesied in juda, where Sennacherib made cruel war against Ezechias. For although Ezechias had restored the true religion of God, yet (as testifieth Esay) there wanted not some persons which endeavoured to retain and keep still the old superstitions, and were licentiously given to all kind of wickedness. Beside the league & covenant with the Egyptians, to the which Ezechias (being otherwise a very good and godly prince) was, by the subtle and crafty counsels of certain men, alured & provoked: inso much as the state of the kingdom of jewry then was like to the state, that the church in these days almost is in, under the Christian Magistrates, for some do maintain superstitions, & other again under the pretence of the gospel, do live to licentiously, & do put all their confidence in man's defence. Which thing was the cause that God sent unto them the Assyrians, to punish them being ungrateful & rebellious, that by their own harm they might learn to obey God, which before had to proudly contemned his word. Not withstanding he sent before prophets, to advertise them of the danger that was to come, & to teach & comfort them being penitent, even when the danger came upon them. Among which prophets joel is numbered, who did not so severely inveigh against their sins & offences, as the other prophets did (bicauss they were rather to be comforted, then to be bitterly chid) but with a singular gravity told them the dangers which they already 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, lest any man should be offended at the fortunate successes of the enemis of God, he prophesied also what perils should fall upon them, and thereby he taketh occasion to prophecy of the kingdom of Christ, & of the happy instauration thereof. Which both things he accomplisheth in two sermons, of which the first comprehendeth in a sum, what peril they should be in, and how they should repent. The second declareth, the same more largely, adding what dangers should come upon the enemies of God, and showeth those things also that were pertinent to the kingdom of Christ promised. In which things the marvelous goodness of God is to be considered, which doth not punish, not not the most wicked, except they be warned before, and yet he so punisheth them, that he hath in the mean time a consideration of his chosen, whom he doth sustain with loving consolations. He prophesied of the calling of the Gentiles to the fellowship of the church of God. Also he called the vale of josaphat, not the vale of ire, but the vale of grace. joel in Hebrew signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek, that is in Latin, incipiens, a beginner, or else betokeneth Dominum deum, the Lord God. How he died, we have no certainty. Nabuchodonosor. 5. NAbuchodonosor king of the Chaldeys, or of Babylon (who for his noble gests was surnamed Magnus, the great) began his reign at Babylon, in the fourth year of joachims' reign. But how long he reigned, we have no certainty. Who (as josephus saith) after he had taken upon him the kingdom, made great wars with the borderers, and had very good success in battle, especially against the Egyptians, and at length vanquished their king Nechao, & his son Psameticus, which succeeded him He subdued jewry & Syria, killed the foresaid joachim, and his successor twice vanquished, with his mother and family, princes, and many other more, which had yielded themselves to him, & brought the vessels of the Lord into Babylon, and placed Sedechias in joachims' room: who, when he had broken his oath & promise, Nabuchodonosor came and besieged the city long time with a great army, and at the length, when he constrained the Citizens to yield, took him prisoner almost famished, & caused his eyes forthwith being brought before him, to be put out, and commanded all his family to be slain, and brought many bondmen of the city into Babylon, commanding the whole City and the Temple to be destroyed and burned. He obtained at the length the kingdom of the Assyrians, which had been destroyed of the Meads, whereby the kingdom of Babylon was made the Monarchy over all kingdoms, but when he had exalted himself to much by standing to much in his own conceit, the Lord struck him with a certain madness called Mania, Daniel. 4 and caused him to eat hay and grass as an ox & horse seven years. Which years being expired, lifting up his eyes to heaven, beseched God to grant him again his kingdom, which was restored to him with his sense and reason, which when he had received, he praised and thancked God, receiving greater glory and renown than he had before Wherefore he said. I laud, praise, magnify and glory the king of heaven, because all his works are true, and his ways are judgement, and he knoweth and is able to make the proud humble. After he had lived forty years, he died at Babylon, and left his son Nabuchadonozor to succeed him in his kingdom. Simon Magus. 6. SImon Magus was born in Triton (or as some say) Gitthon, a town of Samaria. He was taught and exercised from his youth in Philosophy and other letters, it appeareth, that he followed the Philosopher's trifles concerning the Gods, he borrowed a mixed religion of the jewish and of the Christians. He craftily and devilishly did attempt to confirm it. He had to his father one Anthemius, & to his mother one Rachel. He was learned in the Greek, and very expert to dispute in dialect. When his confused religion took place in Samaria which was partly jewish and partly heathenisse, this Simon being of an evil nature, by the instigation of the devil wrought wonders, and grew to such a mad folly, that he was bold openly to call himself God, and required godly honours to be given unto him. And that he might be the better credited, he gave himself to Magic, and so blinded the eyes and minds of men with such illusions and miracles, that he got thereby many followers. He got great sums of money by these crafty pretences. Furthermore he practised Magic long time before Christ's passion, no man letting him. But after that Philip the Apostle came into Samaria, and taught the Gospel of Christ, Simon also and many other were won thereby to the heavenvly verity, he among other dissembled, that he himself embraced the Christian Religion also, and received Baptism. He also followed Philip a certain space, being alured by his wonderful miracles. But when john and Peter laid hands upon the Church of Samaria, seeing that the holy ghost was marvelously exhibited by them, at the length opened that which he hide and kept secret in his heart, impudently ask of the Apostles, that he also might give the holy ghost by laying on of hands, and offered them money for a reward. For he thought, that they did it by some Magic art of which he was not cunning. But Peter perceiving his wickedness, Act. 8. grievously rebuked him, saying, Pecunia tua sit tibi in perditionem quonia donum dei existimasti pecunia parari. Thy money perish with thee, because thou thinkest that the gift of God may be obtained with money. Thou hast neither part nor fellowship in this business, for thine heart is not right in the sight of God. Repent therefore of this thy wickedness and pray to God, that if it be possible the wicked thought of thine heart may be forgiven thee, for I see, that thou art of a bitter gall and bound with iniquity. Simon then also feigned a certain humility, and desired, that the Apostles would pray for him. But afterward he became never the better, but rather worse and worse. For what things soever he had learned out of the Gospel, of Christ, of the holy ghost, and of man's salvation, he presumed wickedly to transfer the same to himself. He took unto him a certain harlot named Selene or Helena out of the common brothelhouse of tire of Phenice, saying that she was the first conception of his mind, and the mother of all, by the which in the beginning he conceived in his mind to make angels and archangels. Ireneus. Some said, this Selene was that Helena for whose sake the battle of Troy was made. He came to Rome in Claudius the emperors time when he could abide no longer the light of the gospel, which shone every where, he got him into Asia, justinus. and there obtained in short space, his image to be openly set up. Philaster writing of the departure of Simon, saith, that when he fled out of the City of Jerusalem. He came to Rome, and there contended with Peter before Nero the emperor, and being overcome with the Apostles words, & strooken of an angel, he deserved such a death, that he showed to all men an evident plague of his falsehood and of his magical practice. Epiphanius saith, that he fell down, and died in the midst of Rome. Theodoretus saith, that he called Peter to strive with him for working miracles, and Simon Magus taking upon him to fly being of great height in the air (for some say that he did fly by the ministry of devils) was cast down by Peter's prayer, so that falling upon the ground he died immediately. Infant's aught not to be partakers 7. of the lords Supper. IT is not unknown, that the Eucharist in the time of Innocentius, Cyprian and Austen was ministered to the infants of the faithful, aswell in Europe as in Africa neither it is read, that the custom was otherwise in all Asia. We read a certain history how that a female infant in the time of persecution was brought by her nurse to the Sacrifices of the Gentiles, and afterward (peace being restored) she was brought by her mother to communicate with the faithful, of whom S. Cyprian maketh large mention. Augustine also maketh mention in many places, that the eucharist was ministered to the younglings. After those father's times, that universal custom began to be abolished by little and little, until a contrary custom took place, In so much that at this day he is to be counted an heretic, which judgeth, that the eucharist aught to be ministered to infants. The Church of Lotharingia even at this present time doth remain in the steps of that custom. for there, when an infant is christened, the Priest which baptised him, bringeth to the altar one part of the host (as they call it) taken out of the coffer, and showeth it to the people, than he putteth it again into the coffer, and reacheth forth his two fingers wherewith he handled that part of the bread, to be washed with wine, & droppeth the wine into the infant's mouth, which was baptised, saying, Sanguis domini nostri jesu Christi proficiat tibi in vitam eternam. The old fathers were moved to Minister the Sacrament to infants by this saying of Christ, john. 6. Nisi manducaveritis carnem filii hominis & biberitis eius sanguinem non habebitis vitam in vobis, that is. Except ye eat the flesh of the son of man, and drink his blood, you shall not have life in you. Whereupon they thought it necessary, that infants should be admitted to the Sacrament, that they might be made partakers of the grace of Christ, & of everlasting life. But that which our saviour Christ speaketh of the spiritual eating and drinking of his flesh & blood, they did understand and wrist to the Sacramental ceremony. But the latter writers were moved to deny infants the use of the Sacrament, by these words of Paul. Probet seipsum homo, & sic de pane illo edat, & de poculo bibat, that is. Let a man try and examine himself, And so let him eat of the bread and drink of the cup, for by that saying they framed this argument. Infant's can not prove them selves, therefore it is not lawful for them to eat of the bread and drink of the cup of the Lord. They that brag and boast, that the fathers did agreeably expound the holy Scriptures, may here see how diversly they intepreted them. Cyprian, Augustine and Innocentius were not ignorant of this Christ's sayings. Nisi manducaveritis, etc. Except you eat the flesh of man and drink of his blood you shall not have life in you. How then did the old fathers understand the Apostles words, that they letted not the infants. And the later writers did understand them so, that they judged that they aught to restrain the infants from part a king the Lords supper. Again how did they understand Christ's words, when they gathered by them, that infants of the Christians could not be saved unless they were partakers of the lords supper: and the other contrariwise judged, that no such thing aught to be gathered of those words, In so much that they affirm, that infants of the faithful, may be saved without partaking of the Sacraments? By this diversity of expositions they do accuse one the other, of error, yea in a matter of great importance, concerning the salvation of infants, towards whom next after our own salvation we cannot be more affected. Is this a congruent expounding of the Scriptures? I do not taunt the fathers, God forbidden, but I do discommend their perverse frowardness, which do condemn the gifts of God, of heresy in those men which do interpret the Scriptures in our time, because in some places they do differre one from an other. If the diverse expositions of the Scriptures be called heresy, let the fathers be called heretics, john. 7. either let them hear this saying of the Lord. Nolite judicare secundum faciem, sed justum judicium judicare. judge not according to the outward appearance, but judge righteous judgement. The labours and pains of learned men either old or new, are not to be condemned, because they expound the Scriptures diversly every man for his understanding. But their works are so much the more to be read. For the diversity of judgements and expositions, doth profit a wise man, so that no man do rashly condemn the writer, that dissenteth from him, or breaketh the bond of peace in the Church. Again to the matter, I judge that it may be well weighed and considered if the doings of the old fathers which admitted infants to the lord's supper be discreetly distinguished from the cause that moved them thereto. And also if we do judge of their doings according to other godly and probable reasons. Of which sort I will bring forth some to be considered of the reader. The first is this. The Sacrament or sign aught not to be denied to him which is partaker of the thing signified. The second is. Because Christ is a saviour to his whole body the Church, and because infants do pertain to the integrity and perfection of the Ecclesiastical body. The third is, because Christ said. Sinite paruulos venire ad me, & ne prohibeatis eos. etc. Suffer little ones to come unto me, & forbidden them not, for theirs is the kingdom of heaven, for by these reasons 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 purchased by it. Therefore they may be partakers of the sign & Sacrament of his death, that is, of the lords supper. Secondly, if infants do pertain to the Church, which is the body of Christ: It followeth that they do belong to that communion, by which (as the Apostle saith) we be all one body, which be partakers of one bread and one cup Christ is the meat of the whole body, therefore he is the meat also of the infants. Wherefore like as the infants of the Hebrews did no less pertain to the Pascha (being a Sacrament of their redemption,) than their fathers: So also our infants do so well pertain to the Sacrament of our new Pascha, aswell as we. Thirdly if Christ himself vouchsafed to have infants to come unto him, to embrace and to lay his hands upon them, and to bless them, how shall we judge them unworthy to be admitted to the Sacrament of his body and blood, for somuch as no man judgeth the Sacrament to be preferred before Christ himself? Now to the place of saint Paul, let a man prove himself, 1. Cor. 11. and so let him eat of that bread, and drink of that cup. It may be answered, that it aught to be understand only of them which stand in danger to eat the bread, and to drink of the cup of the Lord unworthily, as the text itself manifestly declareth. But this is not to be feared in infants of the faithful, whom we may not well call unworthy of the lords table, for that they be worthy by the grace of Christ, being incorporate to him in Baptism, although they cannot for their age either believe or confess their faith, or prove themselves, which things are well required of them that be of age. whereas the Apostle monisheth us to prove ourselves before we do partake of this bread and cup of the lord, he doth it not to the end that our coming to the lords table should be obtained of this study of proving ourselves, but that we should not rashly and lightly receive the sacrament of grace abusing it, and sinning against the body and blood of our Lord. This reason restraineth not the infants of the faithful from being partakers of the body and blood of Christ. After this manner might some man object for the defence of giving the Sacrament to infants, and to defend the doings of the old fathers, who taught that infants aught to communicate. Obiectio. Some man will say. Than you do allow the doings of the old fathers, & so ye may condemn that which hath been used in all Churches after them. Responsio. Neither the one nor the other is to be condemned, nor we willbe authors to any man to enterprise to bring again the communion of infants into the Churches, or to judge that it aught to be brought in again, for by that way we may minister occasion of discord, but let those things which concern their salvation in Christ remain sound. To be short, this saying of Saint Augustine is not to be allowed: that if infants do die without the external partaking of the Sacrament, they cannot be saved: but the judgement of the Church at this day (which is that the external partaking of the lords Supper is not necessary) is to be allowed. Nor they are to be gaynesayed which do affirm, that infants aught not to be admitted to the communion, for certain inconveniences. To prove themselves. 8. 1, Corin. 11. SAint Paul doth not in this place require, that we prove and try other persons, but that we prove ourselves. For this proof respecteth the conscience and inward mind. We are wont to try gold and money, whether they be counterfeit or not, and shall we not much more now try and prove our conscience, before we come to this table more precious than gold. Questio. What manner of probation aught this to be, or how aught we to try ourselves? Responsio. In the late Romish Church the chiefest part of this probation was attributed unto auricular confession. For the papists did command all them which would receive the Sacrament, diligently and straightly to examine their life, and that they should exonerate themselves of all their sins into the priests ears. But S. Paul requireth an other manner of preparing and probation. This probation consisteth in two things, that is, in faith and repentance. Faith receiveth doctrine, and repentance requireth conversion of life. First therefore let man prove him selues, that is, let him be armed with faith, when he cometh to this holy mystery, 1. Cor. 13. as Paul saith in an other place: Vosmet ipsos tentate, si estis in fide, ipsi vosmet probate. Secondly let not our minds burn with filthy lusts of avarice, hatred, whoredom & such like, but let our life be pure and adorned with good works & so let us come to this heavenvly banquet: Notwithstanding they are not to be heard, which will bind and refer this probatin to such purity of life to be had in our good works, as can scarcely be found. But obedience begun in us of a godly life and a set purpose to go forward in godliness pertain to this probation and proof. Therefore if thou aspire with an earnest and serious mind to the righteousness of god, & if thou be humbled with the knowledge of thine own misery, & dost rest wholly in the faith of Christ, them persuade & resolve thyself to be a worthy gest of this mystical table, I mean, a worthy gest, whom God doth not exclude, although there be imperfection in thee & some thing to be desired in thee. For faith, but even begun doth make at length of unworthy men worthy people. For other wise a perfect and absolute probation, which requireth all kind of purity, can not be had in this life. Wherefore the wicked opinions of the Anabaptists and their solemn devotions, are greatly to be improved, who coming to the lords table bind themselves with an horrible obtestation, that they are so perfit, that they fear not straight way to die, because they think themselves to have so great love & charity towards their brethren, as Christ had, hanging upon the cross. Original sin of the 9 Virgin Marie. THere hath been very much contention between the learned, whether the virgin Marie were conceived and borne without Original sin, or no. Some doctors affirming it, as Chrisostome and Theophilacte. Other do deny it. The Thomists hold the affirmative. The Henricistes and other, defend the negative. Petrus Galatinus doth make a long discourse of this matter, bringing in objections which seem to prove the affirmative, and he maketh answer unto them, and attempteth to confute them, and to prove the contrary. But so hot a prover as Galatinus is, and so cold probations saw you never. I speak under correction of the learned. I will rehearse unto you the words of a godly Bishop and constant Martyr of England concerning this matter. Being occasioned (said he) by some men which gave to much devotion to our Lady without judgement, as though she had not needed Christ to save her. To prove Christ her saviour, to make Christ a whole saviour of all that be or shall be saved: I reasoned after this manner. Either she was a sinner, or no sinner. There is no mean, if she were a sinner, than she was preserved from sin by Christ: so that Christ saved her, and was her necessary saviour, whether she sinned or no Now certain authors (said I) as Chrisostome, Theophilact, and other, writeth as though she had been some thing faulty in her tyme. Also I said, that certain Scriptures standeth some thing to the same, unless they be the more warily understanded. As these Scriptures. All have declined, that every mouth be stopped, and all the world is bounden in danger to God. Again, all have sinned, and need the grace of God. Also death passed through into all men and women, for as much as all have sinned. But to these Scriptures I said, it might be answered, that the privilege of one or of a few do not derogate or minish the verity of an universal exposition in Scriptures. And as to the doctors I said, that other more saith otherways, and for as much as now it is universally & constantly received & applied, that she was no sinner, it becometh every man to stand and agree to the same, and so will I (quoth I) nor any man that wise is, will do the contrary: But to my purpose, it is neither to nor from, to prove neither this nor that, for I will have her saved, and Christ her Saviour, whether ever she was a sinner, or no sinner. And to that, (some said) what need you to speak of this? I answered, great need: when men cannot be contented, that she was a creature saved, but as it were a Savioresse, nor needing of salvation, it is necessary to set her in her degree, to the glory of Christ, creator and saviour of all that be or shallbe saved. Good authors have written, that she was not a sinner: but good authors never wrote that she was not saved, for though she never sinned, yet she was not so impeccable, but that she might have sinned, if she had not been preserved. It was of the goodness of God that she never sinned It had come of her own illness, if she had sinned. There was difference betwixt her and Christ. And I will give as little to her as I can (doing her no wrong) rather than Christ her son and Saviour should lack any parcel of his glory. I am sure, that our Lady will not be displeased with me for so doing, for our Lady sought his glory here upon earth, she would not defraud him now in heaven, but some are so superstitiously religious, so preposterously devout toward our Lady, as though there could not to much be given to her. Such are zeleous without knowledge and judgement, to our Lady's displeasure. No doubt, our Lady was through the goodness of God, a good and a gracious creature, a devout handmaid of the Lord, endued with singular gifts and graces from above, which through the help of God she used to God's pleasure, according to her duty, so giving us ensample to do likewise: so that all the goodness that she had, she had it not of herself, but of God the author of all goodness: the Lord was with her favourably, and powered graces into her plenteously: as it is in the ave Marie. The son of God when he would be come man to save both man and woman, did chose her to his mother, which love he showed to her alone and to none other, of his benign goodness, by the which she was the natural mother of Christ: and through faith in Christ, she was the spiritual sister of Christ, saved by Christ, blessed by hearing Christ's word, and keeping the same. It should not have availed her to salvation to have been his natural mother, if she had not done the will of his heavenly father. By him she was his mother, by him she did the will of his father: She was the handmaiden, he is the Lord. The handmaiden did magnify her Lord, the handmaiden would that all should magnify the Lord, to whom be honour and glory. Amen. These be the words of that godly and constant preacher. But whither he considered and had a respect to the corrupt time, when he spoke these words, or else that he would give no offence to the weaklings not able to receive as yet whole meat, he seemeth in these words to grant the scholastical distinction De duplici redemptione, id est, sublevativa, & preseruatina. The school men say that Redemptio preseruativa, is more noble and more perfect, then Redemptio sublevativa. As for example. It is much better to preserve a man from receiving a wound, then to give him remedy after the wound is given. So is it more noble and much better to preserve one that he fall not into sin, then to deliver him from sin after his fall Even so the Virgin Marie, and none but she, was redeemed by Christ, Redemptione preseruativa, which far excelleth Redemptionem sublevativam, wherewithal sinners are redeemed from sin. Thus reason the schoolmen. But if the Scriptures be well weighed and understanded, it will manifestly appear that none, not not the virgin Marie was exempted from Original sin (Christ always excepted) Saint Paul writing to the Romans doth say. De fide ad petrum part prima q. 24. Omnes in Adam peccaverunt & egent gratia Dei. All have sinned in Adam and want the grace of God. Whereupon it followeth necessarily that Marie sinned in Adam, and that Prima materia eius, was infected with the sin of Adam, and so corrupted in original sin. Secondly if Marie should have been conceived without Original sin, she should have been begotten Sine concupiscentia, without lust, De fide ad petrum. which Saint Augustine doth deny, his words be these. Hold steadfastly and doubt not by no means, that every person which is conceived by copulation of man and woman, is borne with Original sin, and subject unto death. And all that be borne with lust of copulation, are conceived with Original sin. Then seeing that the virgin Marie was begotten by the copulation of father and mother, she must needs as other are, be begotten in Original sin. Thirdly if the virgin Marie should be utterly void of sin, Christ had not been an universal redeemer, 3. dist. quest. 3 which to grant were very inconueniente. Therefore Christ was also her redeemer and Saviour, as she singeth herself in her song, saying. Et exultavit spiritus meus in deo salutari meo, and my spirit rejoiced in God my saviour. Now redemption or salvation doth presuppose sin, for none can be said to be redeemed or saved, except it were from some sin. The redemption which the schoolmen call Preseruativam, seemeth more subtle than savoury. Fourthly and finally, Aquinas writeth after this manner. Alius error fuit eorum qui dicunt, quod peccante Adam, Dominus aliquid incorruptum & non infectum in Adam conseruavit, per quod natura humana servari 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 error, of which they say, that when Adam sinned, the Lord preserved some thing incorrupt, and not infect in Adam, by the which the nature of man might be saved. They also say, that the same thing was transfused without any infection into the virgin Marie, and that of that, the body of Christ was formed and made. But this is erroneous for two causes, first, because after this position, Christ should not be the son of the virgin, nor should be borne of any stock or lineage but only of Adam, for that part because it remained uncorrupt in the nature of man, should be far fet and strange from all other, being borne of Adam, and should be proper and connatural only unto 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 satisfy for Adam and his corrupt succession, which were not of his stock, so it had not been meet that the son of God should have healed by satisfaction, a nature infected, unless he had taken that thing which before was infected. Therefore it is to be said, that the flesh of Christ, as concerning being in the flesh of the parents, yea and in the virgin Marie, was infected with sin before it was taken. But in the very actual taking of the flesh, it is purged from all infection, so that concerning the flesh of Christ, there is found no spot in it. These be the words of Thomas. By which it appeareth that the flesh of the Virgin was infected with original sin. He that will read more of this matter Pro & contra, Let him read Galatinum, in his book, De arcanis Catholicae veritatis. Democritus. 10. DEmocritus was a philosopher borne in a city called Abdera, who receiving of his elder brothers the portion of his father's inheritance, being kindled with the great desire of knowledge of things, went through the greatest part of the world. He returning afterward into his country, being in great penury, gave himself to the contemplation of natural things, in a certain orchard near to the walls of his City. It is reported, that he, what thing soever chanced by fortune, or what soever he heard of the mutability of things, fell into a marvelous laughter. And therefore by the figure, Antonomasia, all dissolute laughters be called Democriti. At the last (as Cicero saith) he pulled out his own eyes, and made himself blind of purpose, that he might the more narrowly and nearly search out the secrets of nature. He died at the age of .109. years He said, that all things were made, Exatomis, and that there were many worlds, and those corruptible, he so excelled and profited in all kind of Philosophy, that he might have been called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive quinquertio. For he attained to the knowledge of things natural, moral, mathematical, all the liberal sciences, and to the cunning of all Artes. His father was marvelous rich, for he made to the whole army of the soldiers of king Xerxes, a solemn feast. He had a very excellent saying, which is this: Convenientius est, ut parcitatem in tuo serves, quam luxum in alieno: parcitas enim est remedium necessitatis ut medicina damnorum, that is. It is more convenient to be sparefull of thine own, then to be prodigal of an other man's, for parcitie is a remedy of necessity, even as medicine is of hurts. Laertius writeth that there were six Democriti. Vincentius. 11. THere were many of that name. But the first Vincentius was a very godly man, borne in Spain, & scholar to Sixtus Bishop of Rome. He suffered very cruel martyrdom at Valence in Spain, with Valerius the Bishop of that city, under Dacianus the precedent. In so much that being cruelly handled in prison with hunger, and noise of chains, & bearing great irons upon his hands and neck, he suffered deadly punishment in all his limbs. Which martyrdom s. Austen declareth in a sermon, saying: Magnun & admirandum spectaculum noster animus caepit. etc. Our mind conceived a great and marvelous spectacle, and we saw with our inward eyes, not a cruel and pernicious pleasure taken of trifles, as it is wont to hap in places appointed to behold games, but a very profitable and fruitful pleasure, when the passion of Vincentius was read. It causeth me to tremble, to behold the unuinceable stomach of this martyr, striving with very sharp conflict of the flesh against the cruelty of Dacianus, and against the pains of death, and at length by the help of god overcoming all 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 likeness of an horse, and then his body so racked and rend, to be diversly wounded, and torn in pieces with cards or hooks. And that he might more cruelly vex him, he made the tormentors to whip and beat him, with much more cruelty, as S. Austen declareth. Saint Augustin also in an other sermon speaketh of this Vincentius, after this sort. Blessed Vincentius was truly called Vincentius. For he most strongly overcame all the perils of death. He overcame in words, he overcame in pains, he overcame in confession, he overcame in tribulation, he overcame being burned, he overcame being drowned, he overcame being alive, he overcame being dead. For when he was dead, it is said, that angels spoke thus unto him: Agnosce, O vincenti, quia pro cuius no mine vitiliter decertasti. etc. Know thou, O Vincent, that he for whose sake thou hast manfully fought doth keep a crown prepared for thee in heaven, which hath made thee a conqueror in pains. His passion and noble Triumphs Prudentius hath expressed in very elegant verses. Saint Augustine also in many sermons declareth, how much the martyrdom of Vincentius is to be had in reverence and praised. This Vincentius, whereof mention is made in the Prelection before, was a French man borne, a Monk and Priest of a monastery in the isle of Lirinense. He wrote two books, Contra omnes haereticos, he wrote a book also, Pro antiquitate, & universitate Catholicae fidei. He lived in the year of our Lord .430. as Gennagius writeth. There was an other Vincentius, which was a French man also, a black friar. He wrore four great books, the first entitled, Speculum historiale, the second, Speculum naturale, the third, Speculum morale, the four Speculum Doctrinale, beside other works, he lived in the year of our Lord 1240 Aaron. 12. AAron was the son of Amram, he was Moses brother. He was very eloquent the Orator and interpreter of Moses, he was the first high Priest called of God by Moses to the ministery of the Levitical priesthood. He bore the type and figure of the high Priest Christ. Numb 12. It is recorded, that he with his sister Miriam murmured against his brother Moses, and therefore provoked the Lord against him, he was let to enter into the land of promise, because he was somewhat unfaithful at the waters of contradiction. He had four sons. Ithamar, Eleazarus, Nadab and Abiud. When he was .123. years of age, he died in the mount, Hor, an hill of the Idumeans. Ahoran, in Hebrew, is in Latin, Mons fortis, vel mons cantici seu laudis a Ranan, laudavit. A strong hill, or an hill of singing or of praise. Because I have made mention of Aaron, being high Priest, I will give you some notes, concerning his apparel and the signification thereof. There are numbered nine kinds of the apparel belonging to the Priests: some number but eight, but josephus reciteth tene. First of all the Priests were washed with clean water before they went to do Sacrifice, and then they did put on their holy garments. There was certain apparel common to the high Priest and to the other Priests. First the Priests had linen breeches to cover their privities, which breeches did reach from their loins, unto their thighs, the higher part whereof was made first above the huckle bone, much like unto our trussed hose, that when they should do sacrifice, and draw or bear any burden, if they fell, the thing that aught to be close, should not be seen. Then they put on a short and strait coat without sleeves, which sat plain up on the body, without plaite or wrinkle, and reached down to the calf of the leg. Thirdly, they had a girdle which girded the same coat unto them. This girdle was made of purple scarlet, fine linen, and blue silk. The ends of the which girdle should hung down to the calf of the leg, but in their ministry they cast it upon their left shoulder. The fourth kind of garment was a round cap, or a mitre, which covered the head to the ears. The fift manner of garment was the Ephod, which was the utmost part. It was a robe made of linen. Such a garment did David wear when he danced before the Ark. This Ephod was not much unlike our Surplices. These five kinds of garments were common both to the high Priest and to the inferior priests. The other four sorts of garments were proper only to the high priest. The first garment was called Megil, which was a broad garment, renaching down to the heels, made all together of blue silk, and was all whole, saving that it had two holes to put out the priests head and his arms. It had beneath in the skirts .72. bells of gold, and so many Pomegranates of blue silk, so set, that between every two bells was a Pomegranate, and between every two Pomegranates a bell, which was done for this cause that when Aaron ministered, 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 have died. The second garment of the high priest was an Ephod, nothing like the Ephod, mentioned before, for it was not linen, but made of cloth of gold, and was girded unto him, wherein was the breast plate, with the xii stones, which was tied about with two chains to two Onyx stones, and beneath with two laces. In the two Onyx stones were engraved the names of the twelve tribes of Israel vi. upon the one stone, and six upon the other, which two stones were upon the shoulders of the Ephod. The third garment was called, Rationale, which the Hebrews call hosen, which was the breast plate of judgement, so called, because the high priest could not give judgement without that on his breast. It was made of gold, blue silk, purple scarlet and fine trimmed linen. It was four square, and double a hand breadth long, and a hand breadth broad. It was full of places for stones even four rows of stones, which stones were according to the names of the children of Israel. In this breast plate was put also these two words, urim, and Thummim, which were upon Aaron's heart. Urim signifieth light, and Thummim perfection. urim also doth signify knowledge, Thummim holiness, showing what virtues are required in the Priests. Some interpret and turn urim Thummim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, doctrina & veritas, doctrine and truth, whereby is signified, that Priests aught to be able to preach doctrine, but yet none other but true doctrine. The fourth and last kind of garment was, a mitre, & there was made a plate of pure gold, which had graven thereon, sanctum domino, holiness to the Lord. It was set upon the high Priests for head. And this plate of gold was tied with blue silk lace upon the front of the mitre. These garments had a godly and manifold signification. God himself declared by Moses the use and the end of them, that they were instituted unto the glory and comeliness of the Priests, which garments did not only procure an authority unto the Ministers, being occupied about the sacrifices, but also made the sacrifices commendable. For they must needs appear glorious, which are celebrated with so great pomp and preparance. Also, it was profitable and necessary, that the people being very prove to embrace the rites of the Heathen, should be kept within the compass of their duties by these ceremonies. Furthermore, they do exhibit Christ the true and high priest to be considered of us. He was apparelled with the garment of justice, temperance and virtue, which garment he hath common with us, for it behoveth all Christians to put upon them, Christ. Christ excelleth as an high priest, not only in that he sanctifieth us, and endueth us with virtues, but also hath certain peculiar properties, as a true God and Saviour of the world. He beareth us on his shoulders and in his breast, as precious stones, for we be not vile, but precious in his sight. The light of the eternal wisdom shineth out of the breast of Christ our Bishop. For in him, as in a chest of the everlasting wisdom of God, are all treasures of wisdom & knowledge laid up. He is the light of the world, he is truth and perfection, that all the world of only Christ may ask justly laws, oracles, and whatsoever needeth to the obtaining of perrfection, and true blessedness. He is Sanctus sanctorum, the divine Majesty and holiness itself, upon whose head the crown of glory doth well & rightly sit, who only doth sanctify, reigneth glorious, & liveth for ever. Finally, these ceremonies were ordained for the priests, that they might understand by their apparel, what was required of them, and of what conditions they aught to be. Let priests be always prepared to their office. Let them walk honestly in the sight of God and men. Let them keep a temperance, and be void from riot and evil lusts. Let their loins be girded with the girdle of justice and truth. Let their breasts, sides, and backs be sensed with the word of God. Let their heads be covered with the helmet of salvation, in Christ our Saviour. Let him be the head of the Ministers, and ministry, but especially let him be a vocal Priest speaking in the Church. For if the priest be dumb, he shall die, but if he do boldly preach the name of the Lord, and his law, he raiseth up a sweet savour of Pomegranates in the Church. Therefore, under the shadow of the garments, are covered manners, virtues, and vices. Next after preaching, nothing doth more commend and set forth man, than garments. Such as the mind is, such almost are the words and garments. Therefore the garment signifieth a man's conversation. Whereupon we are commanded in holy talk to put on an other garment, when conversation is required to be changed. In so much that a good part of priestly doctrine is contained by a shadow, what becometh them in this apparel of Aaron. Phinees. 13. PHinees was the great priest of the jews, son to Eleazarus the high priest, & was ordered the same year that Othoniel was made priest, but how long he sat, it is uncertain. He was a stout and valiant man, and vanquished many of his enemies (before he was priest) when josua made him general of the armies. But after he was made priest, he continually served God with all good and virtuous life, reverence and fear. And therefore the Lord himself gave him a covenant of peace. He seemed from his youth to have a fervent zeal to God. For when the sons of Israel, that is, the sons 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 all the people, come to a Madianite woman, a fair harlot, he riseth up, and with his javelining in his hand, entered in a rage into the tent, and struck them both in doing the deed through the privities, & slew them. For the which act the lord said forth with to Moses: Phinees my servant, the son of Eleazarus, son to Aaron the Priest, hath turned away my wrath from Israel, because he was zealous for my sake among them. Therefore I have not consumed the children of Israel in my jealousy. For that cause the Lord appointed to him a perpetual priesthood. He being aged, died in the favour both of God and man, and was buried in the burials of his fathers, and is worthily numbered among the saints of the old law. A Calf. 14. A Question might be demanded, why they made the image of a Calf, rather than of man, or of any other beast. Responsio. It is not unlikely, that they by a perverse emulation did follow the Egyptians, which did worship, as their god Apim, that is, Taurus, an Ox or Bull in the similitude of a Calf. And to this they fell by reason of daily familiarity with the Egyptians. For although they were sundered from the Egyptians, yet they were sometime conversant with them. And here is to be considered what mischief the company and evil examples of naughty men do gender and bring. The Egyptians, after they had worshipped for a certain time a live Bull or Ox, than they drowned him, and sought for an other Ox or Bull with great mourning, as Strabo and Pliny also do writ. Saint Ambrose doth say, that by this Calf was signified, that Hieroboam should in long time after set up golden Calves, and 'cause the people to worship them. Questio. Many call into question, whether Aaron sinned or not, in causing this Calf to be made? Responsio. Some writ, that he offended not: other writ that he grievously 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 ut omnino venia indignum fuisse non iudicemus etc. That is: The purpose of Aaron is to be sought out in making the golden Calf, for so it shall come to pass, that we may judge Aaron not utterly to be unworthy of pardon and forgiveness. For when his brother Moses had been in the hill by the space of xl days, & the people were in such a rage, that they would return again into Egypt, Aaron first attempted to mitigate & assuage their fury with gentle words. But when he perceived he could not prevail, he required the earrings of the women, that he might something that way turn their minds (loving jewels) & draw from them the rage of superstition, & did (as it were) set one soldier against an other in the front, but he could not this way pacify their fury. Therefore he was of necessity constrained to fashion a Calf. Wherefore such a purpose and intent was to be forgiven of the great goodness of god, which Moses himself declareth in Deuteronomie, where 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 divines do condescend, do hold that Aaron did greatly offend, because he feared man more than god, by which fear he consented to the sin of the hebrews, & as S. Paul saith, not only they which do ill, are worthy of death, but also they which consent to the doers If you will object, that he did it for fear of death, yet he cannot thereby be excused from sin. For he being as it were, a spiritual governor, should rather have suffered corporal death, Eccles. 4. than to have consented to the idolatry of the people. For it is written: My son, be not ashamed to say the truth for thy life. Again, strive for the truth unto death, and defend justice for thy life. Caietanus writeth of Aaron, as followeth: Insanivit ipse long 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. etc. That is: Aaron was much more mad than the other people, for other attributed unto the idol no names, but these names, Elohim, and Elohe, which are common names. But Aaron attributed unto the idol the unspeakable name of God, the name Tetragrammaton, no man inciting him unto it, and that he did also with a public proclamation, which is worst of all. This is written here, even as the sin of Peter is written in the new Testament (which sin of Peter notwithstanding was much less than this) to the commendation of God's divine grace, which took Aaron after so heinous sin, to be notwithstanding the high priest. Other do by this, excuse Aaron, and do say, that when Aaron named the great name jehovah, he meant, that the sacrifice should be offered only to the living God, and not to the Calf. Apostata. 15. THat man is called Apostata, which swerveth from his captain, and fleeth to his enemies, or from the Christians to the Ethnics or jews. Moonkes also, which swerved from their institution and orders, were called Apostatae. This kind of swerving is called Apostasia. Apostata is a Greek word, & signifieth in Latin desertor, defector, a swaruer. Baalistes. 16. BAal and Baalim in the Hebrew, for the most part, are vain gods & idols of the Gentiles, because they are Lords over them, of whom they are worshipped. For Baal signifieth a Lord, Master & Husband, and sometime it is a common name of the heathen gods. For the Hebrews do seem to use this word indifferently for all idols of the Gentiles. After this manner they served Baalim, that is all manner of Heathen idols, whereupon it is put for every idol. In so much that this word Baal, in the scriptures often times doth signify all manner of idolatry. For Baal signifieth not only Dominum, Heir. 9 Higher in Os. 2 Lord, but it is taken also sometime pro adamato, a lover, as appeareth in Oseas the prophet. Bel or Baal (or in the latin Belus) was the first king of the Assyrians. psal. 105. Rom. 1. In honour of whom Ninus his son set up an image, and pardoned all them which had recourse unto it: which manner of idolatry afterward crept in among the common people, so that now of the original or head, 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 words the gods and goddesses of the Gentiles are signified. The scripture in many places is wont to term them with filthy names, that it may the more call men from the worspipping of them. The Hebrews call idols molestations & griefs contemptuously, that they may declare, that they bring nothing but calamities, when foolish men do hope for salvation of them. But because mention is made of Baal the idol, I have thought good to speak somewhat of idolatry both concerning the word, and the matter. Idolatria, idolatry is a Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of worshipping, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of an idol or image, which signifieth none other thing than the worshipping of idols. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth forma, a form or shape which men have invented unto themselves, to represent a God with all. And as there are found divers and sundry kinds of matter, whereof the idols are made: so there are divers kinds of idols. If it be stone, wood, or metal, whereof the god is made, & in it to be worshipped, those are gross & most manifest idols. Sometimes the matter of them is spiritual, which than happeneth, when those forms and images are none other things than conceptions of the mind, by which men do imagine to represent God himself, not as the scripture setteth him forth, but according to their own fantasy and rashness. Wherefore there are two sorts of idols, according to the condition of the matter, of the which the one is called external and visible, the other internal and invisible, which is imagined in mind. Also there are two true kinds of worshipping of God, the one is inward, when we believe in God, put our trust in him, & give him thanks, and submit ourselves and all ours unto him, and call upon him devoutly in our prayers. In these actions consist the inward worshipping of God. The other kind of worshipping of god hath external notes, by the which we testify this our mind, as in prostrating of the body, in bowing of the knee, in uncovering the head, in speaking & in exercising those rites & ceremonies, which are instituted of God. And this is the outward honouring of God. But it is to be noted, that such external signs, as of bowing the body and the knees, and such like are done also unto creatures, as unto Princes & Kings, which represent the authority of God, unto men here in earth, and execute his office in the administration of things. And then truly they are to be esteemed no otherwise then certain manifest testimonies, by the which all they which are appointed in this inferior place, do declare truly and from the bottom of their heart, that they are contented for God's sake to be subject, and to obey such higher powers, as far as godliness, and God's word doth permit. But we must take heed, lest in our inward judgement we attribute more unto them, than is meet or expedient, and look for greater things at their hands, than their authority and power is able to perform: for otherwise we shall not avoid idolatry. Wherefore, if any man by bowing himself unto his Prince, would signify thereby, that the Prince cannot err, and that it is lawful for him to do what he list, to his pleasure, and to command whatsoever he listeth, such a one without doubt should commit idolatry, both inwardly and outwardly. Whether this fault be in the bondslaves of the Pope or not, we may gather of this, that they so humble themselves unto him, that they do kiss his feet. They declared that they were so subject unto him, as unto the only Vicar of Christ upon earth, and as to the universal Bishop of the Church, who cannot err in the faith, unto whom only power is given to discern and judge of religion, and of Christian doctrine at his pleasure. Let this therefore be a sure and a firm rule, that the exterior humbling of the body, whensoever it is a token and witness of the mind, attributing unto a creature more than is lawful, or such things as are proper unto God only: that then it doth pertain unto idolatry, for they are not referred unto God himself, or unto the obedience of his commandments, but unto vain forms and shapes, which we feign to ourselves, and conceive in our minds. Two places of the scripture offer themselves here to be discussed, which make for the confirmation of the doctrine which we entreat of. Actorum. 10 The first is in the Acts of the Apostles, of Cornelius the Centurion, who fell down prostrate unto Peter's feet, when Peter came unto him, but Peter could not abide it, but reproved him, saying: Ne sic feceris, surge, ego quoque homo sum. Do not so, arise, for I am a man also. Apo. 22. We read also in the apocalypse, how that john fell down before the Angel, but he charged him that he should not so do, saying: Conseruus tuus sum. I am thy fellow servant. These two places might be thus understanded, as though Peter and the angel condemned these actions as idolatrous, and as though the Centurion and john should give unto them some divine honour, and should give more reverence unto them, than is meet to be given unto any creature. But such impiety is not to be thought to have been in any of them. The scripture is a witness unto the Centurion, that he feared and worshipped God. How can we think therefore, that he would take Peter for a God, or at the lest wise would give any divine honour unto a creature? And it is not likely, that john being an Apostle, could not discern an Angel from God. If that none of them would worship a creature in stead of the creator, it followeth, that it is not lawful to exhibit this kind of outward reverence to creatures. Wherefore it should seem also that this reverence aught not to be done unto princes. To this I answer, that we aught to put a difference between worldly honour, and divine honour. Also, we must understand, that these two men, that is Cornelius and john did not mind by this their worshipping, to take God's honour from him, and to give it unto men: yet it might be thought that they fell to an inordinate sign of reverence, and so offended in excess, and passed their bounds, but committed not idolatry. But there is less fear of committing idolatry toward Princes, than towards the Angels or Ministers of Christ. For they, because they execute a spiritual function, the honour which is done unto them, doth come nigher unto a religious adoration. Wherefore the bowing of the knee, and the incuruation of the body in themselves, are not condemned, but in that they are done for the cause of religion. Wherefore in this case a moderation is to be used. And let this be sufficiently said of this matter. Take this also by the way, that this doth also pertain unto idolatry, when we worship the true God by other means and rites than he would have us, or hath prescribed and appointed unto us. If we do otherwise, we shall worship an idol, according unto the second form of idolatry, spoken of before, that is, when we feign unto ourselves in our mind and thought some God, which is delighted with honour invented by man, whereas there is no such God at all. Wherefore in this doing we shall not worship the true God, but an idol which we have conceived in our mind. And surely Paul is thus to be understanded in the first Epistle to the Corinthians, where he saith: Scimus quod idolum nihil est in mundo. We know that an idol is nothing in the world. Paul doth not mean, that there is no idol, as concerning the outward shape and form, for no man doubteth, but that the idols have place, either in some extern matter, or in our minds. Wherefore he meaneth not the sign of the idol, but the thing, unto the which the idol is referred: meaning, that the thing itself which is signified by the idols, is nothing, because there is no God any where, which would be represented or delighted with such images. Concerning the name of Baal, it is to be noted, that a goodly Epitheton of God is expressed thereby. For Baal in the Hebrew betokeneth a Lord, a Master, a Husband, which all things agreed in very deed unto God. For he is the Lord of all, he is the teacher of all true wisdom, he is the only husband of the Church. Therefore they do not err, who considering the properties of God, do call him by this name Baal. Nor the Grecians are to be reprehended, when they named God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because with that title they declared God to be the author of life. Of the Romans also God was called jupiter, as they would say, helping Father. These words therefore are worthy to be attributed unto God. And it might be that the Elders which so spoke, had respect to the true God, Prince of all things: but afterward, it was most wicked and detestable to give these properties to planets, stars, men, beasts, images, whereupon allthings were filled with idolatry. Paphnutius. 17. PAphnutius (as Epiphanius saith) was the son of a certain woman, very famous in confession of the faith. Tomo. 2. Lib 2. haeres. 68 He was brought up from a boy in solitary places, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the which cause Epiphanius seemeth to call him an ancher. He was liberally instructed, and a very 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 certain city in the upper Thebais, Eusc li. 8. c. 12 Lib. 1. cap. 7. at what time Maximinius the Emperor used great persecution in those parts, his right eye was put out, and the ham of his left leg burned, or (as Theodoretus writeth) he was adjudged to dig in the moynes, having one of his arms cut of. But after that Constantinus the Emperor had restored peace and quietness to the churches, Paphnutius also was restored to his Church, and came after into the Synod of Nice, being sent for of the Emperor, where Constantinus had him in great reverence, above all other men, in somuch that he sat at meat familiar with him, and calling him oftentimes into his chamber, kissed the place of his eye that was put out. Paphnutius in that Synod of Nice, besides that he was a constant defender of the right faith, did also one very godly and wholesome act 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 been married when they were lay-men) should not company & lie with their wives, but should forsake them, and lead a single life: which law had been almost allowed, unless Paphnutius, perceiving the perilous and grievous enterprise, and the great dangers that might ensue, if the bishops had resisted them. For he rising in the midst of the Synod, said: It is a hard thing, that such a yoke should be laid upon godly men, which being done, I foresee a great peril to hung over the church. Why do not you permit and suffer, that which the scripture not only granteth, but also doth very well commend and adorn? For it saith, that marriage is honourable, and a bed undefiled. Furthermore, all men cannot always observe and keep a like this strait and hard law: yea how shall the chastity of their wives be kept? The Synod received & allowed the judgement of Paphnutius (which was unmarried) to be godly and wholesome. Paphnutius was present also in the Synod of tire, in which, when he perceived that Athanasius (which came thither with him) was unjustly dealt withal of his adversaries, he took Maximinius, the bishop of Jerusalem by the hand, and counseled him to arise and departed, because is was not lawful for them, being Confessors, to be present at a malignant counsel. Besides his great piety and sincere doctrine, and constant profession, he was famous also in doing miracles and cures of perilous diseases, in driving out devils. etc. Septuaginta. 18. ELeazarus, brother to Simon justus, was Bishop in the five and thirty year of the reign of Ptolemy, after the death of his brother Simon, and sat xvii years. In the time of his bishopric, one Demetrius told this Ptolemeus Philadelphus, king of the Egyptians, whom he had made ruler of his library, that it was showed him, that there was a law given to the jews by the mouth of the living God, which law it was not lawful for any man to translate, but only for them which worshipped God, adding also this, that one Theopompus attempting the same, was made blind, and that he repenting was restored to health. And he said further, that the law written in figures and the Hebrew tongue, could not be translated without great labour. The king being glad of that which Demetrius told him, sent letters to Eleazarus, with great rewards by his ambassadors. For Ptolomeus the king had not long before, at the instant request of Aristenus his familiar friend, set at liberty all the jews, which were in bondage in Egypt. The tenor of the Epistle, which the king sent to Eleazarus, was this, Lib. 12. as josephus testifieth. Gentem tuam, quae secus nos erat, libertate donavi. etc. That is: I have set at liberty thy country men the jews, which were under my dominion, supposing that this my deed pleaseth God. I have also appointed some of them to my wars, & other of them, whose trusty service I had tried, I have placed in my court. I have determined to put your laws in my library. Thou shalt do well therefore to sand me Elders & learned men, which can well interpret them. I have sent over an hundred talents of silver to offer sacrifices. etc. On the other side, when the king had received Eleazarus epistle with the interpreters, he gave ten beds with golden feet, and all implements thereto belonging, to Eleazarus, in token of a certain benevolence. He gave him also a cup of xxx talents, x. stools, purple, & a beautiful crown with many other things, which he had bequeathed to the God of heaven. Now Eleazar sending to the king that which he requested, said thus: I have choose six of the best learned out of every tribe. It may be the part of your godliness and justice, after the copy and translation written out, to sand it again unto us by the bearers hereof. And after a certain space when the Elders were come from Jerusalem, to the king being in Alexandria, they were entertained of him very honourably, & most courteously. And when they offered to the king the role of the law written in golden letters, he asked thenfor books. And also when they had opened & showed the fine thinness of the parchment, & the incomprehensible joining together of them, the king marveled that they were so wonderfully compact together, & rendering them thanks, he placed them every one in several Cells, commanding all things necessary to be ministered unto them. Who in the space of .72. days translated the law out of the Hebrew into Greek, so that they all agreed in one and the self same translation (as witnesseth S. Austin) without any disagreeing either of words or of sense, De civita. de lib. 18. cap. 42 which law being received & approved of the jews, which then were in those places, Demetrius offered to the king. Then the king seeing what was done, and setting a side the law, greatly marveled at the knowledge & wisdom of the Elders, & talked long with Demetrius, marveling that neither historiographer, nor Poet had made mention of the law, which was so wonderfully made and ordained. And when he calling the interpreters unto him, thanked them, and sent them home again, giving to every one of them three very rich stools, & two talents of gold, and one cup of the weight of one talon, with the whole cupboard and feasting table, desired them, that they would often resort unto him out of jewry. Who when they had instructed and taught the king in the knowledge of the only God, and in the government of his kingdom, thanking him much, returned to Eleazarus with very many rewards. These interpreters were in number .72. Albeit they are commonly called Septuaginta, for the more brief and expedite speech. Like as the judges of Rome, which gave judgement, who excelled at the tilt, were called centumuiri, but they were in number an hundred and five. justinus declareth, that king Ptolemei caused .72. Cells to be made for these interpreters, that he might thereby be fully certified and attain the truth, by the fidelity and consent of their interpretation, and willed every one of them to repair to his own cell, where he should translate. And after they had done, he conferred together all their interpretations, and found them to consent in every point. In apologetico ad gentes. justinus also doth confess, that he saw certain remnants of th●se houses in the high tower called Pharus, at Alexandria. Tertullian saith, that Menedemus, a Philosopher of the province of jewry, did much marvel at the one consent of their interpretation. Saint Hierome sometime doth attribute much to them, saying, that they were full of the holy ghost, affirming also that often times they did translate unexpertly, and very ill. But he scoffeth and mocketh at the Cells, writing thus. Nescio quis primus author septuaginta cellulas Alex andriae mendacio suo extruxit. etc. That is: I know not who was the first author of this lie, that there were seventy Cells, builded at Alexandria, in which houses, the interpreters being separated, did writ and interpret all a like. For so much as neither Aristenus, which was Ptolemeus familiar friend, nor josephus (who was long time after) recorded any such thing. But they both wrote, that they assembled together in one large place. Great learned men do attribute to the .70. interpreters so much, that they think nothing to have been translated of them, but that the holy ghost itself hath spoken and ratified it. Unto these therefore, all students of God's book (having any sight in the tongues) aught to repair and run, as the Hart runneth to the fountains of water, according to the saying of the Prophet. But (under correction of the better learned, and that I may speak it with their patience) many places are found in their translations more perplex, and wrapped in greater darkness, than they be in the Latin version, which might chance partly through the phrase of the Hebrew tongue, being far dissonant from the Greek phrase, partly through the corrupting of the text, or the negligence of the Printers. Some perchance may note in me presumptuous rashness, that I which have tasted of the holy tongue, but tanquam canis e Nuo, do take upon me to show their errors and negligence in translating. But I will (by God's grace) show manifestly not a few places, wherein they have swerved from the true text, and from the mind of the holy ghost. Notwithstanding. I do gladly attribute so much to their antiquity, and to the judgement of the holy fathers, (who had them in great reverence) as may be attributed to them. First I will declare, how they dissent from the Evangelists (who doubtless were full of God's spirit) and specially in that point, which toucheth the mystery of our faith. Saint Matthew allegeth this place out of the old Testament. Vocavi filium meum ex Aegipto I have called my son out of Egypt: & he referreth this sentence unto Christ. Now the 70. interpreters translate: Israel dilectus meus, vocavi illum ex Aegipto: Israel my beloved, I have called him out of Egypt. They do not refer this prophecy unto Christ, but to the people of Israel. They utterly take away the mystery from Christ, that they may save the faith of their history, which declareth that the people of Israel were delivered by the mighty hand of God, from the bondage of Egypt. And note one thing more, which is, that they corrupt the text and Hebrew verity, for it is plainly read in the Hebrew according as Matthew doth allege it. Nota. This one place doth greatly make against them, which contend and hold, that the Hebrew text was rather corrupt, then that the 70. interpreters did err. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the 70. interpreters did so translate it, either they knew the mystery, or else they were ignorant of it. If they were ignorant of it, then they had not the holy ghost in all their translations. On the other side, if they knew it, and would not utter it, & consent to the truth, that spirit was rather diabolical, then holy, and as Saint Hierome saith, it was manifest sacrilege. Obiectio. Origene, when he corrected the old Testament according to the Hebrew verity, he withdrew nothing from the translation of the 70. interpreters, but noted only (Asteriscis quibusdam) what things were added Ergo, there is not so great fault to be found in their translation. Responsio. Origene doth show a certain modesty in himself, who would not be se●e to curious in other men's works: yet Origene was none of them, who assarted, that all the doings of the 70. interpreters were done by the holy ghost, for he doth manifestly descent from them. It is written of the .70 interpreters in the Psalm thus: Attollite portas principes vestras: You princes lift up your gates. But Origene saith, that this was not spoken to the princes, but to the gates, as it is in the Hebrew. For it is commanded unto the gates that they should lift up their heads, and open them selves unto Christ, as a victor and conqueror. Therefore certain of the fathers followed other translations made & done after the 70. interpreters, as the translation of Aquila, Symmachus, and Theodotion. Yea the Church at the first did not receive the translation of the 70. interpreters upon the Prophet Daniel, but setting that a part, followed Theodotion his translation. This they would not have done, if they had thought the translation of the 70. interpreters had been so perfect, that no man should have sought the truth of the text, but out of them. Whereupon Saint Hierome doth cite above an hundred times, Symmachus, and Aquila, and doth perferre them before the 70. interpreters. And so doth Origen cite Aquila. Gen. 48. jacob 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 affinity or dearness have these two words, Gloria & epata concerning the sense? truly none. The cause of this error was this. The consonant letters in the Hebrew tongue have their significations of the vowels or punctes, which are set underneath them. Now there be two words in the Hebrew very much like both in writing and in sound. These be the words Chavod, which doth signify Gloria, and Chaved, which signifieth Eper, a liver. And there is no more difference between them, but that the one is written with Vau, holem and signifieth glory, & the other is written with Zere without Vau, and that signifieth a liver. It is therefore manifest and plain, that they fell into this error through the similitude and likeness of these two letters. The like is in the Prophet jonas, where they put Acuaed, id est, servus, for this word juri, id est, Hebraeus, they were deceived by the likeness of the two letters dale and Resc. In the .58. Psalm they put Manus, pro pedibus, for where they read: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est, manus suas lavabit in sanguine peccatoris It is in the Hebrew Peamaiu, id est, vestigia, footsteps. Again in the .36. Psalm they put an affirmative, where there is a negative. For where the Hebrews do read Quoniam non pacifice mihi loque bantur, the 70. interpreters do read: Quoniam pacifice mihi loquebantur. But that the sentence aught to be read negatively, the words following do declare, which be these Et iracundia dolos cogitabant. Truly it is to be marveled, that such an error hath continued in the Church so many years, and hath been espied almost of none, or at the lest of very few. The Latin interpreter might be in the fault (I speak this in defence of the 70. interpreters.) For if this Greek particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quidem, be turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non, the matter were plain, and then the sentence would agreed with the Hebrew verity and the mind of the Scripture. This place among many other doth signify unto us, that those commentaries upon the Psalms, which go in S. Hieromes' name, are not of his doing, for they do expound this verse of the Psalm after the text of the 70 which, S Hierome being most expert and perfect in the Hebrew tongue, would never have done. Furthermore, in the .37. Psalm they pervert all things, and take from us a great and high mystery. For where it is written in the Hebrew Schechon aeraetz v reach Emunah. id est, inhabita terram, & pasceris in veritate. that is. Devil in the land, & thou shalt be fed assuredly: they have translated: Inhabita terram & pasceris in divitiis eius: Devil in the land, and thou shalt be fed in the riches of it. But that this word Emunah, doth signify Veritatem, and not Divitias, I will bring against them their own authority and translation in an other place. Where it is both in the Hebrew 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, unless it betokeneth sometime, Fidem. faith fidelity or assuredness, which is far 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 Hebrew it is, Frumentum, or Placenta frumenti. Now there is a great difference in all the three tongues, that is, in Hebrew, Greek and Latin, betwixt Firmamentum, and Frumentum, Firmamentum, in the Hebrew tongue is called Rakia, and Frumentum, is called Dragan, Firmamentum, in Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Frumentum is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Firmamentum in Latin, doth signify in English stability or the ground of a matter, sometime the firmament or heaven: and Frumentum, betokeneth all manner of corn, but it is most used for wheat or Rye. I beseech you, who, (unless he were blind and utterly ignorant) would have translated the one for the other, Firmamentum, for Frumentum. Lyranus making mention of this place doth say, that the Latin book is corrupt, and that Firmamentum, is written for Frumentum, but that is most untrue, for as it is in the 70. interpreters, so it is in the Latin text. Where the Latin book hath Firmamentum, the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is all one. Therefore this error is to be imputed unto the .70. not unto the Latin book, or to the Latin interpreter. Here by the way, (and yet not out of the way,) I will show you how fond, yea rather how stretchedly Petrus Galatinus doth allege and bring some of the Hebrew Rabbins to confirm by this text in this Psalm, the sacrifice of the Mass, and the levation of the hest, as they call it. Rabbi Solomon doth interpret the .72. Psalm of king Solomon. Whereupon, he expoundeth these words in the same Psalm (Orietur in diebus eius justitia, & abundantia pacis, donecauferatur Luna. In his days shall the righteous flourish, and abundance of peace shallbe as long as the moan endureth) after this manner: In the days of Solomon shall the righteous be multiplied, and the abundance of peace unto the worlds end. Notwithstanding (as Galatinus writeth) when he came to these words: Erit frumentum in terra, vel erit frustum frumenti in terra in capite montium, that is, an handful of corn shallbe sown in the earth even in the top of the mountains. He being not able to conceal the truth, uttered these words against himself, saying. Magistri nostri bonae memoriae exposuerunt, hoc esse genus placentarum in diebus Messiae, & totum Psalmum de Rege Messia explanaverunt, that is, our Rabbins of famous memory have expounded this kind of cakes or wafers to be in the days of Messiah, and do interpret all the whole Psalm of king Messiah. Galatinus alleging many other of the Rabbins, their gloss and their books, doth conclude, that this same Placenta, or cake should be Messiah himself, he bringeth in Rabbi Berachias in the name of Rabbi Isaac, saying after this sort: As there was a first redeemer, that is, Moses: so there shallbe a last redeemer. For as the first redeemer caused Manna to descend, so shall the last redeemer, that is Messiah, shallbe a cake of wheat in the earth, according to this saying of the Psalm: Erit placenta frumenti in terra that is (as Rabbi jonathas expoundeth it) there shallbe a sacrifice of bread in the top of the mountains of the Church, that is, a cake of bread shallbe a sacrifice above the heads of the Priests which be in the Church. Thus saith the Chaldey translation of Rabbi jonathas, Lib. 10. ca 4. as Galatinus allegeth. And (saith he) what is more rightly signified by the mountains of the Church, than Prelates and Priests, in whom the Scripture is fulfilled and verified, when they lift the body of Christ over their heads? O fourfold, nay forty fold blindness and ignorance, so to add and diminish the Scriptures, so to rack and rend the Scriptures from the true and natural sense. This Psalm concerning the type, is wholly written of the kingdom of Solomon, concerning the verity and perfect accomplishing thereof, it is made and meant of Christ and his kingdom. It containeth partly deprecations and prayers, partly the Prophetical description of the kingdom of Christ. Some writ, (and that very well) that this Psalm was made of David, for the good success of the kingdom of his son Solomon, and that it was given to the people to be song. For after th'end of the Psalm, these words be added: here endeth the prayers of David the son of Isay. And it appeareth manifestly, that when Solomon his son was consecrated and invested into the kingdom, that David not long after ended his life, that it may be well believed, this Psalm to be the last prayers & vows of king David, in which prayers he doth not only desire the success and felecitie of his son Solomon, but also doth touch the felicity, the power, the righteousness, the ampleness and continuance of the kingdom of Christ. Some verses are applied both to Solomon, being a type, and also to Christ. some only unto Solomon, and some to his subjects and there felicity, as the 16. verse, which is this: Sit pugillus frumenti in terram satus in caput montium, strepitum edant, sicut libanus fructus eius, & floreant de civitate, sicut herba terrae, that is, an handful of corn shallbe sown in the earth, even in the top of the mountains, and the fruit thereof shall shake the trees of Libanon, and the children shall flourish out of the city like the grass of the earth. He prayeth in this verse for many things, first that there might be abundance of corn, and that the earth might be fertile. 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 grown as high as the hills are, and that it might be so thick, that it might make such a noise when it is shaken with the wind, as the trees that grow upon the mount Libanus do, when they are shaken with the wind. It is spoken as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly he prayeth and wisheth, that the subjects of his kingdom, might flourish and increase, both in number and in prosperity of all things. And these things did happen to the kingdom of Solomon, as it may be gathered out of histories. But to draw this verse unto a Cake above the priests head, as Galatinus, Lyranus, and other do, is an allegory, not so far fet, as foolish. Haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To our purpose again. In the .88. Psalm, they translate: Medici susci tabunt, for Mortuisurgent. But in this they were deceived with the ambiguity of the word, for it signifieth Tam medicum, quam mortuum. But when it signifieth Medicum, it cometh of this. Radical, Rapha. And when it betokeneth, Mortuum, it cometh of this Radical, Raphah, with He, in th'end, id est, dissoluit. They do sometime obscure the whole text, when they had leaver use the dark Hebrew phrase, then to speak plainly in the Greek tongue, into which tongue, they translated the text. An example. They read in the 40. Psalm: Holocaustum & pro peccato non postulasti. In which words there is no sense. But it is in the Hebrew, Holocaustum & peccatum non postulasti Where this word, Chataah is taken for oblation offered for sin, as Ascham, Delictum, is taken for an offering Pro delicto, as it is often read in levit. & in the Prophet Esay, where he saith: 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 pervert the very commandments of God, as in the twenty of Leviticus, they turn, Sponsam pro nuru, a wife, for a daughter in law. For where the true translation hath: Si quis dormierit cum nuru sua, uterque moriatur, they read: Si quis dormierit cum sponsa sua, which is against the mind and meaning of God. Furthermore, that they know not the signification of some Hebrew words, this manifestly declareth, that they have left some Hebrew words in the holy Scriptures untranslated, as in the book of the kings where they say: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. fissuras vel rimas domus continebunt, leaving this Hebrew word untranslated, Bedec, written in the Greek letters, & unexpounded, which is to be marveled at. For that word is common to the Hebrews, it signifieth a place broken, or ruinous. Our vulgar translation doth wonderfully err, expounding Bedec, for Sarta tecta domus, which is an house substantially repaired, which hath no cleft nor hole in it, yea and which is so well re-edified, that it might be lawfully and openly set and let to any that would hire it. If S. Austen had known this, or at the lest well weighed it, when he wrote so much in the commendation of the .70. interpreters, Li. 2. de doc. Christ he would doubtless have written otherwise then he did. But S. Austen must be pardoned, for he knew not the Hebrew tongue. Yea he began to learn the first elements of that tongue, when he was much past threescore years of age. But because ye shall not think, that I have them not in reverence, and do not well judge of them. I will now show what is to be commended and allowed in them. In certain places they do better and more truly expound both the words and sentences, than the Latin interpreter. And they do often times (omitting the words) exhibit a mystical sense. As in Exod: Moses ignorabat, quod cornuta esset facies eius. This is our vulgar translation: where it is in the Hebrew: Luxit cutis faciei suae. Now the .70. interpreters for the other put these words, Quod aspectus cutis vel coloris faciei suae erat glorificatus, that the sight or skin of his face was made glorious. Also in the 40 Psalm, where it is written in the Hebrew Imgillath Sephaer, id est, in volumine libri, in the roll of the book it is written of me, they turned that place, In capite libri scriptum est de me, in the beginning of the book it is written of me. By the which interpretation they explain unto us by the authority of th'old Testament, that Christ the son of God was creator of heaven and earth, who speaketh of himself these words: In capite libri scriptum est de me, that is, in the beginning of Genesis, it is written of me. Obiectio. But it is written in the Hebrew Bimgillah, in volumine, and not, In capite libri, therefore they have not truly translated. Responsio. This doth withdraw nothing from the mystical sense of Christ. For the Hebrews by this noun Meggillah, volumen, do understand the v. books of M●ses, which being written in certain rolls, they even at this day do honour and worship in their synagogues upon the Sabbath days. Or if any will defend this their translation concerning the mystery, he may say, that this word Megillah, doth not only signify a book, of this verb Galal, id est, voluit. but doth also signify Apertionem, of this verb, 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 book of Genesis. And this sense did so greatly please some, that they did affirm to be written in the Hebrew in Genesis: In filio creavit Deus caelum & terram. Which opinion S. Hierome hath very well refelled, saying that it may be so taken concerning the mystical sense, but not after the signification of the word. For it is not there Beven 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 juda, & dux de faemore eius donec veniat qui mittendus est. The sceptre shall not depart from juda, nor a law giver from between his feet, until Shiloh, come. The .70 interpreters did translate, Donec venerit cui reposita sunt, that is, to whom they are laid up in store, they mean the sceptre and kingdom. And this translation (as some think) is much better than the version of the Latin interpreter, who was deceived by the likeness of, He, and Cheth. And yet I can not say properly, that he was deceived. For Schiloh, with He, (as some learned men do writ) doth come of this verb Schalah, which signifieth to pacify. 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 signify Missus, which moved him so to turn it. Yet he seemeth to be overseen in this, that he translated it into a participle of the passive voice, for the Hebrew tongue hath not participles of preterpassives, nor of the future passives. Some learned men writ, that Shiloh, with He, doth signify Filium, and that He, is set in the steed of Vau, as ye would say, Filius eius. Other again do say, that He, is not put for Vau, but that the word is written with He, by the mind of the holy ghost, to signify Christ the son of a woman. For He, is a note of the article of the feminine gender. Again, where the .70 interpreters do translate Cui reposita sunt, it standeth not best, for the text. For Origenes doth say, that he found diversity of translations in certain books. In one book he found, Reposita sunt, in an other he found Repositum est, so that it aught to be referred to the sceptre or kingdom of Christ. And this word, Shiloh, can in no wise be the plural number, but this is not to be greatly marveled at of the .70. for they do in many places turn the singular number into the plural number. To make an end, that I may not omit any thing which may make for the honour and renown of the 70. I will now make mention of such places, which (as some do say) both Christ and th'apostles do use their translation, contrary to the Hebrew verity. But let us diligently inquire whether it be so or no. I will bring forth two places, one out of the Gospel alleged by Christ, an other out of the Epistle to the Hebrews alleged by Paul. The first is, psal. 8. where christ saith: Exore infantium & jactentium perfecisti laud, as the .70. did interpret it. But it is in the Hebrew Issarta or, fundasti fortitudinem, that is out of the mouth of babes and sucklings, thou hast ordained strength: The .70. do read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. perfecisti laudem, and so doth also the Latin interpreter. And in deed this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signi- Lauden, but take away the circumflexe accent, & then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth betoken Validun, or fortem, severum, pugnacen, & then it is one with the Hebrew word, Or. Furthermore this greek verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i, componere, doth not always signify, Perficere, but Aptare, to make meet, frame or to apply, & it may properly signify, Fundare, to ordain or build, for to build is nothing else but to frame and to join one thing with an other, & so there shallbe no discrepancie between Christ, the .70. & the Hebrew verity. And doubtless it is so to be read, and the book of the .70, aught to be corrected, that they should be driven to consent with Christ, which always spoke Hebrew, and not Greek, rather than Christ to be drawn to them. Heb. 2. The other place is alleged of Paul in th'epistle to the hebrews, Minuisti eum paulominus ab angelis, here S. Paul followed the .70. although this Hebrew word, Elohim, may aswell signify God, as angels. S. Hierome doth hardly consent with Paul, saying, that it is in the Hebrew, Deo, & non angelis. But under Hieromes' patience, Elohim, doth not only betoken Deum, God, but also angels and judges. And I marvel that S. Hieromes' memory so failed him, who following the interpretation of Aquila upon the vi. chapter of Genesis, doth in his annotations refer this word Heloim, to angels. To be short, it is to be lamented, that the books which we have now in the name of the 70. be so corrupted. And it is not meet nor right, that the fault and negligence of the printers should be imputed unto them, for there be infinity errors in those books by the inversion of letters. One for example. There is put, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Locus pro convivio. All such things and other of greater weight aught to be amended by the great diligence of them, which are cunning and expert in the Hebrew and Greek tongue. Ezechiel. 19 EZechiell was a Prophet, who when he was led prisoner with joachim the king into Babylon, prophesied the calamities of the jews, and sent his Prophecies out of Babylon into Jerusalem to Sedechias the king, which believed him not, neither the other prisoners also, for that they saw the City of Jerusalem was not destroyed, which Hieremy had prophesied should be destroyed. In the thirty year of his age and fift year of his captivity, he began to writ his book of Prophecy, which book is neither to eloquent nor to rude, but between both. Hiero. The beginning and end thereof is dark and obscure, and some say, that the book was written of certain wise men, and not of Ezechiell. And therefore the Hebrews do not suffer them to be read, but of very well learned men. Certain of the jews, that is, of the tribe of Dan, and Gad (whom he Prophesied should not return to Jerusalem) killed him at Babylon. He was counted a martyr and buried in the Sepulchre of Sem, the son of No, and of Arphaxah, his son. Ezechiell in Hebrew betokeneth Fortitudinem Domini. Rites. 20. THis word, rites, is derived and cometh of this Latin word, ritus, which signifieth in English an approved use and custom, which all men do ratify and allow. Festus saith, that ritus, is an approved use or ceremony in doing Sacrifice. Howbeit, he also saith, that it is taken and used more generally for any manner of use and custom: whereunto Cicero seemeth to agreed, saying: Dehiis qui omnia pecudum ritu ad voluptatem referunt, de amicitia. that is, of them which after the manner of brute beasts, do refer all things to pleasure. Person, time, and place: and first of the person. 21. THe circumstance of the person putteth us in remembrance of many things. First, that we do weigh and consider who speaketh or entreateth, whether he be a Prophet or any other man. If he be a Prophet, whether he speaketh in his own person, or in the person of an other. If he speak in the person of an other, whether he speak in the person of God or of man: and whither of a godly or ungodly man. Then it is to be expounded, whither he speak of himself or of an other. For the writers of holy Scriptures sometimes do speak in the persons of other men, and sometimes in the persons of wicked men, and in the persons of their enemies. In the book of Ecclesiast. where it is entreated De summo bono, many things are spoken in the name of the ungodly, which deny the providence of God, and the blessed and fortunate life that shall follow and succeed the painful and unfortunate life in this world. It is requisite, that we use the same circumspection in the book of job, where diverse persons are brought in speaking. Furthermore, the Prophets in their own persons oftentimes do reveal and make manifest the judgements and counsels of the wicked. The Apostles also likewise oft times do set forth & propose the objections of the adversaries. The history of the Gospel comprehendeth many things that were spoken of the slanderous jews, and many things also which were spoken godly, both of Christ and of other godly men. The godly Eunuch granteth, that he was in a scruple and doubt, because he knew not whither the Prophet spoke these words: Act. 8. Tanquam ovis ad occisione ductus est, of himself, or of any other person. Furthermore it is expedient to consider, unto whom the words are directed, whether to superiors or else to inferiors, to all men or else to few men, to good men or else to evil men, to sluggishemen, or else to quick men, to enemies, or else to friends. For the Prophets and Apostles are wont to temper their sayings and preathynges, for the dispositions and conditions of those that were assembled. Whereupon ye see, that Christ ordereth his talk far otherwise to the proud pharisees, 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 Hebrews (whose sluggish minds were to be stirred and excited by threatenings and examples of the law) then to the Romans or to the Corinthians, which were both more diligent, and also never before bound to the law. He wrote otherwise also to the Galathians, being seduced and almost swerved to the jewish Religion: then to the Philippians or Thessalonians, which were constant and steadfast in the sound doctrine which they had once received. I speak especially of these parts of the Epistles, which beside the entreating of doctrine, do contain reprovinges, corrections, exhortinge. etc. In the new Testament are many things spoken which concern all men, and also there are many things to be applied to few men, which use and enjoy one certain state of life. As for example: Christ saith to his Disciples. Dico autem vobis amicis meis, & cetera, that is. Luk. 12. I say unto you my friends, do ye not fear them that kill the body, etc. which words were namely spoken to the disciples. But they must so be taken, that they may be understand to pertain generally to all faithful believers. Again, where Christ saith to the Disciples. Reges gentium dominantur eyes, et qui potestatem habent super eyes, benefici vocantur, Luk. 22. vos au tem non sic, that is. The rulers of the people are Lords over them, and they which govern 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 successors, as to bishops and governors of the Church (as witnesseth S. Peter.) For they must not be Lords over other men, but must leave that jurisdiction to the politic rulers, from whom these words of Christ doth derogate nothing of their dignity, for that in other places of the Scripture the function of Magistrates with evident sentences is approved. Of this circumstance S. Austen giveth a very good rule saying. Lib. de doct. christ. 3. ca 17 Erit hoc in obseruationibus intelligendarum scripturarii. etc. that is, we must observe and mark this thing in understanding the scriptures, that we know the some things are commanded generally to all men, and some things again unto every particular states of persons: that the medicine may pertain not only to the universal state of health, but also that it may be ministered to the particular infirmity of every sick member of the body. Time. The time is diligently to be expended in all words & deeds. We must respect what hath been done, commanded, or expounded before the law, under the law, in the time of the gospel. Some things do often times seem not to correspond to the laws of charity, or else to be reputed & taken for absurdities, which (when the times are duly prepended & viewed) are found to be contrary. Where upon s. Austen writeth very well, saying: Caudndun ne forte ꝙ in scriptures veteribus. etc. we must take heed, lest that thing in the holy scriptures, Lib. 3. de do● christ. cap. 18 which of the times be not understand figuratively, but properly, be not a flagitious or an heinous deed, lest any man may think, that the same may be transferred to these our times for the use of life. He saith also in an other place. Ibid. 22. Multa sunt q illo tempore officiose facta sunt. etc. that is, there have been many things done at that time godly, which cannot now be done but filthily and with absurdity. Austen meaneth of polygamy, that is, plurality of wives and concubines, which although it were granted and permitted to be lawful for the old fathers, yet we of this time may not follow their doings. The Apostle Paul in the weighty treaty of justification by faith with out works, while he doth prudently perceive, Rom 4. that it was spoken of Abraham, that he believed, and that his faith was counted to him for righteousness long before he was circumcised, reasoneth and concludeth by that circumstance, that Abraham was justified before circumcision. Likewise he teacheth, that God gave the promise that is, the blessing and justification without the help of the law, Gal. 3. for so much as the law was made four hundred and 30 years after that Abraham was justified. The diligent observation of this circumstance of time profiteth much to the reconciling of those places of the Scripture, which do seem in appearance to disagree. Lib de verb. dom. Ser. 16. Exemp. ad Hiero. Whereupon this saying of Austen is used of many, and taken for a Proverb. Distribuite tempora, & concordat scriptura. Divide the times, and the Scripture doth agreed, for he with a marvelous wisdom by marking the diversities of the times, reconcileth those places in which Saint Paul often affirmeth the law to be abrogate: and openly reproveth Peter, abstaining from certain meats, and in which places also, he is mentioned to circumcise Timothy, and that he shaved his head, and purified himself with other in the Temple of Jerusalem. Therefore in the preaching of the Prophet, in disputations, in Histostories, in the Psalms and the Gospel, it is requisite, circumspectly to distinguish, first in what time (for there is a time of the Gospel) a time of mercy, a time of wrath and anger, a time of peace and war, a time wherein the Church doth flourish, and a time again where it is oppressed: Secondly of what time, 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 things were common to the brethren at Jerusalem, and that Ananias with Saphira his wife, were suddenly slain, because they laid up and kept back some of the money, which they took for their goods and lands that they sold. It was expedient, that such things should be done, for a time among the jews, whose goods were cruelly spoiled of their enemies, & among whom there remained very many hypocrites, to be feared with the threatenings of the law. But among other Churches it aught not so to be done, and especially in the Churches of the Gentiles, for by such examples their minds might have been rather alienated from the Gospel, then induced unto it. Paul also shore his head to purify himself at Jerusalem, which thing (undoubtedly) he would not have done in any other place. Manner or way, in words. There is also a circumstance of manner to be observed, both in the words and deeds. Concerning words, if we respect the manner, the sentence which seemed to be sharp, is soft and gentle. And again, that sentence which seemeth to be soft, is found sometime sharp. Concerning the deeds, that action is commendable, which otherwise might be esteemed and taken for flagitious and heinous. And that action also which appeareth to be blameless, yet sometime is found to be faulty. Examples of manner or way concerning words. Our saviour Christ said to his mother the virgin: woman, what have I to do with thee? Also he calleth the jews Serpents, john. 2. Ibid. 12.23. 8. Math. 16. and the generation of Vipers, and the children of the devil. And he calleth Peter, Satan, all which words seemed to have come from one of an unpatient and angry mind. But if ye ponder them in the manner, convenient and agreeing to his purpose, ye shall perceive, that he spoke nothing worthy of blame. For his words which he spoke to his mother, do import a very profitable admonition, to acknowledge the great power of his divine nature, and also to wait for the opportunity of working miracles. Therefore they were spoken gently, and not contentiously. Again, it is manifest to all them that consider the circumstances, that those words which he spoke to the wicked and obstinate jews, appeared very bitter & vehement, but yet he spoke with a zeal, to the advancement of the glory of God, and for their salvation. Furthermore, we must weigh and consider, whither any thing be spoken and proposed simply or doubtfully, affirmatively, definitively, or leaving it unresolved. As where Christ saith: Ma. 19 1. Cor. 7. that some did geld themselves for the kingdom of heaven. Again, other things are persuaded and counseled, as the Apostle counseleth and persuadeth to embrace virginity. Some things also are severely and straightly commanded, as chastity in wedlock, whereby the bed is kept undefiled, & adultery avoided. To this agreeth very well saint Hierome, saying: Scito in scriptures divinis quaedam prohiberi. etc. Know thou, that in the holy scriptures, ad Demet. some things be forbidden, and some things commanded, some things granted, and some things counseled. Ill things be forbidden, and good things commanded, mean things are granted, and perfect things persuaded. Examples of manner or ways in actions and deeds. This circumstance ye may read, Gene. 14. Exod. 12. where Abraham vanquished seven kings, and led away a great pray, and where the people of Israel spoiled the Egyptians. Oseas' the prophet received the harlot. Also, where David did eat the show bread, the priests killed, and did seethe flesh on the Sabbath day. In which actions, if ye rehearse the law of battle, Hos. 1. Math. 12. the force and strength of charity, wherewith one brother is bound to help an other, the commandments and ordinances of God, urgent necessity, finally, the godly affects and minds of the doers: ye shall find all things to be very well done. As for example, when some do relieve the poor brethren, it happeneth sometime that one man doth it with a very godly mind, only respecting the glory of god and his neighbours benefit, and an other man doth it not of a godly mind, seeking his own glory among men, and distributing nothing of his own. And therefore the one may be judged to do an acceptable thing to god, and the other to offend and displease god. Cause. THis circumstance saint Paul respected, when he sharply reproved Peter, for that he abstained from those meats which before he compained with the jews, he freely did eat in the presence of the Gentiles. Some will think, that Paul did this thing wickedly and seditiously: Hiero. in comment. ad Gal and Porphitius therefore contemptuously envied the dignity of the Apostles, and all our religion. But if any man will search and examine the sundry and weighty causes, which moved Paul, he shall easily perceive, that he was wisely and justly stirred thereunto. First, Peter did it, against his own conscience for fear of the jews: for he knew that the law was abrogate, and that nothing was to be called common, which god hath sanctified. Secondly, by his example other were forthwith brought into error, being enforced to suppose, that Moses' law was needful to salvation. thirdly, the weak consciences of the Gentiles were offended, which judged that they were worthy of eternal damnation, if they should not observe such ceremonies, either judging that the doctrine of eternal salvation was never sincerely preached unto them before that tyme. Fourthly, he greatly embased the dignity of Christ, for so much as he seemed to signify unto the Gentiles, that only Christ was not sufficient for our justification, but that the rites of the law were needful to be observed. fifthly, the whole doctrine of the liberty of the gospel obtained by Christ, which was lately planted in the churches, and began to have luckily success, was perverted Had not saint Paul I pray you just cause to reprove Peter's error, which contained so many and great incommodities by that his one deed? Instrumentum. This circumstance also is worthy to be prepended and weighed. Samson is reported, jud. 15. 2. Sam. 17. to have slain a thousand Philistines with the jaw of an ass. David vanquished Goliath only with a sling. In these examples the marvelous powers, and goodness of God doth appear, for so much as with so base instruments, so worthy acts were done. To this circumstance pertaineth this saying of Paul: Quae erant imbecillia in mundo eleg●t deus, ut pudefaceret ea quae sunt robusta. etc. That is, God hath chosen the weak things of the world, to confounded the mighty things. ●. Cor. 1. Again he saith: Experimentum quaeritis in me loquentis Christi: 2. Cor. 13 2. Thes. 2. seek ye experience of Christ that speaketh in me. The Lord will destroy that wicked man with the spirit of his mouth, and he shallbe abolished by the clearness of his coming. Cathedra Mosis. 22. IT appeareth in the holy scripture, Nehem. ca 8. et alibi. that there was a chair made and set up in the temple, in which the Priests preached and interpreted the law of Moses unto the people assembled together, like as pulpits are set in our churches. To sit in the chair of pestilence, or of the scornful (that is of blasphemers, which do deride and mock the word of God, his help and salvation. etc.) signifieth, to declare, and to teach after the manner of pestilent men, which do contemn and deride godly and honest things. The chair of pestilence is, when a man taketh the counsel of wicked men, that is, to teach and defend what thing seemeth to them good and godly, and not to will to condemn the way of sinners, that is, to hear the law and word of God, which condemneth all our doings. So David heard of the prophet Nathan, like as the Gentiles heard of the Apostles. To conclude, to sit in the chair of Moses, is to teach, profess, and to read Moses law, but to sit in judgement seat of Caesar, is to judge according to Caesar's law, whereupon this word chair signifieth doctrine. To say and not to do. 23. SOme men say, that evil and wicked Ministers cannot minister the Sacraments in the church of Christ, and preach the word of God with fruit and profit. But Christ is clean against them, who pronounced this of the Scribes and Phariseis, being wicked & froward persons. Quando sederint super Cathedram Mosis, quae dicunt, facite. etc. When they sit in the chair of Moses, whatsoever they say: Math. 23. do you. Saint Paul also unto the Philippians saith, that he was very glad, Phil 1. that the Gospel was preached, although that some did it of contention and envy, that they might bring saint Paul in hatred with the people. Verily, if the Apostle had not known, that the Gospel was preached of the wicked with some fruit, he should not have had an occasion of gladness, but rather of sorrow. What shall we say also of Christ, which both called and suffered the traitor judas to teach the Gospel? And he suffered some other to cast out devils in his name, when notwithstanding they would not follow him. This our saviour would not permit to have been done, except some profit thereof did redound unto the Church. Let us reason, a contrario, In the church sometimes there may be a doctrine taught, which is neither good nor godly: and I pray you, may there not out of the church, likewise be exhibited some things that be good and profitable? Peter was in the congregation when he perniciously dissembled, whereupon Paul was constrained to resist him openly in the face. In the same church was saint Cyprian, who against the truth would have them to be baptised again, that were christened of heretics. Wherefore whereas these so worthy men swerved from the truth being conversant in the church, it remaineth, that it is not impossible, that sometime the word of God and the true sacraments should be administrated without the church. And in sacraments it is not to be considered, who giveth them and who receiveth them, but the thing is to be weighed by itself, for the which God would have the sacrament to be most holy and pure. With banquets. 24. I Do not a little marvel of certain fond men, which would have the supper of the Lord to be ministered with a great solemn feast, or banquet, because mention is made in the Epistle to the Corinthians, of a great supper in which the rich and poor did feast together. But if the words of Paul be well expended, they shall find there that Paul would have no such banqueting. His words be these. num domos non habetis ad edendun & bibendum? Have you not houses to eat and drink, as though he should say, the quantity of meat and drink is not required to the sanctification or celebration of the lords supper: for what soever it be, (be it never so little of the holy Symbols) is sufficient to the celebration thereof, whereby we see, that Paul doth condemn and reject that manner of banqueting, which the Corinthians used in receiving the lords supper. For the church ought not to assemble together, but only to hear doctrine, to offer prayers, to render thanks, to confess their faith, to receive the Sacraments, and to other godly exercises. If any other thing be done in the church, it is done out of season, for every man hath his house appointed him to feast, to banquet, to eat, and to drink. The sacraments are not instituted for the necessity of the body, for that end Manna, and water out of the rock were given to the jews: but the Sacraments of the gospel pertain not to that end. All the holy Fathers both of the Greek church, and also of the west church, be of that judgement. One form of baptizing of children. It is lawful in the action of baptism, to recite goods promises, to recite the Symbol, to require the faith, either of the adulte which come to be baptized, or of them which bring infants to baptism. It is lawful also to pray and call upon the Lord, which prayers in the beginning were short, but in process of time they grew without measure, having added unto them not only long benedictions, but also diverse rites and ceremonies. Tertullian writeth, saying: De coron. militis Aquam adituri sed & aliquanto prius in ecclesia sub Antistitis manu contestamur, nos renunciare diabolo, & pompae, & omnibus Angelis eius. etc. When we come to the water, we stay somewhat before in the church under the hand of the priest, and do protest, that we will renounce the devil, his pomp, and all his Angels. After that we be thrice dipped in the water, answering no more than the Lord hath determined in his Gospel, and than being taken out we taste of milk and honey. And from that day we abstain from being washed by the space of a whole week. Here you may see by the words of Tertullian, what rites were added unto baptism: as abrenunciation, three immersions, tasting of milk and honey, abstinence from washing. In his first book against Martion he maketh mention also of oil. Saint Hierom testifieth, that wine was added to the milk, he writeth in his commentaries after this manner. Domiws provocat, ut non solum emamus vinum, sed & lac, quod significat innocentiam paruulorum, Li. 15. in Esa. qui mos ac typus in occid. ecclesiis hody usque servatur, ut renatis in Christo vinum & lac tribuatur, that is. The Lord doth provoke us not only to buy wine, but also milk, which signifieth the innocency of infants, which manner and type is even at this day observed in the west churches, that wine and milk be given to them that be borne again in Christ. Saint Augustine in certain places of his works doth show, that diverse prayers and manners were used about baptism, he maketh mention of exorcisms, and exusflations against the contrary power: he speaketh of godfathers which promise' faith for the infants, he maketh mention also of oil wherewith the christened were anointed. Long time after Augustine Rabanus Maurus bishop of Mens maketh rehearsal of many more ceremonies of baptism, as to sign him that was baptized with the cross in his forehead and in his breast to bless salt & to put it into his mouth, of a whit cloth which we call the Chrism. All these things and many such other were added from time to time by men. But if antiquity seem to defend the manner of these rites, who dare deny the authority of the Apostles far to excel their authorities, for the Apostles were long before them. Therefore it shallbe best to cleave to, and follow the steps of the Apostles, aswell in the ministery of baptism, as in other godly ministrations. As for the consecrating of the water by the priest, which saint Cyprian requireth to be had in baptism, I say, that the exemplers of the holy scriptures aught to be of more force and value, than the authority of Cyprian. The scripture recordeth, that john the baptist and the disciples of Christ baptized in water not consecrated. Who consecrated the water to the Eunuch, whom Philippe christened? and to many other. If ye will understand by consecration, not that the water ought to be exorcized, anointed, crossed, etc. but only to be appointed to holy uses: we say, that that consecration aught to be admitted. In deed the water of baptism is holy, not for any words spoken over it, not for any characters added unto it, but by the institution of God, and for the holy use, and prayers of holy men. Celebration of Easter. 25. THere arose a great contention between the East churches and the west churches about the celebration of Ester, because the priests of the west churches thought their tradition of the Apostles, Peter and Paul in celebrating Easter, not to be neglected: and the priests of Asia affirmed, they would follow the tradition of saint john. In so much that Victor bishop of Rome feared not to excommunicate the priests of Asia. And in so doing, he was greatly reprehended of the blessed martyr Ireneus. Howbeit Socrates the famous historiographer, was bold, openly to gain say both the traditions. For after certain places of the holy scriptures alleged, he addeth, that the Apostles constituted no traditions for the celebration of Easter. These be his words. Nusquam apostolus nec ipsa evangelia jugum servitutis illis imponunt, qui ad praedicationem accedunt. etc. The Apostle in no place, neither the gospels themselves do say the yoke of bondage upon them, which come to the preaching, but only men by a certain custom have celebrated the feast of Easter, and other holy days in all places (as they listed) to cease from labours, and in remembrance of the passion. Neither our Saviour nor the Apostles commanded us by any law to observe this feast, neither doth the gospel or the Apostles threaten us with punishment, as the law of Moses did. Also a little after he saith thus. Mihi videtur, quod quemadmodum multa, etc. that is. I think, that the feast of Easter (as many other things) in every place hath by a custom ben celebrated, because none of the Apostles (as I said) established nothing of it. Polycarpus. 26. POlycarpus was famous among the Apostolical men, Irene. li. 3. contr. he. c. 3. which lived next after the Apostles time, for he was john the Apostles scholar. Like as the dignity of the Apostles was great, which had received the doctrine of the gospel immediately after Christ, so the worthiness of Polycarpus is greatly to be esteemed, which had received the doctrine of Christ out of the lively mouths of the Apostles, as out of a most pure fountain. He was not only taught of the Apostles, but also familiarly conversant (as Irenaeus saith) with many, which had seen the Lord jesus. He was B. of Smyrna, constituted and appointed there by the Apostles. Furthermore Irenaeus testifieth, that Polycarpus wrote a very absolute and perfect Epistle to the Philippians. But in this our time there is an epistle extante, entitled, Epistola Polycarpi, ad Philippenses, which whether it be Polycarpus his in deed, let the diligent searchers of antiquity weigh and judge. For although it doth not contain any manifest error, yet it may move suspicion to the diligent reader: for he saith that he was induced by the Philippians to writ, but he doth manifestly declare, what was the cause or scope to which he directed his epistle. Not withstanding it appeareth, that Polycarpus in that epistle entreated well of the article of Christ, and of his expiation, of the sin of all mankind, wherein he employed great labour and travail: for he doth adorn it with testimonies both of the old and new Testament, and condemneth all men which descent or deprave that article. For thus he saith. Omnis qui confitetur jesum Christum in carne non venisse etc. 2 john 1. Whosoever confesseth not that jesus Christ came in the flesh, he is Antichrist, and whosoever confesseth not the mystery of the cross, he is the devil. And whosoever shall pervert the words of the Lord, and turn them to his own desire, and shall say, that there is no resurrection nor judgement, he is the first be gotten son of Satan. Of salvation he saith: Gratia salui facti estis, non ex operibus, sed in voluntate dei per jesum Christum. You are saved by grace, not by works, Eph. 2. but in the will of God by jesus Christ, he speaketh of the end of works. Ireneus saith, that he taught certain errors, which the very heretics that were without the church, durst not teach. Eus. li. 5. c. 20 He was of great authority, not only with his own churches, but also with foreign churches. Hierome saith, that he was chief ruler of all Asia, In Catal. because he had to his masters and teachers the Apostles, & them which had seen Christ. Ignatius writeth, that when he went to suffer death, he did betake the cure and over sight of the church of Antioch to Policarpus, as to a most famous and faithful Pastor. Irenaeus also writeth, that Polycarpus converted at Rome, many that were infected with the heresy of Valentinus and Martion. Nicephorus writeth, Lib. 4. ca 39 that Polycarpus and Anicetus the bishop of Rome, varied somewhat in judgements, howbeit they did lovingly communicate together, in so much that Anicetus permitted Polycarpus (for reverence sake) to minister the Sacrament in the church: which thing is an evident testimony, that the doctrine of the liberty of ceremonies at that time, was freely and without perturbation of the church, retained. The same Irenaeus writeth, that when Martion one a time met Polycarpus and said unto him: knowest thou us? Polycarpus answered, I know, that thou art the first begotten son of Satan. It appeareth out of the Epistle called Smyrnensium, that he was grave and of holy manners. The manner and cause of his death was this. Marcus Antonius Verus, With them that held the Empire, moved cruel persecutions against the christians, aswell in all places, as at Smyrna. This very godly man Polycarpus could not be condemned of any wicked deed, but was adjudged to death, because he had taught and set forth wholesome doctrine throughout all Asia, having thrown down and destroyed the Idols of the heathen. Not only the magistrate of Smyrna commanded the godly and reverend old man to be taken and put to death, but also Polycarpus scholars brought forth evidence against him, and judged him worthy of death, and of their own accord with furious hatred carried small boughs to the fire. He was buried and martyred at Smyrna about the year of Christ .170. He himself said, that he served Christ .86. years, which is to be understand immediately after his conversion. Blasphemia. 27. BLasphemia, is a greek word spoken in despite of God, and it is divided into two parts. The fiyst is blasphemy against the holy Ghost, which is a continual blaming of the inspiration and works of the holy Ghost: for when the holy Ghost doth so evidently work in the minds of men, that they cannot cavil nor excuse themselves by ignorance, yet they strive against their conscience, against the revelation of the holy Ghost, which they know to be most true and good. As for exemple: The pharisees being overcome in their own consciences with most manifest miracles, could not but grant the doctrine and gests of our Saviour Christ to be godly. Nevertheless they did enviously & falsely accuse Christ, that he did all things by the help & instigation of the devil, but Christ refelled them with four sillogisticall arguments. 1. Argument. The first, if one devil cast out another, then are they divided a sondre, and contrary the one to the other, but the devils are not repugnant nor divided among themselves: Ergo, I cast not out devils by the power of Belzebub. 2. Argument. You see that your children cast out devils by the power which they have received of me, but none of you will say that your children will cast devils out by the power of Belzebub: Ergo, you aught not to say that I cast out devils by the power of Belzebub. 3. Argument. The kingdom of God and the devil cannot stand both in one place: but the kingdom of God is come upon you, by virtue whereof I cast out devils: Ergo I cast not out devils by the power of Belzebub. 4. Argument. fourth and finally you see, that none is willing to depart from his hold, except he be vanquished by a greater power, and by a stronger than himself, but I being stronger than he, take away his armour and divide the spoils. Ergo I cast not out devils by his power. But this (saith Christ) I have to say to you: every sin of blasphemy shallbe forgiven unto men, but the blasphemy against the holy Ghost, shall never be forgiven. In that you have called me a Samaritane, a winebibber, a gluttonous person, and that you seek to kill me, it may be forgiven you, for you may pretend ignorance: but where you rail against the divine Majesty of God, ascribing that thing to the devil which is wrought by gods holy fingar, it shall not be forgiven you. Here falleth out two goodly doctrines, the first, we aught to suffer patiently those things that are spoken against our own persons, and not to revenge it, nolite resistere malo, diligite inimicos vestros, benefacite iis qui vos oderunt, (saith Christ) but we aught with an other manner of zeal to defend gods cause, and to refel those things which are spoken against his honour and divine majesty. Moses' patiently suffered the murmuring against him, but when he saw gods glory defaced, he slew 23000. at one clap. Let us expend a little nearer the words of Christ, and so shall we the better consider what the sin against the holy ghost is. The holy and learned Fathers, and namely Augustine that diligent searcher of all the scriptures, had much a do about this place, and confesseth plainly, that there is not an harder place in all the scriptures then that, and therefore he durst not entreat of it. But it is out of all question, that such a sin there is, and that it is irremissible, and because occasion of this place so serveth, I will by gods grace show the judgements of great learned men, and so much the more, because I intend to touch in the end that detestable vice of desperation. The scholastical doctors define the sin of the holy Ghost to be, if any person do neglect or reject heavenly inspirations and godly suggestions, which doth move him not to sin, and yet willingly will sin. For example: If any man be tempted or moved to sin, and then presently the severity of god's judgement do fall into his mind, and teacheth him that God will revenge and punish sin, if he notwithstanding of a purpose do vilipende and contemn this suggestion, and had rather taste of the pains to come, then forsake his present pleasure: this man doth sin (say they) against the holy Ghost. And of this sin they reckon to be six 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 sin against the holy Ghost. It is requisite and necessary thoroughly to expend and weigh the words of Christ. Quicunque dixerit verbum adversus filium hominis, Math. 12. remittetur illi. Qui autem dixerit adversus spiritum sanctum, non remittetur illi, neque in hoc mundo, neque in futuro. Here we see, that Christ calleth this sin blasphemy and railing. Sin properly and commonly is that which is done against the rule of godliness. Blasphemy is when a man doth not only pass the limits of virtue and honesty, but also when he checketh, taunteth and raileth at that thing, which he knoweth to be good. Example. He that doth not obey the magistrate in all lawful and honest things, doth sin and offend. But he which doth check taunt and rail, doth cut and bite the magistrate, is a blasphemer of the magistrate. The son who doth not obey his parents, sinneth: but he which raileth upon his parents, is a blasphemer of his parents. So in the words of Christ, it is well to be noted, that he doth not say, qui peccaverit adversus spiritum sanctum, sed qui dixerit adversus spiritum sanctum convitium. So that the sin against the holy Ghost is always coupled with checks, rebukes, slanders and contumelious words, which words be spoken of a set malice, and an envious despite, being well known and against a man's own conscience, Therefore the division of the schoolmen into those vi. kinds before named seemeth not to be consonant with the words of Christ. For it may be, that he which doth this day presume of God's mercy without all godly working, and that he which doth this day despair of God's grace, that he which is this day obstinate and impenitent, may to morrow repent and redress those vices. But if they continued to the end in their former sins, than it is, Peccatum ad mortem, And S. Austen calleth this sin against the holy ghost Finalem impaenitentiam. It may sufficiently appear by the Scriptures, that every sin against the holy ghost, is not so condemned of Christ, that it is utterly unforgivable, for then their sins should be unforgivable, which ignorantly resist the preaching of God's holy grace, but unto such is not denied the place of repentance, nor remission of sins, as appeareth in the Acts of the Apostles, when Stephen had said to the jews, you stiff-necked people, Act. 7. and of uncircumcised hearts, you always resist the holy ghost: yea when he was stoned to death: he praying said: Domine ne imputes cis peccatum hoc, quia nesciunt quid faciunt. To be plain and short, there be two kinds of blasphemies: one is of them which do persecute and rail upon God's verity & truth through ignorance. These be like unto them, which railed upon the son of man by reason of his humble and lowly living, as Paul himself did, unto such remaineth a place of repentance. And for such we may pray, for they sin not unto death, so the Apostle speaketh of himself. 1. Timo. 1. Qui prius blasphemus fui & persecutor & contumeliosus, misericordiam consecutus sum, quia ignorans feci. etc. The second kind of blasphemy is, when a man doth not ignorantly, but wittingly, willingly, enviously, of an obstinate malice against his own knowledge and conscience, blaspheme and rail upon the truth of God's Gospel, with opprobrious and slanderous words. And for these we may not pray, for they sin unto death against the holy ghost. In this predicament were the pharisees, the Scribes and they which said (In Belzebub eiicit demonia.) In this predicament were julianus Porphirius, and Alexander, the copper Smith. Finally in this predicament are they which did once know the truth, and earnestly embrace the verity of Christ's Gospel, but now turning their sails, have revolted, & do most dispightfully, and cruelly persecuted, blaspheme and rail upon 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 aught not to despair of salvation, unless we sin against the holy ghost, which sin (saith he) forasmuch as we understand it not but by some private revelation, hope on it never to be cast of. The primative Church (saith he) had the gift of proving of spirits, by the which they knew this kind of sin, but in these days, when we do not certainly know that a man is detained with the same sin, we aught to hope well of all men, be his sins never so great, and never so many. Saint Augustine for this hath two comfortable sayings, Quicquid egeris, quantumcumque peccaveris, 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 ut redeas. The second saying: Pro peccatis tuis ne attendas pro quo oras, sed attend quem oras: magnitudinem morbi tui vides, & potentiam medici non vides. These be comfortable sayings against the bottomless sin of desperation. God of his mercy and gracious goodness save and deliver all Christian hearts from these and such like detestable and damnables falls. judas Iscarioh. 28. IVdas was the son of one Simon, surnamed Iscarioh, either of the tribe of Issachar or else of his fact, for Iscariotes signifieth Virum occisionis. How he lived before he was Apostle, it is uncertain. But after Christ entered into his ministery, judas was chosen into the number of the Apostles: for they were Christ's best Disciples, being daily conversant with him, & learning the true doctrine of the kingdom of God. They saw his miracles, and they were brought up with him to this end: first, that they might teach and do miracles there with Christ by the commandment and will of Christ, which granted them this power by his omnipotent word. And also that after his resurrection they might preach his word through the whole world. Neither any man among all the Disciples was admitted to that office but only the iwelue. By this it appeareth, that judas at the beginning was not the worst Disciple of Christ. Christ also declared, that he loved him, because he choosed him into the number of the Apostles. And although he knew, that he would betray him, yet he called him, and bestowed so great benefits on him, that he might testify, that he would gladly have him saved, and that he did not allow his perdition nor desperation by the sin committed. But judas neglecting these so great benefits, and being weary of the poverty and dangers which he was compelled to suffer for Christ, did cast in his mind how goodly a thing it was to have money, and to have to his friends men of great authority, as were the Bishops and Priests, being rich and plentiful in all worldly wealth: whereupon he weighed with himself, by what means he might obtain these two things, how be it he did not forth with utter that thing which he kept secret in his heart. Notwithstanding jesus Christ the searcher of men's hearts, perceived his secret thoughts and pretences, and might have repelled him forthwith as a wicked Apostata, and unprofitable servant: but of his great beniguitie he suffered him, and friendly warned him, to leave of from so wicked enterprises, but all in vain. Whereby it is manifest, how pestilent a thing it is to set our minds wholly upon the getting of riches, and also how great offence it is to flatter ecclesiastical men (as they are called) which be of great power and authority, molesting Christ and his doctrine with great hatred (as it hath chanced in all times, and also now in Antichrist's reign it is plainly verified,) which to do, is nothing else but to betray Christ and his kingdom, for that the holy spirit is abolished, and so great an obstinacy groweth in such men's hearts, that when they hear the word of God, they contemptuously neglect and hate it, never ceasing from persecuting the true teachers, in so much that they seek pretences of most manifest and wicked deeds, yea, and do defend them with very devilish unshamefastness. Bethel. 29. BEthell was a City in the costs of the tribe of Benjamin, and Ephraim. It was distant from Jerusalem three miles. Gen. 28. It was first called Luza. But after, when jacob being in that place, saw the Lord standing upon the ladder, he called it bethel, that is, the house of God. In this place bethel, 3. Reg. 12. 4. Reg. 2 Hieroboam set up the idolatrous worshipping of one of the golden calves. In this place the children which mocked Elizeus the Prophet, were torn and rend and killed of Bears. Seven thousand. 30. THe number of seven, is taken in holy Scripture for a perfect number, an holy, and absolute number, and doth contain great mysteries, as in that saying of Peter to Christ: Math. 17. 3. Reg. 19 Shall I forgive seven times? It is taken also for an indefinite number and multitude, Luk. 8. as in this place (I have left seven thousand) that is a great multitude and number. Likewise in Luke, where it is spoken of one of the Maries out of whom were cast seven devils, Prou. 24. that is a great number. Likewise in the proverbs. Septies in die cadit justus. Seven times in a day the righteous man doth fall. Et septies in die laudem dixi tibi, Seven times in a day I prayed to thee. Again the university of creatures consisteth in the number of seven. The earth is distinct by seven climates. The heaven by seven Planets: The time or week by seven days. In the Scriptures it may be taken both in the good and evil significations. In the good part in the Psalm Eloquia domini, eloquia casta, argentum igne examinatum, Psalm. 11. purgatum septuplum i multipliciter. In the ill part (as in Matthew) Assumit alios spiritus septem nequiores. Math. 12. He taketh seven other spirits worse than himself. ❧ Here endeth the first Tome, both of the Praelections, and also of the Miscellanes. Certain Miscellanes to be added, as here doth follow, whereby ye may easily see by the Folios where they should be placed. ¶ Place this Miscel. in folio .76. before johannes evangelista. Antichrist, 25. ALthough certain of the scholastical divines do say that Antichrist shallbe born of the nation of the jews, and of the tribe of Dan, and that (as S. Ambrose writeth) he shall come of the Circuncision, or else be circumcised: yet great learned men, which with deep judgements have read the Scriptures, do writ that he shall not be one personal man only, but that under the name of Antichrist is meant and comprehended the whole kingdom of false teachers, bearing rule in the Temple of God, & that in a great City, which hath rule and dominion over kings of the earth, professing Christ outwardly in doctrine, but yet denying his merit and office, which shall make diabolical laws, and forbidden Marriage and meats, to deprave & corrupt the true worship of Christ, and to maim & abridge the ceremonies instituted of Christ, and to altar and change them to an other end, then for which they were ordained, which shall bear both the sword politic and ecclesiastical. He shall show himself as it were a God, as to be the vicar of Christ and the head of the Church, and to have power over all Magistrates, and to be above all Counsels, and in whose breast all laws aswell divine as human, are written and laid up, and one that may prefix and revoke the Articles of the faith, and to have power to command the Angels of God, unto whom all men aught to obey in every respect, under pain of damnation, and who aught to be judged of no man, yea although he deceive innumerable souls, and not to be demanded why he doth thus, Origene writing upon Matthew saith: Generaliter unus est Antichristus, species autem illius multae. etc. that is: Generally there is but one Antichrist, but the spices be many, as though he would say, generally there is but one lie, but concerning the difference of false doctrines, there are found many lies. Saint Bernard writing upon the Psalm, seemeth to touch Antichrist very nearly in the prelacy and other ecclesiastical offices of the Church. His words be these: Pro Episcopatibus & Archidiaconatibus imprudenter hody decertatur. etc. that is. Now there is shameless strife for bishoprics and Archdeaconries, that the revenues of the Church may be wasted upon superfluous and vain uses. It remaineth therefore that the man of sin, the son of perdition, a devil not only walking in the night, but also in the noon day, may be now revealed, which is not only transfigured into an angel of light, but also is extolled above all that is called God, or is worshipped as God. By these words of Bernarde it appeareth unto whom the words of Saint Paul aught to be referred, lest any man might impute them to the new writers, as though they were the first that referred Antichrist unto the chief Bishop of the corrupt state of the clergy. He openly declared, that in his time the revelation of Antichrist might be gathered by the simony, buying and selling, ambition and riot of the ecclesiastical persons. And here is to be noted that Saint Bernarde did acknowledge not only that Antichrist, which is against Christ, but also he which doth thrust himself into the Church in stead of Christ. So that Antichrist may be called, both the adversary and also the vicar of Christ. As he is not only called Antistraticos, which setteth himself against the captain of any host, but also it is he which in stead of the captain, intrudeth himself into the soldiers, and boasteth himself to be captain. For this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify in Greek both Contra, against, and Pto for, so that he is properly Antichrist, which is both the adversary and vicar of Christ. Wherefore who soever shall take power upon him in the Church and exercise dominion and rule over the people of the Lord, he is the member and companion of Antichrist: That avoureth of an old wives tale which is feigned of Nero the Emperor that he should be taken out of the world, and should come again to vex the Church with his tyranny, and that the minds of some, were 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 kingdom which should be invaded of Satan, that he might erect the seat of abomination in the midst of god's Temple, which we see to be accomplished in the Papacy, although that defection now grow somewhat larger. For Mahomet hath caused the Turks to serve from Christ. I am not ignorant that some of the old divines do hold, that Antichrist shallbe borne in Babylon, and that these words, Fiat Dan coluber in via, are referred to Antichrist as Saint Ambrose, Theodoretus and other do expound that place, but how aptly, I refer it to the judgement of the learned reader. ¶ Place this Miscel. in folio. 83. before Paralogismos. The greater part. 35. IN the time of Achab king of juda the greater part overcame the better. When Urias the high Priest, did wink at the idolatry of the king, and other princes and Magistrates consenting to the same: The king did shut the Temple of the Lord, and took away the holy seat, & caused the ministery of the word and the ordinary use of the Sacrifices to cease. Notwithstanding there was an holy Church in juda, in the which Esay the Prophet, with few other taught the true worshipping of God. Under Manasses nephew unto Achab the greater part overcame the better, when sincere doctrine and the lawful celebration of the Sacraments (circumcision only excepted) was banished. And this apostasy from God, continued until the Church was reformed of the most godly josias. Nevertheless there was a Church in juda, and Prophets sent, although the greater part of the people with their governors did follow and defend impiety, and the defection of Manasses. Under jeroboam king of Israel the greater part overcame the better, when the king deposed & put out of office the levites, the doctors of the law and preachers of the sincere verity, and gave unlearned Priests and Pastors to the people. He built also new Temples, made Idols, and golden Calves, he instituted a new kind of worshipping God. He made new altars and appointed new feasts, and did so much abrogate the true worshipping of God, that there appeared in Israel no one token of the Church of God. And yet there is no doubt, but God reserved to himself a Church at that time, unto which he sent his Prophets, although they were persecuted and driven from place to place of the greater part. Under jeroboam the second of that name, Amos the prophet, a pastor & herdman of Tecoa, taught the true doctrine of God (the greatest part swerving from God.) Yea and the high priest Amazias commanding him to go unto the land of juda, to preach there, and that he should not preach hereafter in Bethel, because it was the foundation and temple of the king. Under Achab the king overcoming all men before him in all kind of impiety, the greatest part overcame the better, when the said Achab had filled all places in Israel with superstitious Idolatry and sacrileges, & did also persecute most cruelly the prophets for teaching the sincere doctrine of God. Notwithstanding there was found in Israel a true church of God (Elias the great and excellent Prophet of God setting forth the true worshipping of God) and mightily inveighing against the king, against his false Prophets, and against the people. By these presidents and examples it may be gathered, that the greatest part is not the best, and those things which do please them most, are not always to be commended. To this purpose do pertain also the goodly sayings and examples of the heathen. Diogenes going on a certain day into the theatre or playing place, did thrust himself in when the people were coming forth. And being demanded why he did so, he answered, I have been accustomed so to do all the time of my life, meaning to be the part of a wise man to descent in all actions from the multitude, because the greatest part of men are led, not by reason, but by affections. Photion when he had made to the people of Athenes a goodly oration, and perceiving that he had pleased all men, and that his oration was commended of the greatest number, turning to his friends said: Quid num mali quippiam dixi imprudens? What, have I spoken any evil thing like an unwise man? He was persuaded that nothing could please the greatest number, which swerved from the right and sound judgement. Policarpus being commanded to tender a reason of his faith unto Herode the proconsul, required a day to answer. The proconsul would he should defend and excuse himself before all the people. Unto whom Policarpus answered 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 unto princes and to the higher powers, so it be not contrary to God. But the raging and wood people no man can satisfy. ¶ Place this Miscel. before jerusalem. folio. 86. Paracletus. 37. THis word Paracletus cometh of this Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, Rogare & exhortari, to desire, pray or exhort. It betokeneth also to be a solicitor, an advocate or a patron for any other person. The Grecians of the later time use it for a comforter, an aider, a fautor. Therefore the Lord promiseth to his disciples that he would sand them the holy ghost, as a comforter which should confirm them in all truth and verity. Paraclytus, written with Ypsilon, signifieth an infamous and notorious offender. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in composition betokeneth Praeter, or Since, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth noble, glorious, laudable, so that ye may call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ill reported of, not praise worthy, or of no renown. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with jota in penultima, signifieth Assessorem qui una discumbit, him that sitteth down by one. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth also a loud crier or talker which molesteth men with his clamorous talk, and so Sophocles useth it. Ibicus, calleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diluculum the dawning of the day, because at that time it is lawful to hear & to speak, which in greek they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ¶ 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 reservation, the article of elevation and such like. Responsio. Saint Paul doth manifestly say, Fides est ex auditu, auditus autem per verbum dei, Faith is by hearing, & hearing by the word of God. Al the scholastical men have always in their mouths the object of saith to be the verity revealed of God, and contained in the Canon of the Bible. It is therefore not only folly, but also great impiety to affirm that the Church may make any Article of the faith without the Scripture. What blasphemy is it in that Cochleus doth say that th'article of the Trinity cannot be proved out of the Scripture? And it is also most false that he doth impudently assert the Church to have been before the word. For when faith maketh the Church, and leaneth to the word of God, it is manifest the Church also doth lean to the word itself as to the foundation. But the foolish man dreameth and judgeth dotingly no word to have been before Moses, and being blinded of the devil, cannot or else will not see Moses to have written of the word of God spoken to Adam of the blessed seed to come, that should break the Serpent's head. He understandeth not this word, and the faith of this word to constitute and make the Church. Obiectio. Christ promised the holy ghost to be always present to the Church that he may lead her to all truth. Whereby Fisher Bishop of Rochester proveth, that we aught to give as good credit to the Church, as to the Apostles. Responsio. This heresy is one of the pestilent heresies of the manichees, which heresy 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 providence of the father. And by this contendeth that he aught to be believed as much and as well as th'apostles. Unto whom Saint Austen answereth that he will not receive any new word, nor other from that which was delivered of th'apostles and received of the Church. His words be these, written in the book Contra Faustum Manichaerum. Distincta est a posterioribus libris excellentia Catholicae authoritatis veteris ac novi 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 moverit, non licet dicere, author huius libri non tenuit veritatem, sed aut calex mendosus est, aut interpres erravit, aut tu non intelligis. etc. The excellency of the Catholic or Canonical authority of th'old and new Testament, is distinct from the books of other that come after, which canonical authority confirmed in the time of th'apostles and by the succession of Bishops, & by spreading abroad of the Churches, is constitute and set as it were the highest and chiefest seat, unto which every faithful and godly understanding aught to serve and give place. If any absurd thing be there moved it is not lawful to say, the author of this book did not hold the truth, but it is lawful to say, the book is faulty or the interpreter erred, or thou understandest it not. In the works of the posterity (which are contained in books innumerable) yet by no means are they equal, or are to be compared to that most sacred excellency of the Canonical Scriptures, yea if in any of them there be found the same verity, yet that authority is far unequal. Wherefore in them if any thing seem to be dissonant from the truth, because they are not understand as they are spoken yet the reader hath free judgement to approve that which pleaseth him, and to improve that which offendeth him. This much S. Austen. Obiectio. Saint Austen saith, evangelio non crederem nisi ad id me moveret Ecclesiae authoritas I would not have believed the gospel, unless the authority of the Church had moved me thereto. Therefore by the testimony of Saint Austen the authority of the Church is to be preferred before the Scriptures. Responsio. Let us examine the words of Saint Austen a little nearer and we shall find these words of Saint Austen to make rather against our adversaries then with them. Saint Austen doth manifestly say that he will not believe the Maniche or his word as the Scripture, because the Scripture was distinct before the Apostles from all books, and was confirmed, they being alive, and afterward received of all men in the Church without any contradiction. Therefore it is manifest that they falsify the words of Saint Austen, and do allege them contrary to their consciences, for the word not written, and the doctrines of men besides the scriptures. Against the which Saint Austen doth (as it were) Ex diametro fight. For he doth evidently forbid any doctrine to be received in the Church as the word of God, which was not confirmed in the time of th'apostles, and received in the Church as the word of God. And that this is the mind of Saint Austen: Gerson affirmeth, and confuteth the impudency of them which attribute power to the Church to judge of the Gospel, and to make articles of the faith without the Scriptures. His words be these. Ex istis deducitur quod maior fuit ecclesiae primi tivae authoritas, quam nunc sit Papae & Episcoporum, & quod non est in potestate concilii, aut ecclesiae mutare traditiones datas ab evangelistis. 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 primitiva congregatione fidelium illorum qui Christum audiverunt, & viderunt, & eius testes fuerunt. etc. Of these things it is deduced that the authority of the primative Church was greater, than the authority of the Pope is now and other Bishops, and that it is not in the power of any council or the Church to altar or change the traditions given of the Evangelists. And a little after he saith: Nor they have not (as some dote) the like firmness of the authority concerning this, that is, to make any thing to be of faith pure, for it is lawful to call their institutions to doubt. And here is opened the way to understand that saying of S. Austen: I would not have believed the Gospel, except the authority of the Church had compelled me. For S. Austen taketh the church there for the primative congregation of those faithful which heard Christ, saw him, and were witnesses of him. This is the mind of Gerson concerning these words of Saint Austen, evangelio non crederem. etc. These words also may be understand after this manner: Saint Austen did not say, nisi movisset authoritas ecclesiae. But doth significantly say: nisi commovisset, signifying the authority of the church by herself not to have been sufficient, but the two articles of the christian faith, that is, the instinct of the holy spirit, and the study of the word of God to move the minds of the elect to believe. Nor this argument is any thing worth. Saint Austen would not have believed the gospel except he had been moved of the church, Ergo the judgement of the church beareth rule over the scripture. I will make you the like form of arguments. john came to bear testimony of the light Christ, that all might believe by him. Ergo, john is to be preferred before Christ. Again, many of the Samaritans believed in Christ, through the words of the woman of Samaria. Ergo, the woman of Samaria is to be preferred before Christ. Again, let the women be subject to their husbands that they which believe not the word, might he won without the word by the conversation of women. Ergo the conversation of women is better than the word. What fond man, what dolt, or what ass would thus argue or reason after this manner? Truly none except he were destitute of the common senses. To make Austenes words plain, you shall note that S. Austen had much to do with the manichees, who without all controversy would have credit to be given unto them, and yet did not show the verity which they boasted and promised to have. And also that they might purchase faith unto their master Maniche they made a pretence and alleged the gospel. Now S. Austen demandeth of them what they would do if they chanced upon such a man which believed not the gospel, and asketh them with what kind of persuasion they would lead him unto their sentence. And afterward S. Austen doth say: I would not have believed the gospel, except the authority of the church had compelled me: signifying, that when he was an alien from the faith, he could no otherwise be induced to embrace the gospel, or the infallible verity of God, except he had been convinced by the authority of the church. And what marvel is it, if one not yet knowing Christ, have respect of men? Therefore S. Austen doth not in this place teach that the faith of the godly is founded upon the authority of the church, nor doth understand the certainty of the gospel to depend thereof, but doth show, simpliciter, that the gospel would be most uncertain to the infidels that they might be won to Christ by it, except the authority of the church do impel them, so that the church is (as it were) Isagoge, by the which we be prepared unto faith. Obiectio. Tertullian saith, Quodcunque primum est, id rectum esse, adulterum vero quod posterius. Whatsoever thing is first, that to be right and true, and that which is last, to be counterfeited and corrupted. Ergo, the doctrine of the church of Rome which was before this new doctrine, is more true and right, than this doctrine which came in of late. Responsio. These words of Tertullian do fight for the authority of the Scriptures, against all doctrines given after, and against the word not written: for there was disputation of the doctrine of the manichees to be received for the Scripture and the word of God: which Cerdon, Martion and Praxeas did contend, with whom Tertullian had much to do. But he answereth, he would not stand to their prescriptions (we may call them well enough proscriptions) unless they would admit them whole Scripture received of the Church, and would acknowledge the authority of the church, testifying of the scriptures. For the church is as testis & witness of the doctrine of the apostles, which the apostles would to be firm and perpetual. The church hath now no respect to those traditions, which the Apostles would not to have been observed for ever. For now none do observe the tradition of the apostolical Synod concerning the eating of blood and strangled meats. Saint Cyprian hath a short sentence, but yet sure and firm of all such traditions. Non hominum consuetudinem, sed dei veritatem sequendam esse, nec curandum quid homines ante nos senserint, sed quid Christus ante omnes mandaverit. We must not follow (saith he) the custom of men, but the verity of God, nor we aught to regard what men have judged before, but what Christ hath commanded before all To conclude S. Hierome hath a notable sentence for the perspicuity and authority of the scripture. He writing upon this verse of the psalm. Dominus narravit in scriptures principum populorum qui fuerunt in ea. The Lord hath showed in the scriptures of princes and of the people which were there. Nullius hominis quantumuis sancti aut docti scriptum habet authoritatem, quia dominus narravit in scriptures populorum & principum. The writing of no man, be he never so holy or well learned, hath authority, because the Lord hath declared in the scriptures of the Princes & people, of the people because the scriptures pertain to all the people and not to the priest only, of the princes which were in her, see what he saith (saith S. Hierome) which were, and not which are, nor shallbe. That is, that besides the canonical scripture of the prophets and of the Apostles, whatsoever shall be spoken afterwards, may be cut of and have no authority. Although therefore any man after the Apostles be holy, although he be eloquent or learned, yet he hath no authority. He hath the like sentence which is common. Quicquid ex scriptura non habet authoritatem, eadem ratione contemnitur qua probatur. Thus I have at the full declared unto you all the first general part of my partition, and because time draweth away, I will now end, and until the next repairing hither, I commit you to God, to whom etc. ¶ Place this Miscel. before iovinianus. in folio. 94. Brother's wife. 4. IT is not only forbidden by the Scriptures for man to marry his brother's wife, but also by the ancient and learned fathers, and by certain general counsels. Tertullian the most eldest writer of all that were since the time of the apostles, doth writ that this levitical forbidding that a man should not marry his brother's wife, was brought in, taught, and ordained, specially and by name, even of Christ himself and his apostles, because that all the whole Church and company of Christ's faith should observe and keep it with all reverence. Because (saith he) that certain persons sometimes do say that they have nothing to do with Moses law, which Christ doubtless 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 see this that the law is departed and gone as touching this point: that according to the mind and saying of the apostles, the burdens of the law which our fathers were not able to bear, be utterly ceased and taken away. But as for those things that pertain to justice and virtue do remain whole, not only reserved, but also amplified and increased, so that our justice and goodness which be Christian people, should be much greater and perfecter than the justice of the Scribes and pharisees, and be such justice as a very just man aught to have. And our chastity likewise should excel and pass theirs, and in no point be less than theirs. Now because it is commanded in Moses law, that a man should marry his brother's wife, that is departed with out children, because he should stir up seed, 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 seven. brethren one after another, for lack of issue by the former brother according to the subtle question of the Saducees in the Gospel: therefore some do think that the oftennes of Marriage is promised also in other cases. But these men should have understand first of all the reason and consideration of this precept, and so they should have known that this reason is now ceased, and is one of the things which be now void and of no strength nor authority. For a man was bound of necessity to marry the wife of his brother, which was departed without children. First because that as yet that old blessing of God (increase you and multiply) aught to run forth and continued. Second, because the children were punished for the father's faults. Thirdly because the dry and barren persons were had for defamed persons. Therefore, ordinance was made that they should have issue by other of their kin, as ye would say by a proctor, and begotten after the death of the father: because that they which were departed without issue, not by the fault of nature and by prevention of death, should not therefore be judged accursed and unhappy. But now the blessing of increasing and multiplying bodily and carnally is ceased, because the world is at an end. For the Apostle induceth and counseleth us saying: There is no more but that they also which have wives should be, as if they had none, because the time is short. And again. The sour grape that our fathers did eat, that is, the sin that they did eat, doth no more stonish or set on edge the teeth of the children: for every man shall die for his own sin. And moreover the barren now be not only without infamy and rebuke, but also have deserved favour and thanks of God, being invited and admitted into the kingdom of heaven. And therefore now this law that a man should succeed into his brother's marriage, or that he should marry his brother's wife, is now utterly dead & buried, and the contrary of this law taketh place, that a man should not succeed into his brother's Marriage, nor marry his brother's wife. And by this (as is said before) that law which is ceased & is no more of strength, because the reason of it is ceased or taken away, cannot be a convenient proof for another thing. This much Tertullian. Chrisostome doth plainly an stiffly hold that fable and tale that the Saducees made upon the woman, that they said was married to seven brethren, to be but a fancy and thing feigned & imagined. For the jews (saith he) be such men, that we see them even now at this time to be mightily afraid to marry with their brother's wives, because as ye would say, they think surely there should some mischief come of it. And notwithstanding that the law should constrain and bind them to marry their brother's wives, yet for all that we see them many times little regard it, and make light of it, and not to do it. Isichius saith: it is in very deed uncomely and as nigh to the life of brute beasts as can be, for a man to be married and to meddle with his brother's wife, or with any of his kinsman's wives, namely them that be nigh of blood. Wherefore God commandeth and decreeth that he which marrieth of this fashion, shall die without children. Doubles because that he misusing himself doth mar and confounded, and utterly disorder the law of bringing forth children. Again Isichius saith thus. These things be not spoken of only to the jews, which because they be circumcised and have Moses law, think themselves alone from all other nations, but they be spoken to every man, woman, and child, which intend to serve God. Saint Augustine writing against Faustus, saith thus. Certain laws of the book of the old Testament we do not keep now a days, because such laws were made only to be a shadow of things to come. And those laws though they were convenient and fit to be commanded and suffered for that people, and for that time, yet we now a days that be christian people, aught not to keep them bodily, or as the bore letter and words do speak, but we must consider what they signify, and we be taught by the Apostles own writings, that we must keep such laws 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 commanded to keep, or utterly forbidden to keep them, we must not rebuke it, but we must seek out the ghostly meaning of it: for in somuch as we do no more observe it, that proveth not that it is damned & in no wise to be received, but that it is fulfilled. And therefore this same self thing that Faustus, because he doth not understand it, hath laid against Christian men, as a crime and grievous offence: serveth for nothing else in the world, but only to show mystically under a figure and cloud, a spiritual purpose, and it is this: that every preacher of the Gospel is bound so to labour in the Gospel that he stir up seed to his brothers departed, that is, to christ, which died for us. And the seed that shallbe stirred up, must have the name of the brother that is departed. Wherefore we be called Christians, and therefore without doubt, we now be bound to fulfil and keep this law, not carnally by bodily generation after the old meaning and taking of it, but spiritually and by ghostly generation, and after the true understanding. And for this the Apostle Saint Paul fulfilleth this law spiritually, where he is angry with them whom he saith himself to have engendered and gotten through the Gospel and the word of God to Christ jesus, his brother, and not to himself nor to any other man. And therefore doth sharply blame and rebuke them which would be called Paulius or Paul's men. What (saith he) was Paul crucified for you? or were you baptized in the name of Paul? As if he had said, I begat you to my brother which is dead, that is, to Christ. Be you called therefore Christians, Christ's men, not Paulius or Paul's men. Again Saint Augustine in his book of questions upon the levitical, and in that work also that he named the mirror, saith that this forbade that a man should not marry his brother's wife, and all other things that be forbidden in the xviii. chapter of Leviticus, we be bound without doubt to keep them now in the time of the new Testament and law of the Gospel, when the observance and keeping of the old shadows and bodily or outward tokens are taken away. For what soever thing (as he saith in an other place) doth help and serve for good manners and virtue, like as they were not ordained to betoken any thing, but to show us how we must live: so they aught not by any interpretation or understanding be applied to any signifying or tokening, as if they were but signs and tokens of things. But as many as be of Christ's Religion or belief, be bound of necessity to keep them ever, so as they be spoken. And in another place he also saith. Although in times past men married their sisters, yet that thing was done because necessity compelled men to it, for because then were so few people. But this thing was not so old nor at any time so necessary, but it is now as damnable, because Religion forbiddeth it: for it aught to be done than when it might, because that by marrying of sisters there might be plenty of women, and so that by process they might take wives which should not be their sisters. But afterward once that this necessity ceased, and that there were women enough, this thing aught not only to be undone, but also if it were done, it should be a crime not to be spoken. For I wot not how (saith he) there is among all the points of man's shamefastness one certain natural and commendable point which is this, that to whatsoever woman we be bound to do honour with reverence and shamefastness, our carnal lust, yea though it be for generation, yet because it is carnal lust, we refrain it from that woman specially, considering that we do see married folk, namely such as have shame and honesty, to be ashamed of such lust. And in the council of Agathen it is ordained in this manner. We reserve utterly no manner of forgiveness nor pardon nor dispensation for incest in Marriages, but we will in any wise that they be punished, except only they heal their adultery by departing th'one from tother: for as for incestuous persons, we judge them not worthy to have any name of Marriage, seeing it is a deadly thing, even to make any token or mention of such persons. And we judge them to be incestuous persons which by carnal meddling have defiled their brother's widow, which was in manner his sister before, or he that hath taken to wife his sister german, and he that hath married his stepmother. etc. All these persons we doubt not but they have been before time and by this our constitution be incestuous persons. And we command that they pray and abide among them that be yet unchristened and but only learners of the Christian faith, and not to come among Christian folk until they have sufficiently repent themself and amended that they have misdone. Furthermore in the council of Neocesar, and in the Synod of Gregory the younger it was decreed according to the words of God, that a woman which had been married to two brethren should be put back from communion and from receiving the Sacrament until she die. And a man that had married his brother's wife should be an anatheme. In the which Synod all together answered, an anatheme be he, that is as much to say, as damnable to everlasting death. To conclude, where Wickliff did hold that the prohibitions of Matrimony written in the levitical law, were only judaical precepts of Moses, and therefore the causes of divorce brought in by the mean of kindred and affinity, to be only the ordinance of man, his sentence was condemned as heretical in the great convocation which was had first at London, and last at Oxford. PRAELECTIO PRIMA TOMI SECUNDI. WE have dwelled a great while from the port, unto which we purposed and promised to arrive. Therefore, that these two Verses of the Poet may now be verified (Sed ne forte meo nimium de call recedan, Deseret hos cursus, versa carrina vagos:) Lest peradventure I may seem to go to much astray, The boat turning, shall now leave his wandering way: I will repair forthwith to the text of the first Epistle of saint Peter, which beginneth thus. Petrus Apostolus jesu Christi. etc. Peter an Apostle of jesus Christ, to the strangers that devil here and there, throughout Pontus, Galatia, Capadotia, Asia, and Bythinia, elect according to the fore knowledge of God the father, unto sanctification of the spirit, through obedience and sprinkling of the blood of jesus Christ: grace and peace be multiplied unto you. In this Epistle, I note three things. First, Quibus sit scripta, To whom it was written, secondly, Quis scripsit, Who wrote it, thirdly, Quid sit scriptum, What is written, Concerning the first. Lyranus and Beda in his commentary do think, that this Epistle was written unto them, which were converted from the heathenness religion, unto the Law of Moses, whom we call in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They were called Proselytes, which being of diverse sects & factions, were converted to Moses law. They are called in Hebrew Gerim. And they be properly those, which of Heathen men (being newly institute in the Laws and Ceremonies of Moses) did profess the judaical law, they were not jews by nation, but by adoption. Whereupon it is said in the Acts of the Apostles: Jews and Proselytes. Acts. 2. But this is not true, that Lyranus & Bede do writ. For it is not in the Greek: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, to the strangers, which strangers were jews, to whom Peter was appointed to be an Apostle. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek, may be called in Latin populares, that is familiar friends, companions, of the same town or city, or, as we call them country men, which were dispersed here and there, although certain learned men do judge the contrary. But the turmoils and troubles of the wars, under the kings of the Assyrians, of the babylonians, the Persians, and of the Macedonians, did disperse and scatter abroad the jews, some to this place, and some to that place. Nor it followeth, that Peter preached the Gospel before unto them, because he sent this Epistle unto them. For Paul writeth an Epistle unto the Romans, whom notwithstanding junias and Andronicus, 1. junias. did first of all other institute in christian religion. So Peter doth writ here to them that were in Galatia, and in the less Asia: 2. Andronicus. yet notwithstanding, they were first instructed in the faith by Paul. In fine, Peter doth testify to all these in his Epistle, the faith weiche they received, whether it were of Paul, or of Peter of himself, or of any other, to be the true faith of a true christian. These words of the text before rehearsed, are nothing else, but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the inscription or title, which Paul useth in the beginning of all his writings, saving in the Epistle to the Hebrews. Thus moche for the first note, that is, to whom this Epistle was written. Now to the second note, I will show you what manner of man he was that wrote it: and first I will touch his proper name. The proper name of Peter was Simon, which signifieth in the Hebrew audience, vel, obediens, hearing or obeying: It cometh of the radical Shamagh or Shamah, which signifieth audire, parare, exaudire, obtemporare, that is, to hear or obey. He took this name Cephas (which is a Syrian word) of Christ, who gave it unto him: which word in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and doth signify in Latin a rock, or a stone. For as rocks and hard stones are wont to be laid in the foundation of any building: so the faith of Peter, and of the whole church, doth stay upon Christ, the firm and unmovable rock, upon whom the whole church is builded. I marvel that the Papists be not ashamed, to translate this word Cephas, to signify caput, a head. Every blind Ass may perceive moche difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek betokeneth in deed, an head: but Cepha bekeneth a stone, which is a Caldei word. Christ did not say, tu vocaberis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth in Hebrew properly a rock. And by a metapher, it signifieth also a tower, or a castle. In deed if Christ had used this Hebrew word, they might have had some occasion (at the least apparently) to have named Peter the chief tower, or the chief head. But for asmuch as Christ used the Caldei word (Cephas) which always doth signify a rock, or a stone, nor is translated to any other signification, they can take no handfast by this name, 3. Soch lips to make Peter head of the church. But as the common Proverb is, Similes habent labra lactucas. Soche lips, such lettuce: such books such bookmen. They read this corrupt gloze, in a certain spurious book, going in the name of Anacletus. By this word Cephas it appeareth, that the Hebrew tongue was not the common tongue unto the jews, in the time of Christ, but rather the Chaldean or Syrian tongue, which both be very near unto the Hebrew tongue. Thus moche for the name. And now to the person. He was born in a town called Bethsaida, situate by the sea side of Galilee. His father's name was John, and therefore he was called Simon Bariona, that is, Simon the son of John, for so the jews called their children, as Bar Ptolemy, the son of Ptolemy. He had a brother named Andrew, who both got their livings by fisshing in the sea. And by this it appeareth, that in his youth he was not learned, and that he would have continued a fisher, so long as he lived, if he had not been afterward called of Christ to an higher function and office. Some writ that he was a citizen of Capernaum. Nicephorus describeth the stature and form of his parsonage. Peter (saith he) was no gross man, but somewhat high and tall. He was of a pale and whitelie face. He was of a pale and whitelie face. The here of his head and his beard, were curled and thick. He had a long nose, not copped in the mids, but pressed down and somewhat flat. He was the hearer and disciple of John the baptist, and brought to Christ by his brother Androwe. And when Christ saw him, he said unto him. Thou art Simon the son of John, thou shalt be called Cephas. Math. 8. Luke. 4. i Corin. 9 It appeareth by Mathewe and by Luke, that he was a married man, and had a wife: for they writ that Christ healed Peter's wives mother of a fever in Capernaum. Likewise Paul recordeth, that Peter did lead about his wife with him. Eusebius also declareth, that Clement writeth, 4. Lead about. Stroma. libri. 7. Peter and Philip to have given themselves to the procreation of children. And Clement writeth, that when Peter saw his wife lead to death, being glad of that her calling, he exhorting and comforting her, did call her by her proper name, saying: Heus tu, memento domini: O wife, remember the Lord. The most part of the history of Peter, may be gathered out of the Evangelists, and Acts of the Apostles. He walked on the sea. He confessed Christ to be the son of the living God. Math. 14. and .16. He ascended with Christ into the mount, where he heard Elias and Moses talk with Christ. He paid tribute for Christ and him. 5. Talk with Christ. Math. 17. Ibidem. Math. 26. Acts. 2. He boasting his strength and constancy, before any peril tasted: in the time of Christ's Passion, at the voice of a handemaiden, denied and forswore Christ his master, three times. After the resurrection, he was commanded of Christ, to feed his sheep, and demanded three times, whether he loved Christ or no. After the ascension he chose Mathias, into the number of the twelve Apostles, in the stead of judas the traitor. He preached a Sermon in the feast of pentecost, in which he converted three thousand hearers. He healed the man that was lame from his mother's womb. He killed by the power of the word Ananias and Saphira his wife, for lying unto the holy ghost. He healed Aeneas sick of the palsy, and raised from death to life Tabytha, 6. Tabytha. that godly woman. He reprehendeth Simon Magus, and biddeth him repent of his wickedness. 7. Simon Magus. Certain learned men call into controversy, where Peter suffered death, whether at Rome or no. But some hold, that Peter never came to Rome. Notwithstanding, Ireneus, Tertullian, Dionysius and Lactantius plainly affirm, that Peter and Paul preached at Rome. And Ireneus saith, that they founded and constituted the church of Rome, at that time when Mathewe wrote his Gospel. 8. Caius. Acts. 13. and .14. 3. Tomo in Genesim. But Eusebius writeth, that the Gospel of Matthew, was writ in the third year of Caius the Emperor, and in the year of Christ .41. when Peter yet remained at Jerusalem, and when Paul and Barnabas went first to preach to the Gentiles. But he came not to Rome in that journey. Origenes saith, that Peter was constituted and placed at Rome, about the end of his life, and there martyred. Many do affirm, that Peter came to Rome in the time of Claudius, some say in the second year, some in the third, and some in the fowerth: and that he was resident and preached there xxv years. Which thing if it be so, by likelihood saint Luke would have recorded it, in some place of his writings. Furthermore it is manifest, that in the sixth year of Claudius, and the .48. 9 Claudius. of Christ there was a counsel celebrated at Jerusalem, where Peter was present. Neither it is mentioned, that Peter came from Rome to Jerusalem. Which thing undoubtedly Luke (if it had been so) would not have omitted. Finally, Paul writing to Rome, about the xiij year of Claudius, and the .55. of Christ (at what time Peter is thought to have been at Rome) saluteth by express names, many mean men of the Christians: but he speaketh not one word of Peter, whom in an other place of his Epistles, he nameth Columnam ecclesiae, a pillar of the church. Eusebius reporteth, that Peter came to Rome in the second year of Claudius, and was bishop there by the space of xxv years, and that he died the last year of the reign of Nero, 10. Nero. who reigned xiiij years. Of this mind and opinion is also Hierome in his work De viris illustribus. But if we confer more nerelie and more diligently these things, with those things which Paul wrote to the Galathians, we shall perceive this computation of Eusebius to be false. For there Paul rehearseth, that in the fowertenth year after his conversion, he ascended to Jerusalem, and that he found there, Peter John and james, and this was the sixth year of Claudius. Yea, Peter was yet at Jerusalem, in the ninth year of the reign of Claudius. Nor it is like that Peter came to Rome, as long as Claudius lived, but that he came to Rome after the death of Claudius, when Nero had reigned certain years, under whom he was slain and martyred. The manner of his death Egesippus describeth after this manner. When a precept & commandment was given out by Nero, to apprehended Peter, he was desired to go to some other place. He refused saying, he would not do it, least he should seem to departed for fear of death. It is a good thing, saith he, to suffer death for Christ, which offered himself to death for all men, and said that it should not be death, but immortality. It seemed to him an unworthy thing, that he should avoid & fly from suffering death of his body, which by his doctrine had enforced many to offer themselves to death for Christ. He said it was his duty (according to the word of the lord) that he should also give glory and honour to God in suffering death: but the people prayed him with tears, that he would not leave them (through his death) doubting and wavering among the storms of the Gentiles. Now Peter being overcome with their weeping, promised, that he would departed out of the city. And the next night, when he had saluted the brethren, and had prayed, he marched forward alone in his journey: when he came to the gate of the city, he saw Christ coming toward him, and falling down, said, Lord, whether goest thou? Christ said to him, I come again to Rome to be crucified, Peter understood, that it was spoken of his own passion and death, because Christ seemed to suffer in it, which suffereth in every of his members, not with the grief of the body, but with a certain compassion of mercy, or else with the solemnisation of his glory. He returning went into the city again, and there was taken of the persecutors, and adjudged to be hanged: but he requested that he might be put upon the cross, with his feet turned upward, because he was unworthy to be crucified in such sort, as the son of God suffered, which he obtained, and so died. Saint Ambrose writeth of the death of Peter and Paul, after this sort. Non sine causa factum putemus, quod uno die, uno loco unius tyranni Apostoli toleraverunt sententiam, una die passi sunt, ut ad Christum pariter pervenirent. uno loco, ne altèri Roma deesset: sub uno persecutore, ut aequalis crudelitas utrumque constringeret. Dies ergo pro merito, locus pro gloria, persecutor decretus est, pro virtute. That is. Let us think it not to be without cause, that the Apostles suffered the sentence and judgement of one tyrant in one day, and at one place: they suffered in one day, that they might go both together unto Christ, they suffered in one place, lest Rome should be without the one of them, they suffered under one persecutor, that like and equal cruelty might oppress both of them. The day therefore was for their merit, the place for their glory, the persecutor was appoinied for their virtue and constancy. Haec Ambrose. Thus moche for the second part. And now I will come to the third part, that is, I will show and declare, what is written of Peter. Peter wrote two Epistles to the jews, dispersed and scattered in Pontus, Galatia, Cappadotia, Asia, and Bythinia. In the first Epistle he entreateth and discusseth three special places, and intermingleth them together, by sundry ways and means. For first, he exhorteth his countrymen, to persever constantly in the true knowledge and faith of Christ our saviour. secondly, patiently to suffer the cross of tribulation, the companion of their confession. thirdly, that every one in their vocation, do worship God in godly conversation of life. By the end of the Epistle it appeareth, that it was written from Babylon. Although some do interpret Babylon to be Rome: notwithstanding it is most like to be true that Peter meant Babylon the Metropolis or chief city of Caldea. The disposition of the first Epistle of Peter. In the first Chapter, four things are specially to be noted and marked. First, he giveth thanks unto God the father, that by his great mercy, through his son our Lord and saviour jesus Christ, hath called us to salvation and eternal glory, which he will surely give to all faithful believers. secondly, he advertiseth them, that there is one only true doctrine of God, and of our salvation to be obtained of Christ, that is, the same doctrine, which hath been showed of God by the Prophets and Apostles. thirdly, he exhorteth to embrace the same doctrine with a sure faith, and to obey it in all our life. fourthly, he addeth to the same exhortation, the son of the doctrine of the Gospel, concerning redemption by the blood of Christ, and regeneration which is done by the word of God and by faith. ¶ The second Chapter. In the second Chapter, first he goeth forward in his exhortation begun, and teacheth them to avoid sin, and to worship God in sincere faith by invocation by propagation of the doctrine, and by integrity of manners. secondly, he profoundly and godly entreateth of the building of the Church upon the stone, that is, Christ, the firm and sound foundation. Of the priesthood common to all Christians, of the spiritual Sacrifices, which he setteth against both the levitical sacrifices, and works done without faith. He also entreateth of the pains of the contemners and enemies of the Gospel. thirdly, he returneth to his exhortation, that they should practise good works, and repress evil lusts, that God may be glorified. fourthly, he commandeth to obey Magistrates, and politic laws. fiftly, he giveth monition, not to abuse the christian liberty. sixtly, he exhorteth to patience by the example of Christ's patience in his passion. And by that occasion he addeth in the end of the Chapter, the doctrine of the cause and fruit of the passion of Christ. ¶ The third Chapter. In the third Chapter he entreateth, first of the duties of wives towards their husbands. secondly of the duties of husbands towards their wives. thirdly, he giveth general precepts, how to maintain concord, and innocency of life. fourthly, he teacheth comfort in adversity, which chanceth and happeneth unto us for righteousness sake, and confession of the true doctrine, and among other places of consolation, he bringeth forth the example of Christ. fiftly, by this occasion he intermingleth the doctrine of the Redemption, purchased by Christ. Of which discourse this is the some and pith, that is, that the only passion and death of Christ, was the substantial sacrifice and propitiation, not only for men then living, but also for all that were departed from the beginning of the world. ¶ The fourth Chapter. In the fourth Chapter, he returneth to his purpose, declaring that forsomuch as Christ suffered, the just for unjust, it becometh us also to exercise righteousness, and innocency of life, and to suffer persecutions also. For these are the two principal and chief parts of the fourth Chapter. first, he exhorteth to avoid sin, and to obedience. secondly, he entreateth of suffering patience in the cross of Christ. ¶ The fift Chapter. In the fift Chapter, first he entreateth of the offices and duties of the pastors and ministers of the Church. secondly, of obedience and reverence due unto them. thirdly, of humility, contrary to pride and impatience. fourthly, of the faith that resteth in God. fiftly, of sobriety. sixtly, of vigilancy. seventhly, of resisting the assaults of the devil, by sure, and steadfast faith and invocation of God. Finally, he concludeth his Epistle, with a notable prayer. This is the some of this present Epistle, which we intend to entreat of. As for the second Epistle, saint Hierome saith, that many deny it to be Peter's, and that by reason of the dissonaunt stile, from the first Epistle. Eusebius writeth of this Epistle, after this manner. Petri Epistola una quae prior dicitur, citra controversiam recepta est: ea vero quae posterior dicitur non esse legittimam accepimus, & tamen quia multis videlitur esse utilis, cum alijs est usurpata scriptures, that is, one of the Epistles of Peter, which is called the first, is received without all controversy and doubt: But that which is called the later Epistle, we have received and learned, not to be legitimate. Notwithstanding, because many thought it to be profitable, it is used with other scriptures. As for other books which go in Peter's name, are counted Apochriphall, as these following bearing these titles. evangelium Petri, Liber Actorum Petri, Liber praedicationis Petri, Liber Apocalypsis Petri, and Liber judicij. Because perchance you may conceive, that I have stand verse long in discussing of these three parts before mentioned, that is: First, to whom this Epistle was written. Secondly, who wrote it. And thirdly, what was written. That I may not seem tedious unto you, I will go forward in the text, to the next word, which is, Apostolus. Petrus Apostolus: Peter the Apostle. He calleth himself an Apostle, which signifieth a Legate, or Ambassador, which doth his message by mouth, which he hath received in commandment. Therefore he saith, I am the Apostle of jesus Christ, sent to teach and preach of the same Christ. And here note, that whosoever do preach the doctrines of men, are excluded from the function of Apostleship: for he is the Legate of Christ, who doth that, which Christ hath commanded him. If he preach any other thing, he is not Christ's Legate, nor is to be heard. Tertullian very learnedly & godly agreeth to this, writing after this manner. De prescri. hereticorun. 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 assignaverunt. That is. It is not lawful for us to fantasy or favour any thing of our own arbitrement, nor to choose that, which any man hath brought of his own william. We have the Apostles of the Lord, for presidents and aucthoritees, which did not choose any thing, that they might bring in, by their own arbitrement and will, but that discipline, which they received of Christ, they did faithfully assign and contribute to other nations. Note here also, that none taketh upon him, to be a Legate or Ambassador, unless he be assigned and appointed thereunto. So none aught to usurp the office of the Legate of Christ, unless he be called thereto (as Peter was.) And because I have incidentlie made mention of calling, I will declare unto you what calling in this respect is, and how many kinds of calling there be. Calling to the ministery, is nothing else but a lawful constitution, of a convenient and meet minister. It may be also called an ordering or election: albeit the one word is taken more largely than the other. Election goeth before by nature, for whom we choose, them we call. Ordinance comprehendeth both. There are commonly numbered four kinds of callings, whereof the two first are legitimate, and the two later are illegitimate and unlawful. The first kind of calling is that, whereby ministers are called, neither of men, nor by man, but by God only. Like as Esaie the Prophet, and the Apostle Paul are read to be called. This calling for the most part, is confirmed by signs and miracles, and is called a divine and secret calling. The second kind of calling is done of God, but by the ordinance of men. In which kind saint Mathie, Luke and Timothy are read to be ordained and made ministers of the Church. This kind is in this time ordinary, public, human and vulgar, in which God calleth, giving necessary gifts to the ministers, and appoincting laws to those that do elect and choose them, who following and observing these laws, do ordinary choose him, whom they do conjecture to be first called of God, by certain presidents and tokens. By signs I understand gifts necessary for ministers. The third kind of calling, cometh of men, but not of God, as when any unworthy man is ordered, for favour and for rewards. In this behalf they that are ordered do offend God, aswell as they that order them. They that are ordered do offend, when aspiring to the ministery, either they do not understand, or will not understand, themselves to be unmeet, as persons destitute of necessary gifts. Or else they offend God, when they be instructed enough, in the knowledge of the scriptures, yet they come not to the office for a right end or way: forasmuch as they do not respect the glory of God, but have a regard to their own private lucre. For there is required of them that be ordered, a testimony of their own consciences, and a secret calling, by the which we do assuredly know ourselves to be stirred and moved of God to take the function, not through ambition, not through covetousness, not to live easily and idly, nor by any other corrupt affection, but by a pure fear and love of God, and to the edifying of the Church of God. Of which testimony saint Paul writeth very eligantlie, and most godly to the Thessalonians. The testimony also of other that be learned, and well expert in things, is required to the ordering of them. For we all do stand in our own conceits, and do judge ourselves worthy, to whom the governance of the Church may be committed, but we deceive ourselves most shamefully. They also which do order ministers, do offend God, when they do not respect what God by his holy laws, would have to be done, and what the condition and state of the Church requireth to be done: but do respect the commodity and profit of him that is ordered, therefore many times unworthy ministers are ordered: or else they that be unlearned, and not of a sincere life: or else they that be learned enough but not of very good integrity of life: or else they that be simple and good Christians but yet are evil and not wise pastors, which all are induced and brought to the ministery by favour, oe else by gifts. Wherefore they provoke the great wrath of God upon them, and do make themselves partakers of all their sins, whom they order ministers. The old writers do call this iniquity, Simony, Simony. to be punished not only with continual reproach, but also with eternal death. Anthenins the Emperor, writing to Armasius, saith thus. Let no man buy the office of Priesthood with money. Let it be esteemed how moche every priest deserveth, not how much he is able to give. Let the profane burning desire of covetousness cease from the altars. Let so chaste and humble a prelate be elected in our time, that to what place soever he shall come unto, he may purify all things, with the integrity of his own life. And let him be ordered (non precio, sed precibus) not by price, but by prayers. Thus moche saith the Emperor Anthenius. Who (if he should in these days come to Rome) he would think that he came into a strange world, yea, into the mart of Simon, not of Simon Peter, but of Simon Magus. The fourth kind of calling is that, wherein every man by his own private arbitrement, jeremy. 23. doth intrude himself into the ministery, not being ordained of God neither by man. Of these men did the Lord speak by jeremy, saying. Ipsi currebant & ego non mittebam eos. Ciprianus ad Antonian They did run, and I did not send them. Cyprian calleth them schismatics, which do usurp and take to themselves a priesthood, or bishopric, no man giving it to them. And this kind of calling is called unproperly a calling. Therefore it is manifest, that there is no need of a public & lawful calling of ministers in the church. For many causes, but chifly also for these causes, that is, that th'institution & ordinance of God be not neglected. And that ecclesiastical discipline be retained. And that all men may know in the church, who be ministers, & who not. Albeit, the Apostle Paul at the beginning, was sent not of men, nor by men, but only of God, yea, by the commandment of the holy ghost, he was separate with Barnabas, Acts. 13. from the Church of Antioch, to preach and to minister the word of God to the Gentiles. In like manner many have been called, and sent of God, whom notwithstanding it behoved to be ordained by men. Hebreo. 5. For Paul saith. Nemo hoc sibi honoris usurpat, sed qui vocatur a deo sicuti Aaron. No man taketh unto him this honour, but he that is called of God, as was Aaron. And again he saith. Quomodo audient absque predicante? Roma. 10. Quomodo autem predicabunt nisi missi fuerint? How shall they hear, without a preacher? How shall they preach, unless they be sent? Thus moche for calling to the ministery, which I have spoken of incidentlie, but to my purpose again. Petrus Apostolus, Peter the Apostle. 12. Primacy above other. The old and ancient fathers, did call Peter the Prince of the Apostles, not because they thought him to have the primacy, above the other Apostles (as our late writers do defend directly against the scriptures) but because he was more ardent in all his doings and sayings with the Lord, than the other Apostles. And because there was a more copious and abundant grace given unto him above other. And thirdly, because he was more bold, and more forward than the rest, although it behoved him not, without some great mystery, to be the example and precedent, both of man's infirmity, and also of true repentance. Well, I have been somewhat long. Time will not suffer me at this present, to wade any further in the text. Therefore, I will now make an end, at my next coming, I will go forward in the text. In the mean time, I will leave you to the tuition of almighty God, to whom be honour and glory now and for ever. Amen. Hic sequuntur Miscellanea. 1. junias. IVnias was a notable jew, conversant among the Apostles. He was converted to the faith of Christ before Paul. He is thought to have been one of the seventy disciples. Paul saluteth him remaining at Rome. Roma. 16. 2. Andronicus. ANdronicus was kinsman to saint Paul, and turned to the knowledge of Christ by that Sermon, which was made by Peter in the day of Penthecoste, and from thence went to Room, where he spread and sowed the seed of the Gospel about four and twenty years, before Paul came to Rome. Some suppose that he was of the number of the seventy disciples, and that he governed afterward the Churches in Pamonia. 3. Soche lips, such Lettuces. THis Proverb in Latin (Similes habent labra Lactucas) is spoken when like doth happen to like. As when to an unlearned Master, there chanceth a dull and untoward schollare: to a naughty people, a naughty Magistrate: to a froward wife, a froward husband. To be short, when evil things happen to evil things, and worthy things to worthy things. This proverb did spring of an Ass, eating Thistles. The Lettuse is a tender and a soft herb, yet is it like the wild Thistle. Therefore as the Thistle is full of pricks, and hath for the most part sharp leaves, stalk and flowers: so the Asses lips be hard and rough, so there is no other Lettuce more meet for the Ass, than the Thistle. julius Capitolinus doth testify, In vita pertinacy Imperatoris. that Thistles were wont to be served of many at feasts, in stead of lettuce. Saint Hierome doth use this proverb, after this manner. Secundum illud quoque, de quo semel in vita Crassum ait risisse Lucilius, Similem habent labra lactucam, Asino Carduos comedente: videlicet ut perforatam navim debilis gubernator regat, & caecus caecos ducat in foveam, & talis sit rector, quales illi qui reguntur. that is. According to that also whereof Lucilius doth writ, that Crassus laughed never but ones in all his life, hearing this proverb (such lips, such Lettuces) when the Ass did eat Thistles. Whereby is signified, that a weak governor and master, might rule and direct a ship full of holes, and that the blind do lead the blind into the ditch, and that when there be such rulars as they are, which are ruled. Haec Hieronimus. This Crassus was the grandfather of that Crassus, who fighting against the Parthians was slain. He is numbered among them, which never laughed in their lives, and for that cause they be called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marcus Tullius, Plinius, and other do writ, that Crassus never laughed in all his life time but ones. 4. To lead about a sister to wife. This note is largely declared before, in the first Tome, look the place. 5. Talk with Christ. THe apparition of Moses and Helias, and the communication of Christ with them, do make very moche, to the declaration of the kingdom of Christ. Yet a question may be moved, whether Moses and Helias were truly and in deed present, or else, whether some vision only were offered to the disciples sight, as oftentimes the visions of things absent, chanced to the Prophets. Although this thing be disputable in utramque partem (as they say) yet it is more probable, that they were brought in very deed unto that place. Neither it is any absurdity, that the dead be brought for a time into life again, by his arbitrement and will, who hath both bodies and souls in his hand. Moses and Helias, rose not then to themselves, but to be present unto Christ. Questio. How did Peter and the other two, know Moses and Helias, whom they never saw before? Responsio. When God brought them up into life, he gave also certain signs and tokens, whereby they might be known: and also some writ, that they were known by the communication, that they had with Christ. Again, if it be demanded why these two appeared, rather than any other of the number of holy fathers, this reason aught to suffice and satisfy us, that it might evidently appear, that there was none other scope to the law and the Prophets, but Christ only, for it was a great corroboration of our faith, that Christ came not without testimony, and that he was commended in time passed of God. Therefore in Moses, the Law, in Helias, the Prophets were represented. For although Helias left nothing written behind him, yet he excelled as chief of all others after Moses. He restored again the worshipping of God, when it was greatly corrupt, yea, he was an incomparable deliverer, and defender of the Law and true godliness, than almost extinct and clean put out. Therefore the communication of Moses and Helias with Christ, was a consent of the Law and the Prophets with Christ. And it behoved the Apostles to be confirmed and resolved, that this religion which Christ preached unto them, was no new Religion, or lately sprung up, but that it was testified and declared in the Law and the Prophets. For unless the disciples had been confirmed of this thing, with substantial testimony, that Christ taught nothing contrary to the Law and the Prophets, they would have always doubted, and could not with a constant mind have preached the Gospel. Questio. What was the tenor of the communication, which they had with Christ? Responsio. To this saint Luke answereth, who writeth these words. Luke. 9 Qui visi in gloria dicebant excessum eius quem completurus erat Hierosolymis. Which appeared in glory, and told of his departing, which he should accomplish at Jerusalem. He calleth the death of Christ, a departing out of this world. Furthermore, this talk aught not to be restrained to the private persons, of Moses and Helias, but rather to the legacy and office in time paste, enjoined unto them. For the Lord would them (although they were dead, and had run the course of their vocation) to establish again with their own voices that thing, which they taught in their life tyme. Other learned men do bring other reasons and causes, why Moses and Helias appeared, rather than other. The first reason is (say they) because the people said, that Christ, was Helias, or Hieremie, or one of the Prophets, he brought therefore with him the chief of the Prophets, that the difference of the servants and master might be discerned and known. The second reason is. Because the jews continually accused jesus, as a transgressor of the Law, and as a blasphemer, usurping to himself the glory of God. But that he might show himself to be guiltless, from both the accusations, he bringeth forth them, which excelled both in the law and in prophesying. For Moses gave the Law, and Helias was very zealous for the glory of God. The third reason is, that they might know, that Christ had power over death and life, and therefore he brought Moses, which died naturally, and Helias, which yet had suffered no corporal death. The fourth reason, the evangelist himself declareth, that is, to show the glory of the cross of Christ, Luke. and to mitigate the fear of death. For they did speak (as an other evangelist declareth) of Christ's departing, which he should accomplish at Jerusalem. Whereupon he bringeth forth them which set themselves forward to death, for those which pleased God, and for the faithful people: for, both of them offered themselves voluntarily to tyrants, Moses to Pharaoh, and Helias to Achab. Hilarius. The fift reason is, because Christ would have the disciples to be humble and meek as Moses was, and fervent and zealous, as Helias was. These be the censures and opinions, of certain scholastical divines. 6. Tabytha. OF this woman Tabytha, how she was revoked from death to life of Peter, Acts. 9 mention is made in the Acts of the Apostles. It is marvel, that certain learned men, would have this word Tabytha to be a verb, and therefore expound these words in Mark Tabytha cumi, Mark. 5. id est, respice, vide: for Tabytha is a Noun, and not a Verb, and an Assyrian word, which signifieth to them a certain beast named Caprea, which beast doth see wonderful quickly. They which be expert in the Hebrew do writ, that this word, Tabytha doth come of this radical Nibbat, i. vidit and so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify Capream, which word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is deduced of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, video, whereupon they which have very quick sight are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joannes Capnion doth think, that we should read Thabia, and not Tabytha. As for the place in Mark, where it is written, Tabytha cumi, hoc est, puella, tibi dico, surge. Saint Hierome doth say, that the text is corrupt, and that in two points. first, that the word is not Tabytha, but Talitha, with this letter l. which is a Syrian or a Chaldean word, and signifieth, puellam, a maiden, and so it is written, both in the Greek books, and also in the old Latin books. secondly, these words (tibi dico) are none of the text, but are added, whether of the Evangelists, or of other it is uncertain. And here again it may appear, that Christ did not use the pure Hebrew tongue, but the Syrian tongue, which was the populare and common tongue used of the people. If he had spoken Hebrew, he would have said Tabytha which betokeneth in Hehrue, puellam, and not, Talitha which is a Chaldeon word. 7. Simon Magus. NIcephorus recordeth, that in the time of Nero the Emperor, Simon Magus wrought wonders at Rome by wicked means. He had a very great Dog, tied at his gates, by which he kept away those, that would come to him, if they pleased him not. It fortuned that Peter came to see, and talk with Simon, who seeing the wood Dog to press upon him, understanding that he had been occasion of many men's death before time, he loosed the Dog, and bid him tell his master in man's voice, that Peter the servant of Christ was come. The dog doth the message, as he was commanded. They that were then present with Simon, were astonished at it. To whom Simon answered, that it was no strange thing: and that he also could do thesame. Then he bade the dog forthwith, to call Peter the Apostle unto him, who came in and talked many words with Magus: But Peter overcame Simon Magus, in working many miracles: whereupon much people were converted to Christ, and received Baptism. Simon Magus also by the help of devils, wrought many wonders. For he caused Images to move, vessels and other implements to remove themselves to and fro, of their own accord, and he himself being compassed with fire, did not burn. Also he did fly in the air. He made bread of stones. He put on him the shape and form of a Dragon, and of sundry beasts. He was seen to have two faces. He transformed himself wholly into gold, with his word he opened doors that were fast shut and barred: and broke in sunder iron bands. In banquets he exhibited Images of all manner of shapes: He caused many shadows to go before him, which he feigned to be dead men's souls. Not only he transformed himself into what likeness he would, but also he changed other men into sundry forms of sundry beasts. He doing sacrifice upon a time, under the pretence of amity and friendship, bad to the banquet certain men, which had attempted to prove and convince him to be a crafty knave, and by that means he made them subject to sundry incurable diseases, and to be molested of fierce and cruel devils. Now when Peter did certain wonders like unto those (which he did in very deed) but Simon in appearance and false shows, Nero the Emperor sendeth for them both, and expelleth them out of Rome. But afterward he wickedly set his mind most, upon the crafty and unpure deceiver Simon Magus. Haec Nicephorus. Aegesippus recordeth the like saying, Peter and Paul were at Rome, who by the renown of their works, caused Nero to be their enemy, who was inveghled with the false enticement of Simon Magus, who by his Magic promised Nero, that he would help him in obtaining against any enemy the victory, to subdue any nation, and promised him long life. And Nero, which did not duly examine things, credited him to much. To be short, Magus was in the chief seat of amity and friendship with him. And albeit he had proved the power of Peter in other parts to be great, notwithstanding coming to Rome before Peter, was bold to boast, that he raised up again the dead to life. At that time there died at Room a noble young man, kinsman to the Emperor, whose death all for the most part lamented. Many to prove whether he could be revived or not, by any means? Went to Peter, who was counted famous in working such miracles, and desired him to revive him, but the Gentiles believed not that he could do it. But some gave counsel to send for Simon Magus, & when they were both present, Peter said, that he would give the first place to Simon (who boasted so moche of his own power) that he should resuscitate the dead if he could. If he could not revive him, then that he would not want to pray, that Christ would help the dead man, that he might rise again. Simon thinking that his deceits should much prenuaile among the Gentiles, did propone this condition, that if he could raise up the dead man, Peter should be killed: But if Peter could prevail against Simon, that the like vengeance should be taken upon him, Peter granted the condition. Simon beginneth, and cometh to the bed, and after he had begun to enchant and mutter, certain Magical verses, the dead man seemed to wag his head. Then the Gentiles cried out and said, that he was alive, and talked with Simon. They were much moved with Peter, because he durst compare himself, to so great a power. The holy Apostle required silence, and said. If the dead man be alive, let him speak. If he be raised up from death, let him arise, walk and talk. He said that it was a fantasy, not a verity, that he seemed to move his head. Let Simon (said he) be put a side from the bed, and then they should not see the dead man shake his head. Simon was led away from the bed, the head moved not at all. Peter stood somewhat far of, and after he had prayed secretly a little space, with loud voice said. Young man arise, the Lord jesus make thee whole. And forthwith the young man arose, spoke, walked, and did eat meat. And Peter gave him to his mother. And when Peter was desired, that he would not depart away from the young man, he said: he will not forsake him, which made him to arise again, whose servants we are, and said to the young man's mother, take thou no care for thy son, fear not, he hath a keeper. And when the people fell upon Simon Magus to stone him: Peter said. It is enough punishment for him, that he knoweth his crafts to be nothing worth, let him live, and see Christ's kingdom to increase, although it be against his william. Magus was vexed and grieved, at the renown of the Apostle. But he taketh heart and stomach again, and assaying eftsoons, what he could do by his Magical practices, he gathereth the people together, and saith, that he is hurt of the Gallileans, and that he will leave the City, which he was wont to defend. He appointed a day, and promiseth to flee, that he might be received into heaven, which would be open for him at his pleasure. He went at the day appointed into the Mount, where the Capitolie stood, and casting himself down from an high rock, began to flee. The people marveled, and had him in reverence, many of them saying, that it was the power of GOD, and not of man, which did flee- with his body, and that Christ did no such thing. Then Peter standing in the midst of them, said. LORD jesus, show that his crafts are vain, let not the people, which give credit to him, be deceived with his fantastical shows. Let him fall down LORD, but so that he living, may acknowledge, that he could do nothing. And forthwith after Peter had spoken these words, he fell down, but yet he died not with the fall. but having a broken and maimed leg, he went to Aricia, and there died. Which thing, when Nero heard, being sorrowful, for the cause of so great a friend, and disdeigning that a man profitable and necessary for the common wealth, was taken from him, began to seek causes and quarrels 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 wear hose decked full of precious stones, or rather (as some say) of wearing Buskins, that soldiers used in wars, the soolles whereof were driven full of little nails: for he thought it to be a most acceptable and pleasant thing to the soldiers, if they should see him, being an Emperor, to differ nothing in apparel, from a common soldier. He was a very wicked man, for he deflowered his two sisters, and at length banished them. Also when he had married the wife of Memnius, one of his noble captains, he constrained Memnius ever after, to writ & call him, the father of his wife. He was also a very cruel man, in so much that he was said oftentimes to have cried out, saying: I would that the whole people of Room had but one neck, because I would destroy them all, with one stroke, and therefore commanded very many noble men to be slain. He never did any noble act, either at home, or else where, but coveteously spoiled all men. He numbered himself (as Eusebius recordeth) among the Gods, and commanded Petronius, the ruler of Syria, to set his Image at Jerusalem, under the name of Great JUPITER, commanding also the same to be done in all the synagogues of jewrie. Being without wit, and of very little learning envied all men, and therefore had almost caused the verses of Homer to be burned, and the Images and books of Virgil, and Titus Livius to be abolished and defaced in all libraries, saying, that Virgil was a man of no wit, and that Livy was a babbler, and full of words. He set at liberty Agrippa Herodes son, whom Tiberius the Emperor, had cast into prison, and made him king of jewrie, & banished Herode the Tetrache, with perpetual exile, into the city of Lugdune in France. It is reported, that he had a chest, filled full of diverse poisons, which was cast of Claudius into the sea, whereof the sea being infected, a great multitude of fishes died. He was of an unsatiable lust, and of a wonderful riot and dissolute life, whereby he so much loved women, that besides his sisters with whom he had committed incest, he also loved a strompette, who was comen for a little money, whose name was Pyralis. He fleshly laid wait for all honest matrons, whom he calling with their husbands to supper, defiled, and openly at the table, communed of their filthy and carnal copulation, praising some of them, and despising other some. When he had spent and wasted away with great prodigality in riot, banqueting, and in sumptuous & unprofitable building all the money, which Tiberius the Emperor heaped together, turned then his mind to rapine and extortion, devising such tributes and taxynges, as were never hard of. He made void the testaments and wills of rich men, and so got to himself heaps of gold, in which he might tumble and wallow. After his death two books were found, the one having this title Gladius, the other having this title Pugio, in which the names of them were contained, whom he had appointed to death. There were many conspiracies made, against this cruel beast. But the last had the best success. It was practised by one Chaereas Cassius Tribunus, and Cornelius Sabinus, for when Caius did oversee, and look upon certain children, which would have played a play: Chaereas came behind him, and smote him with a sword upon the neck, on the other side, Sabinus thrust him to the heart, & so killed him, having thirty wounds, and so died the xxix year of his age, when he had reigned three years, x. months and eight days (as Tranquillus writeth. 9 Claudius. Claudius' was uncle to Caligula, and the fift Emperor of Rome. His said nephew kept him as prisoner, and for a mocking stock, but he by the help and industry of Agrippa king of the jews (as josephus recordeth) when his nephew was slain, obtained the Empire. He was counted a man godly, saving that he was always unmoderate in meats and wine, and in Dice playing. He caused the Island Britain to yield unto him, and he added to the Roman Empire, other little Islands called Orcades. He expelled out of Rome the jews making a tumult, and quickly appeased certain seditions stirred up, and raised in jewrie, by certain false Prophets. He had three wives (as josephus writeth.) Of the first named Petina, he begat Antonia, which Petina being dead, he married Messalina, kinswoman to Messala the Orator, of whom he begat Britannicus, and Octavia. last of all he married Agrippina, Germanicus his daughter, having before a son named Nero, for the love of which Agrippina, he killed Messalina, when Messalina was dead, Agrippina fearing jest Britannicus the son of Messalina when he came to age, should take th'empire of his father, poisoned Claudius for her son Nero's sake, after this manner. Claudius was very moche delighted with eating of Mushrumes, and called them meat of the gods, because they sprang and grew of their own accord Which when Agrippina had marked & perceived, she infected with poison certain Mushruns, being well and delicately boiled, and gave them herself to him to eat, being drunken. But when she saw that he would recover, by reason of vomiting, and by solublenesse, she caused Xenophon the Physician, to give him feathers dippeth in poison, to put in his throat, to make his vomit continue, and so it came to pass, as his wife would have it: for he being brought into his chamber, died there, no man knowing it beside his wife, whose death she concealed, until Nero her son, by the voices of her friends, was elected and created Emperor. Britannicus, and Claudius his son was omitted and put by, as the younger son of Claudius. And when Nero was enhanced to the Empire, forthwith she sent Burrus ganerall of the wars, and with him valiant Tribunes of them, which were manumissed and made free, who lead about Nero by the tents, and commanded that they should worship him as Emperor. And Nero being thus promoted, requited his mother, by taking from her, her life, which she deserved for her wickedness. This Claudius reigned thirteen years, eight months and twenty days. Plinius writeth, that his mother Antonia never spit all the days of her life. She was wont to call him (Portentum hominis) as one which was begun of nature, but not yet perfected. Cuspinianus writeth, that he did in his youth, use the company of obscure and base men: and that after supper he would fall a sleep, and that then bones were cast at him, and that they would smite him with a whip or rod. He never had his health in his youth, and therefore became both unlusty in body, and dull in wit. Sextus Aurelius named him vecorden, that is, one mad, or out of his wit. After that Caligula was slain, and when a great tumult rose among the soldiers, to inquire who smote and killed Caius, and all the city being in an: Claudius fearing lest he should be drawn to punishment for the same, hide himself, and was found at the last, in an ill favoured den or cave: and was brought (as josephus writeth) by a friendly soldier, to the rest of his company, and was there saluted Emperor, and was brought to the palace of Rome, & created Emperor by the soldiers. Cuspinianus also writeth, that this Claudius in his youth had two wives. The first was called Aemilia Lepida. The other was named Lucia Medullina, and by a surname she was called Camilla, who in thesame day, which was appointed to the marriage, died. After that, he married Plautian Herculanillam, from whom he divorced himself, for reproachful whoredom, and suspicion of murder. Thirdly, he married Aeliam Petinam, of whom he begat Antonian, but afterward for small offences, he forsook her. Than he married Messalina, who was counted notorious, for her unchaste life. At the last he married Agrippina, as is said before, who poisoned him. 10. Nero. OF Nero, Plutarch writeth after this manner. Agrippina having a son by Donictius Anabarbus, married Claudius, which was afterward called Claudius Nero. He ruling in the Empire in these our days, killed his own mother, and did almost through his wickedness and madness, subvert and overthrow the whole Empire. Haec Plutarch. After that Claudius had adopted him to his son, at the age of a leaven years, he was delivered to Seneca a senator, to be instructed and taught. A- little after, he showed great cruelty unto Lepida his aunt, which was fallen at variance with his mother. Lepida was condemned to die, Nero accusing her, when he was xvij years old, after that Claudius was dead, he went to the men of war, of whom he was saluted Emperor: and being set in a horselitter, he was carried of the soldiers unto the court, where he was honourably received of the Senators and Fathers. He received of the Empire certain foretokens. For when he played the Tragedy of Troy (Claudius being present) with other noble men's children: all the people cast great favour towards him. Some writ, that dragons were present at his nativity, and in his infancy, as keepers of his life, and he was wont to show that he saw one serpent at the lest, always in his chamber. When his father Claudius was dead, he made to him a most solemn, sumptuous and honourable funeral, and commanded, him to be counted in the number of the gods, besides many other notable honours. In the first beginning of his Empire, he committed to his mother Agrippina, the charge of all things: and in the first five years of his reign, he was of such liberality, clemency & gentleness, that he passed all Princes that were before him. He either forgave, or else diminished, grievous taxes and paimentes. When one Burrus being general of the army, would have punished two thieves, and required of Nero that he would subscribe to the libel of condemnation, he against his will, taking the paper in his hand, cried out and said. Quam vellem nescire literas. Would to God I knew no learning, nor letters. Which noble voice worthy a Prince, moved Seneca, to writ a book, De clementia Neronis. He was so gentle and so favourable to all degrees, in so much that he would admit them to come to salute him, and also to salute them himself by name. He redressed ill manners. He did moderate sumptuous buildings. He repressed the outrageous licence of chariot men. He builded houses by the water side with porches and sellers, to stay and to quench fire, if any should chance to the city. He made many good laws, by the which he restrained corrupters of testaments. But although he did these and such like things, with great honour at the beginning, yet at the last, he forgetting the Imperial dignity, did so apply his mind to the study of Music, that he did not only omit nothing, both for the conservation of such artificers, and also for the cause to make fine and clear voices, but also did come himself (in Theatrum, that is, the playing place, and song himself openly many days together, and played many Tragedies, being one of the players himself. He had a marvelous delight to play upon a Harp and Lute, and so at the last he opened his wantonness, his fleshly pleasures, his riot, his avarice, and his cruelty. In the dawning of the day, he went to Taverns, and wandered about the streets, and whom soever he met, he would either beat them, & wound them, or else throw them into the sinks and kenelles. On a certain day, when a sedition sprang in the playing place, among the disardes and counterfeit players, he himself threw stones among the people. He broke the head of him, which was then Praetor. He gave himself to such banqueting and gormandize, that he would sit from midday to midnight, eating and drinking, having in his company whores and buggers. It is so horrible to rehearse, how shamefully he abused Spolus the Eunuch, and Doriferus, who was made a free man. Sextus Aurelius doth at large declare, and describe his filthy and fleshly life. He carnally defiled his own mother and when Seneca admonished him, to beware of the disease of his mother, who was a woman both cruel and imperious: he received amongs his concubines a certain harlot, very like to Agrippina-He wallowed in all kind of mischief. He was most prodigal, as well in giving, as in building. Insomoche when all his riches were spent, he turned himself to extortion, to sacrilege, to spoiling and robbing of the Temples of the Gods, and so became most cruel. He killed Britannicus, being at supper with him, causing a certain woman named Locusta (to whom he for that purpose gave rewards) to prepare poison, and so destroyed him. Not yet staying, he attempted to poison his own mother Agrippina, whom when he perceived to defend herself with medicines against poison, he caused the great beams of the chamber where she lay, to be made lose, and so to fall upon her being a sleep. But this his devilish devise being known, he caused a Ship to be made, and fastened together, in the which he set his mother, but the ship being drowned) she escaped safe by swimming. When this was declared to Nero, by one that was a free man, he cast the messenger into prison, and sent certain persons to his mother to kill her. assoon as Agrippina saw the Centurion coming toward her with a naked sword in his hand, she putting forth her belly, cried out, that he would strike that part first, for this belly, this belly (saith she) is to be pierced through with Iron, which hath brought forth such a monster. Then the Centurion thirst his sword into her belly, and so slew her with many wounds. After this horrible murder was done, Nero being both without fear and shame, beheld the carcase of his mother being slain. He caused his aunt Lepida to be destroyed by Physicians, and many other of his alliance and kindred, he caused to be destroyed. He killed Seneca his master, and Burrus also, one of his governors. At the last, when a blazing Star appeared in the element, by the space of six months continually: and when two conspiracies were made against him, & yet neither of them took effect: and when also he ceased not to kill whom he pleased, and for what cause soever he would, he began to play the cruel tyrant, in the end with the Senators, and purposed to take away, and to destroy that noble order. He caused the city to be set on fire, finding fault at the ill favoured building thereof (which fire continued six days and six nights) and he himself beheld the fire, singing in a players garment, the burning of Troy. But at the last, when France and Spain declined from him. He was greatly discouraged, and when he hard at dinner, Gabba saluted Emperor, he overthrew the table, and in a great rage and fury, broke two goodly cups of Crystal, and lay as one almost dead, without voice or speaking. Then like a furious and mad man, he went to the Theatre, to behold plays, and imagined to destroy with poison, the whole Senate, to burn the whole city, and let out the wild beasts upon the people, to tear and devour them. He was wonderful troubled with anguishes and tears, and greatly molested, with cruel & terrible dreams. At the last receiving poison of Locusta his woman, in a golden box, he attempted to fly away. But when every man had forsaken him, and his very friends had shut their doors against him, and could find none that would cut of his head, he run headlong to Tiberis the river, there to drown himself, but he was let by one Phaon. Then he went to a certain village, four miles from the city, where he heard, that he was adjudged an enemy of the Senate, and that the horse men sought for him, he thrust a knife into his throat, or as (Aurelius writeth) he thrust himself through with his own sword, his filthy Eunuch Sporus, helping him to rid himself. And so he that shamefully lived, more shamefully died, being of the age of xxxij years, and that day, in which he killed his wife Octavia, when he had reigned xiij years and eight months, whose death brought such gladness and joy to the city, that the people went through the city, their heads covered with caps, as though then they had gotten, all liberty and freedom. Some writ, that when burning of the city was laid to his charge, he caused the fault to be put upon the Christians, and therefore began a persecution against them, in which persecution, beside many other, he killed Peter and Paul. He was (said other) of so great riot and prodigality, that he would bathe in cold ointmentes, & fish with nets of gold, having cords of purple. In him the whole family of the Caesars finished, and was consumed. Some writ, that upon the place where he was buried, there grew a nut tree, upon which certain devils sat, keeping the place, and did hurt, rend, and tear many that came that way. Other do suppose, Nero not to be killed, but to be taken away alive, and to be reserved and hidden in some place, until he shallbe revealed, and restored again to his kingdom: whereupon many do judge, that this Nero shall be the Antechriste to come. 11. Simony. I Remember a pretty story of a certain Patron, who had a benefice void in his hand, and it was a good fat benefice. A certain scholare of Oxford, who was handsomely learned, was commended unto him, for the obtaining of the same benefice. When the scholare came before him, the Patron asked of him, who was Melchisedeche father, and who was his mother. The scholare being somewhat troubled, said: Sir, if it please you, I cannot tell. For saint Paul saith that Melchisedech, was without father and mother. Tush, tush, said the Patron, thou art not learned, thou gettest no benefice here. The scholare departed, and told one of his fellows, who was also well learned, how he had sped. What (saith the other scholare) thou art a fool: I warrant thee, I will so instruct thee, that thou shalt be sure of the benefice. Thou knowest, that the Rabbins of the jews do writ, that Sem the eldest son of No was father to Melchisedech: canst thou remember this (saith he) yea very well saith the other. Now take away M. from this word Sem, what remaineth then, there remaineth (saith he) Se. well, saith he, now will I provide for thee a bag of twenty pound of money, and go to the Patron, keeping the bag of money under thy cloak. And when thou comest to him: say: Sir, now if it please you, I can tell who was Melchisedech, his father & mother. Who, saith the Patron: for sooth Sem, noah's son. Now sir, take away M. what remaineth, See, saith the Patron: well, then there is his father saith the scholare. But who was his mother, saith the Patron: forsooth here she is, saith the scholare. And with that pulled out his bag of money, and gave it the Patron: yea Marie (saith the Patron) this is well said. Thou shalt have the benefice. But if it please you, saith the scholare, set the father's name and the mother's name together, and what is it then: Marry, Semonie, saith the Patron, Dear sister to Simony, saith the scholare. Well saith the Patron, go, go, take the benefice to thee. It is to be feared, nay, rather to be lamented, that the most part of Patrons within this realm, have (thus) learned the name of Melchisedeches' father and mother. For it is with them, as it is with the Lawyers: no penny, no Pater noster No bribe, no benefice. 12. Primacy above other. BEcause mention is made, of the primacy of Peter, I will discourse, whether the Ecclesiastical power (as the papists now a days do usurp it) by the prerogative, as they think of Peter, leineth upon the word of God, or no. Secondly, I will show in what point Ecclesiastical power agreeth with the Law: and word of God. Thirdly, how far Ecclesiastical jurisdiction, pertaineth to Temporal Princes. Concerning the first, it is to be noted, that the name and title, of the Ecclesiastical power or jurisdiction (among our adversaries) is nothing else, but to make laws and statutes, to bind all Christians, yea, princes to affirm & grant, that all causes do pertain, to the bishop of Rome's jurisdiction, and are to be sued in his Court: and that he may remove Princes from their kingdoms, and put in their place, whom he pleaseth, set at liberty subjects from the oath of due obedience, to excommunicate, & to interdite. And that he hath authority to send some men, yea living, to hell, and other (whom he pleaseth) to heaven: and what not to do? This power our adversaries contend to establish, which by God's grace, we will now sincerely and truly examine. The first and chiefest place, is this saying of Christ in Mathewe. Tu es Petrus & super hanc petram aedificabo ecclesiam meam, & portae inferi non praevalebunt adversus eam. That is. Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it. Out of the which text, if it be granted to have this understanding, that it signifieth the church, to have been built upon Peter, then must needs follow (as they say) a manifest probation, of the fullness of their power and authority. But it is not to be granted. For, let it be that Peter were first and chief of the Apostles, and that the Church was built, upon his private person (which were an absurdity to grant) yet what foundation soever the Church hath it must needs be redeemed with the blood of Christ, growing by faith in Christ, and condescending to his laws. Now, if the Church be the true & proper spouse of Christ, she taketh him only for her Lord and husband, in the chief liberty she resteth in him, as in the head, and dependeth of him, who brought to pass, that we are no more under the Law, but under grace, waxing so strong by his free gift, that being released from the care of a schoolmaster, and endued with the spirit of God, by his grace we are justified by faith, which worketh not by coercion, but by penalties, not by menaces & terrors, but only by true love. But it appeareth not by that text that the Church was builded upon Peter, unless under the name of Peter, we understand the whole congregation of the faithful, and true Christians, or else understand the confession of Peter. For what could be spoken with more weight, then that the gates of hell should not prevail against the Church. But if the gates of hell (which as Hierome, Origen, and Ambrose do say, be vices and sins) can not prevail against the Church, no man will say, that it aught to be understand of the bishop of Rome, which is a mortal man, for so moche as Solomon saith. Septies in die cadit justus. Seven times in the day, prover. 24. the just man falleth. And Paul saith. Omnis pontifex ex hominibus assumptus circumdatus est infirmitate: Hebre. 5. & propterea debet quemadmodum pro populo ita & pro suis peccatis immolare. That is. Every high priest taken from among men, is compassed with infirmity, and therefore he is bound to offer for sins, as well for his own part, as for the people's. And this also is to be considered, that some of the bishops of Rome, were simonical men: some were idolaters, some were schismatics, some were Heretics, some were given to this vice, and some to that vice, & some were wrapped with all manner of vices, as the Chronicles and histories do record. Among whom, as there were many, that repented of their former evil life past, against whom, through their faith in Christ, being the true foundation of the Church (the gates of hell and their sin prevailed not, so they prevailed against others, which died no better, than they lived, but heaping sin upon sin, had a more miserable end, than they had life. Whose evil ends, do most certainly resolve and prove, that Peter & his successors in the Church of Rome, were not those against whom the gates of hell should not prevail. But it was the faith, and very confession of Peter, De incar. dni sacram. against which they did not prevail, For (as saint Ambrose saith) these words, (the gates of hell shall not prevail against it) were not spoken of the person of Peter, but of his faith. The said Ambrose saith 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 lord said to Peter. Upon this rock will I build my Church, that is, in this confession of the catholic faith, I appoint all the faithful to life. Saint Hierome also saith thus. Secundum autem metaphoram petrae, Super Matheum. xuj. recte dicitur ei, aedificabo ecclesiam meam super te. That is. By a metaphorical speech of the rock, it is well said to Peter, I will build my Church upon thee. Which sentence saint Augustine confirming, saith. De ver. dni. sermo. xiii. Super hanc petramque confessus es, super hanc petram quam cognovisti dicens: Tu es Christus filius dei vivi aedificabo ecclesiam meam. Super me aedificabo te, non me super te. That is. Upon this rock, whom thou hast acknoledged saying: Thou art Christ the son of the living God, that is, upon myself being the son of the living God, I will build my Church. I will build thee upon me, not me upon thee. For, like as he was first called Simon, and afterward (as Beda and Hierome do testify) for his strong faith, & steadfast confession, Christ named him Peter. So we also (as witnesseth Origen) if God the father, which is in heaven, In Math. Homi. i revealing it unto us, do confess and acknowledge jesus Christ to be the son of the living God: we shallbe well called Petri, Peter'S. for the rock is every man, which is a follower of Christ, the rock is Christ, who (as Beda testifieth) hath given the partaking of his name to him that faithfully knowledgeth, loveth, & confesseth him, that is, that he might be called Petrus a petra, Peter of the rock, upon which rock, the church is builded. For, no man can lay any other foundation, beside that, which is already laid, which is Christ jesus. Acts. iiii. This rock is so firm and sure, this foundation is so stable and steadfast, that it will never suffer the upper work, to fall or decay. For we read in many places of the scriptures, that he is called the corner stone, strength, and sure foundation of the Church. Chrisostome also saith: Super hanc petram, non super hunc Petrum. etc. Upon this rock, and not upon this Peter. For, he did not build his church upon man, but upon faith. And what is meant upon the rock? It is upon the confession. If Christ had meant by these words, the church to be built upon Peter, that it should be governed by his arbitrement & his successors: where he said in a certain place, dic ecclesiae, he would have said dic Petro & successoribus suis. If thy brother offend thee, tell Peter and his successors. Which sense Aeneas Silvius, one of their own company rejecteth, saying. The yoke of Christ is sweet, and the burden of Christ is easy. But tell you how easy, if Christ commandeth that, which is impossible? He should have commanded an impossibility, if in every controversy, he should have commanded all the world, to have come unto Peter. For▪ how could Peter visit the church, dispersed every where, as in all cities & towns. The congregations, which then were in the Acts of the Apostles, called Ecclesiae. Saint Gregory upon this matter, writeth thus: Si in mea correptione despicior, Ex regist. li. 4. operis. 38 restat ut ecclesiam debeam adhibere. If in my correction I be despised, it remaineth that I aught to provoke, and call upon the Church. Furthermore, Aeneas Silvius upon these words, Dic ecclesiae, tell the church saith thus. Behold, Peter is sent to the counsel, the verity sendeth the high bishop to the counsel. Why doth he this? That the bishops of Room should not disdain to agnize some power in earth, to be above them, which power they should ask counsel of, and be contented with the determinations of thesame. Whereupon, Peter was otherwise named Simon, which word Simon (as I have said before) in the Hebrew tongue, betokeneth obedience one that is obedient. That all men might perceive, that obedience is necessary, yea, in the bishop of Rome. Gerson Gerson. proveth this sentence, saying. Peter played the jew once by dissembling, and Paul withstood him to the face. Peter brought in a new thing into the Church of God, when he went into the Centurion being a Gentle, whereupon there arose a murmur in the Church of GOD, so that Peter was enforced to follow the doctrine, which the Scripture taught, that is, to be ready to give account, before the whole Church, of his doctrine. So were Simachus, Marcellinus, and also Gregory, obedient to the judgement of the counsel, not by humble condescent (as some do feign) but of bounden duty. Saint Hierome also affirmeth, that the whole christian world, Ad evagri. concerning authority, is greater than one city, that is, Rome. That in these words, Dic ecclesiae, the multitude of the faithful is signified, the Apostle Paul proveth, saying. Ego quidem hoc decrevi, ut his qui hoc patravit congregatis vobis in meo spiritu tradatur Sathanae. I have determined this that he, which hath committed this fact (when you be assembled together, and my spirit) be delivered to Satan. And saint Augustine upon thesame text, writeth thus Hoc modo iudicavi, ut vos in unum absque ulla dissentione congregati. etc. That is. I have judged, that you being assembled together, without any dissension, with whom my authority, and the power of Christ will work, do deliver this man to Satan. Furthermore, that this power of the Church, was granted to Peter, Math. xviii in the name of the multitude. Beda upon this text. Si pecaverit in te frater tuus, If thy brother shall offend thee, proveth and writeth thus. Haec potestas sanctae ecclesiae, episcopis specialiter commissa est. Quantum vero omni ecclesiae data creditur. That is. This power of the holy Church, is committed specially to bishops, but it is given generally to the whole Church. For, that the Lord in an other place, gave unto Peter, power to bind & to loose: he gave also undoubtedly, the same to all the Apostles, in the person of Peter, which did bear the type of the Church. Which thing Augustine declareth, Super joan saying thus. Petrus cum claves accepit, ecclesiam sanctam significavit. etc. That is. Peter when he received the keys, signified the holy Church: for if in Peter there were not a Sacrament, and mystery of the Church, the Lord would not have said unto him, Tibi dabo claves regni coelorum, To thee I will give the keys of the kingdom of heaven. The same also doth saint Hierome & Augustine prove, by these texts. Accipite Spiritum sanctum, quorum remisceritis peccata remittuntur eyes. Receive you the holy ghost, whose sins you shall forgive, they are forgiven unto them. And tibi dabo claves regni coelorum, to thee I will give the keys of the kingdom of heaven, which keys saint Augustine calleth scientiam & potestatem discernendi, that is, knowledge and power to discern and judge. Saint Ambrose also affirmeth, that all priests in saint Peter, De dignita. sacerdotali. have received the keys of the kingdom of heaven. Also Origen saith. Putas soli Petro dantur a Christo claves regni coelorum, Homili. i. in Math. & nemo alius beatorum accipiet eas. etc. doest thou think, that the keys of the kingdom of heaven, were given of Christ to Peter only, and that none other godly man should receive them? If then, saying. Dabo tibi claves regni coelorum: To thee I will give the keys of the kingdom of heaven, were common among them all. How shall not all things, which were spoken before to Peter, seem to be common to all the Apostles? For, in the Gospel of saint John, Ihon. xx. jesus giving the holy ghost to his disciples, when he breathed upon them, and said. Accipite spiritum sanctum: quorumcumque remiseretis peccata, remittuntur eyes: si cuius quorumcunque autem retinueritis, retenta sunt. That is. Receive you the holy ghost, whose sins you shall remit, they are remitted, and whose sins you shall hold and retain, they are retained. As though it were said, that all the Apostles were constitute and made, such as Peter was. Luke. xxii. And when Christ said in an other place. Rogavi pro te Petre, ne fides tua deficiat: Sed tu alinquando conversus confirma fratres tuos. I have prayed for thee Peter, that thy faith fail not: therefore being converted, strengthen thy brethren. Doth he (think you) signify such a prerogative of Peter, as though upon Peter alone, the church should be builded, the other Apostles being excluded? Did he pray (saith Augustine) for Peter, and not for John and james, and the residue of the Apostles? It manifestly appeareth therefore, that in the person of Peter, all the Apostles were contained and signifieth, because Christ saith in John: Ego pro hijs rogo quos mihi dedisti: I pray for those, which thou hast given to me. Whereupon we may understand by Peter, a very plentiful Church, as Augustine declareth in many places, specially where he saith: 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 things spoken, which although they seem properly, to pertain to the Apostle Peter: yet they never have a plain and clean understanding: but when they be referred to the church, whose person Peter did bear in a figure. joan. ultim. Now to an other place, which they allege, to establish their usurped power. By these words of Christ, Petre amas me? Pasce Oues meas. Peter lovest thou me? Feed my Sheep. They understand the chief government and charge of the Church, to be given to Peter. But to feed the Sheep of Christ (as Beda recordeth) is to confirm them that believe in Christ, that they slide not, nor fall from the faith: and diligently to attend and take heed, that they profit and increase more and more in faith. They therefore (as Augustine saith) which do feed the Sheep of Christ that they would have them to be their own, and not Christ's sheep, are convinced, that they love not Christ, either through the desire of glory, or of bearing rule, or of getting goods, and not for the zeal of obedience, & helping their neighbour, or pleasing God. And in his book, De agone Christiano, he saith. Non sine causa inter omnes Apostolos huius Ecclesiae Catholicae personam sustinet Petrus, huic Ecclesiae claves regni coelorum datae sunt. Not without cause, Peter among all the Apostles, beareth the person of the Catholic Church, to him the keys of the kingdom of heaven were given: And when this (lovest thou me? Feed my sheep) was spoken to him, it was spoken to all. Cyrillus upon these words. Petre amas me? Peter dost thou love me? And Peter answering, yea Lord, thou knowest that I love thee) writeth after this manner. Altius quidam haec oratio certe parturit: nam quoniam cum alijs Apostolatus nomine Petrus ab ipso Christo decoratus ter in tempore passionis negavit, iure nunc ab eo terna dilectionis confessio petitur, ut terna negatio aegnati confessionis munero compensetur. Ita quod verbis commissum fuit, verbiscuretur, etc. This communication doth gender and import, some deeper and higher matter. For, because Peter being ennobled of Christ himself, with the name of the Apostleship with other, did thrice deny Christ, in the time of his Passion. Now by right is required of him, three confessions of his love, that the three denialles might be countervailed and recompensed, with equal number of confessing. So that, that which is committed in words, is cured with words. Christ asked of him, whether he loved him more than an other? For he which experted greater clemency of the Lord toward him, aught by right to be affected with greater love. For, although generally all the disciples were stricken with great fear, when the Lord was betrayed, yet the fault of Peter was greater, which denied Christ in so short a tyme. Because therefore, he obtained remission of his sin, by greater clemency of the saviour, greater love by right is required of him. For, he to whom more is for given, aught more to love. And a little after in the same Chapter, Cirillus doth conclude and say. Terna igitur confession Petri, trinae negationis delictum evacuatum est. etc. Therefore, by the third confession of Peter, the crime of the three denialles, was made void and put away. And where Christ said, feed my Lambs, he renewed that dignity of the Apostleship unto Peter, least through his denial, which chanced by humane infirmity, he should seem to be abased and made weak. Haec Cyrillus. So by the judgement of Cyrillus, this place maketh nothing for the prerogative of Peter: nor for the usurped authority of the bishop of Rome, as they falsely allege. But they be rather the reconciliation, recantation, and the penance of Peter, for his former fall (as Cyrillus writeth.) Therefore, when our adversaries do not understand, in Peter the rock, and will not believe, that the keys of the kingdom, be given to the Church, they themselves do lose them out of their own hands. Beda also upon the same place saith thus. Quod Petro dictum est oimbus Christi discipulis dictum est. That which was spoken to Peter, was spoken to all the disciples of Christ. For the other Apostles were thesame, that Peter was, all were Pastors: one flock is showed and declared, which then was fed of all the Apostles, with one consent, and after that was fed also of their successors, with common cure and charge. De digni. sacerdo. Furthermore, Ambrose upon these words (feed my sheep) doth consent to the former doings, saying: Quas oves & quem gregem non solum tunc beatus suscepit Petrus, sed & nobiscum eas suscepit, & cum illo eas nos suscepimus omnes. That is. Which sheep and which flock, not only Peter then received, but also he received them with us, and we all received them with him. Gloss. ordi. Math. 16. But uless as all bishops and priests, have the same authority, which Peter had, notwithstanding Peter took it, specially that all men may understand, that he, which hath separate himself from one unity of the faith, can neither be loosed from his sins, nor enter into heaven. And Hierome said, from the unity of the faith, not from the unity of Peter, or of the bishop of Rome. But they that judge Rome, or any other place, to be the See of Peter, they seem ill to interpret all the words of Christ in Mathewe. Math. 23. For, when Christ saith: The Scribes and pharisees sat in Moses seat, no man doubteth, but the Law of Moses given of God, and his pure doctrine, is signified by Moses seat. So the seat of Peter, yea, rather of Christ, in which Peter, and the other Apostles sat, was nothing else, than the pure Gospel of Christ. And like as Christ admonished his disciples, to beware of the leaven of the pharisees, which was their own doctrine, beside the law of Moses. Likewise, he commanded us to beware of false Prophets, that is, from them that teach their own doctrine, & not the law & doctrine of God. Which interpretation saint Augustine confirmeth, expounding th●se words. Super joan. tractatum. 46. The Scribes and pharisees do sit in Moses seat. Do you that, which they bid you, but do not that, which they do. What other thing (saith Augustine) said he, but hear you the voice of the Pastor, by his servants: for in sitting in Moses seat, they teach the law of God, therefore GOD doth teach by them: but if they will teach their own doctrine, do you not hear them, neither do as they say. For such men do seek their own things, and not Christ's. Whereupon it appeareth, the seat of Moses, is the law of Moses, and that the seat of Christ, in which Peter and the other Apostles sat, is the Gospel: and they which do not teach the Law of Moses, nor the word of God, do not sit in Moses seat, nor in Christ's seat, nor in the seat of Peter, nor of the other Apostles, but sit in their own seats, coming before Christ, and entering by the window, not by the door, as thieves & murderers, do take unto themselves honour, not being called of God, as Aaron was. Upon which sentence, Chrisostome writing, Homil. 39 saith. omnis christianus qui suscipit verbum Petri, thronus fit Petri, & Petrus sedet in eo. that is. Every christian, which receiveth the word and doctrine of Peter, is made the throne of Peter, and Peter sitteth in it. And in an other place he saith. Videte fratres quomodo sedetis super cathedram, non enim cathedra facit sacerdotem, sed sacerdos cathedram. etc. Take heed brethren, how you sit in the seat, for the seat maketh not the priest, but the priest maketh the seat, neither the place sanctifieth the man, but the man sanctifieth the place. He that sitteth well in the seat, receiveth the honour of the seat He that sitteth ill in the seat, doth injury to the seat. And therefore, an evil priest getteth blame by his priesthood, and not dignity. But let us grant, that the seat of Peter was the place, where he was precedent and present. Cregorie notwithstanding, affirmeth the Churches of Alexandrina & of Antioch to be no less Peter's seat, than the church of Rome. Therefore, it appeareth by the premissis, that this Ecclesiastical power (whose fullness some men do put in the bishop of Rome) hath no such foundation in the scriptures, as the adversaries do allege. For, if the private person of Peter, were not the foundation of the church, but that the church was build in such signification, as he bore the person of all the Apostles, and uless as he first pronounced the confession of the christian faith, that they which do succeed Peter in his seat, may challenge Peter's prerogative by this title, then that he which succeedeth in the kingdom of Spain, after the emperors death, may therefore challenge the Empire of Room, because the king of Spain (while he lived) had that honour. Neither Peter was called the chief of the Apostles, or the foundation of the church, because he was president over this Church, or that Church, but by a special prerogative, he was as one chosen amongs them all, to stand in stead of the rest. And Peter's confession, flesh and blood did not reveal, but GOD the father, which is in heaven. Like as Carolus of late, was not Emperor of Rome, because he was king of Spain, but he was Emperor, because they which had authority to elect, did so choose him. So Christ did choose Peter, before he was bishop of Rome. In the seats of bishops standeth succession, not in virtues and merits. For, often times evil men do succeed good men, and good men do succeed evil men. If Christ had given this prerogative to the See of Room, it should have remained, Peter being dead. But uless, there was no mention made of Rome, why do we call Rome the first and chiefest seat, rather than Antioch, and why is not Antioch preferred before Rome, for so much as Peter had his seat at Antioch? Yea rather, why should not Jerusalem excel all other Sees, where Peter sat many years, before he ever saw Rome. Where also he received the holy ghost, where first he began to preach the Gospel, & made these four solemn sermons. One of the election of Mathie into judas room: the second of the sending of the holy ghost. The iij. to the people, when he made him that was lame from his mother's womb, to go upright again. The fourth, to Annas, Caiphas, and the other Priests, seniors, and Scribes. Furthermore, for that he wrought so many miracles at Jerusalem, in so much that the people brought forth the sick into the streets, and laid them on couches and beds, that when Peter came by, at the lest his shadow might overshadow them. A great number of the cities also, round about Jerusalem came together, and brought them that were sick, and vexed with unclean spirits, which were all healed. Furthermore, Christ so greatly esteemed Jerusalem, that from thence he commanded the Apostles to take their journey, to preach the Gospel, and remission of sins, not only to the jews, but also to all nations. Christ also for bad to swear by Jerusalem, because it is the City of the great king. Of this city did the Prophet Esaie Prophecy. De Zion exibit lex, & verbum domini de Jerusalem. Out of Zion the law of the Lord shall come, and the word of the Lord out of Jerusalem. There only in times passed, was the chiefest priesthood, there was the temple, altar, Sancta sanctorum, Sacrifices and oblations. From that day in the which I brought my people out of the land of Egipte (saith the Lord) I have not chosen any other city to build an house in it for my name, but I have chosen Jerusalem, 4. Reg. xxi. 2. Par. 33. Esaie. 41. that my name may be in it. And to Jerusalem (saith he) I will give an Evangelist. And the book of Sapientia, by which Sapience, authors will have Christ the word of God, and the second person in divinity to be signified, saith. In civitate sanctificata requievi, & in Jerusalem potestas mea. that is. Eccle. xxiiii In the well-beloved city have I rested, and in Jerusalem was my power. And the lord saith by the Prophet Zacharie. Habitabo in medio Jerusalem, Zacha. 8. & vocabitur Hierusalem civitas veritatis. etc. I will devil in the midst of Jerusalem, and Jerusalem shallbe called the city of truth. Behold, I will save my people, out of the land of the east, and of the west, and I will bring them, and they shall devil in the mids of Jerusalem, and they shallbe my people, and I will be their God, in verity and righteousness. All the whole scripture is full of the commendation, and praise of Jerusalem. Contrariwise, Rome is called Babylon, to whom the Lord threatetened malediction, and curse in the apocalypse (as witnesseth Hierome, and Tertullian.) Therefore, it should have been moche more likely to be true, that this principality and prerogative, should have been left at Jerusalem, which city God hath always best loved, whose cure & charge, Christ himself did peculiarly regard. Peter also was bishop of Antioch, before he came to Rome. And if they object and say, that Peter after he left first Jerusalem, and then Antioch: and at last went to Room, than they must grant, that the election of Peter, to have appointed and ordained, the primacy of the church of Rome, and not the gift and grant of Christ. And so by this reason, in that church the chief authority was founded, of the man Peter, & not of Christ being God, except they will contend and cavil, that it was done by the permission of God. By the like reason, all tyrannical power is of God's sufferance. But if by that argument they contend, that the prerogative of Peter, was left at Rome, rather than at any other place, because Peter died at Room, why doth not Jerusalem far excel all other places, where Christ our saviour suffered death. Thus moche concerning the primacy, which they challenge by the authority of Peter. That the Ecclesiastical power leaneth upon God's word. NOw to the second note, which is to prove, that Ecclesiastical power (as is before declared) doth lean upon God's word. Christ in the last of Mathewe did say, not only unto Peter, but to all the Apostles. Euntes docete omnes gentes, & accipite spiritum san&um, & quorum remiseritis peccata. etc. Go and teach all nations, and take the holy ghost, and whose sins you do forgive, they shallbe forgiven. Upon the which words, Chrisostome saith. Quae potest maior authoritas inveniri? What greater authority can be found then this? By these words of Chrisostome to prove, that all the Apostles had as great authority as Peter. I frame this argument. There is no greater authority, then to receive the holy ghost, and to teach the Gospel, and to remit sins. But the holy ghost was received of all the Apostles: To teach and remit sin, was given to all the Apostles. Ergo, all the Apostles had that authority, than which there was none greater. Upon this we may conclude, that Peter had no greater authority, than the other Apostles had. Saint Hierome and saint Cyprian do writ, that all the Apostles did receive equally and indifferently, like authority and pastoral cure. Saint Augustine in his questions doth writ, that in one and the self same day (that is the day of pentecost) both the law was given, and also the holy ghost fell upon the disciples, that they should take authority, and have knowledge to preach the Gospel. What thing could more plainly and manifestly declare, the equality of Peter, and of other the Apostles, than these phrases spoken so generally? Besides this, the disciples asked of jesus, who was the greatest in the kingdom of heaven? He by and by, setting a young child in the mids of them, made this answer. Math. xviii Amen dico vobis. etc. Verily I say unto you, except you be turned, and become as this little one, ye shall not enter into the kingdom of heaven. Who soever therefore shall humble himself, shallbe the greatest in the kingdom of heaven. Beda doth say, that this question was proposed of the Apostles, because they did strive of the primacy and chief room, and therefore, that he set a young child in the mids of them, that they should learn not to seek the primacy and chief place. Saint Hierome writing upon Mathewe, doth say, that although this sentence may be general against all, which do offend any, yet by the sequel of the words, it may be understand, to be spoken against the Apostles, who demanding, who was the greatest in the kingdom of heaven, did seem to contend among themselves, of the chiefest room and dignity. And if they had continued in the same fault, they might have lost by their offence, those whom they called to the faith, when they saw the Apostles, dispute among themselves, of honour and dignity. Chrisostome agreeing to the same, doth say, Quicunque desiderarit primatum in terris, inveniet in coelo confusionem. Whosoever shall desire chief rule in earth, shall find confusion in heaven, nor he shallbe counted among the servants of Christ, which attempteth to have chief room. That the other Apostles had like fellowship, equal honour and power with Peter. Ciprianus and Anacletus do consent. Paul also speaking of himself, saith thus: Nulla in re inferior, fui summus Apostolis. two. Cori. xii. I was in nothing inferior to the chief Apostles. Who, if he aught to have acknowledged the primacy in Peter: undoubtedly, he being so worthy an Apostle, would not have so said. And in an other place he saith. two. Corin. xi. Arbitror me nihilo in feriorem caeteris Apostolis. I think myself nothing inferior, to the other Apostles. Again, in an other place he writeth thus: i Corin. iiii. Sic nos existimet homo ut ministros dei, & dispensatores mysteriorum dei. Let a man so think of us, as of the ministers of Christ, and disposers of the mysteries of God. And the gloze upon the words of saint Paul, in the Epistle to the Galathians, where he saith, that he conferred the Gospel, with the other Apostles, writeth thus. Non didici ab alijs tanquam maioribus, sed contuli cum illis tanquam amicis & paribus. I have not learned of others, as of greater, but I have conferred with them, as with friends and equals. Ambros. ad Galath. i. And saint Ambrose upon these words of Paul (when Peter was come to Antioch, I withstood him in the face) writeth thus. Hoc non audebat facere, nisi sciret se non imparem. etc. He durst not have done this, except he had known himself, not to be inferior, for they did not communicate with me, saith Paul, but I did communicate with them. And upon these words also of Paul, james, and John, Galath. two. which were counted to be pillars, gave to me and to Barnabas, the right hand of fellowship, that is (saith saint Ambrose) aequalitatis, of equality. And they gave the right hand, that is, help (saith he) not a commandment, whereby equality might be signified. Ambrose also confirmeth the same, in an other place, saying. Caeteri Apostoli videbantur maiores, quia priores. etc. That is. The other Apostles were counted greater, because they were before Paul: and Paul was counted the least, because he was the last of the Apostles. Whereby he doth declare, the dignities of the Apostles, to be distinct & severed, not by merits and authority, but by time, being in all other points utterly equal. It appeareth by the premises, what a power, and how great a power was given of Christ, to ecclesiastical men, that is, to his Apostles: and that it was given to all the Apostles, in like measure, and not according to the state of the primacy, which now is usurped. If by thordinance of God one had been made ruler over the rest: how chanced it, that in the primative church, the contrary was observed and kept? Doth not the Ecclesiastical history testify, that three patriarchs were present in the counsel of Nice the bishop of Rome being absent, who is rehearsed there, the fourth in order. If there be by the law of God, unus pater patrum, and all things aught to be reduced to one, why, by a word composed of Greek and Latin, are recited four patriarchs, that is Patres Patrum, which are not joined by any relation, or conference among themselves: but as rulers over other, by divers powers and authorities, and they themselves were subject to no man. And in the same order the bishop of Room is rehearsed the last. Whom, if by the law of God, he should have been chief in rule, to set in that order, it were impiety: if by the law of man, he should have borne rule, it were no part of justice and equity, to place him in the last room. But in so godly and so holy a Counsel, as that Counsel of Nice was, it is more like, that all things were most justly and uprightly observed, decided, done, and concluded. Neither it is credible, that if the Bishop of Room, aught to have been counted head of the church, the foundation of the church, the chief ruler of the Church, the only and chief vicar of Christ, that those holy fathers, either were so ignorant, what they aught to do, or so ungodly, that they would not do that they aught to do. Libr. 9 cap. 38. & histo. Eccle. lib. v. cap. xxiiii. And (as out of the same tripartite history it appeareth) the Bishops of the east Church, boldly resisted the Bishop of Rome. Also concerning the observation of Easter, the bishop of Rome could prevail nothing, with the bishop of Lugdune. Pelagius. Furthermore, Pelagius the second bishop of that name writeth, that it is lawful for no man, to arrogate unto himself, the name of an universal bishop. These be his words: Pelagius writeth to all bishops, saying: Let no patriarch at any time, be called universal bishop For, if one patriarch be called universal, the name of patriarch is derogated from the others. But, let this be far from faithful men, that any man would take this unto himself, whereby he may seem in any part, to diminish the honour of his brethren. etc. Which saint Gregory also confirmeth, 99 disti. ca Nullus. writing thus to the Patriarch of Alexandria. Ecce in praefatione epistolae, quam ad meipsum, qui prohibui, direxistis: superbae appellationis verbum, universalem me Papam dicens, imprimere curastis. Lo, in the Preface of the Epistle, which you have directed to me myself, which have prohibited: you have caused me to be called, by a proud name, calling me universal Pope. Again, he writeth thus to Mauricius the Emperor: Gregor. in regist. lib. 4. Epistola. 30. Ego aunt fidenter dico quod quisquis universalem sacerdotem vocat, vel vocari desiderat in elatione sua, Antichristum precurrit. etc. That is. I boldly say, that whosoever calleth himself universal priest, or desireth in his pride, so to be called, is the forerunner of Antichrist, because he proudly preferreth himself before other, and is lead into error. For, like as the Devil will seem to be above all men: so also doth he, which desireth to be called an only priest, above all other priests. Saint Hierome saith: Sicut presbyteri sciunt se ecclesiae consuetudine, In episto. ad Titum. ei qui sibi praepositus est, esse subiectos. etc. Like as priests do know themselves to be subject, by the custom of the Church, unto him, which is made ruler over them: so let the bishops know, that they are greater than the priests rather by custom, then by the verity of dispensation, given of the Lord. He saith also in an other place: Ibidem. Apud veteres ijdem Episcopi & Presbyteri fuerunt: quia illud nomen dignitatis est, hoc aetatis. With the old fathers, the bishops were the same, that the Priests were, for the name of the one is a name of dignity, and the other, of age and tyme. Again, he saith thus: Manifestissime comprobatur, Ad Euagt. eundem esse episcopum atque praesbyterum. etc. It is most manifestly proved, that a bishop and priest be all one. But forasmuch as, that after one, was chosen, which was set above the other, it was done to redress schisms, least every man drawing to himself the authority of the church of Christ, should break the bond of unity, by drawing it to himself. For, at Alexandria, from the time of Mark the evangelist, unto the time of Heraclas, and Dionysius the Bishops, the Priests did always name one, chosen among themself, and placed him in a higher degree: Like as when an army doth make an Emperor, or Deacons do chose one among them, which they know to be industrious, and an expert man, and do call him an Archdeacon. And a little after Hierome saith: Vbicunque fuerit episcopus, sive Rome, sive Eugubij, sive Constantinopoli, five Rhegij, sive Alexandria, siue Tanis, eiusdem meriti eiusdem est & sacerdotij. etc. That is. Where soever the bishop shallbe, whether at Rome, or at Engubium, whether at Constantinople, whether at Rhegium, whether at Alexandria, or at Tanes, he is of the same merit, & of the same priesthood. The power of riches, and the humbleness of poverty, maketh not a bishop the higher or the lower, but all are the successors of th'apostles. In the Nicene counsel it was decreed as followeth: Statutum est, ut apud Alexandriam, & in urbe Romae vetusta consuetudo servetur. etc. It is decreed, that the ancient custom be observed, both at Alexandria, and also in the city of Rome, that is, that the one bear the charge, and cares of the Churches of Egipte, and the other, of the churches pertaining to Rome. In other books, this decree is read after this manner: Antiquam consuetudo servetur per Aegiptum, Libiam, & Penthapolim; ita ut Alexandrinus episcopus horum omni habeat potestatem: quia & urbis Rom. episcopo parilis mos est. etc. Let the ancient custom be observed through Egypt, Libya, & Penthapolis, so that the bishop of Alexandria, have power over all these, because the like manner and custom, Conci. 3. ca 26. & distin. 99 cap. i is granted to the bishop of Rome. In the counsel of Africa, many things are decreed, which do plainly declare, that it was decided, and commanded to be observed, that no one bishop, that is, the bishop of Rome, should be set above the other bishops. In that counsel it was first decreed, that the bishop of the first See, should not be called, Princeps sacerdotum, head of the priests, or high priest, or any such thing, but only he should be called the bishop of the first See. Geraldus in Chronica. Cap. xxv. For, at that time there were three patriarchs, of which every one was called bishop of the first See, that is, the bishop of Antioch, of Alexandria, & of Rome. And in the counsel of Milevitanun it is decreed. If the bishop of the mother Sees, shallbe negligent against heretics, let the diligent bishops that be round about, assemble together, and let his negligence be showed him, that he may not excuse himself. etc. It pleaseth also, that if priests, deacons, & other inferior clerks, in such causes as they have, do complain of the judgements of their own bishops, that the bishops, which be near joined, do hear them, and finish between them, what matter soever it be: but let the other bishops be had, and admitted by the consent of their own bishops. But if they think that they aught to appeal from them, let them appeal no further, but to the counsel of Africa, or to the chief rulers of their province. If any shall appeal to places beyond the seas, let him be received of none within Africa, to the Communion. The counsel of Nice also decreed, that causes should not be determined without that Province, in which they sprang & rose. And that they, which were excommunicate, in one Province or Country, should be received and admitted again of none to the communion. Nor the Bishop of Rome is excepted. Of this there is extant, an Epistle of the counsel of Africa, to Celestius then Pope of Rome. At this counsel, saint Augustine was present. But after that, Boniface Bishop of Rome entreated and desired, Paulus Diaconus de gestis Roma. lib. xviii. Phocas the Emperor, to confirm & ratify by laws, the primacy of Rome, which then had no good ground. For, the ancient Bishops of Room, in the Synod of Chalcedon, refused the universal prerogative, being voluntarily offered to them, neither any of them used that honour. And John the patriarch of Constantinople, was the first which durst call himself universal Bishop. For which cause he got great envy, and stirred up an, through the whole world, by his contention, about the primacy. But the Bishops of Rome, first Pelagius, and then Gregory resisted him very mightily, nor would attribute unto him that honour. Notwithstanding, they only suppressed Ihons' enterprise. For after that, rose Boniface the iij, who by themperor Phocas aid and help, obtained that honour and primacy, for him & his successors, and that not without great contention, because the bishop of Constantinople, did stiffly hold and affirm, that the prerogative belonged to him. But justinianus, a very good and godly Emperor, declareth in his laws that the city of Constantinople, in Ecclesiastical causes, enjoyed the prerogative of Rome. And in the later time, the See was removed to Avignon, & there continued a certain space, and was called Peter's seat. Whose prerogative, if it be local, aught not to have been translated to any other place: if it were personal, than it died, and ended with the person of Peter, unless we will consider, that confession of faith, to be in Peter. Whereupon it would follow, the prerogative not to correspond to them, which do succeed in the seat of Peter, but to them that succeed in the confession, and dignity of Peter that is, as witnesseth Hierome, that the authority may be understand to be granted of God to bishops, in what place soever they should sit. Neither, when God gave them this authority, he gave them also dominion & rule. For, of bearing rule, he saith thus: Reges gentium dnantur eyes, 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 reign over them, but you shall not be so, but let the greatest among you, be as the lest, and the chiefest, as he that serveth. By the which words, De conside. ad Eugenium liber. two. Bernard plainly affirming, all bearing of rule to be prohibit unto the Apostles, doth enueigh against them, which will challenge unto themselves dominion & bearing of rule, saying to the bishop of rome: ergo tu aude usurpare aut dns apostolatum, aut apostolus dnm: plane ab utroque prohiberis. etc. Therefore, be thou, either as lord, bold to usurp the Apostleship, or else, as an Apostle, challenge bearing of rule: truly thou art prohibit from both. If thou wilt have both: thou shalt loose both. Or else thou shalt be counted one of them, of whom it is spoken: Oze. viii. Ipsi regnaverunt, sed non per me. They have borne rule, but not through me. Ex quadrunio. Rom. xiii. i. Peter. two. Whereunto agreeth well this saying: Gladium xerceat, qui accepit gladij potestatem. Let him practise the sword, which hath received the power of the sword. Powers are ordained of God, to take the sword, for the punishment of malefactors, & for the praise of good men. Of them that usurp the sword it is written. Math. xxvi omnis qui accipit gladium, gladio peribit. He that taketh the sword, shall perish with the sword. Remember thou the words of Christ, if thou do profess thyself to be the disciple of Christ: Luke. xxii. the princes of the Gentiles bear rule, you shall not do so. If thou do accept the ministery of Christ, if thou do not refuse the yoke of the Lord, persever in that vocation, in which thou art called, and leave chief rule of the people, to the laity. Saint Peter also saith Rogo vos, praesbyteri, qui & ego presbyter sum. etc. The elders, which are among you, I beseech you, which am also an elder, & a witness of the sufferings of Christ, & also a partaker of the glory, that shallbe revealed, feed the flock of God, which dependeth upon you, caring for it, not by constraint, but willingly, not for filthy lucre, but of a ready mind, not as though ye were lords over God's heritage, but that ye may be examples to the flock. 3. what authority secular princes have, in causes ecclesiastical. NOw to the third note, which is, what authority Secular princes have, in causes Ecclesiastical. In which part, first shallbe showed generally of all kings, what authority they have, and then peculiarly I will speak a word or two of the kings of England. first, God hath expressed his will, of the power of kings, not only in the universal order of nature, but also in the holy scriptures, both of the old Testament, and of the new. In the examples of nature, the chief philosophers, Plato, Aristotle, and Apollonius, did see and feel, that as generally, there is one chief creator & maker of all things, and as among the stars, the Son beareth the chief light. As among Bees, there is one chief king: as the flock and herds of beasts have one guide & ruler. Finally, as the Cranes do follow one leader, so there aught to be in a common wealth, one king as head, to whom all the members may consent. And this reason of the common wealth, declared by the instinct of nature, God hath more evidently opened, in the holy scriptures, and maketh often mention of kings, and doth approve, and allow their authority, with his own mouth, in diverse & sundry places of the scriptures. first, it is written in Genesis: Terra sacerdotum, quae Rege tradita fuit eyes. Gene. 47. The land of the Priests, which was given to them of the king. By which words it manifestly appeareth, that their land pertained to kings, that it was given to the Priests of them, and that it was ruled of kings, at whose hands, the priests received all the possessions, which they then had. Again in Deuteronomie, it is said: Cum ingressus fueris in terram, duty, 17. que dns tuus dabit tibi. etc. When thou shalt come unto the land, which the lord thy God giveth thee, and shall possess it, & shall devil therein, if thou say, I will set a king over me, like as all the nations that are about me: Than thou shalt make him king over thee, whom the Lord thy God shall choose. From among thy brethren, shalt thou make a king over thee: thou shalt not set a stranger over thee, which is not thy brother. And when he shall sit upon the throne of his kingdom then shall he writ him the law, repeated in this book of Deuteronomie, by the priest of the Lenites. By which text it manifestly appeareth, that all nations (at that time) had kings, and that they were first constitute among the people, by God's appointment, who were commanded to writ the book of the law: that is, that kings should not only have and keep the book, but that they should command it to be observed and kept, in so much as it might be their office, to correct and punish the offenders, and it is the priests office only to preach, and to exhibit an example of the law to other, if it be required. Furthermore, the pre-eminence of a King, is declared in the book of Esdras: Rex autem super omnia praecellit, & dominus eorum, Esdras. 4. & omne quod dixeri illis, faciunt. etc. That is. The king is yet greater: for he ruleth all things, & is Lord of them, so that they do all things, which he commandeth them. If he bid them make war, one against an other, they do it: If he send them out against the enemies, they go and break down mountains & walls, & towns. They kill, and are killed, and do not omit the commandment of the king: If they overcome, they bring all to the king, as well the spoils, as all other things. And those also, which go not to war & battle, but till the earth: for when they have sown it again, they reap it, and bring it to the king, and compel one an other, to pay tribute to the king. Yet he is but one man: If he bid kill, they kill. If he say, spare, they spare. If he bid them smite, they smite. If he bid them make desolate, they make desolate: if he bid build, they build If he bid cut of, they cut of: if he bid, plant, they plant. So all his people, and all his armies, obey one man: in the mean while, he sitteth down, he eateth and drinketh, and sleepeth. For, these keep him round about: neither can any one go, and do his own business, neither are they disobedient unto him. Aaron also the high priest, said unto Moses, which had the room of a prince & king: Ne indignetur dns meus. Let not my lord be displeased. etc. And Achimelech the high priest, Exo. xxxii. called himself the servant of king Saul: Misit rex ad accersendum Achimelech sacerdotem filium Achitob. i Reg. xxii. etc. that is. The king sent to call Achimelech the priest, the son of Ahitus, and all his father's house, to wit, the priests that were in Nob: and they came all to the king. And Saul said: hear now thou son of Achitus. And he answered, here I am my lord. Than Saul said unto him: why have you conspired against me, thou and the son of Ishai. etc. And Achimelech answered the king, and said: Be it far from me, let not the king impute any thing, unto his servant, nor to all the house of my father, for thy servant knew nothing of all this, less nor more. Seeing then, that the high priests, called kings their Lords, and themselves the servants of kings: it may very well be concluded, that kings are above bishops and priests, and that bishops and priests, aught to be subject and obedient to kings. In like manner of argumentation, did saint Peter conclude and prove, i. Peter. iii Sara to be subject unto Abraham, because she called him lord, by whose example, other women also aught to be obedient, and subject to their husbands. Neither by any other argument or reason our saviour Christ proveth David to be inferior to Messia, Math. xxii but in that he called him Lord, Psalm. Cx. saying: Dixit dns dno meo. The lord said unto my lord. This thing also is here to be marked and noted, that the king adjudged the high priest unto death, saying: morte morieris, Achimelech, tu & domus patris tui: Thou shalt surely die, Achimelech, thou and thy father's house. Neither he is to be reprehended, for that he gave sentence of death, against the high priest, but because he gave wrong sentence, against the innocent. three Reg. two. Solomon also, which with like authority, condemned Abiathar the high priest unto death, hath at no time been reprehended of any man, because he gave just sentence upon Abiathar, which had deserved death. By which words it appeareth, that, authority to correct and punish offenders, pertained only to Princes and kings, and not to Priests. iiii. Reg. 18. Furthermore, Ezechias the king, took away the high places, and broke the Images, and cut down the groves, and broke in pieces the brazen serpent, which Moses had made: for unto that time, the children of Israel did burn incense to it. And why may not the abuse of ecclesiastical things, and of all things, which are within the church, now a days, pertain to the examination and correction of the prince? If it appear that God is dishonoured by them? As Ezechias the good king did, to whom there was none to be compared: who kept all the commandments of the lord, among all the kings of juda. He executed his power and authority, within the precinct of the temple, and he broke by a new commandment, the serpent erected before by the commandment of God: when he saw it to be worshipped, against the glory of God. If that a king might change those things, which GOD had commanded to be done, yea, and that within the Church, how moche more may he altar the things commanded by man, if they be abused? Again, this also maketh for our purpose, which is written in Paralipo. 2. Para. nineteen thus: Constituit Iosaphat judices terrae, in cunctis civitatibus judah. etc. josaphat set judges in the land, throughout all the strong cities of juda, city by city. And said to the judges: Take heed what ye do: for ye execute not the judgements of man, but of the lord, and he will be with you in the cause of judgement. Wherefore, now let the fear of the lord be upon you: take heed and do it: for there is no iniquity with the lord our God, neither respect of persons, nor receiving of reward. Moreover, in Jerusalem did jeosaphat constitute the Levites, and of the priests, and of the chief of the families of Israel, for the judgement and cause of the lord: and they returned to Jerusalem: And he charged them, saying. Thus shall ye do in the fear of the lord faithfully, & with a perfect heart. And in every cause that shall come to you, of your brethren that dwell in their cities, between blood and blood, between law and precepts, statutes & judgements. ye shall judge them, and admonish them, that they trespass not against the lord, that wrath come not upon you, & your brethren. Thus shall ye do, and trespass not. And behold, Amariah the priest shallbe the chief over you, in all matters of the lord, & Zebadiah the son of Ishmael, a ruler of the house of juda, shallbe for all the kings affairs, and the Levites shallbe officers before you. Be of good courage, and do it: and the lord shallbe with them which be good. Now, I will briefly confer and examine, these sayings before rehearsed: The judgements of the people of Israel, were the judgements of God, & were all decised by the prescript word of God. Which law and judgements, the priests and Prophets did interpret: but the judges were elect & choose out of every tribe in all cities: unless there arose any doubt. For, then the matter was brought to the high priests & judges at Jerusalem (who at that time bore rule) that they might give sentence together. Neither it was lawful for any man, to reject their sentence, under pain of death. So also did the judges rule in other cities beside Jerusalem, where king josaphat judged and decised all matters, together with the priests, with the Levites, and with the rulers of households. If kings and Princes, were judges of the Law of GOD, and of those things, which are prescribed by the word of God, whereof they were neither authors, nor teachers: how moche more may they be judges of all those things, which are established and decreed by men? 2. Paral. 29. Ezechias in the first year of the first month of his reign, opened the doors of the house of the Lord, & repaired them: & he brought in the priests and the Levites, and gathered them into th'east street, & said unto them, hear me, ye Levites, sanctify now yourselves, and sanctify the house of the lord God of your fathers, and carry forth the filthiness, out of the Sanctuary. And a little after in the same place it is said, how he appointed the Levites, in the house of the Lord, with Cymbals, and with haps, according to the commandment of David, and Gad the king of Seer, and Nathan the Prophet. Also Ezechias commanded, to offer the offering upon the altar. etc. For asmuch then, as the priests did all things in the Temple and Sanctuary, according to the commandment of kings and princes, and did obey them in offering Sacrifices, and in the prayers, which were made in the temple: it manifestly appeareth, that it is the office of kings and princes, to command priests, in causes ecclesiastical, and contrary, it is the duty of priests to obey kings. 2. Par. xxix xxx. xxxi. Moche more of this matter, ye may read in the book of Paralipomenon. In the book of the Maccabees, it is written, how Alexander the king wrote to jonathas, saying: Nunc constituimus te hodic summum sacerdotem gentis tuae. i Maca. x. We appoint thee this day, the high Priest of thy people, that thou mayest be called the kings friend. i Mac. xiiii. Likewise Demetrius appointed the high priesthood to Simon, he made also Alchinus high priest. i Maca. seven. Antiochus' appointed jason, first of that name, to be high priest, and removing him, gave it to Menelaus: who also being removed, he made Lysimachus chief priest. And thus you see, how the collation, and translation of the high Priesthood doth pertain always to princes. But now contrary, the high Bishop of Rome taketh upon him to confer, and give Empires and kingdoms, to whom pleaseth him. Which thing was never read, nor heard of, neither in the old Testament, nor in the new. In the new Testament also, Math. xvii. the authority and power of princes, is confirmed by the mouth of Christ, and especially when he said to Peter: Go and pay tribute to Caesar, Ihon. nineteen. for thee & for me. Likewise he said to Pilate. Thou shouldest have no power over me, except it were given thee from above. The like is read in many other places of the new Testament, as in saint Paul to the Romans, where he saith: Let every soul be subject to the higher powers. He excepteth neither Peter nor Paul, neither Priest, nor Bishop, neither Cardinal, nor Pope. Roma. xiii. Finally, he excepteth none, except him, that will purchase to himself damnation. If any will say, that Paul speaketh not here of the Civil magistrate: let him first expend, that Christ taught the Apostles, to flee the highest and chief room. Secondly, that he calleth them, of whom he here speaketh, Princes, and that they aught to be feared of evil doers. Now, the name of a Prince, is not wont to be attributed, specially in the new Testament, unto priests, unless it be by particular addition, as Princeps sacerdotum, princeps Synagogae. etc. Again, where saint Paul saith, a little after in the same place: Non sine causa gladium portat. He beareth not the sword, without cause. Who would expound it of the Apostles, and their successors? Is it meet, that they should be compassed and trained, with sergeants, sword bearers. etc. Non episcoporum [inquit quidam] arma sunt gladius, & fascis, sed pedum & Mitra. The sword and the Axe (saith one) are not the weapons of Bishops: but the shepherds staff and the Mitre. Finally, Paul speaketh here of such Magistrates, to whom he teacheth to pay tribute. But tributes were not paid to priests, but to Caesar's & Emperors. By many other arguments, it may be proved, that this place of Paul aught to be expounded of the Civil magistrate, to whom every soul, yea, the high priest himself, aught to be subject. And to this agreeth the ancient learned fathers. Origen upon this same place of Paul, writeth after this manner: judices mundi partem maximam legis dei implent: omnia enim crimina, quae vindicare vult deus non per Antistites, & principes Ecclesiarum, sed per mundi judices voluit vindicare. etc. The judges of the world do put in ure, the greatest part of the Law of God: For, all faults, which God will have revenged and punished, he will not have them to be revenged by prelate's, and rulers of the Church, but by the judges of the world. Contra epi. Parmeni. liber. i. Saint Augustine also saith. Propter quid ergo gladium portat, qui dictus est minister dei, vindex in iram eis qui male agunt. For what cause therefore dooetb he bear the sword, which is called the minister of God, a revenger to execute wrath upon them, which be evil doers? Except peradventure they would contend thus, to be spoken of Ecclesiastical men (as some of them both ignorant and unlearned, are wont to understand this place, that by the sword may be understand spiritual revengement (which worketh excommunication. But the most provident Apostle, doth sufficiently open in the text following, what he meaneth. For, he addeth this: Propter hoc enim tributa praestatis. For this cause also, you pay tributes. Chrisostome, and Theophilacte, writing upon the same place doth say: Vniversus erudit, sive sacerdos sit ille, sive Monachus, sive Apostolus, ut se principibus subdant. Paul teacheth all men, whether he be Priest, Monk, or Apostle, that they submit themselves to Princes. i Timo. two. Saint Paul writing to Timothe, commandeth to pray for kings, & all that be set in chief authority, that under them we may live a quiet life. Baruch. i. So Hieremias commanded the people to pray, for the health of Nabuchodonosor, and his sons. i. Epistle. two. Saint Peter doth command us, to be subject to the king, as to the chiefest. Obiectio. Although these places, and authorities do testify, that such power is granted to kings: yet they do not show, that all manner of power, is granted unto them. And therefore, these scriptures do prove nothing, whereby we may grant the power and authority, over Ecclesiastical things, to be permitted to kings and princes. Responsio. first, let us see how moche, the true natural sense of the scriptures do grant. Then, how far the use and practise of the old fathers, have confirmed them. For the first, it is said in the scriptures, that princes be a terror and fear to the evil doers, because they bear the sword. And in this place, there can be none other sense, then, that unto him (what soever he be, when soever it be, and how soever it be) the Prince's sword be a terror & fear. The scripture speaketh to all, and understandeth of all, who soever doth ill, that they must be under the kings power, which may inflict pain to the transgressors, and defend the innocent, and the well doers. For the second, saint Gregory writeth to Maurice the Emperor, Ad Mauri. li. iii epi. 61. after this sort: Dominus meus fuisti, quando adhuc dominus omnium non eras. etc. Thou waste then my Lord and master, when as yet thou wast not Lord of all persons. Behold, Christ shall answer by me, his and your humble servant, saying: I made thee of a Notary, the chief ruler and Earl of the watch men. Of an Earl, Caesar, of Caesar, an Emperor, and not only that: but I made thee also a father over Emperors. I have committed my priests to thy hand and power, and dost thou withdraw thy soldiers from my service? I being subject unto your commandment, have caused your law to be sent through diverse parts of the earth. And that the said law, doth not agreed to the omnipotent GOD: behold, I have signified and showed, to the most renowned Lords by my writing. On both parts therefore I have done my duty, which have both given mine obedience to the Emperor, and also have not hold my peace for God, in that which I thought good. Again in an other Epistle, written to Theodorus, Epist. 64. Gregory hath this sentence: Valde mihi durum videtur ut ab eius seruitio, Imperator milites suos subtrahat, qui & ei omnia tribuit, & dominari eum non solum militibus, sed etiam sacerdotibus concessit. It seemeth very heard unto me, that the Emperor should withdraw his soldiers, from the service of him, who hath both given to him all things, and also granted him to be Lord, not only over the soldiers, but also over the priests. Saint Augustine writing to Bonifacius, saith: Epistol. 50. Quomodo reges domino seruient in timore, nisi ea quae contra jussa domini fiunt religiosa severitate prohibendo atque plectendo. Aliter enim seruit, quia homo est. Aliter quia etiam & rex est. Quia homo est ei seruit vivendo fideliter: quia vero etiam rex est, iiii. Reg. nineteen seruit leges justa precipientes, & contraria prohibentes convenienti vigore sanciendo. Sicut seruivit Ezechias lucos & templa Idolorum, & illa excelsa quae contra praecepta dei fuerant constructa, destruendo. etc. That is. How do the kings serve the Lord in fear, but in forbidding and punishing with a religious severity those things, which are done against the commandment of the Lord. For, he doth otherwise serve as he is man, and otherwise, as he is king. As man, he serveth him, by godly living. As king, he serveth by establishing, by convenient force, Laws, commanding just things, iiii. Re. xviii and forbidding the contrary. So Ezechias served GOD, in destroying the Temples of the Idols, and those high places, iiii. Re. xxii which were builded contrary to the commandment of God. So served josias, in doing the like So served Darius, Dani. xiiiii. in giving Daniel power, to break the great Idol, and in casting his enemies to the Lions. So served Nabuchodonosor, Daniel. 3. when he forbade by a terrible law, all men dwelling in his kingdom, from blaspheming God. In this therefore kings serve the Lord, forasmuch as they be kings, when they do those things, to serve him, which they could not do, unless they were kings. And a little after he saith. Acts. xxi. Neither the Apostle Paul, had regard to his own transitory life, but to the Church of God, when he brought to pass the counsel of them, which had conspired to kill him, to be opened and showed to the chief captain. Acts. xxii. He doubted not also, to call for help to the Roman laws, declaring that he was a citizen of Rome, whom it was not lawful for them to beat, and that he might not be delivered to the jews, which desired to kill him, he appealed to Caesar, being then an Heathen prince, and not Emperor of Room. By which he manifestly declareth, what the faithful ministers of Christ aught to do, when they might find christian Emperors, the church being persecuted. Liber. three cap. li. To this purpose maketh also that, which saint Augustine writeth contra Cresconium saying: In hoc Raeges [sicut eis divinitus praecipitur] deo serviunt in quantum reges sunt, si in suo regno bona iubeant, mala prohibeant, non solum quae pertinent ad humanam societatem, verum etiam quae ad divinam religionem. That is. In this kings (as it is commanded them of God) do serve God, as kings, if in their kingdom, they command good, and forbid evil things, not only these things, which pertain to human and common society, but also to godly religion. Lib. i ca xii Thomas in his book de regimine principum, saith: Hoc officium rex se suscipisse cognoscat, ut sit in regno, sicut in corpore anima, & sicut deus in mundo. etc. Let the king acknowledge himself, to have taken this office, that he be in his kingdom, as the soul is in the body, and as GOD is in the world. Which if he diligently consider in time, the zeal of justice is kindled in him, when he doth expend himself, to be set to exercise judgement in his kingdom, in the steed of God. In the other he purchaseth, the leanitie of meekness and clemency, while he counteth all that be subject, to his rule and government, as his own proper members. To this agreeth that, which is read in Quadrunio ecclesiae, where it is written thus. Ipsis principibus a Christo ecclesia dei est commissa, ut eam tueantur & defendant, & sive augeatur pax, & disciplina ecclesiae, sive soluatur, ille ab eis rationem exiget, qui ipsorum potestati ecclesiam suam credidit. etc. The church of God is committed of Christ to princes, that they may govern and defend it, and whether the peace and discipline of the Church be increased or diminished, he will require an account of them, which hath committed his Church to their power and rule. Isidorus writeth also agreeable to the same. His words 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 praevalet, ceruicibus superborum potestas principalis imponat. etc. They which being within the church offend against faith and discipline, let them be feared with the rigour of princes, and let the principal power lay that discipline, which the humility of the church is not able to execute upon the necks of the proud. And in an other place he saith. Cognoscant principes seculares se deo debere reddere rationem propter ecclesiam quam a deo tuendam suscipiunt. Let the secular princes know that they aught to give an account to God for the church, which they have received of God to be defended. In the tripartite history this chief and peculiar charge of the church is mentioned in the Epistle which 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 things have been decreed in your council: for it appeareth, that the verity is oppressed by a certain tumultuous and disordered discipline. For you not weighing what doth please God, through contention which you have against your neighbours, do declare, that your requests and demands are invincible. But there is need of God's providence, that the contention which is manifestly approved may be appeased and notified unto us, if you there meeting together have done any thing without any favour and enmity. Wherefore I will and command you all with all expedition to assemble before me, that you may show & declare by yourselves the integrity of your doings. etc. as you may read in the place before alleged, where you shall found, that Constantinus had not only a great care over the church, but also had the Bishop's subject unto him. A goodly example for the same purpose also Socrates declareth of the Emperor Theodosius. His words be these: Determinata fide cuiusque religionis, episcopi ad aulam vocati conveniunt. Lib 5. cap. 10. etc. When the faith of every Religion was decised and determined, the Bishops being called and sent for came to the court. Nactarius and Aegelius the precedents of the Omusion faith were present. Demophilus of the Arrians sect. Eleusius and Cyzicenus of the Macedonian sect, were also present. When they came together, the Emperor received them, and taking the doctrines written, goeth aside and very earnestly prayed to God, that he would aid and help him to choose the truth. Then reading every one's doctrine, did reprove and tear all the doctrines, which brought in a separation of the holy Trini ie, & praised and embraced only that doctrine, which did contain the Omousion faith. etc. Do you not see here, that the Emperor was the judge of Ecclesiastical doctrine? justinianus hath almost omitted nothing in his laws, that pertaineth to the piety of divine things. He made statutes of faith, of heretics, and of churches, of Bishops, of the clergy, of Marriage, and and of all such like causes. Which he would not have done, without the example of his ancestors and predecessors, unless he had been persuaded that it pertained to his office. In England here many Princes are provided by laws, that the chief rule and authority should be conserved unto them. First concerning appellations, it was enacted after this manner. If there be appellations, let them proceed from the archdeacon to the Bishop, from the Bishop to the archbishop. And if the archbishop be negligent in ministering justice, let them provoke to the king, that by his commandment the controversy may be determined in the Archebishops' court. So that it shall not be lawful to go any further without the kings consent. And in an other place it is said. It is not lawful for the archbishops, Bishops and other persons of the Realm to go out of the realm, without the kings licence. And if they will go out (so that it pleaseth the king) they shall found sureties that neither in going nor tarrying, they shall bring any hurt, either to the king, or to the realm. Turstanus elect Archbishop of York, obtained licence of the king, to go to the council appointed of Calixtus. Yet he was deposed and gave his oath, that he should not receive his consecration of the Pope. Now if he took an oath that he should be consecrated of the Pope, doth it not appear him to have counted the pre-eminence of the king's authority, in conserving the liberties of the realm, to be above the Pope? I might bring in here Canutus' king of England, which made laws ecclesiastical, as for example: That there should be no merchandise, no hunting, no worldly business done upon the Sunday, and that every Christian should communicate at the lest thrice in the year. Also if any woman (her husband being alive) did commit adultery, & the matter being proved, that she should loose her ears and her nose. Furthermore, that every widow should live without an husband by the space of xij. months. Otherwise she should lose her dowry. King Edgarus made laws, that the tithes should be kept holy from ix. of the clock at night on the Saturday, unto the day light of the monday following. Edmundus the king gathered a great council at London about Easter, at which Odo and Wolstan the Archbishop were present, where he made these laws: He that committed fornication with a Nun, let him be punished as a murderer, and that they which committed perjury, should be separated for ever from the company of God. Ive king of the Saxons enacted, that if any servant should work upon the Sunday by his master's commandment, he should be made free. Also that every child should be christened within thirty nights under the pain of thirty shillings. Furthermore if any did fight in the church, he should pay C.xx. shillings. Aluredus the king of England made these laws, that if any committed scortation with an other man's wife, he should for amendss pay to her husband xxx. shillings. Also if any man forsook his christianity, and became an heathen, he should lose his life. If any minister denied Baptism to any that had need thereof, he should die for it. By these examples you may evidently see, that kings and princes did intermeddle in causes ecclesiastical, which power was not denied unto them, but also granted to be theirs by certain Bishops of Rome, as it appeareth in the Epistle of Eleutherius then Bishop of Rome, which he sent to Lucius then king of Brittany. In the which Epistle he calleth the king Vicarium dei, saying these words. Vicarius vero dei estis in Regno illo: You are truly the vicar of God in that kingdom. It manifestly appeareth also Ex Matheo Parisiensi, that authority of the investiture of Bishops did pertain to kings. He rehearseth that Henry the king gave the Archbishoppricke of Canturburie to Radulphe then Bishop of London, and did investe him by the ring and the staff. The same king also (as Matheus writeth,) gave the Bishopric of Winchester to William Gifford. Notwithstanding the statute of Vrbanus then Bishop of Rome, forbidding, that no clerk under the censures of the church should receive of the hands of any prince, any ecclesiastical dignity. There be innumerable like examples left unto us by them which wrote the Chronicles of England. If any man will cavil, that these laws before rehearsed and being made about matters ecclesiastical, do import temporal authority & not spiritual, let him know, that Linwood upon the constitutions provincials doth consent to the premises in these words. Ea sunt mere spiritualia, quae non sunt mixta cum aliquo temporali, ut pote fornicatio, adulterium, baptisma, haeresis & eiusmodi. Those things be mere spiritual which are not mixed with any temporal thing, as fornication, adultery, baptism, heresy, & such like. I could bring in here the letters of William Conqueror, the oration of Edgarus to the clergy of England, and the Epistle of one Cassidore to the church of England, if time would suffer me. But to avoid tediousness in this matter, I make an end. The second Prelection of the second Tome. IN our last lecture I declared unto you the argument of the Epistle, which did consist in three points. The first was, to whom it was written. The second, who wrote it, and what manner of man he was. The third, what was written. And in this last part, I entered into the text, discoursing unto you these two words, Petrus Apostolus: Now, by God's grace, we will go forward in the text It followeth: Electis juxta praefinitionem De patris per sanctificationem spiritus in obedientiam et aspersionem sanguinis jesu Christi: Gratia vobis et pax multiplicetur. That is: Elect, according to the foreknowledge of God the Father unto sanctification of the spirit, through obedience and sprinkling of the blood of Jesus Christ: grace and peace be multiplied unto you. Out of this text I will deliver unto you three lessons. first, how we be elect. Secondly, what election is. And thirdly, to what end we be elected. But first I will move two questions. Questio prima. The first question is this: how did Peter understand and know that these men to whom he wrote, were elect and chosen to be saved? For the election & choosing of God is hidden secret, and can no otherwise be known, but by a singular and special revelation of the holy spirit, as Paul saith: Reposita est mihi corona justitiae: the crown of righteousness is laid up in store for me. 2. Tim. 4. And as every man is certain and assured of his own election by the testimony of the spirte: so of other no man can give certain judgement. Responsio. We aught not to be scrupulous and inquisitive of the election of our brethren. We must esteem and judge their election by their vocation and calling. So that whosoever we see to be chosen into the fellowship of the church by a true & lively faith, them we count to be of the number of the elect. For God doth segregate and divide them from the world, which is an argument, a sign and token of election. And it is not material though some fall and fail, for in some there is nothing but mere hypocrisy and dissimulation. Notwithstanding, when we do see the right notes and true signs of God's election in our brethren, our charity and love can do no other but judge that they be elect, not that we know the hid and secret counsel of God, but that we judge it, ex effectu, as Peter did here: For he sayeth, ex sanctificatione spiritus, through the santifying of the spirit. For as much therefore as Peter did know and see in them, that they did behave themselves as men regenerate and begotten again with the spirit of God, and did lead an holy conversation: Peter doth number them among God's elect. And so aught we to judge of our brethren. Questio secunda. The second question is this: Is every man elect, so that he may persuade himself to be assured thereof? How say you than to this saying of Ecclesiastes: Nescie homo utrum amore an odio dignus sit. Cap. 9 No man knoweth whether he be worthy love or hatred. And if this be true, then can not a man be certain, that he is in the favour of God. Responsio. In deed this place of the preacher hath been most shamefully abused of our adversaries, 1. Solomon. in that they do detort and wrist it, that a true christian man aught to doubt, whether he do please god or no. For Solomon speaketh not here of the court and judgement of conscience. For who knoweth not himself to be worthy hatred, when he doth sin and transgress God's commandment? Who is ignorant, but that God is offended with wickedness? This place therefore doth seem rather to be spoken of thextern and outward discerning and judging the godly from the ungodly. God doth pour and exhibit often times his gifts indifferently without respect of persons. He giveth riches, strength of body, learning, worldly wisdom, eloquence, health and beauty, as well to the ungodly, as to the godly. No man knoweth, concerning this outward show & extern gifts, whom god loveth, or whom god hateth. For as well may the reprobates have them, as the elect. And I pray you, what should move Solomon in that place to say; that no man should be assured of god's favour? All that be true Christians, and surely cleave unto Christ, do know themselves to be elect in Christ, before the foundation of the world was laid. They know, I say, by the word of god, that they be beloved unto god the father, because he gave his only begotten son to die for them. And what is the faith of a christian man, but an assured trust in the mercy of god for Christ's sake? Furthermore, the promise of god is most firm, true, and sure: qui crediderit, saluus erit,, he that believeth (saith Christ) shallbe saved. Now if thou believe the gospel, thou art than certain of the remission of sins, than art thou assured of god's favour, than needest thou not to doubt of everlasting salvation. Paul saith to the Romans: Spiritus Dei testatur cum spiritu nostro, Cap. 8 quod simus filii Dei. The spirit of god beareth witness with our spirit, that we are the children of god Certain of the scholastical divines, which be of the sounder judgement do expound this place after an other manner. This text (say they) may be referred to just and wise men, who although they employ all their diligence toward others, to make them good and perfect, yet they know not what the event of their labour will be, they know not whether they will become grateful or ungrateful subjects, whether they will deserve love or hatred. Solomon reigned most wisely in peace and abundance of riches: yet when he was dead, his subjects being unmindful of all his benefits, complained of servitude and bondage. David a most noble Prince, delivered Israel from all their enemies: yet both in his life time & after his death they were a most unthankful people. For when he lived, they revolted from him, & went to Absalon, & to Seba, & when he was dead, they utterly fell from his house, and went to an other in the time of Roboam. Other writers refer this text unto God, after this sense: God (say they) hath whom he loveth, and whom he hateth, some he hath elected, and some he hath rejected, as it is written in the Prophet Malachy: jacob dilexi, Cap. 1. Esau autem odio habui. jacob I loved, Esau I hated. Notwithstanding, no man of himself can judge by the outward show whom God hath chosen, nor whom he hath forsaken, no man can judge, whether one be elect or reject, neither by his prosperity nor by his adversity, for these things happen indifferently, as well to the wicked, as to the good. And who doth know whether a man suffereth any cross or affliction, to his proof or to his punishment. Truly none aught to judge of the event of things whether they be good or bad, for he is acceptable to God, whom god favoureth, & whosoever believeth truly in god, whether he suffereth adversity or prosperity. On the other side god hateth him which doth not believe, whether he be fortunate in this world or unfortunate. universa aeque eveniunt justo et impio. All things come a like to all, and the same condition is to the just, Eccles. 9 and to the wicked. If only good things should happen only to the good, & evil things should chance only to the evil, than we might easily judge, who is in gods favour, & who out of favour, but we see by experience the outward event to be equal, as well to the just, as to the unjust. To the just that live uprightly, and be friendly and loving to their neighbours many promises are made. As where it is said in the Scriptures: Estote misericordes, Luk. 6. & misericordiam consequemini. Be merciful, and you shall obtain mercy, give and it shall be given unto you. Notwithstanding, often times prosperous things do happen to the very oppressors of the poor, as unto Antiochus, Nabuchodonozor, Herode, and other more. Again, on the contrary side, the holy Scriptures do menace and threaten evil things to those which live uncharitably and unmercifully toward their neighbours. As where it is said: Qui obturat aurem suam ad clamorem pauperis etc. He that stoppeth his ear at the cry of the poor, Prou. 13. shall cry himself and not be heard. Again in an other place it is written: Viduae et pupillo non nocebits. etc. You shall not hurt the widow & the fatherless, Exod. 22. for they shall cry to me, & I will 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 often times subject to malediction, and the wicked to be partakers of benediction. We see some which make their bodies a lively Sacrifice unto God, we see other that live dissolutely, and in all kinds of pleasure: yet the one is not one hear the more fortunate in this world than tother. We see some which be perjured persons, to live most wealthly, we see other that be constant, faithful, and true, to live in much misery. So that by the outward appearance and show we do not nor can judge who is in God's favour, and who is out of favour. Some of the divines which be of a more subtle judgement, do expound this place of Solomon of final perseverance. For no man (say they) doth know whether finally or in th'end he shallbe received into glory, or sent into pain. For he that is good this day, and as touching present justice, is worthy of love: may be the next day or within few days after in God's disfavor. Wherefore, although for a time a man be good, and so accepted of God: Yet it followeth not that he persuade himself in his own conceit, he shall so persist & finally persever. For many be called, but few are chosen, and as saint Paul saith: Qui stat, 1. Cor. 10. vidiat ne cadat, he that standeth, let him take heed he fall not. And in an other place: tu fide stas, noli altum sapere, sed time: thou standest fast in faiih, be not to high minded, but fear. Saint Peter exhorteth them that are called to make their vocation sure through good works. Finally, they which according to present justice be worthy hatred, aught not to be judged, that they shall so continued unto th'end, for he that is now bad, may to morrow be good, as Paul, Zacheus, Matthew, Marie Magdalene, and the thief that hanged upon the cross, with other. This shallbe sufficient for the question. Now to the first limb of our present division in this lesson, that is, how we be elect. This election doth flow and spring not out of ourselves, not out of our free-will, not out of our obedience, but as Peter saith here, Secundum praecognitionem Dei patris, by the foreknowledge of god the father, for the prescience of God is the very well and offspring, is the first and chief cause that god did know with himself, before the world was made, whom he would elect and choose to salvation. But here is one caution & rule to be observed, that is, to weigh diligently what manner of thing the prescience or foreknowledge of god is. The school men do say that god did and doth foresee the merits, deserts, and works of every man, and so doth discern the reprobates from the elect, as every one shallbe worthy of the state and condition for his works sake. But the Scripture doth always and every where set forth the purpose of god, in which only our salvation is grounded against our merits and deserts. Therefore, when Peter here doth call them elect by the foreknowledge of god the father, he signifieth that the cause thereof dependeth of none other thing, but that it aught to be sought only in god and of god. Therefore, gods prescience and precognition doth remove and put a part all the respect of the worthiness of man. And seeing that the will of god is the chief, principal, and first cause of our election) before the which will of god, there aught none other cause to be admitted) it is, not meet nor like, that god should be moved of our good works and merits, which he saw before. And against 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 received? and if thou have received, why dost thou boast, as though thou hast not received? And here I do marvel of our adversaries, which faint that there is universalis gratia, an universal grace set by the benefit of god before all men, which grace they that will, do choose, and they that will, do and may refuse. Against this opinion speaketh saint Austen saying: lib. de praed. cap. 8. Quid oramus pro nolentibus credere? nisi ut Deus operetur in illis et velle. Why pray we for those that will not believe? but that god may work in them to william. 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 run is my part, but the same mine, with out always the help of God, shall not be mine, for th'apostle saith: It is god that worketh in us to will, and to bring to pass. These assertions do not prove, that we should count ourselves (as they say) Solun passive, to the choosing of good things, for we are moved by the spirit of good, & being impelled, we also do that which Thapostle saith to the Romans: Qui spiritu Dei aguntur, hi sunt filii Dei: They that are moved by the spirit of God, be the sons of God. cap. 8. And a little before he said: Per spiritum adoptionis, quem accepimus, clamamus Abba Pater: by the spirit of adoption, which we have received, we cry, Abba Pater. cap. 8. To this maketh that which we read in the Prophet jeremy of the saw, which first is moved of the sawyer, and afterward▪ being impelled, it cutteth the wood. Even so our mind is first moved by the instinct of the holy Ghost, and so being impelled of it, bringeth forth good deeds. The .2. Limb of the division is, what is election? The scolemen do call gods prescience that knowledge 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 shallbe. Predestination is an eternal decree and everlasting purpose of God, by the which he doth decree and purpose to save man, prefixing and appointing unto man a most sure term and time both of life and death. Many climbing wits dispute curiously and busily of this matter, so that not only the salvation of man's soul, but also the glory of God among them of the simpler sort is obfuscate, darkened, and brought in peril. Here must be a great caution and heed taken, that to much here be not given to man's wit, but that we depend here only of the oracles and testimonies of the scriptures. And therefore we aught ever to have in mind and before our eyes the words of saint Paul, (when we shall speak of predestination) which crieth and saith: O altitudo divitiarum sapientiae, & scientiae dei, Rom. 11. etc. O the deepness of the riches, both of the wisdom, and knowledge of god, how unsearchable are his judgements, and his ways passed finding out? For who hath known the mind of the Lord? or who was his counsellor? or who hath given unto him first, and he shallbe recompensed? Let us be mindful of the godly admonition of jesus the son of Sirach, cap. 3. saying: Altiora te ne quaesieris, & fortiora te ne scrutatus fueris, sed quae praecepit tibi Deus, illa cogita semper, etc. Seek not for things that be to high for thee, & search not out those things which are to weighty and hard for thee, but always have in mind the things that God commandeth thee, & be not curious in his manifold works. For it is not necessary for thee to see those things which are hid in secret. 2. Praedestinatio Therefore, I will talk as reverently and as comfortably as I can of this matter of Predestination. Which shall be discursed in the third part of the partition The third limb is, to what end we be elect. The end of predestination is Christ the son of God, for god hath decreed & purposed to save as many as have communion and fellowship with his only begotten son jesus Christ, as Paul saith: elegit nos Deus in Christo, antequam iacerentur fundamenta mundi, Eph. 1. etc. God hath chosen us in Christ, before the foundation of the world was laid, that we should be holy and irreprehensible before him through charity, which hath predestinate us, to be adopted through jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made us accepted in his beloved son Christ. Therefore, whosoever be graffed in Christ, they are predestinate and elect. For as saint john saith: qui habet filium, vitam habet, qui non habet filium Dei, vitam non habet. 1 john. 3. He that hath the son, hath life, he that hath not the son of God, hath not life. And again in the gospel Christ saith himself: haec est voluntas eius, Cap. 6. qui misit me patris, ut omnis qui videt filium, & credit in eum, habet vitam. This is the will of my father, which hath sent me, that every one which seethe the son, and believeth in him, hath life. Wherefore, if you ask, whether you be elect unto life, or predestinate to death, that is, if you be of the number of them that shallbe damned or saved? I answer: If you have communion with Christ; you are predestinate unto life, and be of the number of the elect: but if you he separate from Christ, how soever you seem to excel in virtues, you are predestinate unto death. For the predestination of god doth not lean, nor is moved and directed by our worthiness or unworthiness, but of the mere grace and free mercy of God the father, and hath a respect only unto Christ. And therefore our salvation can not be, but certain and sure. They are much seduced and deceived, which do judge them that shallbe saved to be predestinate unto salvation for their good merits and works, which god did foresee in them: Eph. 1. for the Apostle saith: elegit nos in Christo, in sese, juxta beneplacitum voluntatis suae, ut laudetur gloria gratiae suae. He hath chosen us in Christ, according to the good pleasure of his will, to the praise of the glory of his grace. Cap 9 2. Tim. 1. And again to the Romans: non est volentis, neque currentis▪ sed miserentis Dei. Again he saith: Deus salucs nos fecit, & vocavit vocatione sancta etc. God hath saved us, and called us by an holy calling, not according to our works, but according to his purpose and grace, which is given to us by Christ jesus, before the world was made. Our saviour Christ also saith: oves meae vocem meam audiunt, etc. My sheep hear my voice, and I know them, and they do follow me, & I do give them everlasting life, john. 20. nor they shall die for ever, neither shall any man take them out of my hands. Obiectio. Christ's sheep being endued with a sure and steadfast faith, do cleave fast unto Christ, and do feel that godly drawing, of the which Christ speaketh in the gospel: nemo venit ad me, nisi pater meus traxerit eum: not man cometh to me unless my father shall draw him. Cap. 6. But, when I do not feel this drawing, I do not cleave with a steadfast faith hnto the son of God: Therefore, I am not of the number of the elect. Responsio. We must beware that we conceive not vain opinions of the drawing of god. God did draw Paul violently, but yet he draweth not every man by the heir of the head. Cap. 10. There be means how god doth lead and allure man unto him. He doth not always draw him, as one would draw a stock. Paul saith: fides ex auditu, auditus autem per verbum dei: faith cometh by hearing, Cap. 4. Cap. 9 and hearing by the word of god. Therefore, god draweth thee, when he preacheth the gospel unto thee by his ministers, when they touch thy heart, when they excite and stir thee to prayer, by the which thou mayest call for his grace, help, illumining, and drawing. If thou do not presently feel and perceive in thy mind a most perfect faith, do not despair. The scripture saith: The earth bringeth forth fruit freely, & of her own accord, but first it is grass, than it is stalk, and last of all it is full corn. Even after that manner hath faith her increase. The Apostles (as Mark recordeth) prayed, saying: Domine adauge nobis fidem: Lord increase our faith. Likewise it is mentioned in the .9. of Mark, how a certain poor wretch having his son vexed with a devil, cried out unto Christ: age, si quid potesdomine, subveni misertus nobis. O Lord, if thou canst, help, having pity on us. And forthwith he heard the Lord saying unto him again: If thou canst believe, all things are possible to him that doth believe. This poor miser cried out again: O Lord help mine incredulity. Here you may see that this man did believe, feeling faith in his mind given him of god: yet he judged it to be so weak, that it needed the help of god. And this faith of his, if it had been compared, or conferred with an absolute and perfect faith, it might seem rather an incredulity, than a faith. Yet see what this little faith did, it did bring and restore his son unto recovery and health. If any man therefore doth feel faith to be in his mind (although it be unperfect, slender and weak) let him not despair, but cast himself wholly upon th● mercy of God. Let him not presume of his own power and free will, let him pray, and call incessantly for the increase of faith, let him remember the comfortable words of Christ: petite, & dabitur vobis, quaerite, & invenietis, pulsate, et aperietur vobis: Ask, and it shallbe given to you, seek, & you shall found, knock, Math. 7. and it shallbe opened unto you. These and such like comfortable places of the scriptures aught more to move and confirm our minds of the great good will of god toward us. then the suggestions of the devil to fear us. By the which suggestions and temptations he goeth about not only to subvert and overthrow the hope of our election, to make god suspect unto us, as though god did hate his creature, and had rather have it lost, then saved. Let us firmly print in our minds that god hath elect and chosen us in Christ, and for Christ's sake hath predestinate us to life, and doth increase the same faith to them that shall ask and pray for it, and inspireth us, that we may truly pray and ask, for these and such other like gifts. Thus, I have discoursed the three parts of this prelection, according to my promise. Now, let us go a little further in the text. It followeth: In obedientiam et aspersionem sanguinis jesu Christi, through obedience and sprinkling of the blood of Christ, that is, saith Peter, the true sanctifying of the spirit is to obey the gospel, and to believe in Christ, which hath made us worthy of eternal life, by the shedding of his own blood, and by sprinkling of our conscience with the same blood. And here Peter seemeth to have had a respect to the old ceremony of blood sprinkling. For even as it was not enough then among the jews, that the sacrifice should be offered, and the blood thereof shed, unless the people had been sprinkled with the same: So now at this present it shall profit us nothing that Christ's blood is shed, unless our consciences be cleansed and purified therewith: which thing is done by the ministery of the holy ghost, which doth sprinkle our consciences with Christ's blood, to wash them withal. David speaketh of this kind of sprinkling, saying: Asperges me domine hysopo, & mundabor, lavabis me, & super nivem dealbabor: sprinkle me, Lord, Psal. 51. with hyssop, and I shallbe clean, thou shalt wash me, and I shallbe whiter than snow. Leu. 14. 3. Sacrificium. We read in Leviticus of the sacrifice that did purify and cleanse from the leprosy. They took two sparows, one of them was killed, and put in an earthen pot, having fair and clean running water, the other sparrow being a live, his wings with Cedar wood, and scarlet cloth with bysope were dipped in the blood of the slain sparrow, and he that was infected and diseased with the leprosy was sprinkled with all. The sparrow that was slain, signified the humanity of Christ, which was put to death. The sparrow that was left a live, signifieth the godhead of Christ, which was impassable and could not be hurt. The leprosy of the body betokeneth the sin of the soul. Hisope is a low herb, and of a sweet savour, and it signifieth our faith, by the which our hearts are purified. And now crieth David, saying: If thou O God shalt sprinkle me with thy grace, and with faith, as it were with a bundle of hyssop dipped in the blood of Christ, and so shalt wash my spots, than shall I by & by be made clean, and I shall become whiter than snow. I know Lord, I know, saith David, that I need not the slaughter of goats and bullocks, but this I know, that the purifyeng and cleansing of the soul is set only in the faith of jesus Christ, with whose blood, whosoever is sprinkled, he is washed and cleansed from all his sins. And unto this end alludeth saint Peter here in this place. Now, the whole mind of Peter in this place is this: we be predestinate, elect, and chosen of God unto salvation. This election is not disposed and dispensed rashly, but by the redemption of Christ, in the which is declared both the mercy and justice of god. In this Christ only we must believe, & obey his doctrine. Therefore, they are much deceived and do greatly err, which preach, brag and boast only of election, and do reject, and neglect faith, the fruits of righteousness, fervent and devout prayers, as things unprofitable, as though the election of god should be a rash and a bore thing: quos praescivit, eosdem praefinivit, conforms esse imaginis filii sui: Rom. 8. those which he knew before (saith Paul) he also ordained before, that they should be like fashioned to the shape of his son. etc. Now let us gather together the whole sum of Peter's mind, which is this. Our salvation floweth of the free election of god, but this election must be considered with the experience of faith, in that that god doth sanctify us with his holy spirit. Finally, there be two effects or ends of our vocation, one is obedience, by the which we must understand newness of life, the other is the sprinkling of Christ's blood, by the which is notified the remission of sins, and both these are the works of the holy ghost. And thereupon Peter concludeth, that we ought not to separat election, from vocation, nor the free justifying, of faith from the newness of life. It followeth in the text: gratia & pax multiplicetur vobis, grace and peace be multiplied unto you. There is nothing that aught more to be wished and desired of us, then to have god favourable and merciful unto us, which is signified here by this word gratia. And after to desire that prosperity and good success of all things may flow and come from god toward us, which is signified by this word Pax. For howso ever all things in this world be lucky, pleasant, and fortunate unto us: yet if god therewith be not favourable, that blessing and success which we have, is turned into curse. Therefore the only foundation, ground & stay of our felicity, is the favour, & benevolence of god, by the which favour it is brought to pass, that we have the fruition of the very true and sound prosperity. Yea, and that our salvation and health is promoted and furthered in the very storms of adversity. Gratia & pax: Grace here, I say, betokeneth the favour of god, which although it begin here in us, yet it is requisite and necessary that it wax and grow in us daily more and more, until our dying day. He that knoweth and surely believeth: that god is favourable unto him, that man hath peace and quietness of conscience, and needeth not, not nor doth fear neither the world, nor yet the devil, for he is surely persuaded, that god will deliver him from Satan, sin, and death, and from all other incommodities. Grace, I tell you, betokeneth here, favorem, gods favour, by the which we are not only made amiable, acceptable, and beloved unto god, but also we obtain all spiritual dowries and gifts, which either pertain to all godliness, or else to the utility and commodity of our neighbours. Pax: Peace here signifieth the success and good going forward of all things, even as we would desire and wish them. And this grace and peace doth Peter here pray and desire unto them, to whom he wrote this epistle, some say, that peace betokeneth here the quietness of conscience. Obiectio. But I pray you sir, did not Peter know, that all the true and faithful disciples of Christ should bear the cross, and sustain afflictions and persecutions in the world? And why then doth he wish all things to be prosperous and luckily unto them? Responsio. It is most true, that godly and faithful men are subject, and like to sustain, as long as they live here in this world, persecutions, afflictions, and adversities, at one time or other. Notwithstanding, god doth with his great favour and mercy so adorn and deck his holy saints, that the very reproaches and troubles of the world, do turn to their profit and glory. And god doth so comfort them in their adversity, that even then be they most quiet, most joyful, and most rejoicing, when they be in the middle of death. What presidents have we had, I pray you, these late years, of those godly Martyrs, which testified christs truth be shedding their blood? This grace and favour of God is given unto man without his merits or deserts. Saint Ambrose interpreting this word, grace, saith after this manner: quia hoc constitutum est a Deo, et cae. because god hath ordained, that they which believe in Christ, shallbe saved without works, by faith only, we shall freely obtain remission of sins. I do not a little marvel, that some of the school men are such stout defenders of man's power, and so small favourers of the grace of Christ, that they are not ashamed to say and to writ, that the very infidels and heathen, which are destitute of the gospel, may with their moral virtues deserve (as they term it) primam gratiam, the-first grace. Which doctrine, because they would make it seem and appear more probable, they affirm, that such works done before faith, do not merit and deserve God's favour and grace simpliciter, absolutely, but as they term it, de congruo, with a convenience and meetness. Marry, say they, we dare not affirm, that they merit de condigno. Although these moral actions and virtues may be numbered generally among those things, that be called, bona, good: yet as concerning the authors and workers of them, from whom they come, because they be without faith, those actions and moral virtues are very sin, and do displease god. For as long as we be without Christ, the holy ghost declareth us to be the sons of wrath: that is, hated of god. Our saviour Christ saith: qui non credit in filium, non habebit vitam aeternam, & ira dei manet super eum: he that believeth not in the son, shall not have eternal life, and the wrath of god shall abide upon him. Therefore, forasmuch as god doth ha●e us, how can we do works that be pleasant and amiable unto him? Secondly, Paul calleth those glorious and noble works, which he did in his judaisme, before his conversion, dross and dung. Phil. 3. Thirdly, the prophet Esaie writeth: justitiae nostrae ut pannus menstruatae. Al our righteousness are as a distained and foul cloth, which sentence, whether it be taken and referred to them that be already justified, either to those that be not yet regenerated, the sequel is all one. For if the works of the justified be counted no better before god, what manner of works are theirs to be counted, which are not yet come unto Christ? Luc. 17 fourthly, Christ saith to his Apostles: quum feceritis haec omnia, quae facere debetis, dicite, servi inutiles sumus: when you shall do all those things, which you aught to do, say, we be unprofitable servants. Which sentence, if it be verified of the believing, what, I pray you, may be thought of the works of Infidels? By these testimonies, and such other like places, it is and may be sufficiently proved, that their doctrine is vain and most foolish, which say, that Infideles may merit primam gratiam de congruo, as they term it. But because they would have their voluntary and will works to be esteemed and maintained, they have an other foolish distinction concerning them which be not Infidels, but believing, and those works they call, opera supererogationis, the works of supererogation, which to do we are not bound, but may choose whether we will do them or not, but if we do them, we do more, say they, than we are bound to do, and therefore we deserve gratiam dei, the favour of god de condigno, as they term it. And if you would know, what these works of supererogation be, you may learn them out of their popish and peevish books, some of them I will rehearse: to hear six or seven masses on a day, to go on pilgrimage from post to pillar, to make choice and difference of meats, as to put more holiness in fish then in flesh, to build monasteries and chantries, to make vows, and to profess single life, to forsake father, and mother without their consent & good will obtained, to become monks, friars, canons and Nuns, etc. But who having any salt in him (as the proverb saith) will not count these things to be vain, fond, superfluous and foolish, for the which the Lord shall say at the day of the judgement, as it is written in the prophet Esaie: quis haec requisivit de manibus vestris? who required these things a your hands? Saint Augustin writeth: quum dicitur toto cord, tota ment, tota anima, et omnibus viribus, Lib. de doct. christian. nullam partem reliquit tibi vacantem: When the Lord said thou shalt love thy Lord god with all thine heart, with all thy mind, with all thy soul, and with all thy strength, he left no part in thee void, wherewith thou mayst love and serve God more than thou art commanded. The same Austen again saith in an other place: quum non plenè, dum hic vivimus, Lib. de spirit. et litera. deum cognoscamus, plenè illum non possumus diligere: nullus enim plus diligit, quàm cognoscit: forasmuch, while we live hear, we can not fully know god, we can not therefore fully love him: for no man loveth more than he knoweth etc. Well I have very long detained you. It is time to end. Thus you have heard the whole Epigraphe or inscription of this epistle, wherewith Peter saluteth and wisheth well to them, to whom he writeth. After the inscription followeth that part, which is called exordium, or proaemium, that is, the beginning or entrance of his matter. But to discourse any part thereof, I will differre it until the next reading day. In the mean time I commit you to the tuition of God. Hic sequuntur Miscellanea praelectionis secondae. Tomi. 2. Solomon. 1. SAlomon was the son of David, begotten of Bethsabe, who was the wife of Urias. He had an other name, which was jedida, that is, dilectus domini, beloved of the Lord. He was brought up from a child by his parents in godliness and learning, and delivered unto Nathan the Prophet to be taught and institute: who after he had received him, for his noble and clear wittte, called him, amabilem. His father, yet living, he received the kingdom after he began to reign (which was as many do writ, at his age of twelve years) God appeared unto him in his sleep, and bade him ask what he would. He required not long life, neither riches, nor revengement of his enemies, but desired intelligence and wisdom, that he might rightly govern the people committed to his carge. God therefore did adorn and beautify him with such excellent prudency, that he excelled all other wise men, not only those which were foreign, but also those which were noble among the Israelits. But when he came to mature and ripe years, forgetting god the granter and giver of all his honours and riches, went up to the mount, and falling down on his knees, worshipped Moloch the Idol of the Egyptians, and many other Idols of the Gentiles. And also being old, he lived filthly and fleshly with a great number of women, not only with the women of his own country, but also took many other strange women. He had .700. wives, and 300. concubines, which turned away his heart from god unto their false gods, pretending politicly (as it is thought) to have peace with kings and princes adjoining nigh unto him. Notwithstanding, he greatly offended god therein. Whereupon saint Augustin writeth thus: Solomon bonis initiis malos habuit exitus: Lib. de civit. dei 17. cap. 2. Ecclesiasticus cap. 47. Solomon with his good beginnings had evil endings. For prosperity often times overcometh & blindeth the minds of wise men. jesus the son of Sirach saith of Solomon after this manner. collegisti quasi aurichalcum aurum, & ut plumbum collegisti argentum, & denudasti femora tua mulieribus, etc. Thou haste gathered gold as tin, and haste had as much silver as lead, thou didst bow thy loins to women, and waste overcome by thy body, thou didst stain thine honour, and hast defiled thy posterity, and hast brought wrath upon thy children, and hast felt sorrow for thy folly. So the kingdom was divided, and Ephraim became a rebellious kingdom. Nevertheless, the Lord left not of his mercy, neither was he destroyed for his works, neither did he abolish the posterity of his elect. etc. This sad and fearful example doth teach us to beware that we be not to proud in prosperity. It can not firmly be gathered out of the holy scriptures, whether Solomon (at the time of his death) did earnestly repent of his impiety or no. Notwithstanding, saint Hierome, Ambrose, and Chrisostome do writ, that he repented before his death. Whereupon the hebrews entitled his book called Ecclesiastes, poenitentia Salomonis, the repentance of Solomon. After he had lived 94. years, he died, and was buried in jerusalem. He wrote 3000. books of sentences, and 5000. books of songs and modulations: he wrote of the nature of trees, from the low hyssop unto the high Cedar tree. He wrote also of the properties of beasts, birds fishes, and serpents, etc. There be extant of his books three in number: the book entitled the proverbs, the book entitled Ecclesiastes, and the book entitled cantica canticorum. Lib 7. de civitate dei. cap. 20. Saint Augustine writeth, that the west church received the book of wisdom and Ecclesiasticus to be the books of Solomon. Some record, that Solomon did institute certain exorcisms, and incantations against wicked spirits, by the which sicknesses and diseases might be mitigated, and eased. predestination. 2. BEcause certain high climbing heads make no difference between predestination and destiny: I will deliver somewhat worthy note, what destiny is, and how and in how many points it differeth from predestination and gods providence. And to make the matter more plain, I will speak a word or two de providentia Dei, of the providence of god, of the which much mention is made almost in every part of the scriptures. john. 5. First, Christ saith: Pater meus ad hoc usque temporis operatur, & ego operor, my father worketh hitherto, and I work. Heb. 1. Again, saint Paul writeth: Deus per filium secula condidit, moderaturque, & portat omnia verbo potentiae suae: God hath established the world by his son, and doth rule and moderate 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. Wisdom and strength is the lords, he changeth the times and seasons, he taketh away kings, he setteth up kings, he giveth wisdom to the wise, and understanding to those that do understand. Again in the psalm it is written: magnus Dominus noster, & magna est virtus eius etc. great is our Lord, and great is his power. Psalm. 147. There be infinite other places, beside these, in the scriptures, abundantly testifying, that god by his providence doth govern all things that be in the world, and specially man, being the possessor of the world, for whose sake all things be made. Obiectio. For as much as all things in the world are done by the providence of god, there is no cause, why we should put to our endeavour and industry: we may live idly and careless, it is sufficient that we be enforced of God. For if he shall need our endeavour, he will violently, will we, nill we, drive and force us to that which he will have to be done by us. Responsio. We see holy men in the scripture both to judge & to speak more sincerely, and more reverently of the providence of god. The Angel said plainly to Loath: festina in zoar, et illic servare: neque em̄ facere possum quicquam, Gen. 19 donec tu illuc venias: make haste to zoar, and there be preserved, for I can do nothing before thou come thither. Lo, here is Loath with his family saved by the providence of god: the citizens of Sodom, and all the cities round about are destroyed. Yet the labour and will of Loth is required in the very work of this his preservation. I can do nothing (saith the Lord) until thou come thither. David evidently saith: Ego in te speravi, dne, dixi deus meus es tu, in manu tua sunt tempora mea: I have trusted in thee, oh Lord, I have said, thou art my god: in thy hands are my times. notwithstanding, he which had cast himself wholly upon the divine providence, took diligent advise, how he might by his diligence and industry escape and avoid the crafty assaults of his father in law Saul: neither he doth despise nor refuse the help and policy of his wife Michol. He doth not reply against her, saying: All things are done by the providence of god, therefore there needeth no policy or means, the almighty god can deliver me out of the hands of my father's soldiers, or else he can save me by some other miraculous means. Let us therefore quiet ourself, and suffer god to work in us. He understood the providence, that as the divine providence doth work by means, & by a certain order: so he did know it to be his duty in the fear of god to submit and refer himself to the same means, and to put away all lets. S. Paul heard the Lord saying evidently: sicut Hierosolymis de me testificatus es, ita oportebit te & Romae testificari: Acts. 23. As thou hast testified of me at jerusalem, so thou must bear witness of me also at Rome. And although he doubted not the promises of god to be true, neither was ignorant of the power & efficacy of god's providence: nevertheless, he sent his nephew privily unto the chief officer, to show him, that the jews had conspired his death, and to desire him that he might not be brought forth at their request. Again, Paul sailing on the sea Adriaticum, and being very near unto a most dangerous shipwreck, said unto the seldiors in the ship, which were very fearful: horror vos, ut bono animo sitis: iactura enim animae nulla erit ex vobis, sed tantùm navis etc. I exhort you to be of good courage, for there shallbe no loss of any man's life among you, save of the ship only: for there stood by me this night the Angel of God, whose I am, and whom I serve, saying: fear not Paul, for thou must be brought before Cesar, and lo god hath given unto thee all that sail with thee: wherefore sirs, be of good courage. I believe God, that it shallbe so as he hath told me. But afterward, when the mariners went about to go out of the ship, Paul said: nisi hi in navi manserint, vos salui fieri non potestis: Except these men abide in the ship, you can not be saved. Therefore, means and midles do pertain to the providence of god, by the which god worketh, which are not to be neglected. For neither the air doth make the earth fruitful, the waters do flow to and fro, nor the earth bringeth forth by their own power, but by the power and devise of god. And although godly and holy men do judge, that nothing is done here through their deserts, Math 5. as our saviour Christ saith: Pluit pater super justos, & iniustos: The father raineth upon the just and unjust: yet they do not forget the prophets words, saying: si volueritis, & audieritis, bona terrae comedetis: si verò contumaces fueritis, gladio devorabimini: If you consent and obey, you shall eat the good things of the land: but if you refuse, and be rebellious, you shallbe devoured with the sword: for the mouth of the Lord hath spoken it. By these places, authorities, and testimonies it is substantially proved, that god hath a great care and regard toward us, and that he with his divine providence doth defend us against all sicknesses, diseases and dangers: and that as he hath created all creatures to the behoof and use of man: so he doth conserve and apply them to the commodity and profit of man. This shallbe sufficient de Dei providentiae, of the providence of God. Now a word or two of fatum. I intent not to speak of fatum here, as the Poets, the Philosophers, and Astronomers do define and discourse it. For to grant Fatum after that manner, were to grant, that all things chance by mere necessity, which is a doctrine both heretical and diabolical. But I will speak of, Fatum, so much and so far, as the divines grant it. What destiny is, after the censure of the divines. First, the divines do define destiny to be a certain disposition in things movable, by the which the providence of god knitteth all things in order. Or thus, destiny is an ordinance or constitution of the second causes, to bring forth their effects in the inferior things, according to the direction, which they have of god. This ordinance may be two ways considered: first, as it is joined in the prospect of the mind of god, ordaining and dividing all things in their places, times, movings, and manner: and so it is called the providence of god. Secondly, the same ordinance is digested and applied by times in the middle causes appointed of God to bring forth their proper effects: and so it is called fatum, destiny. Whereby it is manifest, that the will and providence of God may by called fatum, destiny, causaliter. But the same disposition and order of the second causes, concerning their effects depending of the will and providence of God, may be called fatum essentialiter. The disposition of the second causes (as Thomas saith) is called fatum a fari, to speak, as though you would say, Lib. 3. cont. entiles. c. 93 the pronouncing and utterance of god's providence. For God pronounced his providence, per fatum, by destiny, even as man uttereth what he hath conceived in his heart, by voice and words. And like as an artificer declareth the form & fashion of that he maketh, conceived in his mind, by the effect and finishing of the work, by the dispositions of times: so doth god by his providence, simpliciter, dispose what things he would have done, & per fatum doth administer them diverse ways, and at sundry times. And upon this three things may be observed, and ratified: first, what things are subject to destiny, and what things not subject to destiny. For, in so much as destiny (as the divines say) is an ordinance of the second causes to the effects foreseen of God, it followeth, that only those things are subject to destiny, which are subject to the second causes, neither are they subject to destiny. As for example, the creation of the first things, that is, angels, celestial bodies, time, and matter of the four elements, the first substance of all kinds of things, which were brought forth in the beginning, the glorifying of the heavenly substances, the justification of the wicked, and the souls which are always created a new. For all these things did flow, and were created of God immediately, neither could they, nor can otherwse be brought forth. Therefore, they are not subject to destiny, for those things that are done of the superior, are not changed or altered of the inferior. Whereupon Boetius saith: Those things which are most near to the divinity, being established and made sure, do exceed wholly all fatal order. But those things that are removed, and somewhat a far of from the first cause, the further they be of from it, so much the more they are subject to fatal order. Therefore, those things which are done of God, are subject only to him. But other particular and natural effects are subject to the movings of the elements, & the movings of the heavenly bodies, and of that part which is called primum mobile, and finally to the providence of God, of whom all things have their steadfastness, and without whom nothing continueth in his own 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 grant, that there is fatum, destiny, for if destiny be taken for the disposition & constellations of the stars and planets (in which any man is conceived or borne) enforcing all the inferior effects beside the will, and without the work of God: so fatum is to be denied, as Gregory saith: absit à fidelium cordibus, ut esse fatum aliquid dicant: that is, let it be far from the hearts of the faithful, to say, that there is any destiny. But if fatum be taken for the disposition of the second causes, and for the ordinance of humane actions, being referred to the providence of god, as appointed by him, and spoken before him: so may we grant, that there is fatum, destiny, although the holy fathers have refused to use this word, fatum, by reason of those men which wrested this word to the violent disposition, and fatal necessity of all things. Whereupon S. Augustin saith: Si propterea quis res humanas fato tribuit, Lib. 5. de civi dei. cap. 1 quia ipsam dei voluntatem vel potestatem fati nomine appellat, sententiam teneat, & linguam corrigat: If any man do attribute humane affairs to destiny, because he calleth the will or power of god by the name of Fatum, destiny: let him refrain his judgement, and amend his tongue. Thirdly, it is to be considered how the providence of god and destiny do differ. For the disposition of things, which are to be produced, governed & conserved, by the prospect & regard of God, is called the providence of God. But the same disposition in the middle causes ordained of God to the bringing forth of the effects, & declared in times, is called destiny. Also they differ in this, that as well necessary things, as things that happen, are subject to the providence of God: yea destiny itself is subject to the divine providence: but only movable things are subject to destiny. Furthermore, they differ in this, that the divine providence being constitute and set in God the high and chief ruler of all things (as Boetius saith) consisteth in God, and destiny consisteth only in the second causes. Also they differ in this, that the divine providence is called destiny causaliter, in as much as the fatal disposion dependeth and cometh of god's providence. But the disposition of the second causes, in itself, is called destiny essentialiter. Finally, they differ, because the providence of god is always unmovable, remaining, permanent, and causeth all things to be moved. But destiny, for somuch as it is in things movable, is also movable. To be short, that there is no such fatum, as the Stoics do imagine, I will make it plain by exhibiting unto you certain verses, which are recited in a certain interlude or play entitled Aegio. In the which play two persons interlocutory do dispute, the one alleging for the defence of destiny and fatal necessity, and the other confuting the same. ¶ The names of the interlocutors be, Larymos, and Phronimos. Larymos. NOne of you all can destiny deny, For all things do chance by mere necessity. And that will I prove by sufficient authority, Both of Astronomy, and also divinity. And first to begin with Gods own book: God doth all things foresee and forelook. And that thing which he doth once foresee. Must needs be so, and can none otherwise be. Man is also ruled by the constellation Of the bodies above after Ptolemies relation. Of Lucanus also this is the sentence: That man is ruled by destinies violence. Praeceps agit omnia fatum. And beside the doctrine of all the Astronomers, It is also the mind of Poetes and Philosophers, Quod regitur fatis mortale genus, Et venit ab alto quicquid facimus. To be short and to avoid prolixity, Now shall you hear a doctor of divinity. Austen in his book of the heavenly city Writeth these words of fatal destiny: Destiny (saith he) is a certain disposition Of causes, and is also an order and a production Of things, them either to prospero or else to spill, Beside God's purpose, and beside man's william. Phronimos answereth. The wicked doctrine of fatal necessity I will prove to be a detestable heresy. If man by the course of bodies above From sin himself could not leave nor remove, And if one should be a thief by fatal necessity, Then we must needs reason and contend, That the creatures of God are not all good, Contrary to th'apostle Paul's relation, Which all creatures to be good made declaration. And by this doctrine it should follow than, That there could be no sin committed by man. For that which is evil is done alway By man's free will, as the divines do say, And by the suggestion of the wicked fiend, Et per fomitem peccati, that is in man's mind. And by the doctrine of the stoics necessity God to himself should be clean contrary For if he bid us to do good, & enforce us to do ill. Who then his commandments is able to fulfil? Of this also should ensue a damnable clause, That God of all ill should be the original cause. It followeth also by this heathenish necessity, That all transgressors are punished unjustly For, you can not say that to be ill done, Which a man by no means is able to shun. Out of this also it doth follow and fall, That in vain are made the sciences all: As Geometry, Physic, & moral Philosophy, Arithmetic, Music, and also divinity For what shall we need to teach and exhort, Or the sick to help with medicines comfort? What shall it avail to rebuke any sin, Or to repentance by preaching any man to win? What shall it boot to fast and to pray? Or any good thing to do or to say; If all things by destiny should chance & fall? Marry it forceth not then what we do at all. And to be plame, if this doctrine should be known, The whole life of man should be quite overthrown. Ambrose in his book called Exameron Doth profoundly condemn this opinion. What need (saith he) any laws to be made? Or in a Realm any acts to be had, To preserve the good in quiet safety, And to punish the ill for their iniquity. If things should chance by mere necessity. Why laboureth the ploughman to sow his corn? Why travaileth the merchant like to be forlorn In the sea? why do other men take care and pain, To obtain to themselves commodity and gain? All occupations and arts are in vain. Thus writeth Ambrose wonderful plain. God forbidden (saith Gregory) that any christian heart Should with the opinion of destiny take any part. For none but God, which gave the creation Doth take of our life th'administration. Ptolemy the prince of the Astronomy school Doth say that a wise man the planets may rule. And Bugufarus upon the centiloquie Writeth thus concerning destiny: The effects of the planets a wise man may let, By the force of wisdom, which in him is set. And Abraham Auenar an astronomer of Chaldie Doth overthrow this fatal necessity. If to heaven with prayer man lift up his voice, Against destiny he shall triumph and rejoice, Authorities against destiny we need no more. But yet let us bring an example or two. A certain man beholding Plato his face Did him much dispraise and greatly disgrace, And judged him to be a corrupter of youth, A liar, a dissembler, no teller of truth. To whom Plato answered making relation That he had overcome the planets inclination. By knowledge, and learning, and wise government, And by godly virtues daily entertainment. jacob and Esau maketh for this matter As is in Genesis the xxv. chapter. They were two twins you shall understand: The one holding the others heel in his hand. Although they were borne at one hours instant Yet were their lives very much discrepant. Were not some (saith Ambrose) from grace rejected, And into God's favour again elected▪ Were the Apostles redeemed by the force of nativity, Or did the coming of Christ them bless & sanctify? The thief was not saved by destinies devise, But the confession of faith brought him to paradise. What say you to them whom death had devoured? And by Thapostles again to life were restored▪ Did destiny to life restore them again? Nay, it was God by th'apostles, as the Scriptures say▪ Now to make up and knit the conclusion, We have brought destiny to utter confusion: Of the which Bardazanes was the first author, And the sect of the Priscillianistes was the next fautour, Which in the council of Tolletane holden in Spain The names of heretics for this did sustain. And as for the authority which thou broughtest out of Austen, He spoke it in the stoics, and not in his own person. Larimos replieth. Nay, than I ask you an other question, And give me thereof some pithy solution. What say you to the words of Sirach and Amos? I durst lay a noble, I shall you appose. Both good things and also things ill The Lord doth appoint them and fulfil. Riches, poverty, life, and death. This the book of Sirach saith. Is there (saith Amos) any ill, In a City, but it is the Lords will? So although ye deny destiny: Yet grant, God to be the author of iniquity. Phronimos answereth. God save me from that opinion. But now will I answer to thine objection. There be, saith Austen, two kinds of ills Which spring out of two contrary wills. Est malum culpae, est & malum paenae. The ill of sin, man's will doth commit, The ill of pain, God's hand doth inflict. Not that ill of itself is God's punishment, But so counted of them, to whom it is sent. As a child which is both wanton and wild, Doth fear the rod, which maketh him mild, Although he hate it worse than a serpent, Yet is the rod a very good instrument: So the punishment which God doth sand To 'cause the sinful man to amend, Is counted of the sinner to be very ill, Because it liketh nothing his william. And the pain which he doth sustain He doth much abhor and greatly disdain. But although it be against his lust, Yet is God's punishment both good and just. So that of ill God is a just revenger, And not of sin to be counted an author. I thought good to inserte these verses for the better explanation what Fatum is, and also for the confutation of that detestable article which affirmeth God to be the author of sin: from which opinion God preserve every christian heart. Sacrificium. 3. THe ignorance of them is to be laughed at, which make no difference between Sacramentum, and Sacrificium, where there is a very great difference. A sacrament is that in which God doth exhibit and give us some thing: as in baptism he giveth unto us by the holy Ghost original justice, and wipeth away the original sin. Likewise in the supper of the Lord Christ exhibiteth unto us his body and blood to be eaten and drunken, which when we receive worthily, than we receive by faith remission of sins, consolation and grace. Sacrificium est, quum nos▪ Deo aliquid offerimus & damus: A sacrifice is, when that we do offer and give some thing to God. And where our adversaries do object against us that we have no true Church, because we have taken away the daily Sacrifice, that is, the Mass (as they call it) and so have no Sacrifice left: we answer. First, that there be six kinds of Sacrifices, which the Church doth offer daily unto God. The first kind is the Sacrifice of a contrite mind, and of an humble spirit: Of the which David doth speak in his Psalm: Sacrificium Deo spiritus contribulatus, cor contritum & humiliatum, Deus non despicies: A troubled spirit is a Sacrifice to God, a contrite and an humble heart, Psal 51. O God, thou wilt not despise. It can not be declared how acceptably the divine majesty doth behold that heart, which doth vex itself with the labour of repentance, which doth mollify his heart with weeping and tears, which beating itself with the mortar of God's love, with the pestle of wisdom, doth make of itself a most sweet and precious ointment, which being laid up in store in the beautiful box of faith, and seasoned and made sweet with a most fragrant and pleasant powder of prayers, doth consecrated and sanctify itself unto the Lord. It can not be, that the heart so moved and affected can be despised of God. What other thing did that ointment signify, which that sinful woman did pour out of an Alabaster box upon the head of jesus? The second kind of Sacrifice, is, Vituli labiorum the calves of the lips: Heb. 13. of the which Saint Paul speaketh saying: By him therefore we offer the Sacrifice of laud and praise always unto God, that is to say, the fruits of those lips which confess his name. And in this kind are contained prayers, confession, giving of thanks, and invocation. Cap. 4 Of this manner of Sacrifice speaketh Oseas. The third kind of Sacrifice is beneficence, mercy, pity, alms showed and exhibit unto the poor: of the which Micheas the Prophet speaketh after this manner: Indicabo tibi, homo, quid sit bonum offer, & quid Dominus requirat a te: utique facere judicium, & diligere misericordiam: Cap. 6. I will show thee, O man, what it is to offer good things, and what God requireth of thee: to do just judgement, and to love mercy. Also S. Paul in the Epistle to the Philippians calleth that alms, Cap. 4. which came from them, sent unto him by Epaphroditus, and an odor that smelleth sweet, a Sacrifice accepted and pleasant unto God. The fourth kind of Sacrifice is the mortification of the flesh by the spirit, in the which we offer our bodies a lively, holy, and acceptable Sacrifice unto God. Of this kind writeth Saint Paul in the Epistle to the Romans, saying: I beseech you brethren by the mercifulness of God, Cap. 12. that you make your bodies a quick Sacrifice, holy and acceptable unto God, that is to say, that you kill and slay all your fleshly concupiscence and carnal lusts. And so bring your flesh, through the help of your spirits, under the obedience of God's holy law. By these words it may appear, that the supper of the Lord is not a Sacrifice propitiatory, to be offered of the Priests for the expiation and remission of sins, both of the living and of the dead. And we shall not find in all the holy Scriptures, that the Ministers of the new Testament be called either Sacerdotes, or Sacrifici. For that is attributed wholly and only unto Christ. And as it is written in the Epistle to the Hebrews, the Priesthood was translated upon him. And for as much as he remaineth for ever, he needeth no successor. Obiectio. The Prophet Malachi doth entreat of the sacrifice of Minhah, which he calleth Oblationem mundam & puram, a pure and clean oblation that should be offered to the name of the Lord in every place, from the rising of the sun, to the going down of the same, so that his name should be glorified among the Gentiles. And by this Sacrifice he meant none other thing but the Mass, in the which fine & pure matter should be offered. Responsio. This objection is very infirm and weak. For Ireneus interpreteth that place of bread and wine, and other gifts which the faithful did offer in the lords supper. contraiudaeos et adversus marcionem. Tertullian expoundeth that place of Malachi of spiritual oblations, as of prayers, thanks giving, invocation 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 blood, there is no remission of sins. And yet there is no blood shed there (say they) but it is done Incruentè. See, I pray you, how they cast dung in their own eyes, and vomit out their own shame. But of Hostia incruenta, I have spoken before in the first Tome. Obiectio. The Priesthood after the order of Melchisedech is now extant and remaineth in the Church. Wherefore as he offered bread and wine unto God: so we do offer in form of bread and wine the son of God. For to every figure the thing that is figured doth answer, and is also more noble and worthy than the figure. Responsio. The history of the book of Genesis doth not record that Melchisedech offered bread and wine unto God, but that he brought forth bread and wine unto Abraham, and his host being wearied, to refresh and comfort them. And so Rabbi Solomon doth interpret that place. Again, the Hebrew word, Hozi, doth not signify to offer, but to bring forth a thing. And Rabbi Solomon doth testify, that Melchisedeth did testify by this gift and good handsel to Ahraham, that he took it not in ill part, that his posterity was slain of Abraham. Saint Ambrose doth evidently say, that these things were offered to Abraham, and not unto God. Obiectio. This word, Missa, is an Hebrew word, as it appeareth in Deuteronomie, where is written this word, Missath, cap. 15. which word signifieth Spontaneam oblationem, a free offering. Ergo the Mass must needs be a Sacrifice, for Missa is derived of this Hebrew word Missath. Responsio. The Greek Churches never used this word, nor called at any time the lords supper by this name, Missa. Furthermore, if this word Missa were derived of this word Missath, it should be written Missah with Hae in the end: but it is no where so written. It is therefore rather derived Amittendo of sending, because that in the time of the Lords supper every faithful man did sand his gifes to the lords table. Or else it is called Missa, for that they which were then Cathecumeni (which were not yet christened) were sent forth out of the Church, when the Minister begun to celebrated the lords supper. For they were suffered to tarry no longer, by the reason they were not baptized. Rabanus saith: Missa tempore sacrificii, quando cathecumeni foras mittuntur, clamante Levita, 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 Mass (saith he) is in the time of the Sacrifice, when cathecumeni were sent forth, the Deacon crying, if any of the cathecumines remain here, let him go forth. And thereupon it is called, Missa, the Mass: because they which were not yet known to be regenerate, might not be present at the ministration of the Sacrament of the altar. Innocentius saith: Lib. 6. de sacra altaris mist. cap. 12 Officium dividitur in Missam cathecumenorum & fidelium: Missa cathecumenorum est ab introitu usque post offertorium, & dicitur Missa ab emittendo, quae eo tempore, quo sacerdos incipiebat Eucharistiam consecrare, cathecumeni foras de Ecclesia emittebantur: The Missal office is divided into the Mass of the cathecumines, and the Mass of the Christians. The Mass of the cathecumines endured from the entrance until after the Offertory. It is called Missa of sending forth, because at that time, when the Priest began to consecrated the Eucharist, the cathecumines were sent out of the Church. And by this it appeareth, that this word Missa, is neither an Hebrew word, nor yet doth signify a free offering. I heard once a bachelor of divinity (who was resident in the cathedral Church of Exeter, and did read there the divinity Lecture) say, that this word Missa cometh of this word Massa, a lump of dough or flower, out of the which was taken and made the fine cakes called the hosts, Which definition (although he were ignorant of the Hebrew and Greek tongue) he seemed to take out of Petrus Galatinus: whose words, concerning this matter, I have recited before. This shallbe sufficient for this word Sacrificium. Gratia & pax. GRatia hath in the Scriptures manifold significations: First, it is taken for the gift and participation of the holy ghost, which is given freely. Cap. 1. And so S. Paul useth it in the Epistle to the Romans, saying: Per quem accepimus gratiam: by whom we received grace, which some do interpret the gift pertaining to the Apostleship. 2. Cor. cap. 8. Secondly, Gratia signifieth beneficence and alms, and so it is used in the Epistle to the Corinthians: Et in hac gratia abundetis: that you be bountiful in the same grace. 2. Cor. c, 1. Thirdly, Gratia betokeneth Gaudium, joy and gladness: as in the Epistle to the Corinthians: Hac confidentia volui prius venire ad vos, ut secundam gratiam haberitis: In this confidence was I minded first to come unto you, that ye might have had a double grace. And we have a phrase in the Latin tongue, by the which it is said, those things, which be delectable and pleasant, are said Habere gratiam: to have a grace. Fourthly, Gratia is taken often times for mercy, which is called in the holy tongue Chen: which the 70. interpreters do translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Misericordiam, as well in remitting of injuries, as in contributing faculties & goods. Fiftly, Gratia signifieth sweetness, and the comeliness of communication: as Paul commandeth our communication to be seasoned with wisdom, with a pleasant comeliness. Prou. 10. And so Solomon requireth: justorum sermo gratiosus sit: that the communication of the righteous men be sweet and comely. Sixtly, Gratia signifieth sometime Coronan, the crown: as in the proverbs: addatur gratia capiti tuo: that the crown, which thy father promised thee, may be set on thy head. Finally, and specially, Gratia signifieth the favour of god: & so the angel used it in the salutation to the virgin Marie: ave gratia plena, that is, all hail greatly in god's favour. But the scholastical divines with other do use Gratia in that place for abundance of virtues, by the which the virgin Marie did deserve the favour of god. Whereupon, they invented great honours to be given unto the virgin Marie. They did excogitate to be song and said in her worship, Rosaries, Anthems, Salue regina, ave maris stella, and the nombring of beads called our Lady's Psalter, invented by one Petrus a french man, a lousy & hypocritical eremite. But how aptly and well these things were applied to the virgin Marie, the godly) thanks be given to God) doth now most evidently see. Pax. Pax, first signifieth the prosperous success and felicity of all things. This word, Pax, hath a straighter signification in the Latin tongue, them the word, Scholom, hath among the Hebrews. joseph asked his brethren: Est ne patri meo Pax? as though he would say: Is my father in good case, doth he want any thing? Pax in this place of Peter signifieth tranquillity and quietness of conscience. And this is the difference between grace and peace. Grace is in God, by the which he doth favour us, and by the which he doth remit sin through Christ without all merit. Peace in us, that we being safe & sure of remission of sins through Christ, may be quiet in conscience. The third Prelection of the second Tome. BEnedictus Deus et pater domini nostri jesu Christi, 1. Benedictus qui secundum misericordiam suam magnam regeneravit nos in spem vivam per resurrectionem jesu Christi ex mortuis. Blessed be God, 2. Dominus. even the father of our Lord jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of jesus Christ from the dead. I will divide this lesson into three members. The first part shallbe the explication and opening of the text. The second shallbe the declaration and confirmation of Christ's divinity. The third shallbe a strong probation of Christ's manhood, with answers to the objections of those heretics, which do deny● Christ's humanity. Concerning the first: after that Peter hath absolved & made an end of the Epigraphe and inscription of this Epistle, now he goeth to that part, which is called Exordium, that is, the entrance of his matter, in the which entry he doth insinuate or covertly creep into the minds of his hearers by a certain gratulation, or thanksgiving. The tenor and meaning of these words is this: Blessed, praised, and thanked be God, which by his mercy through Christ hath redeemed us from death, and hath given us life everlasting. He doth prosecute every member, and almost every word copiously and largely: partly, to commend & set forth the great benefits of God, & partly, to make away both plain and profitable to that which followeth. First of all (saith he) God is to be praised, blessed, and thanked, for the Sacrifice of praise and thanks giving is an amiable and acceptable service unto God. Which Sacrifice who soever doth not use to offer unto God, he is not worthy of the name of a Christian. Afterward, he declareth who is that God, that must be so praised and thanked: verily, that is to say, the father of our Lord jesus Christ. By the which words he doth show and set forth the divinity of Christ, and the substance of the person. Now for to be god is none other thing, then to be beneficial, gentle, and bounteous, good & helping, & finally to be the preserver, keeper & defender of all persons. For as much then as god did open, show, exhibit, and give this great beneficence and liberality to the world, even then specially, when he sent his only begotten son into the world: It is not without cause that he is called the father of our Lord jesus Christ, as the which, doth show himself specially god in Christ. For, as god in time passed called himself the god of Abraham, and would with that note and title be discerned and known from all feigned and false gods: Even so after he had manifested & made himself known in his son Christ, he would be none otherwise known but by the same Christ. 3. dole. Therefore, they which do conceive in their mind the only, naked, & bore majesty of god without Christ, have in the place of god an Idol, as the jews, the Turks, 4. Mahomet. and the professors of Machometes religion have. For he that will know god, and have god as a true god, let him ever investe, adorn, and deck god with this title: God the father of Christ. For as often as our mind doth seek god, and look upon god, except Christ be also conceived, it willbe a vain, a confused, and a desperate conception and contemplation. For without Christ, the goodness and liberality of god can never be tasted nor perceived of us. 5. Spes viva, It followeth in the text: In spem vivam. Here Peter showeth the cause why god should be blessed and praised. Which god (saith Peter) according to his abundant mercy, begat us again unto a lively hope, that is to say, therefore is god to be praised and thanked, because being neither provoked nor alured by any merits or deserts of ours, being moved only by his mere and natural goodness hath revoked and called us back again from eternal death, unto the hope of eternal life. And this is the sum and the scope of the whole gospel. And I beseech you mark here, what an apt and meet Epitheton Peter putteth to this word, Mercy, he calleth it an abundant, a great, and a rich mercy. Psal. 103. The Prophet David saith in his Psalms: Miserator et misericors dominus, longanimis, et multum misericors, non imperpetuum irascetur: The Lord is full of compassion and mercy, slow to anger, and of great kindness, he will not always chide, neither keep his anger for ever. Truly, here is a great faith, and a great trust which we ought to have, when we be persuaded, that God is ours, that is, that god willbe meek, pitiful, gentle, & slow to take vengeance, which cometh to pass by none other means, but that god is a father, no enemy, nor tyrant. Now, if he be a father, then is he most loving unto his children. For how can any indignation, disdain, or any revenging affection continued long in the father's mind toward his children? In the time of the law, when all things were terrible and fearful, then did the wrath of God seem to have none end. But when the son of god came, then would god the father have all goodness, all clemency, all gentleness to be in him, and to come with him. Regen vit nos in spem vivam: He begat us again to a lively hope. This phrase of speaking hath a greater energy, then if he should have said, he hath restored life again unto us. For this word regenerating and begetting again doth admonish and put us in mind of our infirmity and misery. Adam begat us, but that was unto death. For by nature we be the children of wrath and indignation. Therefore, they had need to be regenerate and borne again, which would be the children and heirs of god. And this begetting again doth god the father work in them which believe in Christ. Per resurrectionem jesu Christi ex mortuis. It followeth, by the resurrection of jesus Christ from the dead. Here Peter showeth the manner and the way how we be renewed and borne again unto the hope of immortal life. Truly even by this (saith Peter) that god raised his son again from death. The resurrection of Christ doth comprehend the whole mystery of Christ. For by Christ his resurrection it is declared to the whole world, that sin is cleansed and put away. For, except the Lord had cleansed and put away sin, death, which is the reward and price of sin, had prevailed against us. But the Lord died and is risen again. Therefore he hath put away both death and sin: not that they be not, but that they cannot hurt the faithful, which learn and believe by the lively resurrection of Christ, that the life eternal is prepared for them. To make the matter more plain, no man can believe in God, without a certain mean, and middle. Therefore, when we would appear before god, or call upon him, we have need of some other, which may solicit our cause & reconcile us to God. Now, there is none other mean and middle, but only jesus Christ. Therefore, the faith of the Turks, and the jews, is no true faith. And where they believe and confess, that God is the maker of heaven and earth: even so doth the devil believe, but it doth nothing avail him. No more doth their faith profit them, because they presume to come into the sight of God without Christ, which is the true and only mediator, as Paul saith to the Romans: Cap. 1. Acceslum habemus ad Deum in fide, non per nosmetipsos, sed per Christum: We have access unto god in faith, not by ourselves, but by Christ. Wherefore, when we go to god, we must bring Christ with us, we must come by him, and satisfy god by him, and to do all things with god by him and in his name. And this is it that Peter here saith: Per resurrectionem jesu Christi: That is, because Christ is risen again, is ascended into heaven, and sitteth at the right hand of the father. For, he ascended for this cause, for to send and to give us his holy spirit, by the which we being borne again, might be bold to come to god, and say: O father, behold, I am come before thee, and do pray unto thee, not that I have any confidence and trust in my prayer, but because my Lord Christ doth make intercession for me: he is mine advocate, he is mine attorney, he hath suffered death for me, and hath received upon him for my cause both sin, death, and hell: he is risen again, and hath vanquished all mine enemies: he hath purchased for me the hope of eternal life. Therefore, when I come to thee, O God, I must needs bring Christ with me, or else I come unworthily, or else I come in vain. Away, therefore, you Papists, away with your intercession unto Saints, with your works of supererogation, 6. Purgarory with your piping Purgatory, and such other like trash. I tell you, that neither remission of sins, nor the favour of God, nor eternal life and salvation can be obtained by none other means, but by Christ: and that (I say) by Christ only. Thus I have plainly opened unto you the text of saint Peter before rehearsed. Now will I descend to the second part, that is, to the entreaty of Christ's divinity. Pars secunda. The universal Scripture doth call God a father, and that a father eternal. None is father of himself, but the father of a son or some child. And because the father is eternal, it doth necessarily follow, that he have a son eternal, equal and consubstantial unto him in all things. For the confirmation of this, Paul bringeth in two testimonies, the one out of the second Psalm, where it is written, I will declare the decree, that is, the Lord hath said unto me, thou art my son, this day have I begotten thee, hody, this day, 7. hody. that is, from the beginning, or eternally (as Austen, and Theophilactus do expound it.) The second testimony is out of the second book of Samuel: Ego ero illi pater, et ille erit mihi filius: I willbe his father, and he shallbe my son. Which words Paul doth apply to Christ the son of God. Micheas the Prophet hath for this matter a goodly testimony: Et tu Bethleem Ephrata paruula quidem es in millibus juda, cap. 7. ex te prodibit mihi dominatur in Israele et exitus eius a seculo a diebus aeternitatis: And thou Bethleem Ephrata art little to be among the thousands of judah: yet out of thee shall he come forth unto me that shallbe the ruler in Israel, whose going forth hath been from the beginning, and from everlasting. Whereupon, Christ himself doth say: Amen, dico vobis, john. 8, antequam Abraham fieret ego sum: Verily I say unto you, before Abraham was, I am. He doth not say. I was or I shallbe, 8. Egosum. but I am▪ alluding to the ineffable name of the Lord, jehovah. There is a greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to be of the same essence. Of this word there was great altrecation amongs them of the old tyme. Eusebius doth compendiously show, how this word was used of the Nicene Council: where it was defined, that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum patre, that is, of one substance with the father. Which thing hath an express signification, that the son of god hath no participation nor similitude with the creatures that were made, but is likened only to the father which begat him, nor is of any other essence or substance, but of the fathers. Cap. 13. Zacharias bringing in god speaking, doth say: Excitare O gladie super pastorem meum, et super virum coaequalem mihi: percute pastorem, et dispergentur oves gregis: Arise O sword upon my shepherd, and upon the man that is my fellow, saith the Lord of hosts, smite the shepherd, and the sheep shallbe scattered. Behold, he calleth the shepherd that is smitten, his fellow, And who was that smitten shepherd, Cap. 10. it is written and declared in the gospel of john. Obiectio. Saint Hierome, which was expert in the Hebrew tongue, did translate and read Virum cohaerentem mihi, and not Coaequalem mihi. Therefore, this text maketh nothing for his divinity. Responsio. As Saint Hierome doth not deny the Hebrew word, Amith, to signify coequal or fellow: so be putteth in the steed thereof an other word of the same equipollencie and efficacy. For he saith in his commentaries: Vir cohaerens deo quis est nisi qui ait: ego in patre, et pater in me est: A man cleaving together with God, who is it, but he that saith: I am in the father, and the father is in me. Cap. 5. Again, in the gospel of john it is written: Propterea quaerebant judaei jesum interficere, quia no solum soluisset sabathun, sed et patrem suum dicebat Deum, aequalem se faciens deo: Therefore the jews sought the more to kill jesus, not only because he had broken the Sabbath, but said also that god was his father, and made himself equal with god. Neither the equality can consist in any other thing, but in substance. The jews do understand that which the Arrians will not see and perceive: that is, that the Lord by a singular manner did call god his proper & natural father: of whom naturally he was begotten, his natural and consubstantial son. Cap. 8. Christ saith in john also: Ego ex patre processi et veni: I proceeded from my father, and came. He doth not say only I came, but I proceeded, that is, I proceeded such an one as the father is in substance, certes true god of true god. Again, he saith: Ego et pater unum sumus: I and the father am one, that is, one thing, john. 10. not one in concord and consent, but in identity and substance. 9 unum sumus. Cap. 2. Furthermore, all things that were made, were made by him, that is, by Christ. Therefore, he is no creature, but true god creating all things. Saint Paul to the Philippians doth say, that the son was in the shape of god: but to be in the shape of god is none other thing, but to be equal and consubstantial unto god in all things. For the Apostle addeth these words: Non rapinam arbitratus est, se aequalem esse Deo: he thought it not robbery to be equal unto god. Now, that thing which is gotten by robbery, pertaineth to an other, and is possessed by injury. S. Ambrose saith: Quum hanc unitatem substantiae in patrae et filio non solum prophetica et evangelica authoritate cognoscas: quomodo dicis, in scriptures divinis homousion non inveniri? Lib. 5. de fide cont. Arrian. quasi aliud sit homoousion, quam quod dicit: ego de Deo patre exivi, et ego et pater unum sumus: For as much as thou dost know this unity of substance in the father and in the son, not only by the prophets, but also by the gospel: how sayest thou, that homoousion is not found in the holy scriptures? as though homoousion doth differ from that which he saith: I came out of the father, and I and the father am one. Saint 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, & cognovimus, quòd tu es Christus filius Dei vivi: Will ye also go away? then Simon Peter answered him, master, to whom shall we go? Thou haste the words of eternal life: and we believe and know, that thou art Christ, the son of the living god. Obiectio. It is true in deed (saith the Arrian) that Christ is the son of God by adoption, & imputation & because he hath received a more plentiful grace than all other of God. But he is not the natural son and the consubstantial son of the father. Responsio. In the gospel of Mark the high priest said to Christ: Cap. 14. tu es Christus ille filius benedicti? art thou that son of the blessed god? Likewise he saith in Matthew: I adjure thee by the living god, that thou tell us, whether thou be Christ, the son of the living god: jesus answered ego sum: I am. For you shall see the son of man sitting upon the right hand of the power of god, and coming in the clouds of the heavens. This confession of the Lord, as most blasphemous and worthy death they brought before Pilate, crying: we have a law, and after our law he ought to die, because he made himself the son of God. Furthermore, Christ saith in john: Cap. 10. I have showed many good works unto you from my father: for which of those works do you stone me? The jews answered him saying: for the good work we stone thee not, but for blasphemy, and that thou being a man makest thyself God. Again, Christ saith to his disciples: ne turbetur cor vestrum, creditis in Deum, john. 14. et in me credit etc. Let not your heart be troubled: ye believe in god, 10. Many dwelling places believe also in me. In my father's house are many dwelling places: if it were not so, I would have told you: I go to prepare a place for you, & though I go to prepare a place for you, I will come again and receive you unto myself, that where I am, there may you be also. And a title after he saith: I am the way & the truth, & the life. etc. Here he commandeth us to believe in him as in the true God. Also he saith: Pater venit hora, glorifica filium tuum, ut filius tuus glorificet te etc. Father, john· 7, the hour is come, glorify thy son, that thy son also may glorify thee, as thou hast given him power over all flesh, that he should give eternal life to all them that thou haste given him. And this is life eternal, that they know thee to be the only very living god, and whom thou hast sent jesus Christ. I have glorified thee on the earth: I have finished the work that thou gavest me to do. And now glorify me, thou father, with thine own self, with the glory which I had with thee before the world was. By these words Christ doth prove himself to be the true God. Finally, saint Paul in the epistle to the Romans hath a strong testimony for the divinity of Christ. His words be these: Of whom, concerning the flesh, Cap. 9 Christ came, which is god over all, blessed for ever, Amen. The like saying is in the epistle of saint john, the words be these: we are in him that is true, that is in his son jesus Christ. 1. Ep. cap. 2. This same is very god and eternal life. Well, I will conclude this part with a golden and godly similitude written by the learned father and godly bishop Cyrillus, who writeth after this manner: filius in patre & ex patre est, non profluens foras, sed aut quasi à sole splendour, aut quasi ab igne insita sibi caliditas. In his enim exemplis unum ab uno produci, & ambo consempiterna sic esse conspicimus, ut aliud absque alio nec esse possit nec naturae suae rationem retinere: quomodo enim erit sol splendore privatus, vel quomodo erit splendour, nisi sol sit à quo defluat? Ignis verò quomodo erit calore carens? vel calor unde prodeat, nisi ex igne, aut ab alio forsan non procul à substantiali qualitate ignis disiecto etc. that is to say: The son is in the father, and of the father, not flowing out of an other, but either as it were the brightness coming from the sun, or else as it were the natural heat 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 neither one can be without the other, neither retain nor hold his proper nature. For, how shall the sun be without brightness, or how shall there be brightness, unless there be a sun from which it may come? Or from whence can heat come, but from fire, or from some other thing not far distant from the substantial quality of fire? Therefore like as the natural qualities are together which their subjects from whom they come, and do always show from whence they come: so in the only begotten son of God we must understand, that not only he is with the father, but also he is believed to be in the father, not strange from the nature nor inferior to the father by nature, but is with him, and of him after the manner of an unspeakable generation. Thus I have brought you sufficient testimonies for the proof of Christ's divinity: and now will I proceed to the third part, which shallbe to establish with strong arguments and reasons that Christ was a very true and natural man, sin only excepted. In the first book of Moses God said unto the serpent: I will put enmity between thee and the woman, Genes. 3. 11. He shall. and between thy seed & her seed. He shall break thine head, and thou shalt bruise his heel etc. Who knoweth not the head of the serpent to be the kingdom, the might, and the power of the devil? And all the scripture doth testify, that Christ (who was called the seed of the woman) hath vanquished and overcome this mighty tyranny of the said serpent. And Christ is properly called sèmen, for the verity of the humane nature. But he is called the seed of a woman, not of man, by the reason he was conceived of the holy Ghost, without the seed of man. The like promise was renewed and inculked unto Abraham, In semine tuo benedicentur omnes gentes orbis: Genes. 22 In thy seed shallbe blessed all the nations of the world. Saint Paul to the Galathians doth say: This seed of Abraham in the which we obtain blessedness, is jesus Christ. The same Apostle in the epistle to the Hebrews doth writ, that Christ took not upon him the nature of Angels, Cap. 2. but he took the seed of Abraham. By naming the Angels, he excludeth all spiritual substances. By the seed of Abraham, he understandeth the very substance of man's flesh. The scripture doth deduce the line and progeny of Christ out of the loins of Abraham unto jacob, and out of him into juda, and so again unto David, unto whom the promise of the son of God was again renewed. Nathan said unto David: Thus the Lord saith: when thy days be fulfilled, thou shalt sleep with thy fathers, 12. Nathan. and I will set up thy seed after thee, which shall proceed out of thy body, and will establish his kingdom: he shall build an house for my name, and I will establish the throne of his kingdom for ever. Obiectio, This is spoken of Solomon, who builded the great and sumptuous temple of jerusalem, and not meant of Christ. Responsio. Solomon was born while David lived, and his kingdom soon failed. But the Prophet David speaketh here of a son which should be borne unto David 〈…〉 ●s death: for he saith: when thou shalt sleep with thy fathers, I will raise 〈◊〉 s●ede, after thee, which shall go forth out of thy womb, as it is written in the psalm: de fructu ventiis tui ponam super sedem tuam: Out of the fruit of thy womb I will set out upon thy seat. Now, the Virgin Mary was of the progeny of David, of the which virgin Christ was borne, of whom the angel spoke unto the virgin, saying: & dabit illi dominus Deus sedem patris ipsius, Luk. 5. etc. And the Lord God shall give him the seat of David his father, & he shall reign over the house of jacob for ever, and of his kingdom there shallbe none end. Saint Paul saith: filium Dei factum ex muliere: Gal. 4. that the son of God was made of a woman, concerning the humane nature. john the Evangelist writeth, verbum caro factum est, & habitavit in nobis: Cap. 1. the word was made flesh, and dwelled among us: not that the word was turned into flesh, but that the word took flesh upon him, and that God became man. 13. Factum est In polymor. suo dial. 1 1, Ioh, ca 4. The Ortodoxe and christian fathers do expound this word to signify, assumsit: as Theodoretus and other. The same john saith: Every spirit which confesseth jesus Christ to have come in the flesh, is of god: and every spirit which doth not confess Christ to have come in the flesh, is not of God. Whereupon we may freely pronounce Valentinus, Appelles, Manicheus to be of the devil, and their opinions to be most detestable heresy. Again, saint Paul in the epistle to the Romans saith: quorum sunt patres ex quibus est Christus secundum carnem: Of whom are the fathers, and of whom, concerning the flesh, Christ came. Tertullian, to prove that Christ had a very true humane nature, writeth after this manner: nihil ex aliqua materia desumitur, quin eius indicia & vestigia nonnulla conseruet, etc. Nothing is taken or made of any matter, but it keepeth some tokens and appearance thereof. Because the body of the first man was made of earth, therefore it did retain the kind of the two elements. for, the flesh representeth the earth, and the blood representeth the water. And many things do make demonstration, that we, concerning our bodies, be earthly. In the earth are clots and clods, in our bodies are muscles and fleshy knots. In the earth are rocks and hard stones: in our bodies are bones. In the earth are floddes and riveres: in our bodies are veins which water all the members with blood In the earth are dispersed the roots of plants and trees: in our bodies are sinews. In the earth are smaleflatte stones: in our bodies are horny nails. In the bowels of the earth are certain metals: in the hollowness of our bones are marrow or marry. In the earth we see moss and herbs to grow: in our bodies do grow heres, as the beard and the bush. Now, when all these particulars had place in the body of Christ, the Anabaptists, without all cause or reason, go about to affirm, that Christ brought his body from heaven with him, and that he passed through the womb of the virgin Marie, as water doth through a pipe. But let us now see their reasons and objections, wherewith they go about to establish their heretical doctrine. Obiectio. 1. First, say they, if the body of Christ should not be celestial and heavenly, but taken of the womb of the virgin: how then doth Paul say, Christ to devil in our hearts. For his material body can not enter into our hearts. And so should we have but half Christ to dwell in us. Responsio. Paul doth evidently and plainly declare how Christ dwelleth in our hearts: for, he addeth per fidem, by faith. Now, faith itself doth apprehended not part of Christ, but whole Christ, as in the sacrament of the Eucharist, and in the word of God, which setteth forth unto us our salvation. And that this is spiritually to be understand and judged, it appeareth by the conference of many other places in the scriptures. It is written in the Epistle to the Romans: If Christ dwell in you, god which raised him from death, Cap. 8. will quicken and make a live your bodies, propter spiritis eius qui habitat in vobis: through his spirit, which dwelleth in you. Here may you manifestly see, that Christ dwelleth in us by his spirit, not by his real and carnal body. Obiectio. 2. No creature is to be worshipped, if Christ took his body of a virgin, there is no doubt, but it was created. Wherefore, it aught not to be worshipped: but Christ aught to be worshiypod. Ergo, he took not his body of the virgin Mary. Responsio. We must take heed, that we divide not the natures of Christ with the heretic Nestorius. The unity of the person is to be viewed and considered, whole Christ is worshipped of us, that is, that same divine parson, which, wheresoever it be, or how so ever it be worshipped, hath always the humanity joined with it, which can not be separate from the divine nature. Now, if the reason and tenor of adoration be explored and tried, the same is to be referred not to the humanity, but to the divinity. Which two natures are always in Christ inseparable. Obiectio. 3. It is written in Matthew: That which was borne in her, is of the holy ghost. Mark here and note, Cap. 1. how Matthew doth say: Christ was born in Marie, and not of Marie. Therefore, he took no matter of her. Responsio. This place of Matthew doth most chief confute them. For here is attributed unto Christ, that he was borne in the virgin. Now, to be borne, is not to pass through a pipe or a conduit, but truly to take matter and substance of a body, of that whereof it is said to be borne. And where they urge this preposition, in, as where it is said, natus est in ea, he was borne in her: This phrase is but only once used in all the scriptures. When on the other side, in infinite places it may be showed, that Christ was borne ex semine David, of the seed of David. But these heretics are so far past shame (as Tertullian writeth) that where so ever they find this preposition, ex, they put it out, and place in the steed thereof this preposition, in, that they might the better establish their detestable doctrine. Obiectio. 4. It is written in S. john, that Christ said: vos de terra estis, ego de superius: You are of the earth, I am from above. Therefore, Christ coming from above took no body in the earth. Responsio. Christ is from above, concerning his divine nature. Furthermore, he is said to be from above, because all his actions & doings were ruled and governed, not with earthly affections, but with the heavenly & divine spirit. But in the jews (whom he reproved) it was otherwise. For they were mere and naked natural men, and were lead with carnal and earthly affections and lusts. Obiectio. 5. A certain woman in Luke cried out and said: blessed is the womb that bore thee, and the paps which gave thee suck. But Christ answered: yea rather blessed be they which hear the word of God, and do keep it. By this it appeareth, that Christ denied himself to be borne of the virgin's womb. Responsio. Christ in these words did not reject nor refuse the kindred of his mother, but did show which was the better degree of felicity, as though he had said: the womb which bore me, is not blessed for the bore births sake, but for faith's sake. And so are all they which hear the word of god, and keep it. So that in these words of Christ there appeareth no negation, but rather a comparison of the degrees of blessedness. Obiectio. 6. The Angels in the old Testament took unto them man's flesh, and put upon them our bodies, who, notwithstanding, were not borne of women. Wherefore than may we not say and affirm the same of Christ, that he did put upon him the shape of man, and yet took it not of the virgin Marie. Responsio. The likeness of the Angels appearing in the shape of man must not be compared with the incarnation of the Lord. For they took not unto them bodies, that they should be crucified, that they should die, and redeem mankind, but that they should execute, and do the messages committed unto them. But Christ would become very man, that he might redeem mankind, which thing could not have been brought to pass, if he had brought his body from heaven, seeing that the celestial and terrestrial nature do differ plusquam genere. Obiectio. 7. Hilarius wrote in his book of the Trinity, that the virgin Marie added nothing of her own substance unto the flesh and body of Christ, beside the ministery of conceiving, of bearing, and of delivering. Responsio. This sentence of Hilary availeth them nothing. For he doth most evidently testify the body of Christ to be a creature: but he saith, that Marie added nothing of her own substance, beside those three ministries, of conceiving, bearing, and bringing forth. For the fourth ministery had been to have had copulation with man, and to have admitted his seed, which she did not. Quaestio. But what manner of flesh was the flesh of Christ? had it a soul, or no soul? Arrius taught that the son of god took only flesh without soul, & the word was in stead of the soul. Apollinarius did attribute a soul unto Christ, but took away that part which is called mens, denying it to be a reasonable soul. 14. Mens. Cap. 20. But the holy scripture giveth unto Christ a soul, and likewise unto the same soul mentem a mind. The Lord saith in the gospel of Matthew: the son of man came to give his soul a redemption for many. And Christ himself said: tristis est anima mea usque ad mortem: my soul is heavy, even to death. Again in john be saith: my soul is now troubled. Now, if this soul of Christ had been destitute of that part, which is called men's: how could he be sad, understand, desire and remember? Christ saith in s. Luke, the son of man came not to destroy the souls of men, but to save them. Now man was lost both in body and in soul: Therefore, cap. 9 that he might be saved both in body and in soul, Christ our saviour took upon him a very true human body, and a reasonable soul. To conclude for both the natures of Christ, the holy fathers fight against heretics, which denied, either the human nature or the divine nature of Christ, or else the conjunction of both natures in one person, took their arguments of the natural manner of the eucharist. If Christ had come unto us only in the divine nature, and had no humane flesh, but fantastical, what communion and fellowship had been between us and Christ? Saint Paul interpreting these words: Ego & pueri, quos dedit mihi Deus, behold, here am I and the children, which god hath given me, saith thus: For asmuch then as the children were partakers of flesh and blood, he also himself likewise took part with them. If they take away the flesh and blood of Christ, than they do bereave us also of the spiritual meat, which we apprehended and take by faith. And so they will utterly destroy the sacrament of the lords table. On the other side, if they take away the divine nature from Christ, than he should be only a mere natural man. And so his flesh and blood should have nothing prevailed to our instauration & redemption. For, although the whole matter of heavenly life to be given unto us, was executed by the flesh of Christ: yet it did depend only of the divine nature. Nor it had been any great matter to have had any communion or fellowship with the flesh of a bore and mere man. For, we have that naturally with all men, but if doth nothing profit. Therefore, the holy communion requireth the partaking of such a flesh, which could give life, which could not be had, if the divine nature should have been withdrawn from Christ. 15: Symbol of Athanasius We will therefore conclude this lesson with the scriptures, and with the symbol of Athanasius. which both do affirm, that Christ is god begotten of the substance of the father before all worlds, and that he is man borne of the substance of his mother in the world, perfect god, and perfect man, subsisting and being of humane flesh, and of a reasonable soul, Which shall come again in the same flesh, but yet glorified, to judge the quick and the dead. To whom, with the father, and the holy ghost be all honour and glory. Amen. Hic sequuntur Miscellanea praelectionis tertiae. Tomi. 2. Benedictus. 1. BEnedicere in the Hebrew tongue is called Barak and it signifieth sometimes to make blessed, lucky, cap. 12. prosperous and fortunate. As in Genesis: faciam te in gentem magnam, & benedicam te. that is: I will make thee a great nation, and will be bless thee, which is as much to say, as, I will make thee happy and fortunate. Cap. 28. Also it is written in Genesis. Det quoque tibi benedictionem Abrahae. Let him give thee also the blessing of Abraham, that is, let him make thee lucky and safe. secondly benedicere, betokeneth to make plentiful, to increase and augment the power of procreation of children, Cap. 9 as in Genesis. Benedixit deus No & filios eius, & dixit ad eos crescite & multiplicamini, that is. God blessed No and his children, and said unto them: Grow ye, and multiply, he blessed them, that is, he made them fruitful. thirdly benedicere, signifieth to magnify, celebrated, and make holy, as in Genesis: benedixit diei septimo, He blessed the seventh day, cap. 2. that is, he did magnify it and set it forth with singular laud and praise. Fourthly, it signifieth sometime to do good, as in Genesis, benedicam benedicentibus te. I will do good to them that do good unto thee. Cap. 12. fifthly, it betokeneth to pray and wish well and good luck to them that depart or go away, as in the Act of the apostles. nec plura locutus benedixit eyes, that is. And speaking no more, he blessed them, that is, Cap. 1. he bid them farewell, and so ascended to heaven. Sixtly, it betokeneth to salute, as in Genesis. Benedixit jacob Pharaoni. jacob blessed Pharaoh, that is: Cap. 47. He saluted him and wished him well to do. seventhly, it signifieth to give and yield the victory, Cap. 32. as in Genesis Nondimittam te nisi benedixeris mihi. that is. I will not let thee go except thou knowledge me to be thy overcomer, and confess thyself to be overcome. The Latin men do say: Herbam dare, manus porrigere, palmam proffer, and such like phrases, to signify, to give place. eightly, it betokeneth to praise, and to give thanks, as in the psalms. Benedic anima mea domino, that is. My soul praise the Lord. And again: Benedicite omnia opera domini domino. O all ye works of the Lord, praise the Lord. And in this signification saint Peter useth in this place, Benedictus dominus deus. Finally, benedicere doth signify to curse and blaspheme. For blasphemies were so odious to the fathers of the old time, that they were afeard to name and term them with their own proper word, and therefore did express them oftentimes by a contrary word, as job did use, saying. Ne benedixerint filii mei deo. Lest my children blaspheme god. Cap. 1. Cap. 15. Benedictio, is taken sometime in the holy scriptures for alms, as in Paul to the Romans, where he doth say after this manner. Scio quod cum venero ad vos, in plenitudine benedictionis evangelii Christi venturus sum. I know that when I shall come to you, I shall come in the plentifulness of the gospel of Christ, that is in the abundant liberality of your alms, given to the maintenance and setting forth of Christ's gospel and his preachers. Benedictio, sometimes is used for sweet, pleasant and flattering speech, through the which the minds of the simple are seduced and brought from the way of truth, as in the Romans. Cap. 16. S. Paul doth exhort us to note and take heed of them which deceive the hearts of the innocents through sweet words and fair speaking. Christ in the gospel of Matthew used this word benedico, and also in the gospel of Mark. Which word the papists both ignorantly and foolishly have abused. For they say benedicere in that place betokeneth to bless with the sign of the cross, and to make gestures with the hand, crossing to and fro. But if they would confer this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Mathewe and Mark do use, with the word that saint Luke doth use, they should soon perceive what benedicere meaneth. Saint Luke doth use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, gratias agens, which betokeneth to give thancks, to sing praises to God, and to wish well, and no other thing is meant by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Mathewe and Mark do use. Again when he gave the cup, he used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is an interpretation and declaration, that it signifieth one thing in both places. Likewise saint Paul doth use this word benedicere, in his first epistle to the Corinthians, his words be these. Poculum benedictionis cui benedicimus, nomine commemoratio sanguinis Christi est? Many do understand by this word benedictio, consecratio: which if it be rightly understand, we do not repel nor put from the sacrament, because that those signs and symbols which before were vulgar and common to eat and drink, are now translated by the word and institution of Christ to a sacramental nature, that they might be holy signs of the body and blood of Christ: which before, were not. Consecration is not to be taken in that sense as though it were a certain magical excantation which doth transubstantiate and change the natures of things. But benedictio is the decree of Christ, by the which those symbols are appointed to a holy and mystical use. Obiectio. Why then the meat and drink which is set upon our common table to be received at dinners and suppers, are as good as the sacramental meat and drink, for they also are sanctified by prayers, the word of God, and (as the common term is) by saying of grace, as it is written in the Epistle sent to Timothy. Responsio. The signification of both is not like. For in our common meals we desire by the word of God and prayer, that we may lawfully use the creature of God, that if any part of the first malediction be left in it, which was inflicted upon the earth, and the fruits thereof may nothing hurt us. But the sacramental symbols appointed by the word and institution of God, are made signs and mysteries of our salvation. Chrisostome understandeth by benediction, thanks giving. Quoniam (inquit, quando calicem in manus accipimus, deo benedicimus, & illi gratias agimus. Because (saith he) when we take the cup into our hands, we praise God and render thanks unto him. And by this he judgeth the argument of the Apostle to be more firm and sure, as though it were said, you gave thanks to God, that you are cleansed from sin, and delivered from the devil. How therefore now do you return to communicate at the tables of devils? To be short, when in receiving of the Lords supper, we do give thanks and record what goodness god hath given and promised us by Christ, that is the true consecration as they call it, and not rehearse certain prescribed words with exercising and blessing the sacramental signs. To make an end of this word benedicere, I will show also how saint Paul doth use it in the Epistle to the Hebrews. His words be these. cap. 7. Nemo negat qui in id quod minus est, ab eo quod maius est benedictionem accipiat, that is: Not man doth deny, but that which is lesser, doth take benediction of that which is greater. In this place saint Paul speaketh of Melchisedech and Abraham, and showeth that Abraham as lesser, took blessing of Melchisedech as the greater. We must not understand nor think, concerning this benediction, that Melchisedech being a holy and wise man did use crossing and blessing with saying of certain words upon the head of Abraham, but some other matter far from that kind of blessing is meant by the Apostle. For this benediction was a solemn precation wherewith he that was endued with some public and notable honour did commend private men unto god. This benediction which Paul doth make mention, is the symbol of some great power. As Isaac blessed his son jacob. And as jacob himself blessed his nephews Ephraim and Manasses. This benediction was not mutual, that the son likewise should give the same benediction to the father. But the authority of the greater is required to give this benediction, which may well appear out of that place of the book of Numeri, Cap. 6. where it is written, that afterwards it was commanded to the priest to bless 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 judged the benediction of god, then of man. For as the priest doth supply the room of Christ in offering sacrifices: So he was in blessing the people no other thing but the minister, messenger and delegate of the high God. Cap. 4. And that which Luke rehearsed is to be taken in the same sense, where it is said that Christ lifting up his hands did bless the Apostles. This manner of lifting up the hands was borrowed of the priests of the old law, that Christ might show himself to be the same person, by whom God the father doth bless us. Obiectio. Where you say that the lesser ever taketh blessing of the greater, it seemeth not to be true. Cap. 1. For it is written in Luke how Simeon being a mere natural man, did bless Christ being God and man. Ergo the lesser may give blessing to the greater. Responsio. If thou wilt restrain this word benedictio, only to Marie and joseph, the matter is answered very soon. But Luke doth comprehend in his words Christ also. And in deed it may be demanded by what authority and law, Simeon did usurp to himself the office of giving blessing to Christ. But it may again be probably answered that Simeon bring a private man & none of the common sort, did bless Christ, and not as one which was a public person▪ for he was no priest as diverse learned men do writ, and as the verity doth also declare. Benedicere therefore in this place doth signify to pray for the happy and lucky success of the kingdom of Christ, to wish health, good fortune, and glory unto Christ. Where upon it doth appear how shamefully they be deceived which do imagine that the benediction of Simeon was such a kind of benediction, as the popish bishops were wont to give, with shaking of three fingers over the people's heads. But the benediction of Simeon is nothing else, but to wish and desire good success unto Christ in all his doings. Dominus. 2. THE son, the second person is called Dominus, Lord, for two causes. First for the mystery of our redemption, for Christ is the Lord of all the elect, whom he challenged and delivered from the power and dominion of Satan, sin, and death, and made them unto him a proper and pecuculiar people. Secondly, he is called Dominus, Lord for his divine power and nature, by the which all things are subject unto the son of God. Paul writing to the Corinthians doth say. Licet multi sunt domini, nobis tamen unus est dominus jesus Christus, per quem omnia & nos per illum, that is: Although there be many Lords, yet unto us there is but one Lord, the Lord jesus Christ, by whom all things are, and we are also by him. It little availeth the Arrians to boast that Paul doth not call Christ God, but lord, as though the divinity were to be attributed only to the father. But if Christ be only the one Lord (as saint Paul calleth him) he shall also be God, unless he will exclude the father from dominion and bearing rule. For as Christ is only one Lord, and yet doth not depose the father, from bearing rule with him, So the father is only one God, and doth not separate the son from the divine nature. And as Chrisostome hath noted, this distinction is not always observed in the scriptures, for sometime the father is called Dominus Lord, as in the psalm. Domine dominus noster. psal. 18. jerem. ca 23. et. 33, Rom. 9 Likewise the son is called Deus, as in jeremy, and in the Romans, and in many other places besides. unus Dominus, one Lord: by this phrase the fables of the Jews which babble and prate that there should he two Messiah, one of the tribe of juda, an other of the tribe of Ephraim, imagining that the one shallbe a base and abject person, and a man afflicted. The other to come with power and great glory. But the christian faith doth preach and affirm that there is but one, and the same Christ, and one only person. Notwithstanding there be two kinds of his coming. The first is, humble and lowly The last shallbe with majesty and glory. Idolum. 3. TErtullian doth writ that this word Idolum is deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est forma species. Whereof cometh this diminutive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you would say a form or shape to express God, that some honour and worship might be given unto it, which is called Idolatria. But when in very deed god can not be expressed by form or image, but by the lying imagination of man, it must needs be granted which saint Paul writeth to the Corinthians: Idolum nihil est in mundo, An idol is nothing in the world. Because I have made mention of this place, of Paul, I will examine the words and mind of Paul throughlie, what he meant by these words, Idolum nihil est in mundo. Chrisostome writeth that Paul was wrapped in a narrow strait on both the sides, for of one side he would restrain the Corinthians that they should not eat of the meats offered to idols. On the other side he seemed to grant that idols had no divine power, either to sanctify meats offered to them, or else to pollute them. Which seem two contraries. For if those meats be forbidden to be eaten which are offered to idols, it seemeth that they should take some uncleanness of the idols, which by their own nature they have not: therefore it was great impiety for men, either to touch them, or to taste them. Again if nothing came unto them by reason they were offered, then was it indifferent, either to use them, or not to use them. To this, answer may thus be made. Among the Corinthians there were two sorts of men. The one were dull, ignorant and blunt. The other were of a quick, sharp, and pregnant wit. The duller sort thought that there was some thing in the Idols which had in it some excellent or divine power. The wiser sort thought and reasoned that Idols were nothing else but stones and wood, having nothing in them either to make good or bad, meats offered unto them, and therefore took them as Adiaphora, things indifferent. Now Paul is compassed about with these two kinds of men. First he granted that which they affirmed, which was that an idol is nothing in the world. Which is not to be taken or understand as touching the matter. For no man doubteth but that stones, wood, ivory, silver, gold and brass be somewhat in the world. But the words of Paul must be understand concerning the artificial imagination. And then idols are to be set among those things which do signify. And the nature of those things which are conferred together is such, that if you take away one, you must take away the other also. As when the son doth cease, than the father also ceaseth to be a father. And these be relativa. And that an idol pertaineth to the nature of relatives: Tertullian declareth in his book De Idolatria. These words In mundo, in the world, are well added. For in the minds and toughtes of foolish men an idol may be somewhat: But in the number of true and substantial things which were created of God, an idol is nothing. When heretics profess and worship God, not as he is himself, but as it pleaseth their fantasy, than they make an idol to themselves. And as the other material idols be gross and extern: so these idols of the mind be spiritual and intern. Origine maketh a difference between Idolum & similitudinem. His words 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 avis, & 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, etc. that is. It is one thing to make an idol and an other thing to make a similitude. As for example: if any do make the form and shape of a fourfooted beast, or of a serpent, or of a bird in the metal of gold or silver, or wood or stone, and doth set it up to be worshipped, he doth not make an idol, but a similitude. Or else if he set up a picture for the same purpose, he maketh also a similitude. He maketh an idol which maketh that which is not according to the Apostles saying, An Idol is nothing. What is that which is not? some form and shape which the eye never saw, but the mind doth feign and imagine it. For example: if any will shape to the parts of man a Dog or a Rams head, or would feign in one man's body to be two faces, or would put the hinder part of an horse or of a fish to the upper part of man's body: He I say that imagineth and maketh these or such like things, he maketh not a similitude, but an idol. For he maketh that which is not, nor is like to itself in any part. And therefore 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 only that which an idle and curious mind hath invented. That the true God cannot nor aught to be expressed or fashioned with shapes and similitudes, it is evidently commanded and declared in Deuteronomio, and for that cause there was no image of no sex or any other thing seen in the mount Horeb. Obiectio. The ark of covenant and the Cherubin were in the old Testament, not only suffered, but also commanded. Responsio. The ark was no image nor shape whereby God might be represented, but it was rather a place in the which God promised himself to be present to hear the prayers of the people, and to give them answers, when he was consulted. Neither did men imagine or make by their own will and fantasy either the ark or Cherubin, but God commanded them to be made. Who was the first inventor of images the writers do not agreed Saint Hierome in the Epistle in the which he maketh his preface, in the Epistle sent to Tite doth say, that Cretenses sowed the first sedes of Idolatry, in the which he seemeth to allude to the fable of jupiter. I shall think it no labour ill bestowed to speak somewhat, for what cause Idolatry was brought in Saint Paul doth show it to the Romans, saying: When they knew God, they did not glorify God nor tender thanks unto him, but were foolish in their own reasons and imaginations, for they worshipped not one God, whose invisible majesty they might know by the visible creatures of God, but did feign and frame unto him many things by their own counsels and inventions. Questio. How can this be true that an idol is nothing in the world, when we read in Histories that images hath both showed things to come, and also hath wrought marvelous wonders in afflicting with extreme pains their contemners, and in doing much good to those which worshipped them? Responsio. Concerning the images themselves, they be nothing but wood, stone or metal, and can neither show things to come, nor yet of themselves can do neither good nor ill, which the Prophet Esay doth testify, saying. Nunciate quae ventura sunt, Cap. 41. & dicemus vos deos esse. Show what things are to come, and we will say ye are gods, also do either good or ill, if you can. Also he scorneth and mocketh the artificer, Cap. 45. that he maketh an idol or image of one part of the block, & of the other part maketh a fire wherewith he may seath his meat and warm himself. Therefore when any wonders are done of Idols, they are to be ascribed unto devils, which do lurk & lie in the images, and be present in them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they draw unto themselves those honours and Sacrifices which are offered. And there is no doubt but that devils in some natural things may divine and foreshow some things, although not all: notwithstanding they cannot certainly & infallibly tell things to come, for God is able to altar them at his pleasure. Ezechias, as much as concerneth natural causes, aught to have died, when the Prophet Isaias did show unto him present death: yet the end of his life was prolonged by the will of God. Therefore the devils to keep their estimation▪ do give perplex and doubtful answers, lest the event of those things which they show, might confute and confounded them. As this old verse doth testify. Aio te Aeacida Romanos vincere posse. Which was a doubtful answer, whether the Romans should over come Aeacida, or he the Romans. The like is recorded in Herodotus of Croesus, & sometime in deed they show truly things to come, but for the most part they lie and deceive. Sometime also they punish most grievously certain persons, as Livius writeth of Titus Lavinus. S. Austen in his book De civitate Dei, saith that it is no marvel that men which be strange and far from Christ, be oftentimes tormented of the devil, for that they be through sin his boundslaves. As the children of God are led with the spirit of God, so the wicked and malignant spirits have great power over the children of incredulity and unbelief, as the Epistle to the Ephesians doth witness. The devils have power to afflict them whom God hath made subject for their sins unto his tyranny, but if any goodness or benefit be collated to idolaters, it cometh without question from God, who is the author of all good things. Some perchance will greatly marvel why God will an idolater to prospero any way. To which it may be answered, that it is not for their false religion, but that God will declare his goodness and patience, as he suffereth daily the sun to rise upon the just and unjust: whereby we be taught to be friendly and well doing to them which be not our friends. Obiectio. By this means God seemeth to give an occasion of error and idolatry. Responsio. God doth tempt and prove us, as it is in Deuteronomie, whether we will give ear and credit unto a false Prophet when we see him to have good success in things, and when he in deceiving the people in persuading false worshipping of god, doth show things to come & work wonders & signs 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 Hebrew tongue Alil, which some will have to signify a thing vain and unprofitable, other will have it to signify foolishness. And some of the Rabines do say that it is compounded of, Al, which in Hebrew signifieth, Non, and of, El, which signifieth Deus, quasi non deus, not God, but a thing having the shadow of God, & yet hath in it no power to help or to do any thing. You may call it in the Latin tongue, Inops, poor, needy, lacking help, and not able to help. Of Idolatria, is more spoken before. Mahometus. 4. MAhomete had to his father one Abdalla, by stock and auncestry a Persian or Arabian borne, & had to his mother Emma a jew and was borne in jesrab, on a monday being the twelve day of the month Rabe, about the year of our Lord. 597. or 621 his father died a little before his birth. His genealogy is revolved with monstrous and blasphemous fables unto the time of Seth and Adam. Libro de gen. Mahometi et in Chron. Sarac. He was borne without any dolour or pain felt by his mother. And when he was circumcised, he was merry & laughing. But whither this is to be believed, judge you. At the very hour and time of his death the idols fell down by themselves. And Lucifer was taken of Angels and drowned in the deep sea Alcazum, from whence after forty days, being escaped, calling together a council of devils, he complained of the destruction of his kingdom, beside many other frivolous, fabulous, and lying vain wonders, which are feigned to have 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 winds, birds and clouds did strive for his education, and that god committed him to Halima, to be brought up. And how that an Ass inclining herself down said of Mahomete. Hic est sigillum Prophetarum▪ this is the seal of the Prophets. Also, how three men drew out his bowels, and cleansed the devils portion out of his heart. And that a Soothsayer would have killed him as an enemy and destroyer of Idols: Cap. 1. but he escaped out of his nurse's hand, and was found by chance under a tree by the river Tuhene. Being a boy of eight years old, he was brought up of his grand father Abdaal Mutalib. The writers say, that in his youth he kept the Camels of a rich merchant of Arabia, & always when it was fair, hot, & clear weather, a black cloud was seen over his head. In Alcorano Azoara. 17. Mahomet could neither read nor writ, as he himself testifieth, being utterly unskilful and unlearned in his youth. He had a great iolte head, a face mixed with white and read, a long beard, Simoneta. lib 4. cap. 36. and he was swift and of very nimble feet. He had a quick, subtle, and crafty wit, and learned all manner of sects. Sergius the Nestorian heretic coming to Mecha, instructed him worshipping Idols with his error, Vincentius lib. 23. cap. 51 and delivered unto him certain rules out of the old and new Testament. He married one Eadiga a rich widow, whom he alured to love him by art Magic. Paulus diaconus lib. 18. rerum Romanorum. Azoara. 58. When Mahomet was sick of the falling sickness, he persuaded his wife to believe that he had communication with the Archangel Gabriel, & that when he saw him, the force and strength of his body failed him. He called himself that grain, which is said in the Gospel to bear plentiful fruit. Mahomates functions. First he was a keeper of Camels, afterwards when he had married a rich widow, he became a merchant, and at the length a Prophet, and by the help and means of Sergius the Monk, he was a sectary. He feigned that he received the law of God of Gabriel the Archangel in the forty year of his age. At the last, (when he was made a captain in the wars) within xviij. month after he feigned himself to have learned his mysteries in jerusalem, being translated from thence and taken up into heaven, of Gabriel the Archangel, and after he had descended from heaven, took to his fellows 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 years running up and down from place to place. And at length having gotten a band of men, he compelled by menacinges those men to consent unto him which he could not by fantastical and subtle reasons bring to the form of religion and laws that he had prescribed. He had two heavenly counsellors, Michael and Gabriel, and two earthly counsellors Eubocara and Aomarus. In the proclaiming of his laws a dove made by art did fly unto him, and ●●tting upon his shoulders did gather corn out of his care. Whereby certain mad men foolishly thought that the holy ghost gave laws unto him. Doubtful matters were referred to his determination. He was sent to be a punisher of the Gentiles, that they might worship one God. Azoara. 9 Ibidem. 38.56 Some things he commanded to be done, and some things to be undone. He ordained some meats that were good and savoury to be lawful to be eaten, and other some to be unlawful. He doth explain Alcoran, and extolleth it above all other laws. He expoundeth the contrarieties therein, and maketh plain the right way He said also he was enjoined to worship only the Lord of the City Haram, and to believe in him which ruled all things, and to read Alcoran plainly, and by it to give correction. He affirmed also himself to be an arbitrer and judge of dissension in religion, and did arrogate unto himself the authority to dispense and to dissolve wedlock. Furthermore, Vincentius Lib. 23. he declared that he did follow the law of Abraham by the commandment of God, and said that he was a Prophet sent of God to give salvation, & that he might temper and mitigate laws which was to rigorous and severe for the jews and Christians, by giving forth more gentle and easy precepts. In the kingdom of the Saracens he did constitute four chief rulers which were called Ammirei, Sigibertus et Paulus diaconus. lib. 18. and he himself was called Ammiras or Proto Simbolus. His wars are described in the Chronicles of the Saracens. Mahomates works which he wrote. Mahomete being a subtle and crafty man, that he might alienate and turn the weaklings from the Christian faith, following certain heretics in composing and making laws, Simoneta lib. 4. cap. 34. and taking many things out of the sacred Bible, made the book called Alcoran. Biblander doth say, that in making the book Alcoran, In apologia. he used the help and labour of two runagate heretics, Sergius and john of Antioch, & of two jews that were Apostates. And that he might get more authority unto his book Alcoran, he feigned it to be given and sent him from heaven: for he swore that he being taken up into heaven, learned his mysteries there. It is written that he would have nor do nothing of his own will, but only that which was commanded of God: and being taken up into the highest of the orison, came unto God himself, which taught and instructed him effectually, but yet he being two arrows shot distant from God. Mahomates doctrine. Mahomet's opinions are a confused Chaos, gathered out of the vain doctrines of Ethnics, heretics and jews. Petrus Cluniacensis. Vincentius. 23. In Colloquio cum judeis. First, he denieth the Trinity with Sabellicus, & taketh away the divinity of Christ with Nestorius, with the manichees he doth deny the death of Christ, albeit he denieth not his going again into heaven. He named himself Messiah, whom the jews look for to come, yet at this day. He maketh Gabriel one appearing in the shape of man, standing upright, never sleeping, nor eating, neither drinking, to be a teacher & reveller of his monstrous doctrines. He left to every sect power freely to follow their own doctrine, and said unto the unfaithful: I truly will not follow your law, neither you my law, therefore let your laws remain to you, and my laws to me. He affirmeth also, that his people could not obtain the government of a princely rule, unless they departed from the Christian faith, and kept their own ordinances and laws. God forbiddeth him to call himself any other thing then a man, and that he should testify, that there is but one God. He promiseth remission of sins, and good things to them that follow him, and curseth all them which do descent from him, and menaceth unto them the pains of hell fire. The story of the book of Numbers contained in the 13. and 14. chapters he doth perversely reply against and repel. He counteth the history of Abel, the history of No, and the history of joseph to be but fables. He judgeth likewise the like of Moses. He said, that he suffered afflictions for the truths sake, and for invocating upon the only one God. Mahomates Prophecies. Mahomete prophesied that twelve of the nation of Chorasc should bear rule after him, and that after them there should rise dissension, and that the dignity and observation of his law should endure so long as twenty of Chorasc should remain alive, and that his successors should wear vile and base apparel until thirty years were expired, and afterward they should wear sumptuous and gorgeous apparel. He prophesied also that Alcoran should perish and be destroyed after a thousand years were expired. Mahomates strifes and conflicts. Mahomete impugned the Cbristian religion first with his false doctrine, for he utterly denied jesus Christ to be the son of God, and condemned them that believed in him. Secondly, by false cavillations and slanders, for he feigneth the unfaithful (whom he thought to be the Christians) to affirm that the Angels which be about God are women, and to worship the virgin Marie for a goddess. 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 saith himself. Furthermore, he used manifest violence, feigning himself to do it by the commandment of God. Finally, he did strive against his own country men the Arabians, for some of them said unto him: Bring us an other Alcoran, or else do thou altar & change this. Unto whom he answered, that he would not. Some of them called him a devilish man, and an enchanter, whom he doth confute by threatening of the pains of hell fire. He published an edict in the which he did forbidden under pain of death that no man should dispute, doubt or contend of his laws, and also commanded all men to be contented with the authority of the dictator. He contended also against the Gentiles and their idols, and against them that denied the resurrection of the dead. Mahomates vices and wickedness. Like as Mahomet was an instrument of the devil, so also he bore the devils marks, that is, notes of lying, murder and filthiness. He did not swear by the name of the true God, but by the winds, clouds, Prophets & Angels, by the evening star, & by the Mount Sinai, & by the going down of the sun. Vincentius described at length his thefts and cruelty. He was given so much to filthy lust, that he said it was given him of God to do more in carnal copulation, than forty men, which is a foul thing to be spoken. He had forty wives▪ He feigned also that God gave him a singular power and licence to exercise his fleshly lusts. The jews at the first ran unto him by heaps, supposing him to be Messiah, but when they saw him eat of Camel's flesh, they knew that he was not Messiah. Mahomates death. At the length by the just punishment of God he fell into a pleurisy, or else into the falling sickness as some writ, whereof he was wont oftentimes to be sick, and in his sickness he lost his wits, his belly swelled, In Chronog. and his little finger was bowed backward, and died fourteen days after he was sick, when he was. 63. years old, or forty, as Valentinus, and Munsterus noteth, and in the year of our Lord. 632. as Sigibertus writeth, and after he had reigned over the Saracens ten years. He commanded that no man should bury him, because he said he should be taken up into heaven the third day. Which when they that looked for, saw came not to pass, his friends cast him out naked, but some do writ that he was buried in his clotheses. His carcase is put in an iron coffin, and kept in the town Mecha, where it is worshipped of all the East part. Other testimonies of Mahomet. Mahomet himself writeth, that many men judged and reported of him saying thus: Do ye not follow that devilish and mad man, who useth enchantments. He did eat as other men doth, and went abroad, wherefore he hath not an Angel to his keeper, which getteth him treasures, or maketh him gardens, the fruit and herbs whereof he might eat. Again it is said of him: This man is an enchanter and a liar, making and bringing up all lies of himself, and purposeth so to dissuade us from the sect of our Elders. And in an other place Mahomet saith thus: The unfaithful hearing our precepts, do say that they are art Magic, and that I feigned them. But he, that he might deceive the unware men, feigned that Christ prophesied that Mahomet should come, and bring a most excellent law. Rabalachbar learned in the scriptures, said that Mahomet should be borne, and also he approved all the history of him, by the astrological testimony. This shallbe sufficient for the birth, life, and death of Mahomet. Now a word or two of his ryddles and hard sayings, which properly may be called Enigmata. Aenigmata Mahometi. Questio. 1. WHat son is stronger than the father? Iron. What is stronger than Iron? Fire. What is stronger than fire? Water. What is stronger than water? Wind. Questio. 2. What earth is that, which the sun once saw, and never shall see again, unto the worlds end? Responsio. When Moses divided the read sea, the bottom of the sea was made bore, which the sun than saw, but after the water was closed again together, the sun never saw it, nor shall see it again. Questio. 3. What house is that, which having twelve gates, by the which twelve portions went out with twelve generations? Responsio. That rock which Moses smote with his rod, and opened twelve fountains to the twelve tribes of Israel. Questio. 4. To what piece of the earth spoke God? Responsio. God commanded the mount Sinai to lift Moses up to heaven. Questio. 5. What was the first wood without life, and afterward having spirit and life. Responsio. Moses rod, which was now a rod, and now a Serpent. Questio. 6. What woman came only of a man and father without a woman or mother. And what man was borne only of a woman and mother without father? Responsio. First, Eve was made of Adam without the company of a woman, and Christ was borne of the virgin Marie, without the company of a man. Quaestio. 7. What earthly things be these which were made and brought forth without the coniunxtion of any male. Responsio. Adam, Abraham's Ram that was in the bush behind him, and Christ. Questio. 8. What grave was moved with him that was buried in it? Responsio. The whale with the prophet jonas in his belly. Questio. 9 What were those two whose graves are unknown? Responsio. Abitabil and Moses. For Abitabill when he felt death coming, commanded that after his death, a Camel bearing his body, should be driven to go thither, whither soever fortune would lead him, and that they should follow the Camel, until he lay down of his own william. And in the place where the Camel lay down, there was found a monument or grave, which No had prepared to Abitabil. And when he was buried there, that place was utterly lost, and could never be found again. Moses when he wandered in the wilderness, found by chance a grave open and void, meet for his quantity, both for breadth and length. Whereat he marueiling, the Angel of death came to kill him. Whom when Moses knew, he asked him, saying: Wherefore camest thou? the Angel answered, I am sent for thy soul. Unto whom Moses said: By what means canst thou take it away? for thou canst not take it out of my mouth, with which mouth I have spoken to the Lord, nor out of my ears, wherewith I have heard the Lord, neither through my eyes, wherewith I have seen the face of the Lord, neither out of my hands, wherewith I have received the gift of God. Nor by my feet, because I went up to the mount Sinai. The Angel hearing this, departed, and changing his shape brought out of Paradise a certain fruit: which when the Angel offered to Moses, Moses received it, and put to his nose, and then the angel took him by the nostrils, and so wrong out his soul: which being done, his body remaining in the sepulchre, was never found after. Quaestio. 10. What fire doth eat and drink, and after it is quenched, it is never kindled again unto the day of judgement? Responsio. The fire in man's body is sustained by meat, drink and life. And when the soul departeth from it, it is extinguished, and shall not be kindled again before the soul return to it. Questio. 11. What is ever little, and what is ever great? Responsio. Little stones, and great ●illes. Questio. 12. What humour and moistness is that which cometh neither from heaven nor from earth. Responsio. The sweat of man and beasts when they labour. Questio. 13. How was the first ship made? Responsio. No began the first ship, and Gabriel gave the keys, and No with his children entered in, and he coming from Arabia, went about seven times the City Mecha, and sailing from thence, came to Jerusalem, and compassed that likewise seven times about, and so came into a mountain of judaea, and there the waters being decreased, the ship stayed. Questio. 14. How canst thou measure all the world? Responsio. With one natural days journey, for the sun goeth in one day through the whole world from the East to the west, and from the west to the East. These were the questions and answers which Mahomete had with the jews. Purgatory. 6. THere is feigned to be a certain middle place after this life between hell and heaven, which they call Purgatory. In the which place they that be there are counted to participate somewhat of both the extremes, for in that respect that they are so confirmed with hope, that felicity at length shallbe given unto them: they suffer quietly the pains that be inflicted upon them, and so are counted in the number of the Saints: but in that respect that they are punished and tormented with grievous pains, they have their lot in hell. It is said also that the pains of Purgatory shall not only have a certain end, but that they may be also eased, relieved and redeemed, with the works and suffragies of the living. Our adversaries do persuade with many reasons and authorities that there is such a place. Which reasons and authorities I will allege and bring in, and make answer to the same orderly. The first reason and proof. They do allege out of the old Testament the history of the Maccabees: where it is read that judas believed it to be a wholesome and an holy thing, to pray for the dead, that they might be loosed from their sins. Responsio. This place cannot oppugn the verity, because these books be not in the Canon. Yet they say, although the Hebrews do not accept them as Canonical, yet our Church hath received them: we grant that your Church hath received them, but (as S. Cyprian doth testify) that they may be read in the Church, In expositione symboli. but not that our faith or any article thereof may be confirmed thereby. In the which place Saint Cyprian doth rehearse all the books Canonical, and addeth these words. Hi sunt ex quibus patres volverunt dogmata nostrae fidei consistere: these be the books, out of the which our fathers would have the doctrines of our faith to consist. And Saint Hierome, when he allegeth the books of the Maccabees, is wont to add, Si quis velit credere & recipere. If any man will believe and receive them. saint Augustine also saith: Receptos, sed non ut pares, Contra. secundam epistolam gaude. legi Proph●tis & Psalmis. I have read them being received, but not equal to the Prophets and Psalms. Which books, notwithstanding, he saith are not unprofitable, so that they be soberly read and heard, that is, that we do judge and discern in what points they do agree with the Canonical Scriptures, and in what points they do not agree. Euseb. Melito also Bishop of Sardinia doth not rehearse the books of Maccabees to be in the number of the Canonical Scriptures. Epiphanius also leaveth them out. To this purpose maketh also the history of one Razias in the same book, who killed himself, that he might not fall into his enemy's hands. In which book both the man and his fact is commended and praised. Which example the heretics called Circumcelliones (who were in Saint Augustine's time) did wickedly abuse in laying violent hands on themselves. Whereupon Saint Augustine laboured much against the Donatists to defend that book: but how much he prevailed, let other men judge. To conclude, it is written at the end of these books: Si recte scripsi, est quod volui, sin exiliter & tenuiter, est quod potui. If I have well written, it is that I would, but if I have written slenderly and sleightlye, it is that I could. Which words do not seem to be spoken by the instinct of the holy ghost, as the author of the said books. The .2 reason and proof. Cap. 9 They allege Zacharie the Prophet where it is written: Emisi vinctos tuos elacu. I have loosed thy prisoners out of the pit wherein is no water. Responsio. Saint Hierome by this lake, in the which was no water, plainly understandeth hell, where is no mercy, which when it was prepared for us, we were redeemed and delivered from it by the merit of the blood of Christ. This place is also expounded of many, of the receptacle of the souls of the fathers before Christ ascended into heaven, from whence they were delivered and carried up into heaven, by the benefit and merit of Christ. But Saint Hierome affirmeth that the rich glutton was tormented in the same lake. Whereby it appeareth, that their judgements and expositions of Purgatory are wavering, and not firm. The .3. reason and proof. They prove Purgatory by this saying of Ecclesiastes: De carcere atque catenis interdum quis progredietur ad regnum? Out of the prison, who will come forth to reign? Responsio. This saying of Ecclesiastes maketh nothing to their purpose, for as much as it is entreated there only of the changeable course of things. Gregory bishop of Pontus, otherwise called Laodicenus, (as saint Hierome writeth) saith: rex stultus atque senex è regno facile potest derici, sic vicissim juvenis, quamuis pauper, modo sit sapiens, ex humili loco ad regnum provehi potest. Like as a king that is foolish and old may be easily deposed from his kingdom, so on the other side a young man, though he be poor, so that he be wise, may be promoted out of a base and low place, unto a kingdom. Origen and Victorinus do apply this place to an allegory, in expounding the old King to be cast down, to signify the devil, which is called prince of the world, and by the young man they understood Christ: which when he came freshly unto the father, he received all power, when before he was vexed in the world as in a prison. The .4. reason and proof. It is written in the psalm of David: transivimus per ignem & aquam, nosque in refrigerium eduxisti. We went into fire and into water, but thou broughtest us out into a wealthy place. Responsio. Saint Augustin expoundeth this verse of the temptations of this world: So that adversities are signified by fire, and prosperities are signified by water. Under the which temptations when the godly do not lie and are overcome, they are brought to the refreshments of heaven. The .5. reason. In the new Testament there is mentioned one kind of sin, which is not forgiven neither in this world, nor in the world to come. Therefore there remaineth some sins to be cleansed and purged in an other life. Responsio. This place doth not infer nor urge, that there be some sins which are remitted and purged in an other life. Among the Logicians two negative propositions do not conclude an affirmative. Wherefore not to be forgiven in this world, and not to be forgiven in an other world, doth not affirm the pardoning of sins after this life. Christ therefore spoke these words by an exaggeration, whereby the grievousness of this sin might be made more open and known. Also saint Mark do writ the self same thing, saying simply, it shall never be forgiven, and maketh no mention neither of this world, nor of any other, but doth expound Mathewes meaning. The .6. reason. They object out of Matthew this saying: lest the jailor cast them into prison. Verily I say unto thee: thou shalt not come forth, until thou haste paid the uttermost farthing. Responsio. Saint Augustin plainly understandeth hell, and he will have the word donec, to be taken in the same signification in which it is said: he knew her not until she had brought forth her first begotten son. Saint Hierome expounded this place of concord to be observed and kept among the fatthfull, so long as they are alive, which he proveth by the sayings that go before, and by the sayings that do follow Before it was said. If thou offer thy gift at the Altar, and there dost remember that thy brother hath aught against thee, leave thy gift there etc. And now it followeth love your enemies. He maketh mention also of an allegorical interpretation, by the which some do understand by the adversary, the spirit itself: which exposition seemeth to be very absurd, that the holy spirit should deliver us to the judge. He omitteth not also to rehearse, that some do understand by the adversary the devil, as you may r●ade in Ambrose. Tertullian also rehearseth the same in his book de anima, although he affirm the same place to be understand more simply of concord & agreement. Therefore when no certainty can be gathered of such allegories, this reason and proof is very infirm and weak. The .7. reason and proof. The rich man mentioned in Luke seemeth to prove a purgatory, for that he desired Lazarus to be sent to his brethren, to warn them that they should not come there, which seemeth to have come of charity, but in hell, there is no caritie. Ergo he was not in hell, but in purgatory. Responsio. This place of Luke is counted of many to be a parable. Of which judgement Chrisostome is. And a parable proveth nothing. But let it be a true history, how will they by that defend him to be in purgatory, forasmuch as between the bosom of Abraham, and the place of punishment there was said to be a great Chaos? So that from thence none could come unto Abraham. And it is marvel that the rich man, being so greatly tormented, did not require anniversaries and suffrages of the living. And when Abraham did affirm that the could receive no help neither of him nor of Lazarus, what boldness hath the priest to say that he by his mass and prayers can release the souls of the dead from the pains of purgatory. The wise virgins did not communicate their oil unto the foolish virgins. Likewise Lazarus could not profit the rich glutton. It were much better to expound and weigh the words of Abraham, when he said and made answer. Mosen habent & prophetas, they have Moses and the Prophets. By which words it is showed that the holy scriptures are sufficient to salvation, and that men need not to be sent to fathers or to humane traditions, or apparitions of the dead. The .8. reason and proof. They pretend also the authority of the apocalypse, where it is read that no impure or unclean person shallbe admitted into the holy city. Responsio. Concerning the holy city (which is the fellowship of the blessed) we grant that no impure thing may be transmitted unto it. For they that die in the name and faith of Christ, are cleansed with his blood. Over and beside repentance and dissolution of the flesh doth 'cause them to remember and confess their impurity. Wherefore they ought not to be counted unclean, which be partakers of eternal life. The .9. reason and proof. Paul writeth that all knees both of things in heaven, and things of the earth, and things under the earth aught to bow themselves unto god. Responsio. These words are not to be understand of the worshipping of God, for this worship standeth not in this, that the knee should be bowed, but doth specially require the spiritual affects and motions of the mind. Paul there speaketh of the great authority & power, which is committed and given to Christ, by the which power every creature of heaven, earth, and hell, is made subject unto him: yea the devil himself, with all the wicked and damned spirits, will they, nil they, are delivered under his feet. And the words which go before do show this sufficiently, for it is said: God gave him a name that is above all names, that all knees would bow in that name. Which words if ye will apply unto the divine worship, as though they which worship God be in purgatory, than must you grant also, that the devil and all the damned spirits do worship Christ. The .10. reason and proof. It is alleged out of the apocalypse, that every creature in heaven, in earth, and under the earth, and in the Sea, sing praises unto God. Responsio. All things do praise God as it is convenient to their nature: for they exhibit matter and occasion of divine praises, as hills, mountains, trees, woods, dragons, and such other like do truly and properly praise God for their creations sake. The .11. reason and proof. It is written in Paul that fire shall try every man's work, and if any man's work that he hath built upon, abide, he shall receive wages. If any man's work burn, he shall loose. But he shallbe safe himself nevertheless, yet as it were by the fire. Here may you see that the fire of purgatory shall cleanse all men's doings. Responsio. No man shall escape this fire whether he build well or ill. All are to be proved by this fire, that the doctrine which is built be proved and examined whether it doth agreed with the foundation, or no. Otherwise god is said to be like unto a burning fire. For god will purge the sons of Levi, and will purify them as silver and gold. The doctrines that be sound, shall abide, nor the fire that trieth them, shall hurt them, no more than the furnace doth hurt silver or gold. Augustine in diverse places of his writings maketh mention of this sentence, and always consenting unto himself doth bring the self same exposition of these words, but he affirmeth this saying to be in the number of one of those hard sayings, which Peter speak in his epistle. Furthermore he warneth that we interpret this fire to be of that kind which may be common, aswell to the good builders, as to the ill. At the last he saith, we must beware that we set not in this predicament those that be baptised which have lived ill, and that we feign not their heinous sins, as murder and whoredom (by the which men are excluded from the kingdom of heaven) to be wood, straw and chaff, because to such kind of men, being guilty of such grievous crimes, hell fire is due: which fire can not be common to the good builders also, except you will thrust them also into hell fire. Here is also mention made only of them, which marking and observing the foundation, do build. Among whom they are not to be numbered which are burdened with desperate vices. Saint Austin goeth further and saith, that the foundation is Christ, which the Apostle himself doth interpret. He addeth also faith, because Christ dwelleth in our hearts by faith, and he maketh them to be the good builders, which obey the law of God. He affirmeth them to build hay and stubble, which retain the pleasures of the world, which pleasures are not expressly forbidden, and do so retain them, that they give themselves more unto them, than equity doth require. They which build well (saith he) possess the goods of this world, as riches, honour, wife, family, and yet they be as though they possess them not, and do use them, as though they would not use them. The ill builders are affected with these things more than behoveth, yet they give not themselves so loselye unto these their desires, that they will prefer these goods, before Christ, unto whom as unto the foundation they do lean, but rather set Christ before them. For if they come either to confession of their saith, or to martyrdom, they will rather loose those goods, than to departed from Christ. Notwithstanding because they did embrace them with to vehement affect and love in losing them, they feel the fire. For they be very sorrowful, and take it grievously that these things are taken from them, but yet they be saved, because they keep the foundation of the true faith safe and unhurt, that is (saith he) hay, wood, and chaff to be kindled with fire and perish, because their desires and pleasures doth molest them, as the flame of fire would do, and so those pleasures and affections do vanish away. And this happeneth to many (saith he) while they live here. For it chanceth many times, that the holy martyrs and saints be bereaved of the goods of this world for the name of Christ. He proveth fire to signify tribulations, as it is taken in the psalm. Psal. 65. And for that cause be willed fire and water to be had in the exorcism of baptism, that we may be admonished that by these two we shallbe tried. He bringeth in also this sentence of Ecclesiasticus: Vas figuli probat fornax, at animos justorum tentatio tribulationis: the furnace proveth the potter's vessel, but tentation of tribulation, trieth the minds of the righteous. To this interpretation of Augustin, Gregory doth consent, yet he doth wrist it unto purgatory. But it doth most evidently appear, that Paul by the good and bad buildings, doth signify doctrine, either sound or else corrupt, whose end is described, that if they be good, they shall have reward, but if they be ill, they shall perish and vanish away. For every plant which my father hath not planted (saith Christ) shallbe pulled up by the roots, but the word of God remaineth for ever. He which hath not builded well, may be saved, but yet by fire, because he shall see his doctrine confuted & condemned, & shall know that he hath laboured in vain, and be like unto one which goeth through the fire, whose garments are burned, yet he himself escapeth. Some do expound this clause (so as it were by fire) because men are hardly brought from their opinions. For they do embrace and allow to much their own inventions. But the exposition is more simple and plain, if you will say that these men, when god shall examine them, shall feel shame, sadness, and unquiet consciences. And to this interpretation doth Ambrose condescend, he must needs be ashamed which seethe himself to have defended a falsity for a troth: in this examination and judgement of God the error of doctrine is opened, and forthwith followeth dolour and great heaviness of repstance. Chrisostom thought that this fire pertaineth to hell, but because he seethe this saying to be against him (but he shallbe saved as it were by fire) he expounded to be saved, to signify no other thing, then to endure & continu, not to be extinct, not to be turned into ashes, or to be brought to nothing, that this evil builder should endure quo ad substantiam, concerning his substance, but he shall not be reserved (as he saith) but only to punishment, that he burn in this fire for ever. He did know that this interpretation was somewhat far fetched, and therefore he went about to temper it, and showeth that Paul sometimes adorneth with fair words those things, which otherwise are unhonest and to be disproved, and sometimes termeth with unhonest words things that be commendable and allowable: In the later Epistle to the Corinth's Paul saith, that we do captivate all our thoughts whereby this word captivat, he calleth it to be a persuasion, by the which men do willingly submit themselves to the faith of Christ. Also when he speaketh of the mortification of the flesh and members, which are upon the earth, he commendeth by this term (mortification) a very approved and perfect thing, And likewise when he saith to the Romans. Non regnet peccatum in vestro mortale corpore: Let not sin reign in your mortal bodies: he doth beautify with this word (kingdom) tyranny, by the which we are oppressed with sin: so by this word (saving) he calleth it and meaneth eternal continuance in the fire of hell. But this wresting and writhing of Chrisostome to defend his interpretation, can not consist as a thing true. For when all things here are taken allegorically, what needeth he to fly the signification of a true fire, unless he meaneth the fire of hell to be also allegorical, which the received doctrine of the church will neither admit nor suffer? Furthermore when it is said, the fire shall prove every man's work, it behoveth to constitute such a fire, which aswell the good builders as ill, shall sustain and feel, as saint Augustine very aptly doth writ. I think Saint Augustine neither ment nor would, good and holy men to be tormented with the fire of hell. notwithstanding the Greek scholies do receive this sentence and interpretation of Chrisostome. Erasmus in his annotations doth count it a vain and foolish thing by this place to prove purgatory. If the fire of purgatory be in this place constitute and proved, then must this fire be common aswell to the Apostles and to other saints, as to other, although they have builded a church with most approved and sincere doctrine. And by this place to defend purgatory, is no more but that our adversaries do cast dung in their own eyes. For they say that some pardons are given and granted of the pope to absolve man when he dieth, ab omni tam poena, quam culpa, aswell from all pain, as from all fault: so that his soul shall fly strait way into heaven. If it be so, how shall this man be proved with the fire of purgatory, if this fire be common to all? Scotus doth say that the action and motion of charity may be found so absolute and perfect, and of so great fervency, that it may put away all pains How then can this fire of purgatory which they will prove by this place, be common to all? unless perchance they will place this fire in the air, and feign that all saints when they fly to heaven, do pass through this fire: as one Altuinus did affirm. But it is to be marked that the opinion of them which will have a purgatory, is not one, but diverse and sundry. For some would have it to be a most certain doctrine, and one of the articles of our faith, other do but suspicate or opinate that there is such a place. Concerning the first, sure doctrine, and the articles of our faith, aught to be proved with most evident testimonies of the scriptures. Their judgement is not to be received which would make men to be the authors of things to be believed. For contumely should be done to the holy ghost, if it should be thought that he had given unto us those writings in the which should not be perfectly contained whatsoever is necessary to salvation. The Epistle written to Timothy doth sufficiently convince them, where it is written that the scriptures given by the inspiration of God is profitable to teach, to confute, to correct, and to instruct, that the man of God may be perfect, and absolute to all good works: Wherefore if they will bring any good work, or any thing necessary to be believed, 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 all things, nor that the primative church received not all things necessary to salvation, it is not to be granted. 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. Happy is the church unto whom the Apostles with their blood poured and gave all necessary doctrine. Christ also said▪ what things I have heard of my father, those things have I made known unto you. Obiectio. The Apostles in deed, showed and taught all things, but they wrote not all things Responsio. If they wrote not all things, yet they had a respect that all things which they delivered might be manifestly proved, either out of their own writings, or else out of the books of holy scriptures. For otherwise there should creep into the church a rabblement and heap of superstitions, which would seem to be defended under the pretence of the traditions of the Apostles. But to our purpose again. Concerning purgatory, great doubt hath risen thereof in the church, for the greek church in the Florentin council did long resist and stand against it. Augustine spoke of purgatory diverse and sundry ways. For in his Enchiridion he saith, not to be incredible, that such a place may be after this life: but (saith he) it may be inquired whether there be such a place or no. And it may be found, it may be hidden. Which words also he hath ad dulcitium. Quaestio. 1. Likewise in his book de fide & operibus, he writeth: Sive igitur in hac vita tantum homines patiuntur, sive etiam post hanc vitam talia quidem judicia subsequentur non abhorret (quantum arbitror) a ratione: Cap. 16 that is. Whether men do suffer these things in this life only, or else such judgements do follow after this life, it doth not abhor (as far as I know) from reason. You may see that saint Austin useth here a disjunctive proposition, to the verity whereof one part is sufficient. Who, I pray you, would speak so doubtfully of an article of the faith, as to say, whether Christ had a true flesh, or a fantastical flesh? or whether the divine nature were in Christ, or humane nature only? etc. Those things which pertain to the faith, aught necessarily to be defined, and aught to be most certain. The same Augustine when he spoke of the fire of purgatory, said after this manner. Lib. de civita te dei 21. c. 26. Non hoc redarguo quia forsitan verum est: I do not improve this, because peradventure it is true. But in those things which are necessary to be believed to salvation, it is not lawful to use such phrase, either of writing or of speaking. Obiectio. Although saint Augustine seemeth to be doubtful in these places alleged, yet in other places he doth most certainly affirm it. Responsio. Those places where he seemeth to affirm it, are to be interpreted by these other four places. In the which he maketh it to be ambiguous and doubtful, whether there be such a place or no. Therefore it must be granted that saint Augustine was persuaded rather with opinion, then with certain science and knowledge, because the nature of opinion is to assent to one part, with a fear and doubt of the other part. But it is to be taught that this maketh greatly against this comment and gloze of purgatory, that the holy scriptures make no mention of such a place, neither in the old Testament, nor in the new. Abraham bought for the burial of his wife a field, the grave is described, the price is expressed, and all things are there so diligently rehearsed, that nothing seemeth to be omitted. Where notwithstanding, there is no mention made either of purgatory, either of the soul to be delivered from pain, either of any sacrifices or prayers. In the book of Leviticus, and in other books where the law is described, aswell for the whole state of man and sacrifices and oblations for every kind of sin, yet there is no mention made for the dead to be delivered from pain. The prophets which where the best interpreters of the law, when they commend in every place all offices of piety and charity, yet they set not forth in all their sermons any thing that concerneth such a place. Paul also when occasion was offered him in writing to the Thessalonians (for he entreated how they should mourn and lament for the dead in funerals, and he lifteth up and comforteth them that he admonished only by the hope of the resurrection:) might at the lest have admonished in that place to have prayed for our dear friends, least they should lie long in the pains of purgatory. He bringeth no such thing, but after the doctrine of the resurrection, he saith. Itaque invicem consolemini verbis istis: Therefore comfort yourselves one an other with these words. Dionysius called Areopagita, when of a set purpose, he moved a question, why the Minister of the church, doth pray for him that is dead, maketh no mention of purgatory, but greatly travaileth to rendre other causes and reasons. If he had believed a purgatory, he might easily have answered the question. Saint Cyprian in the end of his book doth writ Quum hinc excelsum fuerit, neque locus poenitentiae, neque satisfactionis erit effectus: When we depart from hence, there shallbe neither place of repentance, nor effect of satisfaction. Our adversaries were wont to pretend for this opinion, mercy, because they would not think them to be condemned which died in the confession of Christ, when notwithstanding, they were yet holden with some spot of sin. But that mercy is foolish which moveth us to ordain and constitute those things which we know not, whither they set forth the glory of God or not, and which also can not be proved by the holy scriptures. Furthermore we are bound to love God, with all our strength, and all our souls, and to begin nothing which we know not to be allowed of him, and to pertain to his glory. Thus you perceive that purgatory is no necessary doctrine to be believed. Again, the suspicion and opinion thereof doth lean upon infirm and weak reasons, and doth hurt piety, rather than promote it. Certain places of holy scripture which do impugn purgatory. Christ said: he that heareth my words, and believeth in him that sent me, shall not enter into judgement, but have life everlasting, joan. 5 and shall pass from death to life. In the apocalypse it is written. Blessed be they which die in the Lord, Cap. 14. for forthwith they shall rest from their labours. But to be broiled in fire, is not to rest from labour. Luk. 23. Christ said to the thief: This day thou shalt be with me in paradise. Which place is against them which hold, that those spots which remain in man, although he lived never so well and virtuously, must be purged. What will they say then to the thief, which behaved himself wickedly to the end, and yet was immediately after his death received into paradise? Cap. 11. It is written in Ecclesiastes: If the clouds be full, they will pour forth rain upon the earth. And if the tree do fall toward the South or toward the North, in the place that the tree falleth, there it shallbe. Solomon useth here two allegories, the one taken out of the clouds, and the other of the trees, by the which he admonisheth us to do that goodness, which we will do, while we have opportunity and time, for when we are departed from hence, there is no place neither of merit, nor repentance. There be also many other places in the scriptures which make against this matter. One place I had almost forgotten, which the adversaries of late have alleged for the defence of purgatory. Obiectio. It is written (say they) in the epistle to Timothy that saint Paul prayed, that the Lord would grant Onesiphorus, which often refreshed him, that he might find mercy with the Lord at that day. Now when Onesiphorus was dead, and yet Paul prayed for him, therefore it is lawful for us to pray for the dead, which were in vain, unless there were a purgatory. Responsio. If they look well on their own writers they shall find that Onesiphorus was alive, as in Lyranus, whose words be these: The Lord send him mercy in that day, die scilicet mortis suae, vel in die generalis judicii, in the day of his death, or in the day of the general judgement. Dionysius Carthusianus also doth say that he was alive. Over and beside Oecumenius expounding the fourth chapter of the same Epistle, doth say, that Onesiphorus was at Rome: In the which chapter Paul saluteth the family of Onesiphorus which was at Ephesus, but Onesiphorus himself was at Rome. And so writeth Chrisostome. Therefore this place maketh nothing for purgatory. I am not ignorant that the most part of the fathers are bend in their writings to grant a purgatory. But we must understand that the fathers were men, & did sometime err as men. For they did not always build gold, silver and precious stones upon the foundation, which is Christ. As for antiquity and custom it aught not to prescribe and to be prejudicial unto verity and truth: for in the very time of Paul errors began in the church. For some even than thought that baptism aught to be received for the dead. But Cyprian doth admonish, that that custom with reason and truth, is the mother of error. Obiectio. The church hath used always to pray for the dead, even from the time of the apostles. Responsio. It can not be denied but that the church hath so done. But this their doing or saying hath none authority out of the holy scriptures. Men be moved and as it were impelled with a certain natural love toward their friends that be dead, to wish them well to do, and to break out sometime into prayers for them. But heed is to be taken that this affection be not dissonant unto faith. Other causes beside the opinion of purgatory may be assigned and alleged why prayers were made in the church for the dead. They would not have the name and memory of their friends departed, to perish and to be extinguished, but took great care that it might long continued among the faithful. Furthermore those prayers pertained to giving of thanks unto God, who hath called them that are departed unto himself out of this miserable world. Whereupon saint Ambrose in his funeral orations, which he had at the death of Theodosius and Valentinianus the Emperors, doth rejoice that they had already obtained eternal felicity, and that they reigned with Christ: yet notwithstanding he prayed that God would give unto them that rest, which they desired, which two things seem to be repugnant, unless you will expound prayers for thanks giving. Furthermore, some of the fathers went so far, that they thought prayers somewhat to profit them that were in hell, not in shortening their plains, for they be eternal, but to diminish and ease them at the lest for the time of the prayers. Chrisostome, Augustine, and Hierome seem to be of that mind. Again some might seem to pray for the dead, not for the end to deliver them from purgatory, but that Christ might the sooner come to judge the quick and the dead, that the faithful which died in the Lord, might the sooner have the fruition of felicity, both of the body and the soul. Furthermore, other did pray for the dead which were not in purgatory, (for they believed it not) but in paradise, De monogamia. as it appeareth in Tertullian, who writeth that the church was wont to pray for the martyrs, for whom (as saint Austin saith) if any man do pray, he doth them injury. Those prayers therefore were nothing else but thanks giving. For they rendered thanks unto God for the great gifts and benefits granted to them of god, by the which they did most gloriously triumph over their enemies, they did also stir and comfort other to be their followers. They did set forth their noble acts, declaring that they were gone into their country. Lib. 3. epist. 3 Therefore in the primative church they prayed for the dead, but yet for the martyrs (as Cyprian testifieth.) Even as we do give thanks unto god for all those that die godly in the Lord. Ecclesiast. Erasmus saith that in times past the people assembled together upon certain days to sing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is giving of thanks. And the Prophet preacher or bishop did extol with godly words the divine goodness towards his creatures: they did set forth the praise of the godly martyrs, which glorified Christ with their death, the people song hymns, psalms and spiritual songs unto the Lord. Now a word or two concerning the doctors judgement. Epist. 54 Saint 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. There is none other place to have correction for manners, then in this life: for every one shall receive that after this life, which he hath gotten to himself in this life. De verb. apo sermo. 19 Again in an other place he saith. Duae habitationes sunt, una in igne aeterno, altera in regno aeterno. There be two habitations or mansions, the one in eternal fire, and the other in the eternal kingdom of heaven. Furthermore in his hypognostichon against the Pelagians, he writeth. Lib. 5. Primum fides cathoilcorum divina authoritate regnum credit esse caelorum, unde non baptizatus excipitur: secundum gehennam ubi omnis apostata vel a Christi fide alienus supplicia reperitur. Tertium penitus ignoramus, nec esse in scriptures sanctis reperimus. The catholic faith believeth by the authority of god's word, first, that there is a kingdom of heaven, from the which he that is not christened, is exempted. Second, that there is hell where every Apostata or unfaithful doth receive punishment. The third place we utterly know not, neither we find it in the holy scriptures. Saint Hierome doth say, that when we be in this present world, we may help one another, whether it be by good prayers, or by good counsel. But when we shall come before the judgement seat of Christ, neither job nor Daniel can pray for any man. For every one shall bear his own burden. Chrisostome saith: Omnia hic dissolve ut citra molestiam illud viduas tribunal. etc. That is: Bring all things to pass here, that with out all molestation or grief thou mayst see that judgement seat. While we be here, we have manifest and noble hopes, but when we are departed thither, it lieth not in us after, either to repent, or to wipe & wash away any thing that we have committed. I could bring the authorities of many other fathers, but to him that will be resolved without obstinacy, these be sufficient. And thus much for Purgatory. hody. 7. hody is called in the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or attice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Hebrew it is called Haiom, which is compounded of iom, with the demonstration He before it. hody in the scriptures is taken divers and sundry ways First, for the certain and present time, as in the prophet Esay: Non ieiunatis hody, ut in sublimi exaudiatur vox vestra You shall not fast as you do to day, to make your voice to be heard above. Secondly, hody 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 Hebrews, Paul doth use it saying: jesus Christus heri, Cap. 13. et hody idem est etiam in secula. jesus Christ yesterday and to day, the same also is for ever. Notwithstanding this sentence of Paul is of divers, diversly expounded. Some do writ that Paul bringeth in here an argument to confirm faith and trust in God, in them to whom he wrote. One might object and say: Paul thou dost well admonish us. God did above measure favour the Apostles and apostolic men, as his chief darlings and friends, but he will not embrace me, with the like favour and grace. To the which objection Paul giveth an apt and meet answer, saying: jesus Christ yesterday and to day, and the same for ever. As though he should have said. jesus Christ, which was yesterday, that is in time past, that same is to day, and shall continued for ever. He hath that same benignity and gentleness which he had then. His hands are not abbreviated nor shortened. He which sustained and nourished with meat and drink Elias, and the people of Israel, by the space of forty years, the same will also nourish and feed you: doubtless if his benignity and gentleness should cease, he should also cease to be God. Other do refer this sentence to Paul, to this end, that we should know that same manner of salvation to have been before Christ was incarnate, and the same which is after the incarnation of Christ to be all one. Other do refer it to the doctrine of Christ, and that this word shall remain for ever. Which expositions, although they be godly: yet in my judgement the first exposition is the very natural sense of the place. And note here one thing, that the Apostle doth not entreat of the divine essence of Christ, but of the knowledge of him, which flourished always among the godly, and is the perpetual foundation of the church. Therefore this sentence must be referred, not to the essence, but to the quality (if we may so say.) Nor Paul disputeth here whither Christ were eternal with the father, but what manner of knowledge and benignity was among men of him, and from him. Thirdly, hody, is properly used to be spoken of that time, which is after the coming of Christ, as Paul useth it to the Hebrews saying: hody, si vocem eius audieritis, To day if ye hear his voice. Lib. 2. cap. 2 Hesichius in Leviticum, doth use hody, for eternity and perpetuity, alleging these words of the second psalm: Ego hody genui te. This day I begat thee, that is, ab eterno, from ever and eternally. For with God heri, & cras have no place. There is always with him a continual and perpetual hody, as Theophilactus writeth upon the epistle to the Hebrews. Notwithstanding some learned men which be of great judgement writ upon these words (Filius meus es tu, ego hody genui te: thou art my son, this day have I begot thee) after this manner. There be, say they, divers kinds of sons, some are children by nature, some by adoption, some of regeneration, some of alteration, by the which the pristinate state and condition is changed into a new state. As touching Christ our Saviour, the true Christians be not ignorant by what kind of these sons he is the son of God. Our faith doth believe him to be the natural, the only begotten and consubstantial son of the father. Concerning this present place of scripture, let us see how this agreeth unto Christ, that the father did not simply say I begat thee, but this day I begat thee. This phrase doth not agreed unto children of adoption, of age, or of love, but only of the sons of generation, that is, that be begotten. Now this generation is three fold. 1. Natural. 2. Spiritual. 3. Condicional. The natural generation is, by the which God the father begat the word, and his natural and consubstantial son, and by the which one man begetteth an other. The spiritual generation is, by the which the minds 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 jesu per evangelium vos genui. I have begot you in jesus Christ by the Gospel. Again, filioli quos iterum parturio. My little children, with whom again I travel with child. Conditional generation is, by the which man is changed into an other state and condition, divers and discrepant from his former state, as if one of a private man be made a king, one from an obscure & base calling is made noble and honourable, of mortal, is made immortal. Now these words, hody genui te, this day I begat thee, doth not agreed to Christ, according to the first generation. Yet not so, but that he is the natural son of God, nor that this generation being eternal, can be made temporal, or subject to any time, except ye will refer it to that day, in the which the word being incarnate, was born of the virgin Mary. Neither the generation which is called spiritual, may agreed unto Christ, for when he is and was most pure in mind, he had none impiety nor unpureness, from the which he might be regenerate unto godliness. But the third generation, that is the condicional, may be applied & referred to Christ. For what other thing was the imutation & change of the state and condition of Christ, when he was by the holy ghost dedicated, consecrated, and declared from heaven to be the son of God, at the flood jordan, when he was baptized: But a certain regeneration, that is, he was seen to be another manner of man, than he was before? In so much that the inhabitants of the city did say: unde huic haec omnia, & quae sapientia haec quae data est illi? etc. From whence hath he these things? what wisdom is this that is given unto him, that even such great works are done by his hands? Is not this the carpenter Maries son? The brother of james and joses, and of juda and Simon? Or else these words. Ego hody genui te. This day have I begot thee, may he referred to Christ, when being raised from death he putting of the infirmity and mortality of our flesh was translated and exalted above all, unto the heavenly glory, and to the right hand of the Father. This is the censure and judgement of certain learned divines. hody is taken also for every time, or daily time, as we ask in the lords prayer, panem nostrum quotidianum da nobis hody, give us this day our daily bread. hody signifieth sometime 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: invicem adhortamini, et in id ipsum aedificate usquequo hody dicitur. Exhort one another daily, while it is called to day. This shall be sufficient for this word hody. Many places or Mansions. 10. Cap. 14 IN john Christ saith to his disciples: let not your hearts be troubled, ye believe in God, believe also in me. In my father's house are many dwelling places. If it were not so, I would have told you. I go to prepare a place for you. The occasion why Christ spoke these words, was for that Christ told them before that he would departed from them. Whereof the disciples conceived heaviness and sorrow. Wherefore Christ with these words did comfort them again, saying that he would not departed from them, as always to be separate and divided from them, but that unto them also there was a place in the kingdom of heaven. And therefore he said: In domo patris mei multae mansiones sunt, in my father's house are many dwelling places or mansions. This place of scripture hath been perversely drawn into an other sense, as though Christ by these words should teach, that there were distinct degrees of honour and glory in the kingdom of heaven. But Christ did not say, there be divers & sundry mansions, but many mansions, which be sufficient unto many. As though he should say: there is not only a place there for me, but also for all my disciples. There is no cause therefore, that ye should mourn and lament for my corporal departure, for the kingdom of my father was prepared unto you from the beginning of the world, & you were elect and chosen before the foundations of the world were laid. Therefore there is nothing that can annoyed or hurt you, whither it be sin, the world, death, hell, or Satan. For no man can take the elect from the hand of my father. Questio. If the election were done, and mansions prepared before the beginning of the world, what need have we then of Christ? Or wherefore came he into the world? Responsio. The election was done before the world was made, but yet in Christ, and by Christ. For there is none adopted of God unto his son, but by jesus Christ. So many mansions were prepared from the beginning of the world, but by Christ our mediator and intercessor. Therefore Christ came into the world to reveal and declare these mansions before prepared, that he might open the gate of election & prepare us by his spirit to receive these mansions. For what had it availed to be elect, and in the mean time not to have known or entered 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: Heaven is not prepared to me only, nor I alone am elect of the father from the beginning, but many other by me are elect of the father, unto whom the kingdom of heaven, through faith which they have in me, is opened. I verily am the true and only son of God, and alone naturally elected of the father, and to whom heaven naturally is prepared. But there be many other whom the father hath chosen in me, & which by me shall possess the heavenly kingdom prepared from the beginning. Therefore (saith Christ to his disciples) if it were not so, I would have told you, As though he should have said, if heavenly glory should receive me only, I would have told you, but the matter is otherwise, for I go before to prepare you a place, for there be places as well for you, as for me. I do not a little marvel, that the most part of the later writers, which were in the corrupt time, did not only allege his place out of john, to prove the diversities of glories and joys in heaven, but also other places, whereof I will touch three or four: Not that I intend to prove or give forth, that theridamas is utterly an equality in heaven, or else a disparity & unequality▪ But that as far as the scriptures do give, none of both opinions can be proved in the scriptures, by the judgement of learned men. Both the sentences are probable, but yet not to be proved by the scriptures. Now shall we go to the places which they allege, for the diversity of degrees in glory. The first reason. First say they, every man shall receive according to his works, and every one shall receive his reward, according to his labour. Responsio. I understand this sentence to be spoken generally concerning glory, Cap. 2. and damnation which interpretation I have out of the epistle to the Romans. And Christ in the last sentence of judgement doth so expound, that every man shall receive his reward, when he calleth them on the right hand to salvation, and casteth out them on the left hand unto damnation. He whose labour shallbe found godly and just, shallbe saved, and he who shallbe found to have laboured ill, shall perish. The second reason. It is written in Daniel, that they which teach other and be wise, Cap. 11 shall shine as the brightness of the firmament, and they that turn many to righteousness, shall shine as the stars for ever and ever. Responsio. This place maketh little for the purpose: for it happeneth often times in the holy scriptures, that those things which be spoken in the first place, are repeated again 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 righteousness, be utterly all one, and are contained in one degree, divers rewards are not due unto them, forasmuch as they labour both in one thing. Wherefore it appeareth that the same thing, which was spoken first, is affirmed after, but yet more plainly. Questio. Why doth Daniel make mention of those which do teach, more than of other? Responsio. Because they are more to be confirmed and comforted, for that they be more subject unto persecutions, than other are. Therefore they have need of consolation. Yet it followeth not out of this, but that the rewards are due unto other faithful also. For Christ doth evidently say: justi fulgebunt sicut sol in regno Dei, the righteous shall shine as the sun in the kingdom of God. Saint Hierome expounding this place, when he had simply entreated this sentence, did say, that many do ask, whither the unlearned being holy, and the learned being also holy, shall have one and the same glory. And he saith, that by the translation of Theodosion, we may answer that the one shallbe as the firmament, and the other as the stars. But other divines do say, that both the parts of this sentence be one thing. The third reason. If there be diversity of pains, there must needs be also diversity of joys per argumentum a contrariis. And that pains for sin are not one and equal, Christ doth prove, when he said, that it should be easier for Tire and Sidon, then to Corozaim and Bethsaida, likewise unto Sodom, then unto Capernaum. Responsio. An argument a contrariis, although it run like a probable reason, yet the same reason is not always necessary For this kind of argumentation doth sometimes deceive. As for example: A man may kill himself, therefore a man may make himself alive again. This is no good argument. Many other instances might be brought, but to avoid tediousness they shallbe omitted. It cannot be denied, but that in punishments and pains there is diversity: yet it seemeth not, that the same likewise should be in joys, because by our ill works we deserve pain, but by our good works we do not deserve felicity. Therefore this reason a contrariis, is far divers. The fourth reason. We shall be like unto angels, but the angels have divers degrees and orders among themselves: Ergo we all shall have divers degrees and orders amongst ourselves. Responsio. The scripture doth grant that the Angels have now divers orders and governments, because God doth use their ministry to conserve the world and the church. But in the end all these principalities and powers shall be abolished: nor we do know after the day of judgement, whether there shallbe any more divers orders and degrees among angels concerning felicity. Furthermore, they which grant divers orders in angels, do grant that they do differ between themselves, specie, or as they say, proximo genere, which cannot be granted of holy saints, or of our spirits. Wherefore the similitude between us and the angels, doth not in all points agreed. For then all angels should be taken to be of one kind, and of one order. But of the orders of Angels I have spoken of largely before in the Miscellane Angelus. The fift reason. The seed, which is sown in the ground, doth bring forth fruit, some thirty fold, some threescore fold, some an hundred fold. Responsio. This parable doth pertain unto the state of this present life, because 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 servants did tender unto their Lord, some more, some fewer, may be proved, that the diversity of the gain is recompensed with divers rewards. Responsio. This parable doth nothing prove this purpose. For he which useth well the gifts of God, is made worthy to be placed over many, and graces and gifts are increased unto him, and is made daily more participant of the spiritual dowries of God's spirit. The .7. reason. It is written in the apocalypse, that some do follow the Lamb, whether soever he goeth, which is not granted unto other. Responsio. This place with other of the same book is obscure & dark, because the book is said to be sealed, and is understand of very few. And it appeareth not unto us, whether this allegation doth appertain unto this present life, or to the life to come. We grant, that they which be of a more pure life, may enter and pierce to the understanding of Christ's mysteries. And on the other side, may be taught, that wheresoever Christ is, there his faithful Ministers shallbe. Wherefore it is promised not only to some, but also to all which serve Christ, that they may follow the Lamb. The .8. reason. He that shall do and teach men so, shall be called great in the kingdom of God. Responsio. The kingdom of God in this place betokeneth the church militant, where they are to be had in great price and estimation which do teach well, and do those things which they teach. Therefore this place maketh nothing for the diversity of glories. The .9. reason. It is written in the latter epistle to the Corinthians: Qui parce seminat, parce metet. etc. He that soweth sparely, shall reap sparely, he that soweth in blessing, shall reap in blessing. Responsio. This place pertaineth to spiritual fruits, to be received in this life. For they which be liberal in giving alms do abound with spiritual goods, and God sometime doth give unto them riches more plentifully, that they might more largely show their pity and mercy unto them that have need thereof. Obiectio. As one star differeth from an other in glory, so shall the resurrection of the dead be: Ergo there is a difference and diversity of glories in heaven. Responsio. This comparison of Paul doth not infer nor prove that there should be diversity of glories, as the words following do import, where it is said: the body is sown in corruption, it shall rise again in incorruption, it is sown in ignominy, it shall rise again in glory: where it appeareth that this diversity is to be taken only between the body that is buried, and the body that shall rise again. Paul doth not conclude here any thing of the difference of clarified bodies themselves, but between the bodies that are laid in the earth, and the bodies that shall rise again. And this is a general comparison, and not a particular. Therefore Paul meant nothing less in this place, than diversities of degrees in glory, but only putteth the differences between the bodies, that we have now, and the bodies that we shall have then. The .10. reason. All the fathers and doctors, which ever wrote, be of this mind, that diversity and divers degrees of glory is given to the saints in heaven. Responsio. As touching the fathers, it cannot be denied, but that they do confess and grant differences of joys. But here only is called in to question, whether this assertion may be proved by the testimony of the holy scriptures? Furthermore, they do not always speak one thing. For saint Hierome in his epistles, where he commended the widow, and seemed to compare her unto the virgin, saith, that he will not gladly grant these diversities between the holy saints, when not withstanding he himself is a stout defender of these differences. The 11. reason. If you will not grant diversity of joys, many will not be so earnest and painful to go forward, and to grow to virtue, but will wax slothful and sluggish. Responsio. They which be not moved through faith of God's word, and through hope of eternal felicity to do well, will not be easily moved for the consideration of these diversities. For if they should do otherwise, they are rather to be counted hirelings, than the sons of God. To end, these authorities, proofs and answers, are not here alleged utterly to deny the differences of rewards. Here is only said that this opinion cannot be concluded out of holy scriptures. It may be notwithstanding, that when the saints do record & remember, that God hath wrought by them many noble works, do perchance conceive in themselves more delectation and joy, than the other, which cannot repeat such works done by them. But that distinction of the schoolmen which they feign of certain crowns, atque de praemio substantiali et accidentali, is most frivolous and foolish. He shall, 11. IT is written in Genesis how God spoke to the Serpent after this manner: Inimicitias ponam inter te, et inter mulierem, et inter semen tuum et inter semen eius. Ipsum conteret tibi caput. I will put enmity between thee and the woman, and between thy seed and her seed. He shall break thy head. etc. In this sentence the pronoun Ipsum is of divers diversly used. For some do read ipsum, other ipse, and other ipsa. The Hebrews do read ipsum, referring it to semen. Septuaginta do translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse, and then it is referred unto Christ. The common translation doth read ipsa, whereupon certain scolastical divines refer it and expound it of the virgin Mary, who by mediation of her son, overcame Satan. And so writeth Lyranus. Other refer it unto the church. But here ye may see and learn what great ignorance & negligence was in the popish Church, and in the Doctors and writers being of the same church. The femine gender is put of them in stead of the masculine or neuter They would never consult the Hebrew or Greek books. They would never confer the latin translations one with an other. And therefore by common error, this corrupt reading was received, that is to put ipsa for ipsum. But it may be that they were deceived by the likeness of the two Hebrew letters, Vau and , which be very like, saving that Vau is draw en a little longer downward. Therefore where the Hebrew hath Hu, which be tokeneth ipse, or else ipsum, they did read Hi, which signifieth ipsa. And by that means they might be deceived. But the truth is that ye must read ipse, or ipsum. If you read ipse, it hath relation unto this Greek 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 there is no ambiguity, but concerning the sense and meaning of the words, the interpreters of the holy scriptures do not agreed. For many do take semen, the seed, without question or doubt for Christ, as though it should be said, some man shallbe borne of the seed of a woman, which shall wound the serpent's head. Their sentence and judgement might easily be allowed, but that they do wrist this word semen to violently. For who will grant a noun collective to be spoken of one only man? Also, as the perpetuity of discord and debate is noted between the Serpent's seed, and the woman's seed, so by continual course of age's victory is promised to the children of men. Generally therefore some divines do interpret semen, of the posterity of Eue. But when experience teacheth that all the sons of Adam become not the victors and overcomers of the devil, it is necessary that they come and flee unto one head, that they may so find, unto whom the victory doth pertain. So Paul doth deduce us from the seed of Abraham unto Christ. Gal. 3. The sense therefore is, that mankind which Satan endeavoured to oppress should have the upper hand. But that manner to overcome & to have the upper hand, is to be marked, which is described in the scriptures. Satan at his pleasure hath led the children of men captive in all ages, and doth continued the same woeful triumph unto this day, and therefore is called the prince of the world. joan 12. But because a stronger came from heaven, which should subdue him, by that means it came to pass, that the whole church of God should valiantly resist him, as Paul saith to the Romans Dominus brevi conteret Sathanam sub pedibus vestris. Gap. 6. The Lord shortly shall beat down Satan under your feet. By the which words he doth signify that the virtue and power of beating down Satan, is dispersed and poured upon all the faithful, and that is the common benediction and blessing of the whole church. But here note one thing, that this is only begun in this world, and not finished, because the Lord doth not crown none but his approved champions and soldiers. Furthermore, the image and manner of these things which are done from the beginning of the world, unto the end of the same, is to be observed and marked. The seed of Satan are all the wicked, as well men as spirits. The seed of the woman is Christ, with the whole body of his elect. And as enmities are between the Serpent and mankind, so are they likewise between the seed of Satan and Christ, with his elect. For the generation of the wicked doth always fight against the elect of God to destroy the good. But the elect shall at length escape stronger, through their head Christ. Who by his death hath abolished & vanquished him which had empire and rule of death. Caietanus also doth refer these words Ipsum semen conteret caput tuum, unto the elect of God, because every elect doth tread upon the head of the Serpent, that is, upon the office and property of the the devil, provoking unto sin. ¶ The end of the Miscellanes of the third Prelection, of the second Tome. ❧ The fourth Prelection of the second Tome. IN our last lesson I declared unto you the mind of S. Peter upon these words: Benedictus deus pater domini nostri jesu Christi, etc. Blessed be God, even the father of our Lord jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of jesus Christ from the dead. Now, I intend, by God's grace, to go forward with more of the text. It followeth in Peter: Inheriditatem incorruptibilem et incontaminatam, et immarcessibilem, conseruatam in caelis in vobis, etc. That is. To an inheritance immortal, and undefiled, and that fadeth not away, reserved in heaven for you, which are kept by the power of God, through faith, unto salvation, which is prepared to be showed in the last time. The Apostle doth prosecute here all things with very due and Rhetorical order. This hope of life (saith he) is happened unto us by the resurrection of Christ. His death is made our life, and he with his resurrection, hath raised us from the eternal death, to which we were subject. Cap. 6 Saint Paul writeth to the Romans. 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, even so shall we be to the similitude of his resurrection. And in an other place. If you be dead, your life is hidden with Christ in God. In hereditatem, to an inheritance: As though he should say, in that Christ rose again, he restored and recovered unto us that immortal inheritance which we had spent and lost by our first parents in paradise. Christ therefore taking the shape of a servant doth reconcile us to the father, and did again make us coheirs with him. 1. Inheritance This inheritance is Incontaminata, undefiled, that is: It neither hath, nor can have any such filthiness as the earthly inheritances have, which make the soul unclean by their abuses, that the soul may not be seen at the day of judgement adorned and decked with that wedding garment. This heavenly inheritance is pure, and maketh us to be glorious, this inheritance fadeth not away, it feeleth no decrease. It can not be taken away of thieves, it can not be consumed of fire, it can not be troubled with any storm. But let us ask Peter here a question, where is this inheritance? where is (I say) this wholesome inheritance kept and preserved for us? 2. Heaven. In caelis, in heaven, (saith Peter) as though he should say: your names are written in heaven, you are received into the number of the elect: It followeth. Erga vos, for you. This feast, this banquet, this inheritance in heaven is prepared for you which believe in Christ: for us, I say, which have been and are poor, this inheritance is prepared, that we might be made rich. Saint Austen hath for this a goodly saying: Subiecit se, ut exaltaret te inclinavit se, ut susciperet te, exinanivit se in maiestate, ut impleret te divinitate: descendit usque ad te, ut tu ascenderes usque ad eum. He did humble himself, that he might exalt thee: He inclined himself, that he might take up thee: He bereaved himself of his majesty, that he might replenish thee with his divinity: He descended even to thee, that thou shouldest ascend even to him. It followeth. 3. Virtue. 4. Hel. Qui virtute dei custodimini per fidem ad salutem: Which are kept by the power of God through faith unto salvation. That is, we are kept by his word. For of ourselves we be weak sheep, in whom there lieth neither wisdom nor power to defend ourselves from the Wolf. But how are we kept? Through faith (saith Peter) lest the gates of hell should prevail against us in the time of adversity. Questio. What doth it profit salvation and inheritance to be laid up in store for us in heaven, when that we are toast up and down in this world, as it were in a troublesome sea? What doth it help, to constitute our salvation in a safe and quiet port, when we are in danger of a thousand shipwreck? Responsio. Peter doth here prevent such objections, when he teacheth us to be kept here in this world by faith in the middle of dangers, and so to approach unto death, that, notwithstanding, we may be safe under the custody of faith. But because faith oftentimes waxeth faint in this infirmity of our flesh, we may be always doubtful, 5. To morrow what shall chance unto us to morrow, except God did here succour and comfort us. The opinion of the papists is most diabolical, which doubteth of final perseverance, because we be uncertain whether we shall be in the same grace and favour to morrow, as we be now. But Peter doth not leave us so doubtful: for he affirmeth us to be kept of the power of God, that no doubt by the conscience of our proper infirmity should trouble us. Although we be infirm and weak, yet our salvation is not unstable, because it is holden up by the power of God. Therefore as we are defended by faith: so faith herself hath her stability in the power of God, whereby we may be safe, not only for the time present, but also for the time to come. Saint Paul writeth, saying: Persuasus sum, quòd neque mors, neque vita, Cap. 8. neque angeli. etc. I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, 6. Height nor depth. Cap. 1. nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. Again, to the Philippians: Hoc ipsum persuasus, quod qui cepit in vobis opus bonum, per faciet usque in diem jesu Christi. I am persuaded of this same thing, that he that hath begun this good work in you, will perform it until the day of jesus Christ. It followeth, ad salutem quae in hoc parata est etc. Unto salvation which is prepared to be showed in the last tyme. Which is as much to say as this: Now your rewards are hidden. And oftentimes they which seem to be in best case, are in the worst, and they which seem to be in the worst case, are in the best. In this world there is a time to exercise and practise godliness. To the rewards to the said exercise du, either is a time prescribed, which it behoveth us not to prevent and to crave before tyme. Let it suffice us, that eternal felicity is laid up in store and in safety for us, which neither man nor devil can take from us, so that faith fail us not, by the which neglecting of worldly things we do wholly depend of heavenly things. This doctrine doth greatly make to nourish and sustain our hope. For the inheritance, to which we are appointed, is gotten and prepared from the beginning of the world, which as yet lieth hidden, shut up, & sealed. But within short time it shallbe opened & revealed, that it may be plainly seen and felt. Therefore, while we be in this world, no truce, no tranquillity or peace is to be hoped, but when we shall finish this warfare like life, than that incorruptible crown laid up in heaven shallbe set upon them which do overcome by faith. But when shall this be? when Peter? when I say shall it be given? 7. Golden hills. Thou showest many gay and noble things, thou promisest golden hills: but nothing we see, nothing we feel. Peter answereth: In tempore supremo: in the last time, that is, at the last day of judgement. Because the instauration of all things is not to be looked for before. But in that time this crown, this inheritance, these rewards shallbe revealed and made open. And then shall we sustain no labour, no affliction, no passions, but shall have eternal rest, whereof Christ gave a taste unto his disciples in the mount Thabor. When Peter flowing with joy said unto Christ: Domine, bonum est hic nos esse. O lord, it is good for us to tarry still here. It followeth: In quo exultatis nunc ad breve tempus afflicti in variis experimentis si opus sit: Wherein ye rejoice, 8. temptations. though now for a season (if need require) ye are in heaviness through manifold temptations. Now, Peter buildeth upon the foundation, which he hath laid, a noble edifice of patience, saying: in quo exultatis: in which you rejoice, that is, be glad, exalt, and rejoice in the hope of this salvation laid up in heaven. He doth not here only praise them, but also exhort, and comfort them. For he teacheth what fruit shall come unto us by the hope of this salvation laid up in heaven, that is, spiritual joy, by the which the bitterness of all evils & adversities is not only mitigated, but also all sadness and heaviness is vanquished and extinct. Therefore, if thou be a christian and dost expect this inheritance? thou must depend all and wholly on this hope: so that thou contemn whatsoever things be in this world, and openly profess and confess all the wisdom, and all the holiness of this world to be utterly nothing. Therefore none other thing is to be looked for here but to be condemned and persecuted of the world. But yet (as Peter saith) ad breve tempus for a short time, as though he had said, you which now do weep, the world rejoicing, shallbe in short time filled with great joy: you which now suffer adversity & afflictions remember, that they shall not continued long. Notio. Here seemeth to be some repugnancy and contradiction while he saith, that the faithful which rejoice with gladness, are also afflicted, sad and heavy, for these two be contrary affects. But the faithful themselves do know better by experiment, that these two contrary affects do consist together in them, than can be expressed with words. For the faithful are not stocks and blocks, nor have not so put of human sense and feeling, but that they be touched with dolour and sorrow, but that they fear perils and dangers, but that they feel what a grievous thing poverty is, and how sharp and hard persecutions be, yea and furthermore do apprehended what tears, 9 Pestilence. what sickness, what cares, what colds, what sterility and barrenness, what pestilence, what hunger do chance in the whole life of man, and that adversity (which is thought to have this day an end) beginneth again to morrow. So that in this life be it never so long, there seemeth little life or comfort. Of these evils the faithful perceive and feel heaviness, but yet this heaviness is so mitigat by faith, that the faithful notwithstanding cease not to rejoice: so that sorrow doth not hinder their joy, but rather give place unto it. On the other side, although joy do overcome sadness, yet it doth not utterly abolish it, because it doth not berive us of our human nature. It followeth, Si opus sit: If need require. This saying of Peter is full of comfort, if the matter so require, if it do tend to our salvation, god will shortly finish these afflictions and temptations. 10. Above that For as Paul saith, fidelis deus, qui non sinit nos tentari supra id quod possumus: God is faithful, which doth not suffer us to be tempted above that we be able to bear. And God doth not afflict and trouble us, but for the best: Si opus sit: If need require. Peter putteth here the condition, for the cause, for he showeth that it is not without cause, that God doth so exercise & try his. For if he should afflict us for no cause, it would be very grievous to bear and to suffer. Peter therefore doth take here an argument of consolation out of the counsel and decree of God: Not that the reason and cause may always appear unto us, 11. If God will so. but that we should be resolved and fully persuaded, that it aught so to be, because it pleaseth God. And therefore Peter doth say: Si opus sit, If need require. Which in other words he doth after in the .3. chapter repeat, saying, Si ita velit deus, if God will so. Which place doth make much against them, which lay crosses and burdens upon themselves, 12. Having no need. having no need, that is, not looking for the sentence and will of God. There be many which endeavour, as it were with certain violence, to run and to burst into heaven by their works and chosen crosses: as Basilius Magnus and Gregorius Nazianzenus did, 13. Fastings. who both gave themselves to such fastings, watchings and lying on the ground, thinking thereby to enter into heaven, that they could not execute their pastoral function and office. But God doth condemn such works. For these proper works, which we do choose unto us of our own mind & choice, are nothing worth in the sight of god. We aught to expect and look what god will put and lay upon us, 14 Crosses on ourselves. that we walk and follow as he doth lead us. Therefore, we need not to seek and to lay crosses upon ourselves, but as Peter saith, Si opus sit, that is, if the matter so require, which is: If god do appoint unto thee that thou suffer, them patiently receive the cross, and comfort thyself with the hope and expectation of that inheritance which is not temporal but eternal. Obiectio. Doth not Paul say: Si nos ipsos iudicaremeus, non diiudicaremura domino. 1. Cor. 11. If we would judge ourselves, we should not be judged of the Lord. Responsio. Paul doth not in this place speak of the cross & outward afflictions, but of repentance, and of the right and due proof of ourselves, before we do eat of the bread, and drink of the cup of the lords table. The godly and faithful do prevent the judgement of god by repentance. And there is none other judgement, by the which we may obtain absolution and remission before god, than franckelie and freely to accuse ourselves, in the acknowledging of our sins. It followeth: Quo ex ploracio fidei vestrae, multo pretiosior auro quod perit etc. that the trial of your faith, being much more precious than gold that perishes (though it be tried with fire) might be found unto your praise and honour and glory, at the appearing of jesus Christ. 15. Homaeosis Peter doth here bring in pulchram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an apt similitude between gold and fire, and the cross and affliction. The cross and diverse afflictions do bring to pass, that sincere and pure faith may be known, 16. Faith. from a counterfeit and feigned faith. And for that cause God doth so tempt us, that our faith may be proved and made manifest to the world, and that by our example other may be invited and alured unto faith also. He bringeth in an argument a minoriad maius. For if gold, 17 Gold. which is a corruptible metal, is so much esteemed of us, that we will have it tried by fire, that the worth and price thereof may be better known of us: What marvel is it, if God require the same proof and trial in our faith, considering that the excellency of our faith is so greatly regarded of God? That which fire is unto gold, the same affliction is unto the faithful. 18. Fire. Gold is not lost and perished by fire, but proved and purged. So the faithful are not lost and destroyed 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 unto gold, but faith is much more noble than gold. For as gold is the most precious metal in things mortal: so faith doth most excel in things spiritual. Gold is temporal, faith is eternal: gold is tried two manner of ways. First when it is purged by fire from the dross. Secondly when the goodness thereof is tried by judgement. Both these manners of proving do most aptly agreed unto faith. For first when many dregs of incredulity do remain in us, while they be (as you would say) sodden in the furnace of God, by diverse afflictions, than the drosses of our faith are purged, that it might be pure and clean before God. Secondly experiment and judgement is taken of us, whether it be a feigned or a sincere faith. When we come unto faith by the word and hearing of the gospel, we are justified and begin to be purged, but as long as we be in this flesh, we can not escape throughly clean. Therefore, God doth throw us into the midst of the fire, that is, into afflictions, ignominy, shame, and other incommodities, by the which we be daily more and more purged and tried, until death do come. This purgation & mortification we can not obtain be any of our own works. For how can an outward work purify and make clean the inward heart? 19 Book of wisdom. Peter doth allude, here to diverse places of the scriptures: as the saying of the book of wisdom: tanquam aurum in furnace probavit electos dominus: God trieth the elect, as gold is tried in the fire. Again, in the psalms it is written: thou O God hast proved us, thou haste tried us, Psalm. 65 as silver is tried. Thou hast brought us into the snare, and laid a strait chain upon our loins. Thou hast caused men to ride over our heads. We went into fire and water, but thou broughtest us out into a wealthy place. Chrisostome that golden doctor, 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? Such 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 danger, and in security it is in peril and danger. For what other thing doth so lose the force of faith, as long security and tranquillity? It followeth, In laudem gloriam & honorem in revelationem jesu Christi: Unto your praise and honour and glory at the appearing of jesus Christ. Peter exhorteth them to perseverance, and doth make an argument ab utili: As cunning husbandmen are wont to foreshow the corn & the rhyme, to gather the corn unto them that do sow it: so Peter in this place doth not only show the fruit and reward, which they shall receive (which live godly in Christ) but also the time of gathering and receiving the same fruit & reward. Not in this time (saith he) nor in this world, but when the son of God shall appear in his majesty. Then the patience of the godly afflicted, shallbe to their praise, than it shallbe to their honour, when the wicked fall into fire, they shall enter into everlasting life. It followeth: Quem quum non videritis, diligitis etc. Whom ye have not seen, and yet love, in whom now, though ye see him not, yet do you believe and rejoice with joy unspeakable and glorious. Peter speaketh these words of the energy, 20. Flesh. force, and strength of faith, to declare and set forth the certainty and assurance of the same. And doth make as it were a certain Antithesis between the flesh and faith. The flesh requireth experiments, and doth lean to earthly and visible things: But faith doth stick and cleave in things heavenly and invisible. Cap. 11. Paul saith to the Hebrews: Faith is the ground of things which are hoped for, and the evidence of things which are not seen, that is, faith is occupied about those things which do not appear. And those things be not earthly, but heavenly, not visible, but invisible, as the common saying is, ubi ratio habet experimentum, fides non habet meritum. Where reason hath experiment, their faith hath no merit. Saint Ambrose also writeth: Aufer argumenta, ubi fides quaeritur in ipsis gymnasijs suis iamdudum dialectica taceat, piscatoribus creditur non dialecticis. Wh●re there is any questions of faith, there take away arguments and reasons. Yea where faith is, let Logic keep silence in her own schools, credit is given to fishers, not to Logicians. Saint Austin saith: Noli intelligere ut credas, sed crede ut intelligas. Understand not that thou mayest believe, but believe that thou mayest understand. Christ said to Thomas: because thou haste seen me Thomas, thou dost believe, blessed are those which have not seen, and yet do believe. So Peter here doth say: when you have not seen Christ with these corporal eyes conversant in this world, yet notwithstanding you do love him: Therefore you are blessed. But there is no love without the knowledge of the thing loved. But you know by faith, for faith hath her eye, faith hath her ear, yet spiritual, not carnal. By this means Christ is seen in the mystical supper, which if it should be furnished only with common bread and profane wine, now it should not be a mystical supper, nor worthy to be called the supper of the Lord. Now those things which faith doth comprehend, it doth truly comprehend. Therefore▪ when in the supper we behold and see the Lord by the eyes of faith, the Lord is truly present in the supper. I say truly, I say he is truly present as the nature of faith requireth, and where other say he is present carnally, it is against the nature of faith. Faith believeth Christ to have been incarnate, to have died in the flesh, to have risen again, to have ascended into heaven, and to sit at the right hand of the father, and from thence to come to judge the quick & the dead. Therefore concerning these things to be done in the world the faithful do not see, do not touch, do not eat Christ carnally, but spiritually. And this faith doth work in the hearts of the faithful, the love aswell of God as of our neighbour. Therefore Peter saith here: Quem quum non videatis, diligitis. Whom when you have not seen, yet you love. Paul saith to the Galathian: In Christo jesu neque circumcisio neque praeputium quicquam valet, sed fides per dilectionem. Cap. 5. Neither circumcision nor uncircumcision do any thing avail, but faith by love. Saint john weighing and viewing the love of the neighbour and of God, writeth: Si quis dicit, diligo deum, et fratrem suum odit, mendax est. If any man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he seethe, how can he love God whom he seethe not? It followeth. Credentes tamen exultatis gaudio ineffabili et glorificato: yet do you believe and rejoice with joy unspeakable and glorious. Here doth Peter add the fruit of trust and faith in Christ & seemeth to speak after this manner: You do feel peace and joy in your hearts with most sweet tranquillity of conscience more pleasantly, than I can express with words. This joy is an unspeakable joy, not vulgar, not common, but a glorified joy, that is, it agreeth for the most part with that eternal joy which is to come. The joys of the world are disturbed by misfortunes and afflictions, and are frail and fall away, but the joy of faith is not only not disturbed by misfortunes, and by the cross of persecution, but is made perfect more and more. And when the storms of adversities do wax raging and fierce, then is faith most clear. All the godly being sensed with the strength of faith and patience, do contain all the whole world and the tyranny thereof. Let us hear what Paul saith: Who shall separate us from the love of God? Rom. 8 Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? As it is written, for thy sake are we killed all the day long. We are counted as sheep of the slaughter. Nevertheless in all these things we are more than conquerors, through him that loved us. For I am persuaded 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 separate us from the love of God, which is in Christ jesus our Lord. Dioclesian the Emperor a most sharp & cruel persecutor of the christians, when he knew that one Peter one of his Chamberleines had embraced the faith of Christ, minding to pull him again from that faith, commanded him to be beaten with plummets of lead, and with sharp iron nails, when Peter, notwithstand these torments, did stand stoutly and courageously: with a pleasant and merry countenance: he commanded his body to be rubbed with salt and vinegar, and him to be brought out naked, and to be racked and stretched forth upon an iron grate, and with a soft fire to be burned, that his torments might increase more and more. But what countenance he had in the beginning of his torments, the same he kept in the end. It followeth. Reportantes finem fidei vestrae, salutem animarum vestrarum, receiving the end of your faith even the salvation of your souls. That is, 21. End of our faith. by faith love & joy in Christ jesus, you shall obtain that eternal glory, which is your salvation: you must enter into the glory of God by many tribulations. Therefore faith only is not certain, but the reward answering to the same is also most certain Saint Paul saith: I am appointed a preacher of the gospel, and an Apostle, and a teacher of the Gentiles, 2. Tim. 1. for the which cause I also suffer these things, I am not ashamed, for I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. Also in an other place he saith. Bonum certamen certavi etc. I have fought a good fight, 2. Tim. 4 and have finished my course: I have kept the faith. For henceforth is laid up for me the crown of righteousness which the Lord the righteous judge shall give me in that day. This life and whatsoever pertaineth to this body, are great impediments that our soul can not apply itself to the contemplation and cogitation of the spiritual life to come. The Apostle Peter doth set forth here with most earnest study and care this spiritual life, this glory and felicity to be had in remembrance at all times, & doth teach that we need to pass and care for nothing. So that we may bear away the end of our faith which is the salvation of our souls. It followeth. De qua salute ex quisierunt & scrutati sunt prophetae etc. Of the which salvation the Prophets have inquired and searched, which prophesied of the grace that should come unto you, searching when or what time the spirit which testified before of Christ which was in them, should declare the sufferings that should come unto Christ, and the glory that should follow unto whom it was revealed, that not unto themselves, but unto us they should minister the things which are now showed unto you by them which have preached unto you the gospel by the holy ghost sent down from heaven, the which things the Angels desire to behold. Peter in these words doth confute and refel these which judged the Prophets and their writings to be given only to the people of the old Testament, 22. People of t e old testament. and to pertain nothing unto them, whose objection Peter here doth dissolve, as though he should say. The mysteries of our salvation, were revealed unto the Prophets for that end that they should be known and made open, not only to the prophets themselves, and to them which were of their time, but also they wrought for our felicity and salvation, that we might be learned and instructed of them as of scholmaisters and teachers. Cap. 15. Saint Paul to the Romans saith: Quaecunque scripta sunt, in nostram doctrinam scripta sunt etc. Whatsoever things are written afore time, are written for our learning, that we through patience and comfort of the scriptures might have hope. And Paul himself pleading his cause afore Agrippa saith: 23. Agrippa. I teach nothing but that which the Prophets and Moses taught before. And the same things which were written and done after the prophets, of the Apostles, came of one and the self same spirit. All those things saith Peter which were before showed of the prophets, are now declared by me and my other fellow Apostles to be fulfilled in Christ. And this declaration was done by none other author, 24. Penthecost then by the holy ghost coming from heaven in the day of Penthecost. De qua salute exquisierunt & scrutati sunt prophetae: of the which salvation the Apostles have inquired and searched. He absolveth in these words two things. For he entreateth of the verity and certainty of our faith, 25. Fear. that the afflicted should not fear that they suffered for an ill cause or an ill doctrine. But he teacheth by prophecies & examples of Christ, that there is no entry into blessedness, but by adversities and affliction. And that which Peter saith here. (The Prophets have required & searched) it pertaineth not so much unto their writings & doctrine, as to their private & earnest desire wherewith they burned to see christ (as Christ writeth in Luke) multi reges & prophetae volverunt videre quae vos videtis, Cap. 10. & non viderunt. Many kings and prophets would have seen those things. etc. Quaestio Peter say the fathers to have sought it, as though they had not obtained that thing which at this time is offered and given unto us. Responsio. Salvation is taken here for manyfestation which was given at the time of his coming, when he which was promised before, was then verily and corporally exhibit and given, when the prophets had but a little taste of the grace wrought by Christ, not concerning the substance thereof, but touching the manner of revelation, they did not without cause inquire, search, and with wishes desired Christ presently to be given them. When Simeon after he had seen Christ with a quiet and peaceable mind, did prepare himself unto death, he showeth that before that, he was unquiet & careful. It followeth. Scrutantes ad quem aut ad cuiusmodi temporis articulum etc. searching when or at what time, he doth now note the manner of their inquisition, for the difference of the law and the gospel was as it were a certain vail put between, that they could not look so nearly upon those things which were set out to our eyes. Nor it was meet the full light to shine as it were in the mid day, when Christ being the son of righteousness was yet absent. And when they daily desired redemption to hasten that they might see it: yet that their desire did not make them unpatient, but they did patiently sustain how long it pleased god to defer the same. Peter doth not say, that the prophets did search by their own sense and labour what time the kingdom of Christ should come, but did apply all their study and endeavours to the revelation of the spirit. 26. Sobriety of enquiring. And by this example they teach a certain sobritie of inquiring and learning. For they went no further than the spirit did lead them. And verily there should be none end nor mean of the curiosity of man, unless the spirit of god should rule and stay our wits, to desire to learn none other way than of the same spirit. It followeth: Qui in illiserat spiritus. The spirit which was in them. By these words he doth signify that the prophets were endued and beautified with the spirit of intelligence, not after a common manner, but largely and abundantly. And this is a great praise of their doctrine, that it was the testimony of the holy ghost. Well, to draw to an end, because time calleth away, I will go to the clause and sense of this present text, which is this. In quam desiderant angeli prospicere: or as some read in quae desiderant prospicere: whom or which things the angels desire to behold. In the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. in quae, that is those things which were showed before of the prophets, and afterward preached by the apostles. The text might easily be depraved to put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor Peter here doth mean of the spirit of the prophets (which the angels desire to behold) but doth set forth the majesty of the gospel which the angels do reverence and honour. Beda doth interpret it of Christ glorified, and saith also that it may be taken and understand of the holy ghost, sent down upon the earth. Irenaeus expoundeth this place of the promises of the prophets which Christ coming into this world did accomplish and fulfil. Lib, 4. ca 67 In quae angeli desiderant prospicere, the which things the angels desire to behold. Here is a marvelous great praise of the gospel, which containeth the treasure of wisdom, as yet concealed and hidden from the angels: as though Peter should say, it is no marvel if the prophets desired to see things done by the unspeakable counsel of God, seeing that the angels had so ardent a desire to see the perfection and accomplishment of the same. Obiectio. It is neither meet nor reason that those things should be open and known unto us which are concealed from the angels, who do always see the face of god, and are ministers in the church to be governed, and administrators of all good things done in the church. Responsio. Such things be opened unto us as it were in the glass and speculation of the word, not that our knowledge is counted higher or greater than the knowledge of the angels. 27. Glori be to god. Luke 1. Ephe. 5. Peter only understandeth in these words those things to be promised unto us, the accomplishment and performance whereof the angels desire to see. And therefore when these things began to be done, the angels not without great joy did sing, gloria in excelsis deo, glory be to god on high. Furthermore saint Paul saith, that when the Gentiles were called, the marvelous wisdom of god began to be known to the angles, for this was a merry & pleasant spectacle and sight unto them, that Christ did gather the whole world, so many years lost and alienate from the hope of life, unto his body, that is, the church. But how much more will they marvel at the highest and chiefest presidente of god's justice, goodness, and wisdom, when the kingdom of Christ shallbe accomplished? The citizens of the which kingdom, god the lord and ruler of angels make us, through the force of the death of his son jesus Christ, to whom with the holy ghost be all honour and glory now and for ever. Amen. Hic sequuntur Miscellanea praelectionis quartae secondi Tomi, Inheritance. 1. IT may be demanded, whether this inheritance shallbe given to the soul immediately after our death: or whether it shallbe deferred unto the last day, and whether the souls in the mean times do sleep, and then this inheritance be given both to body & soul, when they be joined together, and not before. Responsio. 1. ep. cap. 13. Paul writeth to the Corinthians: Tunc videbimus eum facie ad faciem: then we shall see him face to face, all the divines do say, that this adverb, tunc, being an adverb of time, doth signify forthwith after death, that the soul being loosed from the body, shall have forthwith the fruition of the glorious sight of God. But Ireneus would in no wise grant that to be true, before the day of Resurrection, and doth say, that it is the doctrine of heretics to persuade themselves, that they shall ascend into heaven, and to be enhanced to the sight of the father before the general resurrection of the dead. He would have us, & saith that we aught, to suffer those things which christ himself did put in experience: who was not suddenly and strait way raised from death, nor did ascend immediately unto his father, but after his resurrection said unto Marie: noli me tangere, quia non dum ascendi ad patrem meum: touch me not, for I have not yet ascended to my father: Nor it is meet (saith Ireneus) that the disciple should be above the master. Therefore, as Christ did not strait way after his death ascend into heaven: so aught we to expect and look for the resurrection of the dead, before we ascend into heaven. Confutatio. This collation between Christ and us is not generally true. For we grant, that we aught to conform ourselves unto Christ. But in every part the collation is not to be admitted. For Christ did many things, which it is not necessary for to do. It was three days or Christ did rise, because he would declare the verity of his death. And he ascended not before 40 days, that his resurrection might appear more certain: in the which time he did eat & drink with his disciples, and did offer himself to be touched of them for the confirmation of their faith. But when it behoveth us not so to do, nor any necessity doth so exact of us, there is no impediment, but that our souls may ascend into heaven, immediately after their separation from the body. It is true, that the dtsciple aught not to be above the master: but shall we therefore gather, that what soever Christ suffered, we aught to suffer the same? He was called Belzebub: doth it follow therefore that we should be so called? He was offered upon the cross, and did hung between ij. thieves, is it therefore requisite that we should do the like? Not, it followeth not. Obiectio. It is written in the apocalypse, that the souls of them which were slain for Christ's sake do cry: how long, O Lord, will it be, Cap. 6 ere thou do revenge the blood of them that dwell upon the earth? Here you may see, that the souls of the saints be not in heaven, but do lie under the altar, and seem to lie a sleep. Responsio. They are said here to cry and to have a marvelous earnest request and desire, but to cry, and so fervently to pray, is not to lie a sleep. White robes were given unto them, that is, they have received part of their felicity, which is the joy of the soul. And it was said unto them, that they should rest for a little season, until their fellow servants and their brethren that should be killed even as they were, were fulfilled. And then, that is, after the day of the general resurrection, they shall have the absolute and consummate glory, both of body and soul. Obiectio. Cap. 11 Saint Paul in the epistle to the Hebrews (when he had numbered the fathers of he old Testament, which were noble and valiant in faith) saith, that they have not received the promiss, God providing a better thing for us, that they without us, should not be made perfect. Responsio. We grant in deed, that they have not received the perfection and consummation of the promise, or of this inheritance. For they look for the resurrection which we shall have altogether. Other expound this place after this sort: They had not such clear light of Christ as we: for they looked for that which we have. Therefore, it were shame for us, if at lest we have not as great constancy as they had. ¶ Reasons out of the scripture to prove that the souls sleep not. Christ a little before his death said to the thief: This day thou shalt be with me in Paradise. These words, this day, do evidently declare, that his felicity should not be prorogued unto the last day. Paul writeth to the Philippians, that he wished to be loosed out of this world, and to be with Christ: for he doubted not that to be profitable for him. This his desire should not have ben sound and good, if his soul should sleep. The history of the rich man and Lazarus, doth prove that the soul after this life doth in no wise sleep, but to be either in joy or in pain. And where the adversaries do say, it to be a parable, and therefore to make nothing against them: I answer, that many of the fathers do say it not to be a parable, but an history, as Gregory and Hierome. And Tertullian goeth so far, that he judgeth the rich man to be Herode, Eleazar, john baptist. Chrisostome, and Augustine do affirm it to be a parable. Solomon saith: dust shall return unto earth, from whence it came, and the soul shall return unto God which made him. If it return again unto God, Eccle. histor. Lib. 4. it sleepeth not Policarpus which flourished in the Apostles time, when he went to be burned for the confession of the faith of Christ, declared that he should that day be present before God in soul. Christ said that it was written, that he should be the God of Abraham, Isaac, & jacob: & further added, that he is the God of the living, not of the dead. And if they do live, they must needs do somewhat, that is, they must know God, and love him. Nor the scripture doth allow their sentence, when it saith, them that be dead to sleep. This phrase is applied unto the body, which after death is said to sleep, because it shall rise again. And by this phrase the old writers affirmed churchyards to be the places appointed for burials, as though you would say, places to sleep in. And therefore they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heaven. 2. Heaven is called in the Hebrew, Schamaim: which is a word compound of, Scham, and maim. And it hath his appellation of his watery substance. For, maim betokeneth waters. It hath the form of the dual number, for the two waters, that is, those waters which are above the firmament, which be called, aquae superiores, and the waters which be under the firmament, which be called aquae inferiores. And note here, that both the greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the latin word, coelum, are put in the plural number in the Lord's prayer, because that this Hebrew word Schamaim hath no singular number. And therefore the greek and latin translation is put plurally. Where the Hebrew saith Schebaschamaim, the greek hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the latin hath: qui es in caelis. Heaven in greek is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as saint Ambrose writeth in his Exameron. And it doth come ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which betokeneth to see: because heaven is clear to be seen, and not thick, as the water and the earth is. Philo in his book de mundo, doth deduce it of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which betokeneth a limit, a mark, a bound: because that heaven is the uttermost bound of all the superior bodies. Heaven is called in latin, coelum, which cometh of the verb caelare, which betokeneth to cover: because heaven covereth all the inferior things. Other (as saint Ambrose) would have it called caelum, a coelare, to grave: because the stars seem to be engraved in it. Varro doth call it caelum quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. cauum, hollow. The philosophers do say, that there be x. heavens: whereof seven have the names of the planets, as of: Saturnus. jupiter. Mars. Sol. Venus. Mercurius. Luna. The eight heaven is called caelum sy dereum, sive stellatum, the ninth they called caelum aqueum, vel crystallynun: not of coldness, but of clearness: because by that the stars did clearly appear and shine. The tenth they called primum mobile. But the eleventh heaven, which is the place of the blessed spirits, the heathen Philosophers knew not. This heaven the divines do call caelum empy reum, not of heat, but of brightness: because it doth excel all the other heavens in brightness and shining. Because I have made mention here of certain heavens, I thought it expedient to give a little note her of that place of saint Paul, where he saith, that he was taken up into the third heaven, which of diverse is diversely taken. The scholastical divines do say, that heaven is taken three manner of ways. First, it signifieth those things that be under the soul, secondly, those things that be in the soul, thirdly, those things that be above the soul. Under the soul are all bodies and corporal things, as S. Austen writeth. So we may take and make to be three heavens, Videlicet. Aereum. Sydereum. Empyreum. Unto the which last the Apostle was said to be rapt and taken, not to be or remain there, for them he should have known whether he had been there in the body, or out of the body. Damascen saith, that the Apostle was taken above the eight Sphere, that he might clearly see those things which are above the whole corporal nature. If you take heaven for those things which be in the soul, them heaven betokeneth some high matter or knowledge, which surmounteth and exceedeth the natural knowledge of man. They say also, that there is triplex visio, that is, three manner of visions. First a corporal vision, by the which we see and know spiritual bodies. Secondly, a vision imaginary, by the which we see and know the similitudes and likenesses of bodies. Thirdly, an intellectual vision, by the which we know the natures of things in themselves. If these visions be after the natural manner (that is to say, if I see any sensible thing, if I see by imagination any thing that was seen before, if I understand any thing by fantasy) all these visions can not be called caelum. But then any of these visions is called Caelum heaven, when it is above the natural faculty and power of man's knowledge. As for example: If thou see any thing with thy corporal eyes above the faculty of nature, Daniel 5. so art thou rapt and taken unto the first heaven, as Balthasar was rapt and taken, when he saw the hand of a man writing upon a wall. But if thou be lift up and taken by imagination or spirit, to know or see any thing supernaturally, than art thou rapt and taken unto the second heaven: Act. 10. as Peter was rapt and taken when he saw the sheet sent down from heaven. But if any man do see things intelligible, and the natures of them not by any sense or fantasy, than he should be taken up unto the third heaven. And here is to be noted, that to be taken up to the first heaven, is to be alienate from the corporal senses. Whereupon when none can be fully and wholly abstract and drawn from the corporal senses, it can not be said, that any man is taken up simpliciter, unto the third heaven, but secundum quid: For as much as it chanceth, that a man sometime is so intent and bent unto one sense, that he is utterly abstract and taken from the act and use of the other senses. To be rapt and taken unto the second heaven, 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 trance, when he saw the linen cloth come down from heaven. But Paul was rapt and taken unto the third heaven, because he was so alienate from his senses, and so enhanced above all corporal things and visions, that he saw things intelligible, simply, purely, and plainly, even after that manner as the angels, & the souls separate from the body, do see: yea and (that which is more) did see God by essence, In Gen. 12. as Saint Austen doth expressly writ. Nor it is probable, that Moses the minister of the old testament unto the jews, should see God: and that Paul the Minister of the new testament unto the Gentiles, should be void of the same gift. These words with many other divisions and distinctions writeth Thomas Aquinas. In 2. Cor. 12. Caietanus did call that third heaven the highest place of all: because in the scripture there is mention made of three heavens. The lowest is coelum aereum where the fowls of the air are. In the midst is coelum sydereun, of the which mention is made in the beginning of Genesis, Et posuit eas in firmamento coeli and he hath set them in the firmament of the heaven. The third and the highest is, where be all the waters that are above the heaven, whereof the scripture maketh much mention, which we do call coelum aqueum, and the Philosophers call it primum mobile. But Empyreum caelum, which the latter writers do speak of, is not mentioned in any place of the scripture. Saint Augustine disputeth, whether by this third heaven we must understand Paradise. Lyranus affirmeth this third heaven to be the same that Paradise is, whom some of the later writers do follow. But the taking up of Paul is to be understanded two manner of ways, that is: he was rapt unto the third heaven, that he might see the glory of God, and the glory of Christ reigning in heaven. And he was taken unto Paradise, that is, unto the seat and place of the blessed spirits, patriarchs, and prophets, to the end that he might not only see whether he himself should come after death, but also that he might hear the mysteries of God, whereby he might return the better instructed and prepared to his Apostleship. Other divines do say, that numerus ternarius, the number of three is put of Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the highest and most perfect sight. This word, Caelum, in the scripture is taken many ways. First it is taken for that firmament wherein the stars are set. Secondly, it is used and taken for the middle region of the air, where the winds and clouds be, Psal. 149. as in the psalms: which covereth the heaven with clouds, and prepareth rain for the earth. Thirdly, it is taken for the throne and seat of God, as: The Lord hath prepared his seat in heaven. Psal. 103. Fourthly, it is taken for God, as in Daniel: After that thou shalt know, that the heavens have the rule. Cap▪ 4. Fiftly, it is used and taken in the plural number for the Apostles, as: Ca●lienarrant gloriam Dei. The heavens declare the glory of God. Virtue. 3. THis word, virtus, virtue, is of doubtful signification: for there be two words in Greek of divers significations, which are translated in Latin into this word virtus. The one of the Greek words is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth signify virtue, as it is opposite and contrary to vice. The other word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth also virtutem, but as it is opposite and contrary unto infirmity and weakness. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek, and virtus in Latin doth betoken power, might and strength. psal. 45. Virtus sometime is used and put for strength & power, as Deus adiutorium nostrum, & virtus nostra. God is our help, and our strength. Also it is taken for majesty, authority, and power. It is also put and used for justice, 1. Cor. 4. innocency, and faith, as Non in sermone est regnum dei, sed in virtute: The kingdom of God is not in word, but in power. Sometime it is taken for the host & furniture of heaven, as the stars & light, Psal. 148 as in the psalm: 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 things. As Christ is the word of God, by which allthings are made. Hell. 4. Hell is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is called of the Latins Pluto, Orcus, Tartarus, Infernus. The Greek word is written with an aspiration, although it be compounded ab α privativa particula, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est videre, to see, as though you would say, a deep place under the earth, dark, and without light. It is called in the Hebrew Scheol, & it is written with Vau holem, although sometime it is read without Vau. It signifieth (as some men do say) a pit, a grave, death itself, the state of the dead, hell, & the place of the damned spirits. And it is so called with the Hebrews, because all heavy things do go and tend downward, It cannot be satisfied, as in the proverbs 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. There be three things that will not be satisfied, yeo four that say not, it is enough: the grave, and the barren womb, the earth that cannot be satisfied with water, & the fire that saith not, it is enough. And so this word Scheol, seemeth to come of this radical Schaal, which signifieth (when it is referred to the person) to demand, to consult: but if it be referred to any thing or matter, than it signifieth to ask, & to crave. And in that signification Scheol cometh of Schaal. It is taken for a grave in the book of the kings, where it is said of David against joab unto Solomon: Non sinas descendere camtiom eius pacificè ad sepulchrum: Let thou not his hoar head go down to the grave in peace. It is also used for the place where damned spirits are, as in the Psalms: Si ascendero in coelum tu ecce ibi es: si descendero ad infernum, ecce ades: If I ascend into heaven, thou art there: if I descend into hell, thou art there also. Scheol is taken sometime for the horrible dismay of the mind, and for the feeling of the wrath of God, and for the taste (as it were) of the infernal pains for sin. Such agonies the holy saints did often feel in themselves in this life: in somuch that they thought themselves to be rejected of God, and to be destitute of all grace and help. Such kind of agony Christ felt upon the cross, 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, & vivificat, deducit ad infernum, et reducit. The Lord doth mortify and make a live again, bringeth down to hell, and bringeth up again. Also in the psalms. Circumcinxerunt mefunes mortis, et angustiae inferni apprehenderunt me. The snares of death have compassed me, and the griefs of hell caught me, when I found trouble and sorrow. divers do diversly expound this verse of the psalm: Quoniam non relinques animam meam in inferno. For thou shalt not leave my soul in hell. Some do take infernus, in this place, for the grave: some for the state of the dead, some for horrible sorrow in mind, some for hell itself. So that this proverb may be verified: Quot capita, tot sensus, how many heads, so many wits. But because I have made mention of this matter, I will recite the judgements of the old fathers, as well of the Latinists, as of the Grecians, how they take this clause: Non relinques animam meam in inferno: thou shalt not leave my soul in hell, and afterward I will declare the minds of the later writers. And when I have done, I will submit myself to the judgement of the catholic and Apostolic church, which I would wish all Christians to do. ¶ Patres ecclesiae occidentalis. First I will begin with the doctors of the west church. And I will first place S. Austen, because he, among all other doctors in divinity beareth the hell But it shall be necessary to allege those scriptures, upon 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 leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. Psal. 88 Cruisti animam meam ex inferno inferiore: Thou hast taken my soul 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 blood of the testament hast brought out thy prisoners out of the lake, where was no water. 1. Pet. 3. Christus mortificatus carne, sed vivificatus spiritu, inquo etiam abiit, et spiritibus, qui erant in carcere, praedicavit: Christ was put to death concerning the flesh, but was quickened in the spirit, by the which also he went and preached to the spirits that were in prison. Now to the fathers. Augustinus. Si ergo secundum hominem quem verbum deus suscepit putas dictum esse, (hody mecum eris in paradiso) non ex hiis verbis in caelo existimandus est esse paradisus, neque enim ipso in coelo futurus erat homo jesus 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, ubi 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 think these words (thou shalt be with me this day in Paradise) to be spoken concerning the manhood (which the word being God, took) not by these words, Paradise is counted to be in heaven: For the man jesus Christ was not in heaven itself, but in hell, as touching the soul, and in the grave as touching the body. And truly that the soul descended into hell, the Apostolic doctrine doth declare. For blessed Peter for this matter bringeth testimony out of the psalms, where he showeth this to be prophesied of Christ: For thou wilt not leave my soul in hell, nor suffer thy holy one to see corruption. That was spoken of the soul, this of the body. And he saith a little after thus: Restat igitur ut si secundum hominem dictum sit (hody mecum eris in paradiso) in inferno intelligitur esse paradisus, ubi erat eo die futurus, secundum humanam animam Christus. That is to say: It remaineth therefore that these words (thou shalt be with me this day in paradise) concerning the man, that paradise may be understand to be in hell, where Christ should be that day, concerning the human soul. ¶ 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 negaverit fuisse apud inferos Christum? That is: It appeareth sufficiently, that the Lord being mortified in the flesh, came down into hell: for the prophecy cannot be gainsaid, which hath said (for thou shalt not leave my soul in hell) which thing lest any man should be bold to savour or understand otherwise, the same Peter doth expound, even with those words of Peter, by the which he affirmeth him to have loosed the sorrows of hell, in the which it was impossible for him to be holden. Who therefore unless an infidel, will deny Christ to have been in hell? If ye will ask, whom Christ set out from thence, Saint Austin doth give 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 all mankind that Christ loosed him there, the whole church almost doth consent, which thing the church not vainly to have credited, is to be believed. From whencesoever this was delivered, yea although there be no express authority of the canonical scriptures brought forth for the same. And with Adam he numbereth Abel, Seh, No, Abraham, Isaac, & jacob, with other. ¶ Idem Augustinus rursum scribit. Aliam opinionem dicam! fortassis enim est apud inferos aliqua pars inferior, quo traduntur impii, qui plurimum peccaverunt. Et paulo post: Nondum enim dominus venerat ad infernum, ut erueret inde omnium sanctorum praecedentium animas, et tamen Abraham in requie ibi erat, et dives non possit, levatis oculis, nisi ille esset superius, ille infernus. That is to say: I will show you an other opinion: For perchance there is in hell a lower part, wherein are thrust down the wicked which have grievously sinned. And a little after: For the Lord came not yet into hell, to take from them the souls of all the saints that went before Christ. And yet Abraham was there in rest, and the rich man could not life up his eyes to see, unless Lazarus were above, and the other beneath. ¶ Cassiodorus. Cassiodorus also consenteth to Augustine, saying: Infernum vero habere inferiorem partem, evangelii locus ille de Divite & Lazaro testatur. Apparet utrunque apud inferos fuisse, ut se videre valuissent, & Divitem ex inferiore loco ad superiora oculos elevasse. Sed licet uterque apud inferos esse viderentur, pro meritorum tamen discretione, superior locus sanctis, inferior peccatoribus deputatur. That is to say: That place in the gospel of the rich man and Lazarus doth testify, that hell hath a neither part. And it appeareth that they both were in hell, that they might see each other, and the rich man to have lift up his eyes from the neither part, to the higher. And although they were counted to be both in hell, yet for the difference of their works, the higher part was deputed to the saints, & the lower part to the sinful and wicked. Ambrose. Quis potuit ascendere in coelum? quia ideo passus est, ut expoliatis inferis virtute patris devicta morte resurgens, quum animabus ereptis in coelum ascenderet. Omnis enim quicunque viso saluatore apud inferos speravit de illo salutem liberatus est. that is to say. Who could ascend into heaven? because he suffered therefore, that hell being spoiled by the power of the father, and death vanquished, he rising again, should ascend into heaven with the souls taken out. For whosoever, the saviour being seen in hell, hoped of him salvation, was delivered. 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 liberavit that is to say Were the gates open unto thee? or didst thou see the dark doors? These things which be spoken, are clearly verified in the passion and death of our Lord, which opened the cloisters of hell, and delivered the souls of holy men from thence. For Hierom saith inde, from thence, that is to say, from hell. Gregorius Magnus. Gregory writeth after this manner: Ante adventum mediatoris dei & hominis, omnis homo (quantumuis mundae probataeque vitae fuerit) ad inferna claustra descendit. Every man, before the coming of Christ (although he were of never so clean and approved life) descended to the cloisters of hell. Again in an other place he saith: Si sustinuero, infernus domus mea est, et in tenebris stravi lectum meum: spiritus etenim sancti, et sustinere adversa poterant, et tamen è corporibus educti, adhuc ab inferni locis liberari non poterant, quia nec dum venerat, qui illuc sine culpa descenderet, ut eos qui ibi tenebantur ex culpa liberaret. Though I hope, yet hell shallbe mine house, and I shall make my bed in the dark. For the holy spirits both could sustain adversity, and yet could not be delivered from the place of hell, because that he was not yet come that should descend thither without gilt, that he might deliver from gilt them which were holden there. And in the same place a little after he saith: Et quia in ipsis quoque in ferni locis justorum animae sine tormento tenebantur, ut et pro originali culpa illuc descenderent, et tamen ex propriis actibus supplicium non haberent (quasi in tenebris lectulum stravisse) est, in inferno sibi requiem praeparasse Because the souls of righteous men are holden in the very places of hell without torment or pain, that they should yet go thither for the original gilt, & yet sustain no punishment for their acts & deeds (to make their bed as it were in darkness) is, to prepare them a rest in hell. Cyprianus. Ciprianus in the end of his treaty in symbolum, writeth thus: Si ergo intellexerimus quid partus virgins, quid verbi in carne nativitas, quid sacramentum crucis, quid utilitas divini ad inferna descensus, quid resurrectionis gloria, & animarum de infernis revocata captivitas. etc. That is to say: If we shall understand, what the delivery of the virgin, what the nativity of the son in the flesh, what the mystery of the cross, what the profit of the divine descense into hell, what the glory of the resurrection, & the captivity of the souls being revoked again from hell. Sermo de ascentione etc. Again, Cyprian saith: Semel Christus descendit ad inferos, ulterius non descendet, non ultra 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 up in darkness. Vigilius. Vigilius writeth after this manner: Lib. 2. Cont. Eutichem. Constat dominum nostrum jesum Christum sexta feria crucifixum, et ipsa die ad infernum dessendisse, ipsa die in sepulchro iacuisse ipsa dielatroni dixisse, hody 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 say; It is evident, that the Lord jesus Christ, being crucified on the friday, the same day descended into hell, the same day he lay in the sepulchre, the same day he said to the thief: this day thou shalt be with me in Paradise. Then his flesh was not the same day in Paradise, neither in hell, but lay dead in the sepulchre: but his soul those whole three days was in hell, not in the grave. Here might be alleged other Doctors also of the Latin Church, which consent unto the fathers before mentioned, as Primasius, Sedulius, Leo, and other. But these shall be sufficient for the West Church. Now you shall hear the opinion and judgement of the Graecian 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 Christ risen which should bring him unto Paradise. Before Christ died, no man went up into Paradise. Also in an other place he saith: Nullam animam ante Christum arbitror ascendisse in coelum, ex quo peccavit Adam, et clausi sunt ei coeli, sed omnes in inferno detenti sunt, propter quos etiam descendit ad inferos. I judge no soul before Christ to have ascended into heaven, since Adam transgressed, and the heavens were shut unto him, but all were holden in hell, for the which also Christ descended into hell. Eusebius. Eusebius Emissenus writeth thus: Sciendum est, quod illa hora qua salvator noster inclinato capita emisit spiritum, Lib de resurrectione. corpore in cruce derelic to, anima simul cum divinitate ad inferna spolianda descendit. It is to be known, that in that hour in which our saviour bowing down his head, gave up the spirit, his body being left on the cross, his soul with the divinity descended to spoil hell. Damascenus. Descendit in infernum anima deificata, ut quemadmodum is qui in terra justitiae ortus est sol, sic et eis qui sub terra in tenebris et umbra mortis sedebant, lux fulgeret. Et ut quemadmodum in terra euangelizauerit pacem, captivis 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, ut 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 soul deified, that as to those which were in earth he sprung the sun of righteousness: so also unto those which under the earth sat in darkness, and in the shadow of death, he might be a shining light. And that as on earth he had preached peace, remission to the captives, sight to the blind, and to those which did believe, he was made the cause of eternal salvation, but to the unbelieving, an imbraiding and reproof of infidelity: So also to those which were in hell, that every knee should bow unto him, both of things in heaven, in earth, & in hell. And by this means, losing them that were bound from the beginning of the world, he returned again from the dead, preparing us a way to rise again. A general council. Christus deus et homo, non autem duo filii, sed idem una persona in utraque natura perferens passionem et mortem pro salute nostra, Concil. Tole tanum. non in virtute divinitatis, sed in infirmitate humanitatis descendit ad inferos, ut sanctos, qui ibi tenebantur, erueret, et devicto mortis imperio resurrexit. That is to say: Christ God and man, but not two sons, & two Gods, but being both in one person, in both the natures suffering his passion & death for our salvation, not in the power of divinity, but in the infirmity of humanity, descended into hell, that he might deliver from thence the saints that were holden there, and when he had overcome death, rose again. ¶ The judgements of the later Divines, concerning this article: Descendit ad inferna. Erasmus. Erasmus in his catechism doth writ of this article after this manner This is the article which Cyprian said not to be had in the Roman Symbol, no neither yet to be added in the East churches. Yea and moreover, although the symbol of the Synod holden at Nice, or of the Synod holden at Constantinople, is none other thing then a declaration of this Symbol: yet is not there neither so much as any one thing that is correspondent to this article. Also the very inconcinnitye or unhandsome joining or hanging together of the speech and oration, is an evident proof, that there is a parcel thrust in among the other articles, by some other man. These words, sepultus est, that is, he was buried, do belong to the body, which laid a sleep by death, doth rise again, that is, doth as it were waken from sleep. But these words, descendit ad inferos, that is, went down to hell: they do refer unto the soul, which neither was buried, neither did rise again, but being departed and sundried for a time, shortly after returned again into the dead body. Whether Thomas Aquinas did add this article, I am in doubt. There is a certain suspicion that it should be added of some other man, or at the least by this argument, for that it is not in the meet place. For when he doth make the third article of the resurrection, he maketh the fourth article of the going down into hell, except peradventure he meant this, that Christ, after he was risen again from death to life, went down in body and soul to hell. And an other little work which goeth abroad, bearing the title of Thomas Aquinas upon the Symbol, doth interpret and declare the contrary thereof, and useth also a contrary order. For there the going down to hell, goeth before the resurrection. How be it, this said Opuscle (although it be a learned and an holy work) yet it seemeth not to be the work of Thomas Aquinas. Erasmus saith also, that those scriptures & reasons, which are alleged to confirm this article, cannot constrain him which desireth to thwart and to find cavillations, to believe that the soul of Christ went down by itself personally to hell. For the scriptures (saith he) doth often times call death and the grave by this name Inferos, which same word is sometimes englished hell. As for example in the book of Genesis: Morietur & deducent famuli tui canos eius cum dolore ad inferos, that is to say: he shall die, and thy servants shall bring his hoar hears with sorrow to his grave. He calleth here the aged body of jacob, hoar hears. And by this word inferos, he meant the sepulchre or grave. And this thing doth Saint Cyprian in few words in a manner show, when after he had said before, that this particle is not had neither in the west churches, nor in the East churches, he addeth afterwards these words. Vis tamen verbi videtur esse in eo quod sepultus dicitur That is: how be it there seemeth to be the same strength of the word, in that that he is said to have been buried. As who should say, that descendere ad inferna, to descend into hell, were nothing else, but to be buried in the grave, which our Lord speaking of his own burial, called to be in the heart of the earth. Haec Erasmus. But yet the same Cyprian in other places seemeth to make a distinction between these two clauses Sepultus est, et descendit ad inferna: for upon the Symbol he writeth: sed et quod in infernum descendit, evidenter pro nunciatur in psalmis. etc. but that he also descended into hell, it is evidently pronounced in the psalms. And so bringing in testimonies of the psalms, he allegeth saint Peter and other authorities out of the Psalms, writing on this wise: unde et Petrus dixit, quia Christus mortificatus carne vivificatus 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 said, that Christ mortified in the flesh, was quickened in the spirit, and to them that were in prison in the days of No 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 leave my soul in hell, neither wilt thou suffer thy holy one to see corruption: which again he showeth prophetically to be fulfilled when he saith: Lord thou hast brought my soul out of hell, thou hast saved me from those that go down to the pit. Before these words saint Cyprian doth speak of the burial of Christ saying: sepultus quoque pethibetur, et lapis magnus positus ad ostium monumenti: He is also said to be buried, and there was a great stone laid at the door of the tomb: which article when he had confirmed with many scriptures, then inferreth these words: Sed et quod ad infernum descendit. etc. Now the Grammarians say, that this conjunction said, is not vox exegetica, but discretiva, & his property is always to bring in an other matter distinct from the matter going before. Also in the end of his treaty in symbolum he writeth: Si ergo intellexerimus quid partus virgins, quid verbum in carne nativitatis, quid sacramentum crucis, quid utilitas divini ad inferna descensus quid resurrectionis gloria. etc. that is: If we shall understand what the delivery of the virgin, what the nativity of the son in the flesh, what the mystery of the cross, what the profit of the divine descence of Christ into hell, what the glory of the resurrection. etc. Furthermore, Cyprian writeth in his sermon De ascensione. Semel Christus descendit ad inferos, ulterius non descendet, non ultra 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 up in darkness. Now confer Cripian with Cyprian, and so he may be the better understanded. Master calvin doth count it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to expound this article: sepultus est, by the other words which follow, descendit ad inferna, saying that they do interpret plain and manifest words by a more obscure and dark phrase. But now to Erasmus again, whose words be these. If the universal church hath now received this article, it is not lawful for thee not to believe it. It is sufficient for thee to profess, that Christ did so descend (ad inferos) as the scripture & the church doth think and mean. But yet as it is a point of christian wisdom, not to believe very lightly that thing for certain and undoubted, which is not expressed in the holy scriptures: Even so is it a point of christian meekness, not to refuse proudly and frowardly that thing which the religious contemplation of God and godly men hath taught, either to the solace and comfort, or else to the erudition of them that do believe, of which sort are those things also. That the holy ghost took one of the most purest drops of blood out of the Virgin Maries heart, and laid it down into her matrice: and that hereof was suddenly made the perfect body of a man, so small as is a little spider, which is but even now cropen out of the egg, but yet with all the members full finished and perfect in all powers and qualities, as it is now in heaven. Likewise where they do teach, that Christ by reason of the complexion of his human body (which they will to have been in him most subtle, and so therefore of most quick and sharp feeling) did suffer more grievous and bitter pains than any man may possibly suffer, the pain of them only excepted which are perpetually damned in hell. These things and such other like unto these, let them be so heard, as devout and holy contemplations of men, concerning Christ, but not as articles of the faith. Many such manner of things have certain m●n imagined also about this particle, telling what persons Christ brought out from hell, and whom he did leave there still, and what things, and with what words he did speak to every one of the circles. But this is sufficient for us, that he was once in flesh borne a very man, that he did verily suffer passion, that he hath verily died, and been buried, and that he hath verily revived again, the very same soul returned again into the natural body. Haec Erasmus. Psal. 16. Stephanus in his annotations upon the psalm, declaring this verse: Non derelinques animam meam in inferno, doth interpret it, non relinques corpus meum in sepulchro. And Beza upon the second of the Acts, doth translate that verse after this manner: Non relinques cadaver meum in sepulchro, which translation and interpretation seemeth to some very strange, and much stretched. Yet it cannot be denied, but that the word Nepesch, hath many significations. This verse in the Hebrew hath these words: Kilo taazab nepeschi lescheol. This word Nepesch, De opificio Dei. hath many significations. First it signifieth wind, breath or blowing, whereupon Lactantius doth writ, that some called the soul fire, some wind, whereof this word anima, or animus took the name, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek is called ventus. Cap. 1. And in that signification this word Nepesch is used in Genesis: Sed & omni bestiae terrae, et omni volatili caelorum, et omni motabili super terram, in quo est anhelitus vivens etc. To every beast of the earth, to every foul of the heaven, and to every thing that moveth upon the earth, which hath life in itself. etc. Likewise it is used in job: Habitus eius prunas accendit. His breath maketh the coals to burn. This word breath, here is called in Hebrew Nepesch. Seccondly, Nepesch, signifieth the soul which is the chiefest, and principallest part of man. And so it is used in many places of the Scriptures. As in Genesis, Gen. 27.35. 1. Samuel. 1 25 job 9.24 Psal. 13.119. in Samuel, in job, and in the Psalms: as in this place: vivat anima mea et laudabit te. Let my soul live, and it shall praise thee. Soul here is called in Hebrew, Nepesch. Thirdly, Nepesch, betokeneth that power of the soul 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 oppress a stranger, for you know the heart of a stranger. heart here is taken for the sorrow of the heart. And the word in Hebrew is, Cap. 23. Nepesch, Likewise in Genesis. Si est cum anima vestra ut sepetiam mortuum meum. If it be in your mind or pleasure that I should bury my dead. And so Nepesch is used in many other places of the scriptures. Fourthly nepesch signifieth blood and life, because life consisteth in blood, which is, vehiculum, that is as you would say, the waggon or chariot of the spirits. And so it is used in Genesis, and in Deuteronomie, where it is said: ne comedas sanguinem, quia sanguis est ipsa anima: Cap. 9 Cap. 12. thou shalt not eat the blood, for the blood is the life, and thou must not eat the life with the flesh. In the which place nepesch is put both for life and blood. Fiftly, nepesch, signifieth the body, which is the other part of man: and so it is used in the psalms. As, Infernum venit anima eius. His body was laid in irons. The body here is called in Hebrew nepesch Likewise in an other psalm: misit maciem in animam eorum. He sent lennesse into their soul. Here is the soul taken for the body, which is called in Hebrew, nepesch, And in this signification Stephanus might seem to use this word, nepesch: and to have 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 carcase or a body without a soul, as in Leviticus: Cap. 19 Et incisionem super anima non ponetis in carne vestra You shall not cut your flesh for the dead. Nepesch betokeneth here the dead bodies. Also in the same book, non contaminabit se sacerdos super animam populi sui. Let not the priest defile himself by the dead, that is, by touching the corpses. Here this word anima, is put for the dead body, and is called in Hebrew, nepesch. And the old translation hath: ne contaminetur sacerdos in mortibus civium suorum. Let not the priest be defiled in the death of any of his. And Castalio translateth in funeribus eorum, in their funerals. Nepesch is likewise so used in the book of numbers. And upon these and such like places, Cap. 5.6. ● Beza might seem to have grounded his interpretation, when he translated: non relinques cadaver meum in sepulchro, for, non relinques animam meam in inferno. But there be great learned men which do very much mystic this translation, & they call it a corruption of the very letter of the holy scripture. They writ also, that it is pity, that an article of our faith, constantly and uniformly taught in the church of Christ, should now be drawn into question, and to be made a wavering opinion: seeing that all the fathers both of the East, and the West church with one consent and agreement hath allowed this article. And master Caluin himself confesseth also, that to be true. For he saith: Id certe extra controversiam 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 say: It is without all controversy and doubt, that this particle (descendit ad inferna) was taken of the common judgement and consent of the godly, for as much as there is none of the fathers, but doth make mention and rehearsal in their writings of the descense of Christ into hell. Yet master Caluin himself is of an other judgement: For he counteth the descence of Christ into hell, to be done upon the cross, where he felt the severity of god's vengeance, and did wrestell with hell, and with the horror of death, and was smitten of God for our sins, as a most wicked offender, and to be as one forsaken of God, and therefore cried, O god my God, why haste thou thus left me. And that Christ after this manner descended into hell, it is no marvel, when that he suffered that death which is inflicted upon the wicked: And truly there can be no more terribler hell, than one to feel himself forsaken and alienate from God, and not to be heard when he calleth, as though God had conspired to his destruction. And therefore we see Christ to be cast down, that he was compelled, anguish enforcing him, to cry, O God my God, why hast thou forsaken me? Haec Calvinus. Other writers, both of great learning, and deep judgement, do expound this article in another sense, who judgeth the descense of Christ into hell to be nothing else, but the virtue of the death of Christ to have come even unto the dead, and to have profited them, that is, that all the patriarchs and faithful men before the coming of christ, be preserved from eternal death, through the death of Christ. Or else by this word, Inferos, or inferna, there may be understand not the place of punishment appointed unto the wicked, but all the faithful departed, as by this word, superos, we do understand all them that remain alive. Therefore we may say, that the soul of Christ went down to hell, that is, that it was brought into the bosom of Abraham, where all the faithfall departed were gathered together. Wherefore, when Christ said to the thief crucified with him, this day shalt thou be with me in paradise: he promised him participation of life, and company of the blessed spirits. But it pertaineth rather to a curious and busy head, then to a godly and quiet mind, curiously to inquire, and dispute of this matter. Haec Bullingerus. In expositio. Symboli. The same Bullinger wrting upon the epistle of Peter, where he entreateth there of the prison in which the spirits were, doth say: Vbi nam locorum hic fuerit carcer, ignotum est. In what place this prison was, it is unknown. Bullinger here doth constitute a place which he calleth with Peter a prison. And where that same place is, he knoweth not. Moreover he saith, in that place there was no filth, no darkness, no pain▪ but a place of refreshing. And the place is therefore called a prison, because the souls of the blessed were there retained. 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. calvin also writing upon the same Epistle doth say: a question may be moved, why Peter doth place in a prison the souls of the godly, 1 Epist. 3. pet after they were departed from their bodies. And truly this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in my judgement, doth signify rather an high tower, wherein watch is kept, or the very act of keeping watch. But if it shall please any man to keep the name of a prison, it shall not ill agreed. For when they were living, the law was to them (as Paul witnesseth) a strait custody or prison, in which they were detained. So after their death, it behoved them to be bound with the careful desire of Christ, because the spirit of liberty was not yet exhibit unto them. Therefore, the carefulness of looking for Christ, was to them a prison. Lebanrisch writeth after this manner: Saint Peter allegeth this saying of the prophet David: Non derelinques animam meam in inferno, nec sines sanctum tuum videre corruptionem, that is: Thou shalt not leave my soul in hell, neither shalt thou suffer thine holy one to see corruption. After that he had declared, that this could not be spoken of David himself (for that his grave remained yet among them, and his body suffered corruption) he addeth: forasmuch as David was a Prophet, and did know that God swore unto him, that Christ should come of the fruit of his loins, touching the flesh, he speak evidently of the resurrection of Christ, because his soul should not be left in hell, nor his flesh saw corruption. You see how saint Peter applieth this sentence of the Prophet to set forth Christ's resurrection. And in steed of this word sanctum eius, saint Peter hath carnem eius, which is to be marked. Is not resurrection contrary unto death? And what other thing is death, than the separation of the body from the soul? And what other thing than can resurrection be, but a renewing and knitting together again of the body and the soul? Saint Peter therefore applyieng this sentence to the resurrection of Christ, doth (as it were) point with his fingers the places from whence these two parts severed, must be brought again: namely the soul from hell, for hell could not hold it: and the body from the grave, that it should not corrupt. Haèc Rabbi Lebanrisch. Thus I have declared at large the opinions and judgements aswell of the old fathers, as of the later writers, concerning this article of the faith: Descendit ad inferna, he descended into hell. So that every man (as Paul saith) may abound in his own judgement. One thing I would wish that neither this article, nor any other contained in the symbol, commonly called Symbolum Apostolorum, should be lightly shaken of, but to be believed as they stand there. As for my part, I am fully resolved, that this article is true: He descended into hell. To morrow. 5. THis word is called in latin, cras, in greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hebrew, Machar. And it signifieth not only the next day following, but also the time to come: as jacob used it in Genesis, saying: Testificabitur de me justitia mea die crastina: My righteousness shall answer for me hereafter. Cap. 30. Also in Deuteronomie: Quum interrogarit te filius tuus cras: when thy son shall ask thee in time to come. Cap. 6. Cap. 13. It is also used for a short time to come: as in Luke, where Christ saith: oportet me hody & cras, & sequenti die ambulare: I must walk to day, and to morrow, and the next day following, that is, a little while. Crastinus, the adjective is sometime used for daily and continual. For whereas the Grecians do read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: panem nostrum quotidianum, saint Hierome saith, that he found in the gospel (which is called, evangelium hebraeorum) machar crastinum. As if it should be said, da nobis panem hodiernum & crastinum. Saint Austen seemeth to show the like in one of his sermons. For as the earthly fathers do provide for their children bread and meat, Sermo. 28. for the morrow and the time to come, wherewith their bodies might be sustained: so provide thou, O father, which art the heavenly father, and the father of spirits, for us thy children, the heavenvly bread of the mind. Symachus did translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. eximium, & egregium, excellent, great, singular. Some expound this greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, super substantialem, vel superessentialem. To our purpose again. As this word, hody, doth signify the time present: so cras signifieth time to come. And by this word, to morrow, is signified any procrastination or delay, whether it be good or ill. And the scolastical divines do divide Cras into five kinds. id est. 1. Cras deliberatiwm. 2. Cras procrastinatiwm. 3. Cras mortificatiwm. 4. Cras damnificatiwm. 5. Cras beatificatiwm. By the first Cras, is understand good advisement, discretion, deliberation, which one taketh before he doth any thing. For prudent, grave and wise men will not do things headlong and in haste, but will work advisedly, according to the proverb, festina lentè: make haste slowly. By the second Cras, is understand negligence, remissness, and slowness of doing of things. And those persons which be subject to this slackness, may be compared to the Crow, which crieth always cras, cras. They differre to do any thing, until the power or faculty of doing be taken from them. They will not honour and pray unto God, they will not help their neighbour, they will not hope for godly things. It is written in the proverbs: Ne dicas amico tuo, vade & revertere, cras dabo tibi, quum statim possis dare: Say not unto thy neighbour, Cap. 3. go and come again, and to morrow will I give thee, if thou now have it. Also in an other place of the same book it is written: Ne glorieris in crastinum, ignorans quid superuentura pariat dies: Cap. 27. Boast not thyself to morrow: for thou knowest not what a day may bring forth. Also in Ecclesiasticus it is written: Non tardes converti ad Dominum, & ne differas de die in diem. Subito enim veniet ira illius, Cap. 5. & in tempore vindictae disperdet te: Make no long tarrying to turn unto the Lord, and put not of from day to day: for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed, and thou shalt perish in time of vengeance. By the third Cras, is understand the day of death, unto which all men be subject. It is written in Ecclesiasticus: Rex est hody, Cap. 10. & cras morietur: He that is to day a King, to morrow is dead. This Cras, taketh away all corporal pleasures, all temporal riches, all pomps, and honours. By the fourth Cras, are understand the pains of hell, to the which the wicked and impenitent sinners shall be subject. They have two days, hody & cras, to day and to morrow. To day they have prosperity, to morrow they shall have calamity. hody habent gaudere: cras habebunt dolere. hody rident: crastino strident. hody saltent: crastino nutant. hody sunt pleni: cras erunt egeni. hody sunt primi: cras erunt infimi. hody sunt equites: cras erunt pedites. hody sunt in gloria: cras erunt in miseria. hody abundant auro: cras erunt in demonum thesauro. To day they be glad: to morrow they shallbe sad. To day they laugh: to morrow they shall weep. To day they leappe: to morrow they shall quake. To day they be full: to morrow they shallbe empty. To day they be first: to morrow they shallbe last. To day they be horsemen: to morrow footmen. To day in glory: to morrow in misery. To day abounding with gold: to morrow in the devils treasure house shall lie full cold. Of this Cras that may be spoken, which is written of Luke: Cap. 12. foenum quod hody in agro est, cras in clibanum mittitur. The grass which to day is in the field, to morrow is cast into the oven. By the fift Cras is understand consolation, and eternal life, which the godly shall possess and enjoy. For they have also two days, hody & cras: In this present life they sustain misery, but in the life to come they shall receive glory. This hody and cras received poor Lazarus which lay in Abraham's bosom. Haec ex scholasticis. height nor depth. 6. Cap. 8. height in this place of saint Paul to the Romans, signifieth any strange miracle or wonder not seen before, which cometh from heaven: And depth signifieth any thing that cometh from the deepest and lowest parts of the earth. height sometime may be taken for the excellency and profoundness of man's wit and reason, 2. Cor. 10. in philosophy. For saint Paul said to the Corinth's: Arma militiae nostrae non sunt car nalia, sed potentia Deo ad demolitionem munitionum, quibus consilia demolimur, & omnem altitudinem, quae se extollit adversus cognitionem Dei: The weapons of our warfare are not carnal, but mighty through god, to cast down holds, to cast down the imaginations, & every high thing that is exalted against the knowledge of god. And according to this saying of Paul, we may understand by depth, the humility of the mind, and the hurt of the body, after the rules and doctrine of men, which in words have an appearance of wisdom, as the same Apostle writeth to the Colossians. Cap. 2. Haymo writing upon this place bringeth in a strange interpretation. For by height he understandeth Astrology, and by depth, Necromancy, by which two, many men were turned from the faith. He would have S Paul's meaning to be this: Although all the Astronomers (which do affirm themselves to be cunning in the constellation and course of the planets) do come against us: yea although they (which by Necromancy do raise up spirits out of hell, as the woman that had a familiar spirit raised up Samuels spirit) do come against us, yet they shallbe never able to separate us from the love of Christ. Golden hiles. 7. THere is a proverb in greek: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Aureos montes polliceri: To promise' golden hills. Which proverb is spoken of them that do promise' unmeasurable things, and do make men to hope very much for them. It is deduced and taken of the arrogancy of the Persians, which for their mines of gold, did boast of golden hills. Plautus saith: Neque ille sibi mereat Persarum montes, qui esse aurei perhibentur: Neither let him think to deserve the hills of the Persians, which are said to be golden hills. The like proverb is mentioned of Porphirion, who thinketh the same proverb to be taken out of one of Aesop's fables. The proverb is recited by Horace: Parturiunt montes, nascetur ridiculus mus: In arte po The hills do swell and travel, but out cometh the foolish mouse. It may be spoken against glorious men, against boasters and bragger's, which with great promises & by majesty of countenance & authority of gay apparel, move men to expect much at their hands, and when it cometh to the purpose, they bring and show forth nothing but toys and trifles. The original of the proverb is this: When, at a certain time, rude and foolish men did see the ground swell and move in a hill, they ran on heaps on every side to behold so horrible a sight, looking that the earth should bring forth some strange and great wonder, that is, that the hill should bring forth other Titans that should renew wars 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 laugh. Temptation. 8. Obiectio. How doth Peter here say truly, that we are tempted of God? when james saith: Deus neminem tentat: God tempteth no man. In which words there appeareth great difference between these two Apostles. Responsio. Peter here understandeth two kinds of temptation, the temptation of God, and the temptation of our flesh. God tempteth us with crosses, false prophets, with famine, with war, with fire, with water, with diseases, with afflictions and persecutions, and with a thousand kinds of adversities, that he may try our faith, whether we will persever in the confessing of jesus Christ. Many men do serve and go back in the time of temptation, as soon as any grievous affliction doth arise. But the godly at no time do better prove and try their weakness and wits, than in the time of temptation and affliction. Also we are tempted, that the sincerity of our minds may be made manifest to other men. So did god tempt Abraham, Gen. 22. when he commanded him to offer his son Isaac for a sacrifice. God said to Moses: Behold, I will 'cause bread to rain from heaven for you, and the people shall go out, Exod. 16 and gather that that is sufficient for every day, that I may prove them whether they will walk in my laws or no. Again, in Deuteronomie: if there arise among you a prophet or a dreamer of dreams, (and give thee a sign or wonder, and the sign or the wonder which he hath told thee, come to pass) saying: let us go after other gods which thou hast not known, and let us serve them: thou shalt not harken unto the words of that prophet, or unto that dreamer of dreams: for the Lord your God proveth you, to know whether you love the Lord your god, with all your heart, and with all your soul. James. 1. Saint james saith: Take it to be great joy, my brethren, when you do fall into diverse temptations, knowing this, that the trial of your faith bringeth patience. Ibid. Again he saith: Happy is the man that doth suffer temptation. For when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. The second kind of temptation is, the temptation of the flesh, and the malice and evil affection which by nature is graffed in us. The senses and thoughts of man's heart, are prove and ready to ill from their youth. Gal. 5 Saint Paul saith: Caro concupiscit adversus spiritum. Nihil est in carne nostra bonum. The flesh lusteth against the spirit. There is no goodness in our flesh This temptation and lust of the flesh, which Satan by marvelous suggestions doth set on fire, tempteth us to infidelity, to blaspheme the name of god, to contemn the gospel, and to hate our neighbours, and to all manner of wickedness & sin. Of this temptation speaketh saint james, saying: God is not a tempter of the wicked, for he tempteth no man They are tempted which be lead away and enticed by lust and concupiscence, that is: God is not the author of ill, he tempteth not to wickedness, that ye may say the fault on him. Your sinful flesh, and wicked concupiscence enticeth you to ill. Accuse yourselves, not God. God in deed tempteth you, but not to commit sin, but that you should be tried. But the lust of the flesh tempteth and deriveth you to commit sin: Here you see Peter and james not to dissent, but to agreed in sense and meaning. Pestilence. 9 THis question is much tossed and moved among men, what is to be judged and thought of them, which in the time of plague and pestilence do fly and depart from their usual dwellings. Many do justify and hold well with their departing and going away: Other do condemn and disallow it. And they which do fly, do so defend their own going away, that they reprove them of rashness which do not fly, and do judge them as tempters of God. On the other side, they which do not fly, do so judge of them that do fly, yea and do give out such ill report of them, that they do scarce count them worthy to be called Christians. Somewhat to speak of both these parties, I shall think it very expedient & necessary, to show you what Musculus mind is in this matter. first (saith he) they that do fly, let them acknowledge and deplore the infirmity of their faith, let them not stoutly defend it. For what pretence soever they make, it is most certain, that they neither judge well of themselves, neither yet of god, which doth smite and plague men. They think, that this rod of pestilence is like to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a nighily conflict, in which there is no certain direction of the stroke or blow that is given. They think (I say) that this plague of pestilence is brought by some chance, and that it doth smite them which be present, and that it can not touch them, which have withdrawn themselves from the infected place. But we know, that is most certainly affirmed of Christ, that all the hears of our head are numbered to our heavenly father. They say, 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 remain still in the house, and put themselves in danger of death. But these men do not observe and mark, that many which do not fly, yet are not taken nor infected with the pestilence. And on the other side, that many also which do fly, yet they do not escape, but are infected. Exod. 9 Leviticus. 26 Deuter. 28. 1. Paral. 21. Ezechiel. 6 14. et. 33. Whereupon it evidently 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 proved in many places of the scriptures. What Christian will so think or judge of God, that he doth either rashly or without science or number so smit, that whosoever dieth of the pestilence, doth therefore die, because he fled not from the place infected. And that man by changing of places might escape the hands of God. But the scriptures do other wise instruct us. In Ezechiel they be marked and signed, whom god spared and favoured. Again in an other place it is granted unto No, job, and Daniel, that if they were present when the pestilence rageth, for their righteousness they should save their own lives or souls. Therefore, they which fly the pestilence, do seem to me to do as unhappy children do, who when their father is angry, having a rod in his hand minding to beat them, do fly out of the house, and by that means do the more exasperated the father's mood and anger. And yet notwithstanding they not escape the rod by this their flying away, but do by it purchase to themselves more anger and sharper stripes. But they seem rather to fly well, which with humble submission of mind, with the acknowledging of their sins, and by true repentance do pacify and mittigat the wrath of God so smiting them. Over and beside, they offend against christian charity, which do relinquish and forsake their brothers and neighbours in such troubles and afflictions. The christians in times paste were wont to impart their help and pity, even unto the heathen and gentiles, in such plagues and diseases. They therefore which do labour with such infirmity of faith and charity, what marvel is it that they do fly from the horror of death? Now as touching them which do not fly, let them first consider wherefore, and for what cause they do not fly, whither it be for lack of certain necessary charges whereby they may the better fly, or for any other cause. It is one thing, not to fly either by temerity, or by contempt of the wrath of God, or for want of money or costage (for so the Turcks and infideles do.) And it is another thing, for one being armed with faith and charity, to humble himself in the sight of god, and to desire God to appease his wrath, and so to tarry with his brethren and neighbours, miserably a afflicted, and to mourn with them that mourn. Also let them take heed that they judge not ill of them which do fly, nor rail on them, nor curse them, but by the affection of brotherly love, be sorry for their infirmity, and commit their flight unto god's clemency: for except they do so, they may be counted a great deal worse than they which do fly. Haec Musculus in Psalm. But by master Musculus leave and patience I do judge that god doth allow every man to use such remedies as physic doth appoint. For the wise man saith in his book Ecclesiasticus. Honour the Physician with that honour that is due unto him, because of necessity, for the Lord hath created him, for of the most high cometh healing. And a little after he saith: The Lord hath created medicines of the earth, and he that is wise, will not abhor it. Now the physician saith that the best remedy to avoid the pestilence, is to fly the air. For to speak naturally, all pestilence, as Galene writeth, cometh of the putrefaction and corruption of the air. And the inspiration of that air is the cause why beasts and men are so infected and taken with the pestilence: which air we can not avoid, unless we fly to some other place where the air is not so infected. Yet here is to be considered, that they which have office, and can not well by reason of their office fly, as pastors, preachers, and certain magistrates, either politic or economical, aught to tarry still in their usual abode, and to provide other remedies prescribed by physic to conserve them in health. Therefore to hold, that all without exception aught not to fly the pestilent air, I can not be induced to grant, nor to consent. Above that you be able to bear. 10. Paul writeth to the Corinthians saying. There hath no tentation taken you, but such as appertaineth to man. And God is faithful, which will not suffer you to be tempted above that you be able, but will even give the issue with the tentation, that you may be able to bear it. There be some which read this sentence in the Optative mood, as though Paul should have said: I would to God, that no other temptation may take you, but the temptation of man. And they make a distinction between this and that temptation, wherewith God is tempted. But other (as Chrisostome) do read it in the Indicative mode, saying: that it is a consolation given of Paul unto the Corinthians, lest they hearing so horrible examples of the wrath of God, being confused with fear, should be utterly dismayed. For it is the continual manner of the Apostle, after sharp rebukyngs, strait way to mitigate and appease them. Therefore Paul doth here give unto them hope of pardon, and doth say, that they fell into such temptation as appertaineh to man. His meaning is this: There is no cause why you should be dismayed. It is not my mind to bring unto you any matter of desperation. There is none other thing chanced unto you, then that which happeneth unto men. Saint Paul wrote to the Philippians, Cap. 2. saying & cum timore ac tremore operenum salutem vestram: Make an end of your own salvation with fear and trembling. This saying might be thought to be very heavy and heard. But saint Paul addeth immediately these words. God worketh in you both the will and the deed, even of his good pleasure. So Paul addeth here in this place to the Corinthians: God is faithful etc. In the which words he doth show how they may resist temptation. He biddeth them to have respect unto the Lord, because every temptation, being never so small, would strait way oppress us, and we should utterly perish if we would trust and lean only to our own power and strength. Therefore, we must arm ourselves with faith to resist the sundry assaults of Satan. For this is the victory which overcometh the world, even our faith. Paul calleth the Lord faithful, not only because he is true in his promises, but also because he is a sure keeper and defender of his, under whose tuition we be safe. For God doth never forsake nor leave his destitute. Therefore saith Paul to the Corinthians, forasmuch as he received you into his tuition, you need not to fear, so that you wholly depend on him. For God will faithfully perform those things which he hath promised. They can want nothing which strive for his honour. He giveth them power and strength. He measureth temptations, and showeth away to come out of them. Under the name of temptation, he comprehendeth generally all things which do molest and trouble us. Obiectio. Cap. 1. Paul writeth in the second epistle to the Corinthians, saying: we are pressed out of measure passing strength. Ergo, this saying of Paul hear- and an other saying there, can not be both true, for they be two contraries. Responsio. The saying of Paul in the .2. epistle to the Corinthians, is to be understand of the usual strength of man. For Paul did also at the last vanquish and overcome that temptation. Mark furthermore, that the cross of temptation is laid of God upon the shoulders of the faithful, but it is not perpetual, lest they should fall from grace, and in temptation despair of salvation. Therefore, God doth 'cause the temptation to cease, that we should not be tempted above that we are able to bear. If God will so. 11. Saint james in his epistle rebuketh them, which say, go to now, to day or to morrow we will go into such a city, and continued there a year, and buy and cell, and get gain, and yet you can not tell what shallbe to morrow. For what is your life? It is even a vapour that continueth for a little time, and afterward vanisheth away. Therefore, ye aught to say: if the Lord will, and if we live, we will do this or that. etc. It is a most foolish thing for man to promise' to himself any great thing, when he his uncertain what shall chance the next day, as I have lately declared before in the Miscellane (To mororow.) Here saint james doth elegantly by a similitude of vapour, show, that the counsels and devices of man are but vain, fading and vanishing away. Vapour is an airy coagulation coming of heat and of moistness, having in it but a little substance and is soon dissolved, unto such a vapour S. james compared our life, and that very aptly. For, (as the proverb saith) homo bulla est: man is but a booble of water. And Sophocles saith: homo spiritus est, et umbra tantùm: Man is but only breath and shadow. Pindarus saith, that the life of man is nothing else, but umbrae somnium, the dream of a shadow. And there is nothing more vain than a shadow, for it seemeth to be, and yet is nothing. Therefore (saith james) ye aught in your sayings and doings to have both in mind and in mouth: if God will, and if we live. And yet it may chance sometime, that the godly and faithful (who doth know that all their doings are directed by the will of God) do sometime say, that they will do this or that, without any such exception. It is very godly, when we promise any thing in time to come, to use these manners of speaking: if it please the Lord, or if the Lord will suffer. Yet we must make no religion of it, as though it were an heinous thing to omit such phrases. For we read in the scriptures, that the holy men of God did speak of things to come mithout condition, when notwithstanding they had in memory, that they could do nothing but by the permission of God. Saint james here doth touch them, which having little respect to the providence of God, do make subject unto themselves the whole course of the year, when they have not so much as one moment in their power. They promise to themselves lucre and gain, which is far from them, when they be not sure to hold that, which is before their feet. Having no need. 12. there is a great question, et adhuc sub judice lis est, whither the children may marry or contract themselves without the consent of the Parents. To this question, I will in this Miscellane make a resolute answer. And first I will put down mine assertion, & after prove the same with sufficient testimonies. Assertio. It is of necessity, and not only of honesty, that the children aught not to marry without the consent of their Parents. This doctrine is proved and ratified by the holy scriptures, by the minds of holy fathers, by the consent of general counsels, by the old Canons, and by the civil laws. Scriptures. When Isaac came to man's state, Abraham sent his servant unto his kindred to find out there a wife for his son. Note here, the Father sent, and the son sought not. Isaac sent jacob into Mesopotamia to his uncle to get him a wife ther. His father sent him. After this, a law was given of God unto Moses, that children should honour their Parents. This honour doth not consist only in putting of the cap, and making courtesy, but in the relieving and sustaining them if need be, and in showing obedience and duty unto them in all things lawful and honest, Cap. 22 whereupon there is a peculiar law made in Exodus. If a man entice a maid that is not betrothed, and lie with her, he shall endow her, and take her to his wife. If her father refuse to give her to him, he shall pay the dowry. Note here that this law saith: Si pater volverit. Cap. 30. In the book of Numbers it is written: if a woman vow a vow unto the Lord, and bind herself by a bond, being in the father's house in the time of her youth, and the father hear her vow, wherewith she hath bound herself, and the father hold his peace: the vow shall stand. If the father disallow the vow, than the same shall be of no value. Note, if the Father disallow. Now I ask 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 refer a vow made to him, to the judgement of the father: much more will he permit and refer matrimony unto his judgement, for as much as it is but a promise made between man. In the book of judges it is recorded, how that Samson said to his father and mother: Cap. 14. I saw a woman in Tinnath, now therefore give me her to wife. In Genesis it is written, how that Sychem said to his father Hamor: Get me the maid Dina, of her father jacob to wife. By this place it appeareth that the consent of Parents is requisite in marriage, seeing the very infidels did also observe 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. Paul to the Ephesians saith: Filii obedite parentibus in omnibus. He excepteth nothing, but saith, in all things, specially those things which be not against God's word. In his epistle to the Corinthians he doth manifestly and plainly show that it lieth in the Parent's power to set their daughters to husbands. This thing is proved, not only by the law of god, but also by the light of nature, as certain comedies do teach and declare. In Euripides the daughter saith: Pater meus habet solicitudinem, & curam mei connubi. Veteres patres. Tertullianus ad uxorem saith: Ne in terris quidem filiae rite ac iure contrahere possunt matrimonium sine consensu parentum. Lib. 2. That is: Not upon the earth truly daughters can well and rightly contract Matrimony, without the consent of their parents. Chrisostome writing upon Timothy, doth exhort the Parents to join their children in Matrimony, by the reason of their slippery age. Q 1. hom. 9 He doth not exhort the children to choose themselves wives where they william. His words be these. Mature illos matrimonio iungamus, ut munda atque integra illorum corpora sponsae admoneantur. Let us (saith he) (meaning the parents) couple our children in marriage in due time, that their bodies may be joined pure and whole unto a wife. Saint Austin being desired to make a marriage between a young man and a maiden, answereth: Facerem (inquit) sed matter pueri non adest, Epist. 1.3.3. & tuscis ad nuptias contrahendas eius voluntatem esse necessariam. I would (saith he) but the mother of the man is not present. And you know that the consent and will of her is requisite to contract marriage. Saint Ambrose doth so much allow the saying of Euripides before rehearsed, that he putteth it into his book of the patriarchs. Quorundam patrum decreta et Cannones. Euariscus saith. 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 lawful, when the wives are asked of their parents, and are delivered openly, otherwise they are not marriages, but adulteries, unlawful companies and fornications. Nicholaus saith. Ibidem capit Nostrates. Ea firma sunt matrimonia quae iunguntur consensu contrahensium, et eorum in quorum sunt potestate. Those be firm and true marriages which are coupled by the consent of them that do contract themselves, and with the consent of those persons, under whose authority they are. Leo the first saith. Ibidem cap. qualis. Tunc intelligendum est matrimonium cum puella a parentibus traditur sponso. Then that is to be deemed lawful matrimony, when the maiden is given of her parents to a husband. Again, 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 arbitrement of her father, is without blame, yea although any hereafter do deprave or say against that matrimony. Generalia concilia. The fourth general council of Toletum: 32. quest. 1. ca hoc sanctum Hoc sanctum confirmat concilium ut viduae quibus placuerit teneant castitatem: quod si priusquam profiteantur nubere elegerint, illis nubant quos propria voluntate volverint habere maritos. Similis conditio de virginibus habeatur, nec extra voluntatem parentum, vel suam cogantur maritos accipere, that is: This holy council doth confirm & ratify that widows which will, mai live chastened: but if before they profess chastity, they will choose to marry: let them marry them whom by their own will they desire to have to their husbands. Let the like condition be had of maidens, neither let them be constrained to marry without the consent of their parents, nor against their own wills. Reges civiles. Titulo de Nuptiis. justinianus in his institutions, will in no wise Matrimony to consist without the assent of the parents. In. ff. de statu. hom. Paulu. Again: si filius uxorem duxerit invitis parentibus, filius qui nascitur ex illis nuptiis, non erit legittimus, if the son marry a wife against his father's will, the child that shall be borne in that marriage, shall not be lawful. Again it is written: Filia patris voluntate nubit, ea postea conqueritur de marito, et ab eo divertit, deinde in gratiam redit, et invito patre iterum eidem nubit. Respondetur illud non esse legittimun matrimonium. That is: The daughter with the good will of her father doth marry, she afterward doth complain of her husband, and departeth from him: afterward she is again reconciled to him, and marrieth him again against her father's william. It is answered, that that matrimony is not lawful. Fu. L. Si suriosus. Finally, it is written. Filii si forte parents furiosos habent et ment captos, quoniam illorum consensu uti non possunt in contrahendo matrimonio, curatorum suorum consensum adhibebunt. If peradventure children have to their parents mad men, & out of their minds, because they cannot have their consents, they aught to have the consent of their governors. Therefore, for as much as the law of God, the law of nature, the law politic, Fathers, old Canons and Counsels, do grant the consents of parents to be necessarily required, why should not we grant and judge the same? Besides this, the example of Christ should move us, who was given of his father a husband unto the church, and did always say that he did not his own will, but the will of his father, who sent him. ¶ Answers given unto certain arguments and reasons of the contrary part. First they say, that in contract of Matrimony, there aught to be a great liberty, and no servile restraint, otherwise there will fall out inconvenience. Responsio. I do ask what liberty they do mean, whether of the flesh, or of the spirit? Truly the chiefest liberty of the spirit, is when we obey the commandments of God, who if he will have us to be obedient unto our parents in other things, why not also I pray you in Matrimony? If they pretend and crave so much liberty for the contract of matrimony, why have they forbidden so many degrees to marry? Yea the Bishops of Rome have forbidden even unto the seventh degree of kindred. And if they will have so much liberty, why have they forbidden and restrained matrimony, from the Ministers of the church? Furthermore, if there aught to be so great liberty in marriage as they pretend, why did God forbidden matrimony unto a contrary religion? The second objection. The sons and children for fear of the displeasure of their parents may say that matrimony doth please them, which their fathers doth appoint, and yet in deed doth not please them, and so are constrained to marry against their wills, 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 will none of this matrimony. And doubtless also without the consent of the child, matrimony is to be contracted by no manner of means, as it is read in the law: In ff. de ritu nuptiarum. l. non cogitur. Filius non potest addigi ut uxorem ducat. A son cannot be compelled to marry a wife. When Abraham's servant came into Mesopotamia, and had found a wife for his masters son, when the parents of the maid would have the servant to tarry longer, and he would not, they called the damosel and asked whither she would go with him, or no. When the father's deal with their children tirantlike, and would constrain them to marry wives, which they cannot brook nor bear withal, than the matter is to be brought before the Magistrate, whose office it is to hear the cause, and to deliver the same from injury: than if the son do marry by the authority of the Magistrate, yea although it be against the parents will, it cannot be said that he marrieth utterly without the consent of his father, for a Magistrate est pater patriae, is the father of the country. The schoolmen do not rightly say that the sons have power over their own bodies, they aught not in deed to be compelled against their will to marry: but that they may marry without the consent of their parents, it cannot be granted. By the civil law the power of the father is so great, that he may cell him, if he fall into extreme necessity. Cap. 21 The same is permitted also by the law of God, as in the book of Exodus, yet with certain cautions and circumstances. Upon this I conclude, that they argue not well, which say that that matrimony is a certain kind of bondage, which the son cannot enter into, without consent of the father. The third objection. The consent of the parents in matrimony, is required in deed ad honestatem, sed non ad necessitatem, and so certain divines hold. Responsio. This is a frivolous and vain reason. For what necessity can be greater than that which the law and commandment of God doth bring & require. Children are commanded to honour father and mother. Saint Paul also doth prescribe them to obey their parents in all things. Again to the Philippians he saith furthermore: brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure whatsoever things pertain to love, whatsoever things are of good report, think on those things, do them. By these words it appeareth, that those things which be honest, are not to be separated from the commandment of God, and so I make this argument. The consent of the parents is required, quoàd honestatem, honesty is comprised within the commandments of God. Every part of God's commandment is require of necessity. The fourth reason. The consent of Parents is to be required, but yet if the Parents will not consent, than the matrimony of the children is good and lawful enough. Responsio. This is nothing else but to deride and mock the parents. For what contumely is this, the son so to require the consent of the father, and yet whither the father will or will not, he will remain still in his purpose, to put the same in execution? It were much better not to ask at all, then so to desire it. The fift reason. What shall we say of our forefathers, and of many other which now liveth and hath married without the consent of the parents? Shall we call them adulterers, and shall we take their children pro illegittimus? Responsio. When before the light of the gospel such marriages were had, such persons could not utterly be excused from sin (for it was not lawful for them to be ignorant of God's law). notwithstanding, because they were married, the Magistrate than permitting them, they are to be taken for firm and ratified matrimony. Replicatio, But here wanted the consent of the parents: Ergo. etc. Responsio. The consent of the parents was had there, and not had there. For the Magistrate made the civil laws subject and under the Canons, which they aught not to have done, and to this all men almost doth agreed. Then for as much as the magistrate hath authority over the people, if the Magistrate doth consent to any thing, that in a manner doth the public and common consent of the people grant. As for example, when in a great assembly the Magistrate and all the people meet to pay a great sum of money, although some one private man of the people doth descent, and doth not take it in good part: yet because the Magistrate doth consent, the same private man is counted also to consent. So the Father would not have his sons marriage to be firm, without his consent: yet because he doth put his will to the judgement of the Magistrate, he seemeth in a manner to consent. Therefore, the Matrimonies which hitherto have been made, before the knowledge of the light of the Gospel, are to be taken and had as firm: but if the Magistrate doth now revoke back that error, marriages to be made hereafter, aught to have the consent of the Parents (iure divino) ergo ex necessitate. Always this provided and excepted, that in the cause of religion, fathers are not to be heard, because that in that case, God is to be heard before all, for he is the father of all. Conclusio. The canonists do judge those marriages to be lawful, which are done without the consent of Parents, as it is written in their decrees, when the gloze doth say, that when the woman cometh to adulte age, she is released from the power and authority of her father, both quoad juramentum, & matrimonium. And this sentence do the Schoolmen also follow. They dispute that the son hath power over his own body, and that he is not bound to his Parents, but may at his own arbitrement and choice, marry. The master of the sentence, himself doth writ, quod consensus patentum facit ad decoum nuptiarum, non ad necessitatem. That is to say: that the consent of the parents doth make the marriage comely, but is not of necessity. But how aptly and truly this is spoken, it is answered before. And mark (I pray you) how finely he doth interpret the words of Euariscus before recited: As when Euariscus doth say, that marriages contracted without the consent of Parents be not true marriages, but scortations and adulteries: that is (saith he) not for that they be so in deed, but because the parties do agreed between themselves, as adulterers and fornicators do. Euariscus saith. Sunt adulteria, they be adulteries, Lumbardus saith: hoc est, videntur esse, that is, they seem to be: What exposions be these, I pray you? justitia 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 judgement nor mind, that the canonists and schoolmen be of, in this point, but do plainly assert and hold, that the consent of the Parents to the children's marriage is to be granted (ex necessitate, and not ex honestate solum,) and as yet can not otherwise be resolved, unless I hear better reasons than hitherto I have either heard or read. jeiunium. Fasting. 13. jeiunium is called in Hebrew Zom, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jeiunium taketh the name of intestinum, a bowel or gut, called ieiunum, because it doth not contain and hold that which it receiveth, but forthwith letteth it go down into the lower parts, that by the example of it, we should not burden ourselves with to much meat. jeiunium a fast, is a discipline, and chastising of the body, taken willingly for the time present, by the which we are made humble before God, and do berive the body of nourishment, that it may obey the spirit. There are two necessities which make us to fast, that is, a public necessity, and a private. joel. 2. jonas. 3. Public necessity is when some calamity either presseth, or is ready to come upon the church of God. The examples whereof do appear in the Prophets. This kind of fast was used in the time of the Apostles, as is read in the Acts. And this fast to the old fathers seemeth nothing or very little to have differed from public mourning, whereof there are many examples in the scriptures. Private necessity is, when any man doth fast, feeling himself to be vexed of his own lust or concupiscence, from which he taketh away the cause, that it may the less inflame and burn. In the Gospel the Lord said, that the sons of the bride do fast, when the Bride is taken away from them, that is, in a hard time of necessity. Matrimony signifieth the bond with which we are joined to Christ in faith & spirit. In this perfect bond the godly eateth & drinketh with thanks giving, & with that that is sufficient. The godly is glad, and rejoiceth in these external gifts of God. But when he perceiveth the Bride to be ready to departed, or that he is almost gone out of his heart, that is to say, when he feeleth the spirit to be overcome with insolency of the flesh, and perceiveth his faith to be cold, than he prayeth and fasteth, that either he may retain and keep the Bride, or else stay him when he is about to departed. The whole life of Christians must be a fast, as Christ exhorteth us saying. Videte ne graventur corda vestra crapula vel ebrietate. Take heed lest your hearts be laden with surfeits, or with drunkenness. In old time (when discipline was of force) the people gave themselves wholly sometimes to punish the flesh and to prayers. And this discipline was institute, and ordained, either when calamity was at hand (which thing oftentimes happened in the primative church when grievous persecutions were in all places put in ure) or else when some great and worthy thing was to be done in the church, which had need to implore and pray for the assistance of the holy ghost. As when Ministers and Pastors of the church were ordered. The example whereof we read in the Acts of the Apostles, when Paul and Barnabas were called to the ministery. In the old law once in the year there was a fast ordained to purge sins. The Lord would (when Moses ascended into the mount Sinai, and gave laws) that the people should come before him, washing their garments, and abstaining from their wives for the space of three days. And when they fasted, they did set apart all other business, and attended to fasting and prayer. Whereupon the day of fasting was made a solemn holy day among the jews. I do evidently find both in the old testament, and in the new, that fasting was commanded. But on what days we ought to fast, or not to fast, I do find commanded neither of God, nor of the Apostles. Epist. 86. Saint Austin saith: Pariter duo jejunia ieiunaverunt, id enim est cor poris et animae. etc. That is: they fasted two fasts together, to wit, of the body, and of the soul, that is to say, refraining from wrath, from fury, slandering, blasphemy, and brawling, because these are the deadly meats of the soul, which do feed and procure it to do ill, and do bring it to everlasting death. Again, the meats of the body and soul be these: gluttony, sluggishness, fornication, drunkenness, and security. These be the meats of the body and soul, which do feed the body, and kill the soul. De salutar. do cumentis. c. 48. The same S. Austin saith in an other place: Nihil prodest tota die longum duxisse jeiunium, si postea sua vitate ciborum vel nimietate anima obruatur, etc. That is. It doth nothing avail to fast all the day, if afterwards the soul be overwhelmed with delicate meats. The mind being filled, forthwith is sluggish, and the earth of our body being watered, will bring forth filthy lust: therefore let the meat be temperate, and let the belly be never to full. Origine writeth thus. jeiunio sic adhibenda temperies, ut corpus vestrum nec saturitas excitet, nec inedia immoderata debilitet. Fasting must so be temperated, that neither fullness may excite and stir the body, neither immoderate hunger may weaken the body. Ecclesi histo. Eusebius saith. Quale est illud jeiunium, quod non vesceris carnibus, et de ore tuo omni esca sordidius egreditur? etc. That is. What manner of fast is that, that thou eatest not flesh, and that which is more filthy than all meats, goeth out of thy mouth? What fast is that that the belly is sancttified with fastings, Conc. 2. and the tongue is polluted with lies? The Council Barcarense, doth anathematise him which abstaineth from eating of flesh, unless there be a cause of abstinency. Apollonius disputing against Montanus the heretic, saith: Hic est qui docuit nuptias solui, et qui ieiuniorum leges primus imposuit. This is he which taught that Matrimony is to be dissolved, and which first made the laws of fasting. Euse hist. lib 5. Cap. 18. We read also in Eusebius this saying: Non solum de die paschae agitur controversia, sed de ipsa specie ieiuniorum. etc. that is. There is a great controversy not only of Easter day, but also of the kind and manner of fastings: for some do think, that the fast aught to be observed one lie one day, some two days, some more, some also forty days, counting the nights with the days: which diversity of observations, did not first begin in our time, but long before us. And they (I think) began it first, which not sincerely observing that which was taught at the beginning, did otherwise, either by negligence, or by ignorance determine and appoint them. Notwithstanding all these, though they did vary in observations, yet they were and be at peace with us. Neither did the dissension of fasting break the unity and agreement of faith. These be the words of Ireneus gathered out of the ecclesiastical histories. Tripart hist. lib 9 cap. 58. Socrates declareth, that this diversity of fastings was in the church in the reign of Theodosius Anno. 1453. But they had not like abstinence from meats, for some did altogether abstain from meats that had life: Some did eat only fish: some with fishes did eat also fowls, saying with Moses, that souls do get their living in the water, and have their substance out of it some also did abstain from roots and from eggs some did eat only dry bread some did fast until nine of the clock, making no difference of meats: with innumerable kinds of observations and custom. And because there is found no ancient and old history of this matter, I think that the Apostles left it free for every man to do good works, not for fear, Esdras 18. judith 4. Hester. 4. nor for necessity. Haec Socrates. Fasting goeth before prayer, as it appeareth in Esdras, judith, and Hester. Saint Hierome saith: In epist. ad Galath. ca 4. jejunia et congregationes inter dies propter eos a viris prudentibus constituuntur. etc. That is: Fasting and prayer on certain days is appointed of wise men, for them which serve 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 prayer unto God before their worldly business. For how many are there, which at the lest will observe and keep these few days that are appointed for fasting and prayer? In prolog. in Math. The same Hierome saith, that fasting was ordained with prayer, when saint john wrote his gospel. Again, saint Hierome saith: Lib. 2. cont. iovinianum. Nos unam quadragesimam secundum traditionem apostolorum toto anno, tempore nobis congruo ieiunamus etc. We do fast one Lent (after the traditions of the Apostles) all the year, at a time expedient and meet for us. But the Montanistes do make three Lents in the year, as though there had suffered three saviours. Chrisostome saith: Medicina est jeiunium, sed medicina, Tomo. 4. Homil. 8. de jeiunio. lieet millies utilis sit, tamen per imperitiam utentis inutilis fit saepe. etc. That is: Fasting is a medicine, but the medicine (although it be much profitable) yet by the ignorance of him that fasteth, it is often times made unprofitable. We must know well both the time in which it is needful to fast, and also the quantity of the medicine, the temperature of the body, the nature of the country, the time of the year, and convenient food must be well known. Fasting did not deliver the Ninivites from peril, the changing and amendment of life did appease the wrath of God. This I have spoken, not that we should contemn fasting, but that we should honour it. For the honour of fasting is not abstinence from meats, but the flying from sin. Therefore, he that defineth fasting to be only an abstinence from meats, doth greatly contemn fasting. Chrisostome saith: Ibidem. Si quotidie huc convenimus totam quadragesimam, ieiunemus, & non mutemus vitam, in melius maioris damnationis occasio fieret. If we daily assemble hither, if we fast all the Lent, & do not amend our lives, it will 'cause us to have the greater damnation. Mar. 5. Our Saviour Christ saith: Hoc genus demoniorum in nullo potest exire, nisi in oratione et jeiunio. This kind of devils can not go out of a man, but by prayer and fasting. In epist. ad fannarium. Saint Austin saith. Alia vero quae per loca terrarum regionesque variantur. And other things that do vary and differ in Countries (as this that some do fast on the Saboth day, and some not, some do communicate and be partakers of the body and blood of Christ every day, and some on certain days, and such other like) may be observed at liberty. For that which doth not repugn the faith and good customs, may be used indifferently, and may be observed for the society of them among whom we live. My mother following me to Milan, found a church that fasted not on the Saboth day, and began to doubt what she might do. Then I asked counsel of this matter of Saint Ambrose, than Bishop of Milan: who answered, when I come to Rome, I do fast on the Saboth, when I am at Milan, I do not fast. So also thou, to what Church soever thou shalt happen to come, keep their use and custom, 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. Again, saint Austin saith: Si volumus deo placida exhibere jejunia, sumus in oratione continui, in judiciis justi. etc. That is: if we will please God with fasting, let us pray continually, let us judge uprightly, let us be faithful in friendship, let us suffer injuries patiently, in contentions let us be moderate, let us avoid filthy talk. Let us be stout against iniquity, in banquets temperate, in charity simple and pure, ware among them that be subtle, sorrowing among them that be sad, resisting them that be stubborn, in superstitions spare, silent among evil speakers, among the humble coequal. De spiritu et anima. The same Augustine saith: Sic debes ieiunare, ut non palpites, ut vix respirare possis. etc. So thou oughtest to fast, that thou mayest not pant, that thou mayest scarce take breath, and that thou mayest either be carried or drawn with the hands of thy fellows: but that the concupiscence of the body being broken, thou do not bestow less time in reading in the Psalms, nor in watchings, than thou wast wont to do. Ad Demetriadem. Saint Hierome also saith: Non sanat oculum quod calcaneo adhibetur, jeiunio passiones corporis, oratione pestes sanandae sunt mentis: the medicine that is put to the heel, doth not heal the eye, that lust of the body is to be healed with fasting, the disease of the mind with prayer. Super marcum Sermo. 38. Again he saith in an other place: Tantum tibi ieiuniorum impone modum, quantum ferre potest. etc. That is: Measure thy fastings so much as thou canst suffer. Let them be pure, simple, and chaste, let them be moderate, and not superstitious. What doth it profit, not to eat oil, and to seek certain troublesome and difficull meats, as dry figs, pepper, nuts and such like? And while we do seek for delicate meats, we are drawn back from the kingdom of heaven. Furthermore, I do hear that some men against nature do not drink water, nor eat bread, but do sup thin delicate broths, not in a cup, but in a bull curiously made. Are we not ashamed of such foolishness? nor doth it yrcke us of such superstitions? In epistola ad Galath. Bernardus saith: If only thy mouth have sinned in gluttony, let it only fast, and it is enough. But if the other members have sinned, why do not they also fast? Therefore, let thine eye fast both from curious sights, and from all wantonness, that it being well humbled, may be corrected with penance, which walked at liberty in sin. Let the ear fast which ytched wickedly at fables and tales, and idle words, nothing pertaining to salvation. Let the tongue fast from backbytinge, murmuring from unprofitable and naughty words. Let the hands fast from all works, that are not commanded to be done. But let the soul much more fast from vice, and from her own will and lust. For without this fast all other are reproved of the Lord. As it is written: Quia in diebus ieiuniorum vestrorum, voluntates vestrae inveniuntur. For because in the days of your fastings, your own wills are found. Furthermore, saint Hierome saith: Dies obseruatis, & menses, De doctrina christiana. di. & tempora, & annos, dicat aliquis etc. Some man may say, you do observe days, months, times and years, we also do incur the like fault observing the fourth day after the Saboth, the friday and the sunday, the fast also of Lent, the feast of Easter, whitsondaye, and the feasts of holy martyrs in sundry countries diversly ordained & instituted. To the which a man may plainly answer, that the days of the jewish observations are not the same that ours be: for we do not celebrated the passover of unleavened bread, but of the resurrections of the cross. Neither we do number seven weeks in pentecost, after the custom of the jews, but we do observe the coming of the holy ghost. And lest a disordered congregation of the people, should diminish the faith in Christ, therefore some days are appointed, that we should assemble and come all together. Not, that that day (in which we meet together) should be the more solemn, but that, on what day so ever we must come together, we may the more rejoice by beholding one an other. But they which do answer this question more pithily, do affirm that all days are alike, and that Christ not only is crucified on the friday, and riseth again on the Sunday, but the day of resurrection is always, and that they do always eat the flesh of Christ. 41. cant. quisquis. Saint Austin also saith: Quisquis rebus praeterenutibus restrictius utitur, quam se habent mores eorum cum quibus vivit, aut intemperans, aut superstitiosus est. etc. that is. Whosoever doth observe transitory things, more straightly than is used amongs them with whom he liveth, he is either untemperate, or superstitious. And whosoever doth so observe them that he do exceed the bounds, that good men (with whom he liveth) do observe, either he signifieth some thing, or else he is an evil man. For in all such things the use and custom is not in fault, but the unlawful appetite and lust. Therefore that which is convenient, and agreeable to the time, place, and person, is diligently to be observed: least we reprehend and rashly count any thing to be sin. For it may be, that a wise man may use precious & delicate meat without any greedy desire, and an unwise man may burn upon vile and coarse meat with the filthy flame of gluttony. etc. I read an old verse in which is contained the use and abuse of fasting, this is the verse. Abstinet aeger, egens, cupidus, gula, Simia, virtus. The sick man fasteth because he hath no appetite to eat, or by the reason of some medicine received. The poor man fasteth, because he hath not for to eat. The covetous man fasteth, to spare meat and drink. The gluttonous man fasteth, that he may after eat the more greedily. The ape, that is, the hypocrite, fasteth, to seek the praise of man. The godlyy man fasteth to mortify his flesh, and to mourn for his sins. Fasting may be unlawful in five cases. First, when that thing which is necessary for the sustention of life, is denied to man. Secondly, when that thing which is necessary (concerning office & society) is withdrawn, as from the preacher and other that be in office. Thirdly, when any person is hindered or let from the works of charity. Fourthly, when any person through a voluntary vow of fasting doth macerat and consume his body, which vow aught not to be kept, but changed. fifthly, when by reason of the fasting day, men do eat and drink excessively without measure, or when in the fasting day, more exquisite meats, are more sought and had, then on other days. Look more for fasting in the Miscellane. Choice of meats. Crosses on ourselves. 14. Saint Austin in his retractions maketh mention of the Donatists, who threatened to destroy themselves with fire, rather than they would return to the church. From the which wicked opinion one Dulcitius did disuade them: saying, that if they thought them selves just and good men, they should rather fly, according to Christ's commandment: than wickedly to burn themselves in the fire. Epist. 50 Also in his epistle ad Bonifacium, he rehearseth three kinds of death, wherewith the Donatists willingly desired to be killed, or rather killed themselves. First, some of them would desire those which were worshippers and keepers of Idols, to destroy them: Other would offer themselves to the armed men, lying by the high way side, to be slain of them. Other of them thought it a sport to throw themselves down headlong from high places into the water and into the fire. These three kinds of death (saith Austin) the devil taught them, who suggested Christ to cast himself down headlong from the pinnacle of the temple. So in like manner in these days the Anabaptists with certain other, desire to have crosses laid upon them without just cause, or before God doth lay them upon their shoulders. Where they both tempt God, & break the commandment of Christ, who saith to his disciples: If they persecute you in one city, fly to an other. For Christ would not have us to cast ourselves rashly and without urgent cause into the hands of the raging enemies, or to the peril of death. Nor a christian aught to be imbraided or rebuked for flying of persecution, so that he fly as he aught to do: and also when he aught to do, as Helias by flying did escape the fury of jesabel. David by flying did escape the raging cruelty of Saul. Paul by flying did avoid the persecuting hands of the ruler of the city of Damascus. He was let down over the wall by the disciples, and so escaped. Notwithstanding the same Paul, when the faith aught manfully to be descended, did stand to his tackle, and offered his neck to the block, and would not fly nor depart. When the disciples most earnestly desired him that he would not go to Jerusalem, lest he should suffer those things which Agabus had prophesied: he would in no wise consent, but said: what do you thus weeping and troubling my hearts? I do desire and wish, not only to be bound in bonds, but also to suffer death at Jerusalem, for the name of my Lord jesus Christ. Quaestio cum obiectione. Cap. 10. May we then sometime fly, and sometime not fly? Saint john in his gospel saith, that a good shepherd giveth his life for his sheep. But an hireling, and he which is not the shepherd, neither the sheep are his own, seethe the wolf coming, and he leaveth the sheep and flieth, and the wolf catcheth them, and scattereth the sheep. Now if the shepherd aught to put his life in jeopardy for his sheep: Ergo he aught not to fly, for all that do fly, are no shepherds but hirelings. Responsio If the pastor of a church be so necessary to the christian public weal, and for his sheep to be fed that his presence must needs be had, than he aught not to fly, but aught with danger of life to govern, keep and deliver his sheep committed to his charge, from the peril of spiritual death. For when & where there is none to supply his room, & so by flying doth bring his sheep into danger of destruction, he aught with a bold mind to abide and to sustain persecution, even unto death (if need be.) For it is a noble thing to suffer death for the commodity of a public weal. On the other part. If the Prelate or pastor be sought of the fierce persecutors, and threatened to be put to death, if there be in that place other learned, wise, and godly ministers, which can as well provide for the instruction & saving of the sheep, as he can, than he may lawfully fly. And the reason is this: He sought not to loose his life and body, and to put himself forth to the peril of death, when his flock may otherwise be kept sound and safe, and do suffer none or very little hurt by his flying. And it may happen that a greater commodity may follow if he fly for a time from them, then if he had remained with them. Saint Austin upon these words of Christ: cum vos persecuti fueritis in una civitate, fugite in aliam, writeth after this manner: Quis autem credit ita haec dominum fieri voluisse ut necessario ministerio, sine quo vivere nequeunt deserantur greges, quos suo sauguine comparavit? etc. Who may believe that the Lord would have it so, that the flock which Christ hath purchased and gotten with his own blood, should be forsaken and made destitute of the necessary ministery without the which they can not live? When the Apostle Paul fled, the church was not left void of the necessary ministery, but that thing which aught to be done, was accomplished by other faithful brethren, which remained there. For the Apostle did fly, the other disciples willing and egginge him forward, that he should preserve and keep himself to the use and profit of the church. Therefore l●t the servants of Christ, the ministers of his words and sacraments, do that which he hath commanded and permitted, let them fly at all times from city to city, when any of them specially and personally is sought of the persecutors, so that the church be not left desolate of other which are not so persecuted, and which may give food to their fellow servants, whom they know not to be able otherwise to live. But when the peril and persecution is general, pertaining to the whole number of bishops and the clergy, then let not them which lack other, be left & forsaken of them when they lack and want. Therefore either let them go all to places where they may be defended, or they which must needs tarier, let them not be left and forsaken of them, by whom their ecclesiastical necessity aught to be supplied: so that they may altogether either live, or else altogether suffer, that which the father of the house will have them to suffer. And so forth you may read more of this matter in all the said epistle written to Honoratus. To this judgement of saint Austin Lyranus doth consent and agreed, expounding that place of john whee it is said, that a good shepherd doth put his life for his sheep, his words be these. Nomine lupi venientis super oves, aliquando intelligitur diabolus per tentationes fideles infestans: aliquando hereticus per falsam doctrinam corrumpens: aliquando tyrannus violentia armorum persequens. etc. that is: By the name of the wolf coming upon the sheep, sometime the devil is understand, molesting the godly christians by temptations, and sometime by the name of the wolf is understand an heretic, corrupting the sheep by false doctrine, and sometime a tyrant persecuting by violent arms and strength, is understand by the name of a wolf. In the first and second significations, it is to fly, because such wolves aught not to be resisted by the pastor corporally, but rather spiritually by devout prayer, by holy preaching, and sound doctrine. In the third signification of the name of a wolf, a distinction is to be made. For the persecution is either personal, or else general. If it be personal, so that it be against the pastor only, & not against the flock committed unto him, than he may lawfully fly: But if the persecution be common both against the shepherd and also the floke, yet a distinction is to be made. For either there is but only one pastor, or else there be many pastors and preachers. If there be but one only, than he aught not to fly and forsake his flock, for otherwise he should be an hireling, and not a shepherd. If there be many pastors, of whom the church hath need, than some aught to remain, and other may fly, that the flock remaining behind, may be sufficiently governed and fed. And if they contend who shall tarry, and who shall flee, they may, calling for grace of the holy ghost, decide the matter by lots. Athanasius hath made a long and goodly apology concerning flying from persecution, in the which among all other things he writeth thus. Age iam quid sacrae scripturae de istiusmodi reloquamtur inspiciamus, etc. Go to now, let us see what the scriptures do speak of this thing, and so shall it appear that they fight with the holy scriptures, and that they slander the virtues and godly dealings of the saints and of the holy men. For if they despise them which had and conveyed themselves away, and if they do slander them which fly and avoid persecutors, when they sought them unto death, what will they do I pray you, when they see jacob flying from his brother Esau? and Moses for fear of Pharaoh to depart to the Madianites? Or what will these babblers and janglers answer unto David flying out of his own house, when Saul sent soldiers to kill him? and when he hid himself in a den and changed his countenance, to escape from Abimelech and his assaults? Again, what will these praters say, when they see that great prophet Elias called a God, and raising the dead, to hide himself for fear of Achab, and to fly the menaces of jesabel: At what time also the children of the prophets being sought unto death, did keep themselves close in dens with Abdias. Peradventure they have read nothing of these things, as over old, or do not remember what things are written in the gospel. But what do they not know that the disciples for fear of the jews did seek secret and close places? Do they not know, that Paul was let over the wall in a basket at Damascus, when the Gentiles sought him to deliver him to the ruler? And a little after he saith, in the consummation of the world when that word of the father came which spoke to Moses, before he made and gave again a commandment of flying, saying: when they persecute you in one city, fly to an other. He saith also, when ye shall see the abomination, of desolation which was spoken of before in Daniel standing in the holy place, he that readeth let him understand. Then let them which be in jewrie, flee unto the hills, and he that is in the house top, let him not come down to take any thing out of his house, and he which is in the fields, let him not return home to fetch his garments. When the holy men of God knew this, they framed their life to this rule, for that which God hath enjoined, is to be done. And there fore the word itself which was made man for us, would (when he was sought to be persecuted) fly and avoid the assaults of the persecutor. For it becomed him to show himself to bear our flesh, and to be made man, not only in hungering, thirsting, and suffering, but also in the reason and means of flying. For assoon as he was borne, and also when he was a child, joseph was commanded of the Angel to take the child, and his mother to fly away, for Herode sought his life. And after, when Herod was dead, fearing Archelaus, departed into Nazareth. Furthermore when by healing the withered hand, he showed himself to be God, and the jews seeking counsel to kill him, he being not ignorant of their assaults, departed from these places. Also after he had raised Lazarus from death, from that hour they took counsel to kill him. Wherefore jesus did not walk openly among the jews, but went into a place near to the wilderness. Furthermore when he said: Antequam Abraham fieret, ego sum. Before Abraham was, I am. The jews taking up stones to cast at him, he hid himself, and went out of the temple, passing through the midst of them. jesus also hearing the martyrdom of john the Baptist, whom when his disciples had buried, he went into a ship and departed into the desert. Therefore as the Lord did, so he taught. Now I fear lest these men not staying their lust and pleasure of imbraiding within the compass of man's checks, but being carried further with their madness, will object also unto their Lord God timidity and fearfulness. But who can abide and suffer them so raging and running into such madness? It is better that they be said and counted to be ignorant of the gospel etc., where he entreateth of this matter at large. Saint Austin maketh mention of this Athanasius, Epist 1280. and saith that he did well to fly, when Constantius the emperor did desire to apprehend specially him, yet he left not the Catholic congregation (which was at Alexandria) destitute of other ministers. Thus have I showed at large when a pastor aught to fly, and when he aught not to fly. 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 less known, by the similitude of that thing, which which is more known. As in the psalms. Ecce sicut oculus servorum in manibus dominorum suorum: sicut oculi ancillae in manibus dominae suae: Ita oculi nostri ad dominum deum nostrum, donec miscreatur nostri. Behold, like as the eyes of servants look unto the hand of their master, and as the eyes of a maiden, unto the hand of her masters: so our eyes wait upon the Lord our God, until he have mercy upon us. This figure doth bring unto the oration great light and dignity, and it is very profitable to prove. Example. As they do most grievously offend which do infect with poison a common well where all men do draw: so they deserve worse of a common weal, which do corrupt the mind of a prince with pernicious counsels. another example As in dangerous sailing the stern is not committed to him which excelleth in riches and nobility, but to him which is expert in the cunning of navigation: So it behoveth not to deliver unto him a princely government (which is richer and more honourable than other) but to him which doth excel other in wisdom, policy and fidelity. The holy scriptures are full everywhere of this figure. Among the doctors of the church none useth this figure more oft and largely, than john Chrisostome. This figure may be varied five manner of ways. For there is, Similitudo. jucunda. Grandis. Acris. Mediocris. Humilis. An example of the first. As when the west wind bloweth with her pleasant blasts, the foulness and sadness of winter is put away, and the whole face of nature waxeth new and young, again the trees are beautified with boughs, and the green grass is distinguished with the sight of diverse flowers, and the sun itself, and the whole show of heaven doth delight the eyes with a pleasant aspect: so assoon as the grace of the holy spirit doth blow upon the mind of man, forthwith doth the deformity and foulness of the former life pass away. And in the steed of vices, the whole life shineth with virtues of comeliness. So that, that man may be counted to be borne again, and luckily to wax young. Example of the second. 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, aught freely to deserve well of all men, as much as in them lieth. Example of the third. Dost thou wax pale, and art thou afraid of the hissing and biting of a viper, and dost run to the physician? How much more is filthy sin to be abhorred and feared, which hath worse poison than all vipers: and how much sooner aught medicine to be sought? Example of the forth. As they which by the counsel of Hesiodus do often add small things to small, and so at last do become rich: So he which groweth in virtue more and more, at last becometh perfect. Example of the fift. As beggars if they have any good thing do conceal it, and do only show their rags and their sores, whereby they may stir the compassion of the beholders: so it behoveth us not to boast our good deeds before God, but to profess and confess our evils, if we will provoke his mercy toward us. 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 shewing the similitude of bodies or of natures, or else it is a comparison of persons between themselves, or of those things which are incident unto persons. In Virgil the like is used, where it is said: Aene. 1. Os humerosque deo similis, like unto God both in countenance and in body. The poet here compareth Aeneas to the image of God. The like is in the scriptures: Vidimus gloriam eius, john. 1. gloriam quasi unigeniti a patre. We saw the glory thereof, as the glory of the only begotten son of the father. Note here one thing by the way that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek, which is in latin tanquam, veluti, quasi, is not a note of impropriety in this place, but signifieth rather a true and whole approbation. As Paul useth it, when he saith: tanquam fivi lucis ambulate: Walk as the children of light. So the evangelist saint john understandeth here that glory to be seen in Christ, which agreeth to the son of God, and which should be a certain testimony of his divinity. Saint Gregory 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, sometime are put not for a similitude but for a verity and confirmation. Parabola. Parabola, which Cicero calleth collationem, Quest 6. add Algarian. is called parabola (as saint Hierome saith) quod alteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est assimilatur: because it is likened to an other thing. Parabola est (utinquit Beda) rerum genere dissimilium comparatio: Math. 13 A parable is (as saith Beda) a comparison of things differing, genere, As in Matthew. Simile est regnum caelorum grano sinapis. The kingdom of heaven is like unto a grain of mustard sede. Again in the psalms. Erit sicut arbor plantata etc. He shallbe as a tree planted by the water's side. john. 3. Likewise in john: As Moses exalted the serpent in the wilderness, so must the son of man be exalted. There be many other examples of this scheme in the scriptures. Paradigma. Paradigma is called in latin exemplum. It is a showing of an example, exhorting or deterring. Fabius defineth it after this manner: Paradigma est rei gestae utilis ad persuadendum, id quod intenderis commemoratio. It is a declaration of a thing done or as done, profitable to persuade that which thou intendest. Example of paradigma, exhorting. Cap 5 An example of a paradigma, exhorting, is written in james when he exhorteth to prayer by the example of Elias. Cap. 6. The like is in Matthew, where Christ exhorteth us from carefulness, by the example of the fowls of the air, which do neither sow, nor reap, nor gather into the barn, yet the heavenly father doth feed them. Example of paradigma deterring. Cap. 17. An example of paradigma deterring, is written in Luke: memores estote uxoris Loth. Remember Lot's wife, by which example he would not have us to look back unto filthiness. There is none other difference between similitudo and paradigma, but that examples are taken out of things done, as this: As a horse if he be occupied is made tamer and milder to suffer great labours: So the body of man (if it be used by degrees unto great things) it is able to bear and sustain, that which an other dare not touch. Examples are taken out of persons either true or fabulous, out of brute beasts and things without life. As the Elephants do not use carnal copulation, but in most secret places, and if any man do come in the mean time, they kill him. How much more aught shamefastness to be had in the congress of man and wife, although it he lawful? Also as the Dolphins do not suffer the young ones to wander unaccompanied, how much more behoveth it man to appoint unto his tender children a governor and schoolmaster? Again, as every tree doth nourish that which it bringeth forth, so it becometh natural mothers to nourish their children with their own milk. Thus much I thought good to speak of this figure homaeosis. faith. 16. ALthough I have spoken of faith sufficiently before, yet I will somewhat now touch that faith which is called fides iustificans, not meaning in this place to make the whole discourse how only faith doth justify (for that shallbe differred until I answer to the four bills which were cast against me by the enemies of God, and laid in the preaching place where I stood), but I will only show here a necessary note or two of faith. Prima nota. This word fides, doth so take her name aswell among the Grecians as among the Hebrews, that her constancy and firmity may easily appear by the etymology of the word. It is called in Hebrew Amnah of the word Aman which signifieth firmum esse, to be firm and sure. The Grecians called fidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est persuasum esse, that is, to be persuaded. If you will require the original of the word, it seemeth to be derived ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that which is persuaded and believed, it standeth as most true. It is called in Latin fides, quasi fiat quod dicitur, that that which is said may be done. Of this, much is entreated before. But the true definition of that faith 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 holy ghost, to the salvation of them which believe. In this definition no kind of the causes doth want. Causa materialis is the word of God. Causa formalis. is the act of consent. Causa efficiens. is the holy ghost. Causa finalis. is our salvation. And the assent of faith is therefore called firm and constant, that it may be diverse from opinion. For when we do embrace one part of the question proposed, if either fear or suspicion for the verity of the other part do arise, than we are said to have opinionem. which must be far set from faith. Also that this faith should depend of the holy Ghost, there be three necessary causes. First, because the words of God to the which we do give faith by assent should not be extant, except they were revealed of the holy ghost. Secondly by the aid and help of the holy ghost our minds are lightened, that we may understand those things which are proposed in the holy scriptures, for otherwise the natural man perceiveth not those things which be of God. Thirdly, that this light wherewith we be made meet to understand, may have following it, the promptness of our will and affections, so to bridle the wisdom of the flesh and other affairs of our life, that they hinder nor let the sure assent unto faith. Secunda nota. You must understand that faith (as it is our action) doth not justify, for so it is alway weak and imperfect, nor we can in that sort surely and safely lean unto it. But the head and spring of our justification cometh of Christ, of the promises and mercy of God, which are objected and offered unto faith, who is the first power and faculty which bringeth those things into our mind. Therefore when we say that we be justified by faith, it is no more to say, but that justification is obtained and had by Christ, and the promises of God, which are received and apprehended by faith. An example or similitude. He that hath a weak and not a perfect sight in his eyes, yet if he see a fair sign and goodly colour, is said perfectly to see it, not by the benefit of his dim sight, but because the fair sight and goodly colour is an object to the sight, and is by that perceived and seen. The order of our justification. first, it is God which doth justify by imparting unto us his mercy and promises. secondly, it is Christ which hath deserved this mercy of God, and promise' of salvation by suffering those pains for us, which we ourselves should have suffered. Faith cometh in the third place as an organ and instrument by the which we perceive and receive Christ, and with him the mercy and promises of God by the which we be justified. Fourthly of them which be justified, by good works are expressed and practised. Conclusio. By this it appeareth that faith is not the thing which doth justify us, but rather that thing by the which we perceive and apprehended righteousness and justification. Gold. 17. GOld is called in Latin Aurum, Lib. 6. de lingua latina. whereof is derived (as Varro saith) this word Aurora, which signifieth the early morning, which is before the rising of the sun. It is so called, because the air than hath the colour of gold, by reason of the sun ready to rise. And this is the difference between mane, and aurora, that mane, is after the sun rising, when the day is clear. For the old writers (as Nonius saith) did call it manum clarum, clear. Lib. 1. Saturnalium. Macrobius doth think that it is called mane, a manibus, because the beginning of the light doth then appear from the lower parts. Varro doth derive it of this verb Manando because that the day with the Sun doth flow from the East. Whereupon they which be borne in the morning are called Manii, sive Lucis. Aurora, (as I said) is before the Sun rising. Aurum, is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is called in Hebrew Zaab, and it taketh that name of his colour. For Tzachab betokeneth Yellow, or the like colour. Aurum hath in the Scripture six significations. First, it is taken for oil. As in the Prophet Zacharie: Cap. 4. What be these two Olive branches which through the two golden pipes, empty themselves into Gold. Secondly, it is taken for wine, as in the Prophet jeremy: Cap. 51. Babel hath been as a golden cup in the Lord's hand, that made all the earth drunken. The golden cup is taken here for wine. Thirdly Aurum is taken for wisdom in the apocalypse: Cap. 3 where it is said: Suadeo tibi emerea me aurum ignitum. I counsel thee that thou buy of me gold that is tried by fire, that thou mayest be made rich. By gold is signified here metaphorically, wisdom and faith. Fourthly, 1. Epist. 3. Aurum signifieth pure and sincere doctrine (as saint Ambrose expoundeth it upon the epistle to the Corinthians) or it may be taken for the good works 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 used in the epistle to Timothy, where saint Paul saith: 2. epist. 2. In a great house are vessels, not only of gold and silver, 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 clear air, as in job, Cap. 3.7. where it is said: Ab aquilone aurum veniet. Gold shall come out of the North. By gold here is signified serenity and fair weather. Fire. 18. FIre is called in Latin, ignis, and is derived of this preposition in, which is a private particle of this verb gignenpo, which betokeneth to get, because nothing is gendered in the fire. It is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Hebrew it is called aesch, by reason of Nun taken away persyncopen. And it is so called because it denoureth all things with out any recovery or mercy. And therefore this verb Akal, which betokeneth to consume, is attributed unto it. Ignis in the scripture hath five significations. Cap. 9 First, it betokeneth persecution and correction, as in the Evangelist Mark, where it is written. Omnis igne salietur, every man shall be salted with fire, and every sacrifice shall be salted with salt. In the which words he teacheth, that it is better to be sacrificed unto God by salt & fire, that is, to be purged and sanctified, then to be sent into hell fire. Cap. 10. Secondly, it signifieth the wrath and plague of God, as Paul useth it in the epistle to the Hebrews, where he calleth judgement the vehemency of fire, which shall devour the adversaries and the wicked. Cap. 3. Thirdly, fire signifieth the love of God, as in Matthew. He shall baptise you with fire and spirit, that is, he shall inflame your hearts with the love of him. Fourthly, fire signifieth the word of God, which stirreth up in some the burning of salvation, Cap. 12. and in other some the burning of eternal damnation. As in Luke: Ignem veni missurus in terram. I came to sand fire into the earth, that is the Gospel, which is a burning fire, which doth purge all pure things, and consume all impure things, as the levity and filthiness of the flesh. Theophilactus saith: By fire preaching is understand. For the word is fire, which consumeth all material and unperfect thoughts, and abolisheth images, of what matter soever they be. Fiftly, fire is taken for all calamity, as in Amos. Mittam ignem in domum Asael. I will sand fire into the house of Asael. Book of Wisdom. 19 THe book of wisdom called commonly Liber sapientiae, is not in the Canon of the Hebrews. The jews in deed read this book, but very seldom, supposing it to be the book of one Philo a jew, but a Greek borne. For the title itself (as saint Hierome saith) doth savour rather of the Greek eloquence, then of any other tongue. Certayne suppose that this Philo is not he that lived under the reign of Nero, Lib. de viris Illustribus. and wrote divers works in the praise of christian religion (as Hierome doth testify) but to be another Philo, of a more ancient time, very cunning in the Greek tongue: which lived. 160. years before the birth of Christ, in the time of Onias the high priest. And because the ecclesiastical fathers do judge these two books, that is, the books of wisdom, and Ecclesiasticus prophetical: they are believed therefore not to be made of Philo, which was after Christ, but of other that were before Christ. Lib. de civitate. 17. ca 20 Of the which book saint Austin speaketh after this manner: Alii duo libri, quorum unus sapientia, alter vero ecclesiasticus, dicitur propter eloquii nonnullam similitudinem, ut Salomonis dicantur obtinuit consuetudo: non autem non esse ipsius non dubirant doctores. etc. That is: The other two books, of the which one is called wisdom, the other Ecclesiasticus, custom obtained that they were called the books of Solomon, for some similitude of eloquence of his phrase: but the doctors do not doubt that they be not his, yet the west church hath of long time received them into authority: in the one, Cap. 1. that is the book of wisdom, the passion of Christ is most evidently prophesied. In Ecclesiastico, that faith of the Gentiles is foreshowed after this manner. Miserere nostri dominator deus omnium, et immitte timorem super omnes gentes. O God the ruler of all things, have mercy upon us, and send fear upon all the Gentiles. In catalogo sacrae script. Lib. 1. Dreido in his dissolution of the fift difficulty, writeth, that the book of wisdom is entitled of the ancient Fathers, the book of Solomon, not that it was written of Solomon the carnal son of David, but that it containeth the sentences of Christ the true Solomon, uttered of him which was Solomon himself figuring Christ, or else bearing his person. For it is used often in the scriptures, that that which speaketh, doth speak in the person of an other. So many sentences of this book, Cap. 7.8.9. which the author speaketh of himself literally understand, agreeth only to Solomon, who being made king, wished above all goods in the world, that he might obtain wisdom, with the which there came unto him all other goods: unto whom God also said, that he should build him a temple in his holy hill. Whereupon Solomon knew in spirit that Christ was the wisdom of God the father. Therefore, although this book is now (as saint Hierome saith) any where found in the Hebrew tongue, but doth rather savour of the Greek eloquence: yet it doth not follow that Solomon did not make or give forth the sentences and doctrines of this book. For as much as Solomon (as the scripture testifieth) wrote. 3000 parables, and 5000. verses, and entreated of beasts, fowls, creeping things, & fishes, and disputed of herbs and trees, even from the ysope unto the Cedar tree. It is manifest that he made and spoke certain sentences, gathered of divers other, and perchance of them which came from far countries to hear his wisdom. The proverbs of Solomon, made of Solomon, were not written & couched of him into one book, but those things which were dispersed abroad, were afterward brought into one book in the time of Ezechias, & were gathered together of the Ministers of Ezechias, Cap. 25. king of juda, as it appeareth in the book of Proverbs. So it might chance that the sentences of this book of wisdom, being originally the sayings of Solomon, were gathered together and wrote into one Greek book by some author, full of the spirit of God. Furthermore, consider this, that Hierome doth not affirm this book to be the book of Philo, but doth say, that the jews do affirm it to be the book of Philo. Cyprian, Ambrose, and other fathers do often allege, saying: In sapientia Salomonis dicitur. It is said in the wisdom of Solomon, which is none other thing to say, than in the book of wisdom. Retract. 2. Cap. 4. Where saint Austin in his book de doctrina christiana, doth constantly affirm that jesus the son of Syrach wrote book of wisdom, he doth in his retractations, revoke that saying. Haec Dreido. Flesh. 20. FLesh is called in latin Caro, and it is properly said of dead beasts, & therefore it is called Caro, quasi anima carens, as lacking life or soul (as Donatus writeth.) And it is not only spoken of four footed beasts and fowls, Lib 16. Cap. 38. Lib. 9 Cap. 17. 1. Cor. 15 but also of fishes and fruit, who are said to have carnem in se as Plinius writeth, who attributeth both unto fishes and to trees carmem, flesh. And so saint Paul in the Epistle to the Corinthians, doth use 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 there is one flesh of men, an other flesh of beasts, an other of fish, and an other of birds. Saint Hierome doth make a difference inter carnem et pulpam, that is of him called Caro, which is knit together with blood, veins, synews and bones. And that is called pulpa, which we eat, & that is only fleshly, because it is eaten and gnawn of us. Some would have this word caro, to be derived of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Caro is called in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 stead thereof. Again 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 unquam fuit caro quae audivit vocem dei vivi loquentis de medio ignis, sicut nos, et vixit? What flesh was there ever that heard the voice of the living God speaking out of the midst of the fire, as we have, & lived? Cap. 7. Thirdly, it betokeneth all manner of beasts, as in Genesis: Venerunt ergo ad Noah in arcam bina ex omni carne, in qua erat spiritus vitae. They came to Noah in the Ark two and two of all flesh, wherein is the breath of life. Fourthly, it is taken in the good sense, Cap. 11. and is contrary unto obstinacy and hardness of the heart, as it is used in Ezechiel: Auferam cor lapi deum de carne eorum, et dabo eis cor carneum. I will take away the stony heart out of their bodies, & will give them an heart of flesh, that is, a soft, gentle, and mollified heart, ready to receive the word of God. Fiftly, it is taken in the ill sense, and so it is taken most often, & then it signifieth every thing that lacketh the spirit of God, as in Genesis. Ed dixit jehova: non judicabit spiritus meus in homine, quia caro est. My spirit shall not always strive 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 only sensuality, but what so ever is without the compass of the grace and spirit of Christ. End of our faith. 21. HOw doth Peter say there that faith hath an end, 1. Epist. 14. when Paul writeth to the Corinthians, that these three things do always remain, faith, hope, & charity: but the greatest of these is charity? Responsio. Paul in that place had entreated of the gifts of the holy ghost which were to be abolished, neither could always endure: and he setteth forth those things that be more durable, faith, hope, and charity, and of these three he maketh charity the chiefest, because it continueth not only here, but also hath a place in heaven. Certain do think that Paul speaketh only of the continuance in this life, as though he would say: The gifts of the holy ghost shall not always endure. For when the faith of the Gospel shallbe enlarged and set forth, they shall cease and give place, because they were given for the promulgation of faith. But charity in the Church is always necessary. Therefore faith, hope, and charity do abide, because christian religion cannot be safe without them. Obiectio. Against this sentence doth saint Paul repugn, who seemeth to respect the life to come, saying: Nunc videns per speculum in aenigmare, tunc facie ad faciem. etc. Now seeing by a glass in a dark speech, them face to face. Now we know partly, than I shall know as I am known. Also Erasmus saith: Si spectemus charitatem prout nunc. etc. If we respect charity, as saint Paul in that place taketh it, it is to be doubted how it may endure in heaven, for that we shall not be able to deserve well of our neighbours. For all men shall be happy, neither any shall have need of our help. Responsio. This is not a stronger argument. For who will deny the blessed spirits to have charity? And if their want occasion to help our neighbours, yet the affection and faculty of doing is accepted, if either occasion or faculty shallbe offered. Therefore we must not doubt that charity shall endure in heaven. And this is the mind and censure of all the chiefest fathers. Obiectio. Ireneus saith, that faith shall abide in heaven, and bringeth this reason: because there we shall better know and learn, and more thoroughly pierce unto divine things, than we can do in this life. How then doth Peter say that faith hath her end? Responsio. Ireneus either by great and urgent business in planting and governing the church, or else by divers persecutions, and manifold incommodities, could not diligently discuss the scriptures, and therefore he might easily err. Phocius (as the Greek scholies do report) was of the same sentence, who saith that faith shall endure in heaven. For than we shall be most delighted with the contemplation of God. He affirmeth the same also of hope, because there is (saith he) a sure possession: for that which we hoped for, will be present unto us, and they which hoped, shall not be defrauded of the things hoped for. And among the schoolmen Durandus was of this censure. But their assertions are against the sayings of Paul, which attribute imperfection to faith, that is, to the notice and knowledge of God, which we have in this world, because it is had by a glass in a dark speech, neither it is in the whole, but in part. And per antithesin, he saith, that we shall know in our country, as we be known, and see face to face. Furthermore, the definition of faith is against them. For in the Epistle to the Hebrews, faith is said to be an evidence of things which are not seen, but then allthings shall appear and be made open. Therefore faith than and there can have no place. And in the epistle to the Romans we read, that the hope which is seen, is not hope, for else how doth a man hope for that he seethe? But let us see what Paul will have to be understand by these words Maxima ex hiis charitas, the greatest of these is charity. Every man's faith and hope profiteth himself, charity is extended to other. Faith and hope are in the time of imperfection, Charity shall abide in the state of perfection, that is, it shallbe perpetual, when faith and hope shall have their end. If we discuss and search out all the effects of faith, faith shallbe the worthier and superior to charity: for charity is the effect of faith. The effect without doubt is inferior to the cause. Saint john saith, that faith is the victory which overcometh the world: which cannot be said of charity. By faith we are borne again, and made the sons of God, and do obtain the eternal faith, and by faith Christ dwelleth in us. And so faith in many things is superior to charity. And charity is called the greatest, not in all respects, but in that it shallbe perpetual, and because now it is the greatest mean and way to preserve the church. I marvel here that the Papists do stand in they own conceits, in mistaking these words of Paul. If faith (say they) doth justify: them much more charity doth justify, because charity is called greater. See I pray you what an argument this is: Charity is greater than faith. Ergo charity doth justify. The like argument is this: The king is more noble and greater than a plough man and a shoemaker. Therefore the king can blow the ground or so a better, then either of them. Again, a man is more noble & better than an horse. Therefore he will run swifter than an horse, and will carry a greater burden. The angels are more excellent than the Sun and Moon. Therefore they will give more light to the earth. If the power and strength of justifying did depend of the worthiness and merit of faith, it were another matter. But faith justifieth not, because it is more worthy, but because it doth apprend righteousness, freely offered and given in the Gospel. People of the old testament. 22. WHat difference is between the old testament & the new, I showed largely before. Here I note only one thing, which is temerity, ignorance, and blasphemy of certain fantastical heads, which hold that the prophets do writ only to the people of the old testament, and that their doctrine did pertain only to their time, & would seclude all the fathers that lived under the law from the hope of eternal salvation. And here is also a note to be gathered against them which utterly reject the old testament, as a book nothing necessari to the christians which live under the gospel. But as I have said before, there is no difference between the old testament and the new, but only in circumstance, and nothing in substance. And therefore the one is aswell to be allowed and received, as the other. Pentecoste. 24. PEntecoste is a Greek word, and betokeneth in latin fifty, and when it is read in the scriptures, this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, dies, is to be understand, as you would say, the fifty day: because that feast was kept among the jews, in remembrance that the law was given them in the mount Sinai, the fifty day after their departure out of Egypt. It is called, Festum hebdomadum, et novarum frugum, the feast of weeks, and of new corn. For they numbered from the first day of the Pasche, seven weeks, which contained fifty days, & they did celebrated the fifty day, in the memory of the law given from heaven. Because I have made mention of pentecost, a feast of the jews: I will give a note of all the feasts of the jews, and of the feasts which are kept in our days, and wherefore they are constitute and ordained. God in the old testament did institute many and divers feasts, that he might admonish the people of the benefits done unto them, that he might instruct the ignorant, and that he might keep them all in the true worshipping of God. But all their feasts were not solemnized a like. They did sacrifice daily at morning and Evening. The seventh day of every week was kept holy. Every month had a proper feast: Also every year there were three solemn holy days observed and kept. They did offer sacrifice daily at morning and evening, in remembrance of continual worshipping of God. The godly prayed, they called to remembrance the promise of the seed, unto which they looked by faith in all their sacrifices. In steed hereof the church hath substitute morning and evening prayer. Also the seventh day of the week, the memorial of the creation of the world, was celebrated by offering sacrifices, and by thanks giving. In stead whereof the church hath ordained the first day of the week in remembrance of the second creation, that is, of regeneration which is done by the resurrection of the Lord, that was solemnized on the first day of the week, & therefore that day was called of the apostles, dies dominicus, the sondai. In the beginning of every month, one day was kept holy, in remembrance of the conservation. For when they saw the Moon keep her ordinary course & shining, God would that for the whole benefit of governance, thanks should be given to God, and therefore he did institute that feast. Although this feast doth not bind the christians yet we aught to be no less thankful unto God, than the godly jews were. Every year, three solemn feasts were observed, Pascha, Pentecoste, Scenopegia. Pascha, the passover, was ordained of the remembrance of the deliverance of the jews from the bondage of the Egyptians. Pentecoste, was observed in remembrance of the law, given in the mount Sinai. Scenopegia was celebrated in remembrance of the habitation of the people of Israel in the desert, forty years in tabernacles, that by this ceremony, they might call to remembrance all the benefit of their deliverance. In stead of these three judaical feasts, the church hath ordained Easter in remembrance of the resurrection of the Lord, which delivered us from the bondage of the devil. Pentecoste was ordained in remembrance of the confirmation of the Gospel, by the visible sending of the holy ghost, and by the miraculous gifts of the tongues. The nativity of Christ in remembrance that Christ was given and sent of God the father unto us. Now a word or two of other of our feasts. Although it be idolatry to invocate and pray unto saints (as the Papists do in their holy days) yet I think it very profitable to retain & keep some of the feasts, 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 sweet thing to have in mind the benefit of God bestowed upon his church, whereof singular fruit cometh to the godly. Thirdly, that thanks may be given to god for his benefits done to the church Fourthly, that by weighing the divers & sundry adversities of saints, we may bodily strengthen ourselves to suffer the adversity that is present, & also that is to come, which thing we must needs take upon us. Fiftly, that saints may be unto us examples of repentance and godly life, of true worshipping, of confession of our faith, of constancy, of patience & of other virtues, that we may frame our lives after their godly examples. Sixtly, that with godly affection we may desire the company and fellowship of the saints. These & other more are weighty causes why we do retain and keep some feasts of saints in the church. Would God that many did not abuse the feasts of Saints and Martyrs unto voluptuousness and madness, as the papists do in nightly daunecs, in garlands of love, in swilling and bolling and other vices not pleasing God, his angels, and saints, but they do serve Satan, to the contempt of God, his Angels and Saints. Thus much of the feasts of Saintes. Fear. 25. Fear is called in Latin Timor, or metus, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hebrew Girah, and it signifieth reverence, veneration, religion. As in the psalm: Psal. 2. Colite jehovam in timore, worship the Lord in fear. Questio. john. 4. How can we serve the Lord in fear, when it is written in john: Timor non est in charitate, fear is not in love? Responsio. The old & ancient fathers affirm, that there is two kinds of fear, that is Timor filialis, and Timorseruilis. Filial fear. Timor filialis, is the true fear and worshipping of God: as when we do worship, love and fear God, for none other cause, then that he is our God and father. And as the son doth reverence and fear his father, not because he is corrected of him, but because he loveth him, and taketh him for his father. And this fear of God cometh and riseth of love and faith, not of fleshly hate or fear, and it is none other thing then very faith. Psal. 28. It is written in the proverbs: Beatus est qui semper pavidus. Blessed is he that is always fearful. And this filial fear is the knowledge of God, according to that saying also in the proverbs: Initium sapientiae timor domini. But of this fear speaketh the prophet David saying. Beati omnes qui timent dominum, blessed be all they which fear the Lord. Again, in an other place. Psal. 33. Timete dominum omnes sancti eius, quoniam nihil deest timemtbus eum. Fear the Lord all his saints, for they lack nothing which fear the Lord. And as the virgin Mary did sing in her song. Et misericordia eius a progeny in progeniem timentibus eum. And his mercy is from one generation to another, to them which fear him. Of the servile fear. The other fear is called timor seruilis, which is hypocritical, carnal, feigned, & this fear (as s john saith) is not in love: but perfect charity doth cast forth all fear. For this fear hath in it a torment, and cometh of the fear of pains and punishment. As the servants do fear their masters, not of any love, but for fear of stripes. Whereupon rose that proverb: Oderunt, quem metuetunt, whom they fear, them they hate. A saying much used of Cicero, and is counted of Seneca a voice to be detested. They carnally and servilely do fear God, which do serve him without faith and charity, which do fear God as a terrible judge. Such fear was in the jews at the mount Sinai, Exod. 1● when they heard thunderings and lightnings, when they said to Moses: speak thou unto us, and we will hear. Let not the Lord speak to us, lest we die. In fine, the faithful and godly do honour and fear God as a father. The hypocrites and unfaithful do fear him as a judge and a tyrant. The godly fear for the love of virtue, the ungodly for fear of punishment. And that full well saw the Heathen Poet Horace, when he said: Oderunt peccare boni, virtutis amore. Oderunt peccare mali, formidine penae. The good from offence, virtues love doth detain: The evil to offend, fear of pain doth restrain. Sobriety of enquiring. 26. Cap. 12. Saint Paul writing to the Romans doth give a doctrine touching this matter writing thus: I say to every one that is, among you that no man presume to understand above that which is meet to understand, but that he understand according to sobriety. Saint Hierome writing against jovinian, when he went about to defend most sharply virginity, and continency, that he might abuse this place of Paul to his purpose, condemned the received translation of the latin books, and thought that we should not read, sapere ad sobrietatem, but sapere ad pudicitiam, to be sober not to modesty and wisdom, but to chastity. It may be granted in deed that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify sometime chastity. But in this place that sense doth not agreed. For Paul generally here speaketh of arrogantiae, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which every man endeavoureth to prefer himself before another. Origene doth take it in a much better sense, and understandeth per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, temperancy, not that by the which we moderate our pleasure in meat and drink and other carnal lusts, but that by the which we keep a measure in all things, both in our affections and doings. So that Paul seemeth to teach none other thing here, then that no man should take more upon him, that his degree and calling will suffer. And doubtless they which yield to much to their own arrogancy, and have an estimation of themselves, more than is convenient and meet, are made destitute of their wisdom, and run into a certain kind of madness, as certain Emperors and monarchs did, which would have themselves to be worshipped for Gods: of which number he was which feared not to say, Et quis est deus, ut possit vos liberare de manu mea? that is to say: and who is that God, which can deliver you out of my hand? In this number also may they be counted, which trusting to their doctrine and learning, go about to search the inscrutable secrets of God. King Agrippa did imbraide Paul saying: Multae literae te ad insaniam adegerunt. Much learning hath made thee mad. Chrisostome writeth, that if any man, either for great learning or wisdom, or for any gift of the holy ghost, do run into dotage and wax mad: that fault (saith he) lacketh mercy. For he that is borne a fool (saith he) hath his excuse, and all men do pity his condition. But he that waxeth mad, because he seemeth to himself to be excellently learned, or through any special gift of the holy ghost, is puffed up with pride: he hurteth himself, and abuseth intemperantly wholesome things. A man shall perceive many, which rejecting the knowledge of things necessary, aspire vainly to know other things. Did not the Emperor Adrianus make himself a laughing stock, when among the weighty affairs of the common wealth, he inquired of the Grammarians who was Euanders' Nurse, and who was the great grandfathers grandfather of Priamus, and occupied himself with such trifles and toys? Was not Thales the Philosopher derided and mocked of his own maiden, when beholding and viewing most attentively the stars, fell into the ditch before his feet? And such things do often chance in curiosity, that when we desire to know those things which pertaineth nothing unto us, we are most shamefully ignorant of other things 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 do ill, the greatest part of all is lost when we be occupied about things unprofitable, and specially when they be above our capacity. Socrates hath a worthy saying, which is driven into a proverb: Quae supra nos, nihil ad nos. Things which be above us, do pertain nothing to us. By the which he deterreth us from curious searching of heavenly things, and the secrets of nature, and of the mysteries of divinity. Plutarch saith: Homo curiosus utilior est hostibus, quam sibi. A curious man is more profitable to his enemies, than to himself. 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 credit, therefore we commit our letters and seals rather to our servants and hosts, then to our familiar friends being curious. Saint Bernard saith: Multi student plus alta, quam apta proffer. Many desire to utter rather high things, than meet things. Prosper hath a very notable saying. Quae deus occulta esse voluit, non sunt scrutanda, quae autem manifesta fecit, non sunt negligenda, ne etenim in illis illicit curiosi, & in hus damnabiliter inveniamur ingrati. That is to say: those things which God would have to be hidden, are not to be seached, and those things which he hath made manifest, are not to be neglected, lest in the one we be found to be unlawfully curious, and in the other damnably unthankful. Socrates being demanded of a certain person what was done in hell, made answer, that he never went thither, nor communed with any that returned from thence: by the which answer he derided the curiosity of of the asker. Sermo. 23. Euclides (as Maximus doth report) being demanded 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 curious persons. Vespasianus the Emperor, being admonished of one of the consuls whose name was Florus, that he should rather say, plaustra quam plostra, the next day saluted him, calling him not by the name of Florus, but flaurus, merrily alluding to his curiousness. Saint Austin hath a golden saying. Compescat se humana temeritas, & id quod non est, non quaerat: ne illud quod est, non inveniat Let the temerity of man stay itself, and let it not search that which is not, lest it find not that which is. To conclude with the holy scriptures, jesus the son of Syrach saith: Seek not out the things that are to hard for thee, neither search the things rashly that are to mighty for thee. But what God hath commanded thee, think upon that with reverence, and be not curious in many of his works: for it is not needful for thee to see with thine eyes the things that are secret: be not curious in superfluous things, for many things are showed unto thee above the capacity of men. The meddling with such hath beguiled many, and an evil opinion hath deceived their judgement. Thou canst not see without eyes: profess not the knowledge therefore that thou hast not. Glory be to God. 27. THese be the words of Angels, whereby they signify that no man can glorify God truly, without the knowledge of Christ. Man was created for this end, that he should give glory to God his maker. But by the fall of our first parents it came to pass, that man neither did know God aright, neither gave glory unto him. If you will ask, what is to give glory unto god? To give glory unto any man, is nothing else then to attribute true virtue unto him. As when a king or prince doth rule justly, wisely, puisauntly and mercifully, his subjects do attribute glory unto him, that is, they do allow his doings, and with a singular benevolence do report well of him. Likewise glory is given to God when his virtues, wisdom, righteousness, power, mercy, etc. are truly knowledged and understanded. The wisdom of god is known in this, that he doth repair man which he had made to his own glory, that he might recover again the image which he had lost through sin, by the merits of his dearly beloved son jesus Christ, and to give the glory of wisdom unto god. The righteousness of God is known by this, that he would not receive mankind again into his favour, without recompense of the wrong done. For, when it was needful, either that man should perish and die for ever through sin, or else, that some, which came of the seed of man, should appease almighty god by suffering punishment for all mankind: God gave his only begotten son, which took upon him the nature of man, in the which he satisfied the justice of god. Wherefore, the praise & glory of righteousness is worthily to be attributed unto god our Lord and saviour jesus Christ. The puissance and power of god is known in this, that he overcame the serpent and his seed by Christ, and utterly abolished the kingdom of the devil, as touching all them which have apprehended jesus Christ by faith. And therefore the glory and power of strength is to be given to God. The mercy of god appeareth in this, that mankind being destroyed & oppressed with the tyranny of the devil, and with great adversities & calamities, as with death, hell, and damnation, is taken again into the favour of God by his son, and for his son. This mercy of god excelleth all other works of god, which mercy the holy Angels and elect people of God do and shall set forth, yea the devils also, will they, nill they, shall acknowledge it. And so the glory of mercy is to be given to God. The verity of god is opened and declared in this, that god being mindful of his former covenants, doth perform that which he promised. For when our first parents did fall into sin, God promised the seed of the woman, which should break the serpent's head, which promise' he performed in giving his son. And so the glory of truth is to be given to god. Therefore for these great virtues, glory is to be given unto God: and chief of them which do feel his benefits. This glory is than given unto god: First, when we do acknowledge the great benefit of god. Secondly, when we do apprehend the son of god by faith. Thirdly, when we do laud and praise god with our mind, words, and godly conversation and confession of the faith. Fourthly, when we do invite and stir many other to the knowledge of God. ❧ The fift Prelection of the second Come. LEet us go onward in God's name with the text which followeth in this manner. Propter quod succincti lumbos mentis vestrae, sobrij perfect sperate in eam quae offertur vobis gratiam in revelationem jesu Christi. That is to say. Wherefore gird up the Loins of your mind, 1. Loins. be sober and trust perfectly on the grace that is brought unto you by the revelation of jesus Christ, etc. For as much as the promises of God are made unto us, so that we need not to pass or care for any afflictions after the example of christ, who entered into his glory by the cross and afflictions: Peter by an elegant manner of speaking doth egg us forth, and exhort us that we persist firm, and constant, aswell in the purity of life, as in christian religion. In the first word he doth open how we aught to be entangled from a lascivious and carnal life, that all the impediments of truth being set a part, nothing should hurt or hinder our course and running unto Christ. He saith here, gird up the loins of your mind, by the which he doth signify understanding and will, which he would have most ready to embrace the truth, and to be beautified with charity, and this is a very apt metaphor. Cap. 12. Christ doth say in Luke: Sint lumbi vestri praecincti, et lucernae ardentes in manibus vestris. Let your loins be girded about, and your lights burning in your hands, that is: Be always instructed and ready, looking as good servants for your Lord and master. Cap. 5. Lib. 4. cont. Marcionem. S. Paul to the Ephesians doth say. State succincti lumbos vestros in veritate. Tertullian saith. We ought to gird up our loins, that is, to be unwrapped from the impediments of a wanton & entangled life. Also we aught to have burning lights, that is, our minds kindled with faith, and shining with the works of verity, and so to look and wait for our Lord jesus Christ. Therefore gird up the Loins of your mind. The loins in many places of the Scripture do signify pleasure and lust corporal. But Peter speaketh here of spiritual loins. When the scripture speaketh of the body, calling them loins, then is meant the natural generation of man, as we read in Genesis, Cap. 49. that Christ should be borne of the loins of judah. And so corporally to gird up the loins is nothing else, but chastity, as in the Prophet Esaie: Esay. 11. Et erit justicia singulum lumborum eius, et fides cinctorium renum eius. That is to say: And justice shall be the girdle of his loins, and faithfulness the girdle of his reins. That is, only by faith is restinguished and restrained filthy pleasure. But the spiritual girding, whereof Saint Peter speaketh here, 2. Virgin untouched. hath itself after this manner: As a virgin not touched of man, is chaste and whole of body, so the mind through faith is inviolate and unspotted. But assoon as the mind doth degenerate from faith, unto false doctrine, than is it corrupted and polluted. Therefore the scriptures do call infidelity and idolatry, adultery and fornication. Peter therefore doth here exhort them to gird up the loins of their mind, which is as much to say as this: you have heard now the Gospel, and you are come unto faith, see now that you persist manfully in it, neither suffer yourselves to be corrupted with false doctrine, running hither and thither to the works of your own device and invention. It followeth. Be sober, and trust perfectly on the grace that is brought unto you. 3. Sobriety. Sobriety here is the work and fruit of a lively faith. Peter meaneth here by this sobriety, not only that virtue which doth measure and bridle gluttony and gurmandyse, but also that virtue which doth shake of singgyshnes and sloth, and maketh us to be given unto prayer. 4. Idleness. For what shall it profit to overcome gluttony, if we suffer faith to wax faint and cold by slothful idleness? Although a man be justified, yet he feeleth for the most part always the flesh rising and rebelling against the spirit. Which flesh is tamed by this soberness, and is (as it were) a bridle unto the flesh. They do err therefore much, which persuading themselves to have done their duties, boast and brag themselves to have faith, and yet give themselves to pleasures and lusts. Peter doth here improve such, and saith that they aught to be sober, and denieth their faith to be a lively faith, and doth commend such a faith which showeth herself forth by good works and godly conversation. Note here, that as great watchings doth consume the gross humours of the body, and doth make a gross man slenderer and leaner: So a christian watch, that is, a lively faith, doth seethe away & consume unchaste affections. It taketh away the surfeit of man's wisdom, it taketh away fear, inconstancy and impatience, it contemneth the joys and pleasures of the world, and doth wholly bequeath itself unto God. Although Peter would have us to be sober either in mind or in body: yet he meaneth not, nor commandeth that a man should destroy his body, or make it more weak than it aught to be, either with fastings or watchings, wherewith many have made themselves unprofitable members, both to a common wealth, and to the ecclesiastical ministry. 5. Bernard In this foolish error was S. Bernarde of a long time, although he were otherwise a learned and godly man. For he did afflict his body with great abstinence, that he got him such a loathsome savour by it, that he could not live together in the company of other men. But at length he was delivered from this error, and commanded his brethren, that they should not overmuch wear away and consume their body by such strait kind of life. It followeth. Perfect sperate in eam graciam quae vobis offertur, that is: Trust perfectly on the grace that is brought unto you. Such is a true christian faith, that it wholly and utterly with a most perfect trust doth lean unto the word of God, & attempteth to do boldly those things, what soever aught or behoveth to be done. And therefore Peter saith: Then are the loins of your mind girded up, then is your faith whole and sound, when committing yourselves surely and safely unto the word of God, you dare do all things, not weighing nor regarding what thing soever of yours is brought into peril & danger: Whether it be your goods, your worldly name, yea or your whole life. In those words S. Peter doth describe very aptly a sincere and not a feigned faith: For that faith which is not lively, is to be counted rather a dream, than a faith. But a lively and perfect faith, doth cause man to depend wholly on the word, and not to pass or care what fortune soever God doth cast on his shoulders, yea and to run through thick and thin, and to sustain both sharp and sour for the lords sake and his word. As when death is offered, it behoveth a faithful man to commit himself boldly unto Christ, to offer his neck unto the axe, his body to the fire and boldly to resist the adversaries power. Such a faith and trust doth S. Peter here require of all christians, which faith doth not stand in cogitation and words only, but in virtue & power. Now (saith Peter after) trust on the grace that is brought unto you. That is to say: You have not deserved this great grace, but it is freely offered unto you. For the Gospel which doth show and set forth this grace unto us, was not excogitate and invented of us, but the holy ghost sent it from heaven unto us. But what I pray you is offered unto us? Forsooth even this: that he which believeth in Christ, and doth steadfastly cleave unto his word, now hath and possesseth all the goods of the Lord, with the Lord. So that he is made Lord and master of sin, death, devil, and hell, and is assured of eternal life. This so great treasure is offered unto us even at our doors. It is put into our bosom without all our endeavour, merit, or desert. It cometh (I say) unlooked for, we thinking of no such thing. Therefore th'apostle Peter exhorteth us, that we boldly and surely look for this trust and grace, because God which doth offer it, cannot lie. This word offered or brought, hath a marvelous energy and great liberality in it, as though Peter should say, you need not to take great labours and pains, you need not to run on pilgrimage, you need not to go from country to country to seek this grace. It offereth itself unto you, although you be at home, although you be in the field, or where soever you shall be. This only remaineth that you do receive it, when it is offered. These be the true riches of God, that frankly, freely, and willingly he giveth his mercy and grace to them which seek it not: Esay. 52. (As it is written in Esay:) Palam factus sum non quaerentibus me. I was made open and known to them which sought me not. Again in an other place. Quia quibus non est narratum de eo, viderunt et qui non audierunt, contemplati. That which hath not been told them, shall they see, and that which hath not been heard, shall they understand. How great therefore is our ingratitude. if we do neglect and contemn this grace so gently, and lovingly showed and offered unto us? Which if we do contemn, the great wrath and displeasure of God is to be looked for. Saint Paul in the Epistle to the Hebrews saith. Quomodo effugiemus, si tantam neglexirimus salutem? How shall we escape, if we neglect so great a salvation? It followeth. In revelatione jesu Christi: by the revelation of jesus Christ. That is, God the father offereth his grace unto none, but by Christ. Wherefore let no mortal man presume to come into the presence & sight of God, without this Mediator Christ. He will here none except he bring as an advocate his dear beloved son Christ, whom only he doth respect and regard, 6. Baptism. and for whose sake all persons and all things do please God the father, as his voice declared in the time of the Baptism of Christ, which sounded and said: Hic est filius meus dilectus, in quo mihi bene complacui. This is my beloved son, in whom I am well pleased. Christ came for this end, that taking our flesh and blood, he might join himself with us to obtain grace with the father for us. By this faith in Christ all the Prophets and patriarchs were saved. For it behoved all men to believe that promise which was made to Abraham: In semine tuo benedicentur omnes gentes, In thy seed shall all nations be blessed. Therefore the faith of the jews, and of the Turks, and of them that trust in their own works, and hope by them to obtain, heaven is a vain faith, or rather no faith. For every religion which hath not Christ for a captain and guide, is profane, wicked, and naughty. But if it have Christ, it is perfect, and absolute. I remember two old 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 only sufficient. In revelatione jesu Christi: That is, by the revelation of jesus Christ. By the Gospel declared unto us, what christ is, that is to say, that he is our Saviour, that it is he which taketh away our sins, that it is he which delivereth us from all evils, that it is he which doth reconcile us to the father, and maketh us just and righteous without our own works. He which knoweth not Christ after this manner, is much deceived, and clean out of the way. For although thou know Christ to be the son of God, 7. Rihgt hand. to have died, to have risen again, and now to sit on the right hand of the father: thou dost not yet know Christ, nor this knowledge shall any thing profit thee. But it is necessary that thou know and believe him to have done all these things for thee, to help, succour, and comfort thee. Christ aught not so to be preached, that he liveth and reigneth only to himself, but that he is ours. For otherwise what should it have profited him to descend into the earth, and to have shed his blood? Therefore he was sent into the world, not for his own cause, but that the world might be saved by him, and that he might become wholly ours. In revelatione jesu Christi: by the revelation of jesus Christ. That is, with a most stead fast hope apprehend and receive you this grace offered. For Christ is not showed unto us obscurely and darkly, as he was showed in old time to the prophets, 8. Goliath. and by the Prophets. For they do set forth Christ to be a saviour always, as it were in mysteries. For they signified him sometimes by Isaac to be slain of his father. Sometime by David who slew great Goliath: sometime by Solomon and his peaceable kingdom, with such and other like places was Christ understanded of the faithful in time past. But unto us, he is openly and plainly declared without all figures, types, and mysteries. Summa summarum. This is the mind of Peter: You need not to take any great journey to come unto the grace of God. For God hath prevented your journey in bringing and offering this grace unto you. But because the fruition thereof is not yet had, until Christ appear from heaven (in whom is hidden the salvation of the godly) in the mean time we must hope, and that perfectly hope, for otherwise this grace of Christ is offered to us in vain, unless we sustain and abide patiently, until the coming of Christ. It followeth. Quasi filii obedientiae. As obedient children: It is ordained by nature, that the children represent and follow their fathers. You are made (saith Peter) the children of Christ by a lively faith, which was made obedient unto his father even unto death, follow you therefore your father. And forasmuch as it is appointed be nature, that we should obey our parents, it is necessary that we become obedient children. To obey, doth signify in the scriptures to believe. And he is an obedient son which doth hear the gospel and word of God, and by faith embraceth it. In Titum. Therefore if it be not the word of God, hear it not, but rather spurn at it with thy feet, and regard it not. For (as saint Hierome saith) Sine authoritate scripturas, garrulitas non habet fidem: without the authority of scriptures, all prating and talking aught to have no credit. 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 judge it detestable. 9 Adoption. Quasi filii obedientiae, as obedient children. Peter doth first signify that we are called of the Lord by the gospel into the right title and honour of adoption. Secondly he showeth that we be adopted on this condition, that God might have us as children obedient unto him. For although obedience doth not make us children (for that is the free gift of God) yet obedience doth discern and distinguish us from strangers. And how far this obedience doth extend and stretch itself, Peter doth teach, when he forbiddeth the children of God to fashion and frame themselves to the desires of this world, but doth exhort that they should conform themselves rather unto God. The sum and scope of the whole law & of all things which god doth require of us, doth pertain to this end: that the image of God may shine in us, least we become children which do degenerate from the father. But because all the senses and whole disposition of our flesh, are repugnant unto God, and the whole nature and condition of our mind, is enemy unto him, therefore Peter beginneth our obedience from the renouncing and forsaking of the world and the lusts thereof, & that we do put of the image of old Adam with his lusts. Therefore Peter saith as followeth. Non configurati prioribus ignorantiae vestrae desideriis: 10. Ignorance. Not fashioning yourselves unto the former lusts of your ignorance. Peter here doth exhort us unto purity of life, by an agrument taken of hurt, and peril like to ensue. Do ye not fashion yourselves (saith he) to your old concupiscences and lusts, and to the corrupt manners of the old man, by the which death and perpetual prisonment hangeth over you. You have put on a new life, and none other than heavenly, before the which obtained, you gave yourselves to gluttony, 11. Ambition. desires of the flesh, ambition, pride, hatred, envy, and to such other things which are not lawful to be named. These were the works of darkness and ignorance. You knew not Christ, therefore light and true knowledge was far from you. You were ignorant of those things which were given and shallbe given hereafter through Christ. You lived before as blind, Proverb. 14. not knowing which way to hold or keep. It is the property of sin to deceive fools. But now calling to remembrance what dangers you have escaped, be not you deceived nor lead from the right way, not not in one point. To the mind of Peter, Cap. 12. here that pertaineth which saint Paul writeth to the Romans: Obsecro vos frates per misericordiam dei etc. I beseech you therefore brethren, by the mercies of God, that you give up your bodies a living sacrifice, holy, & acceptable unto God, which is your reasonable serving of God. And fashion not yourselves like unto this world, but be you changed by the renewing of your mind, that ye may prove what is the good will of God, and acceptable and perfect. Non configurati etc. Not fashioning yourselves unto the former lusts of your ignorance. Here you see that Peter doth impute all things unto ignorance, as the chiefest spring of all evils. For where the faith and knowledge of Christ is absent, there can be none other thing, but error and blindness, that it can not be known what is right, what is wrong, what is true, what is false, what is good, what is bad, so that men through ignorance do fall headlong into diverse kinds of vices. After what manner it was with us of late days in the time of superstition, when Christ and his glory was darkened, and his word abolished. For than had we error for truth, ignorance for knowledge, blindness for light. Then was there reasoning and debating through the whole world, how men might attain eternal felicity. Of this sprang up so many sects, as Friars, some being black, some white, some Franciscanes, some Augustine's, some obseruantes, and of monks, Nuns, 12. eremites & anchorites. Canons, and eremites, of Anchorites and Anchorizes. So that all things were divided, every man almost seeking and framing to himself away how to come to heaven. But Peter saith here: you have played the fools long enough. Now throw foolishness away. For you are made wise and have attained true knowledge. Ignorantiae vestrae: of your ignorance. Peter calleth the time of ignorance, before they were called to the faith of Christ, whereby we learn that incredulity is the fountain of all mischief: 13. Privation. Where the knowledge of God doth not flourish, there are darkness, error, vanity, privation both of light and of life Quaestio. Forasmuch as Peter speaketh to the jews, which were always conversant Qui ergo hunc invocatis patrem. etc. And if you call him father, which without respect of person judgeth according to every man's work, pass the time of your dwelling here in fear. By faith you are made the sons of god, and he is your father, you have obtained an incorruptible inheritance, whereof mention is made before. Now therefore there remaineth none other thing, than (the veil being put away) that thing may be made manifest, which now is hidden, but we must look for it until we may see and understand it. Therefore for as much as you are come to this point, that you may invocate and call upon god the father by faith, because notwithstanding he is a righteous judge, and rewardeth every man according to their worcks: 17. Respect of person. Let no man persuade himself for that he is called a christian, or the son of God, that god will spare him, if he live without fear, and thinketh it sufficient to be called by that name. The world judgeth by respect of person, and not all men a like, for it is partial to friends, rich men, learned, wise, and men of authority and power, But god regardeth none of these, he judgeth all men a like, be the person never so great. Like as in Egypt he slew the king's son, aswell as the son of any poor shepherd. And therefore the apostle Peter admonisheth us to look for such judgement, and to stand in fear, and that we should not boast nor brag of our faith, because we are called christians, neither that we should presume therefore that god will spare us more than other. For that thing in times past deceived the jews also, who bragged themselves to be the sons of Abraham, and the people of god. The scripture maketh no difference by the flesh, but by the spirit. It is certain that god did promise Christ to be borne of the seed of Abraham, and that of Abraham should rise a holy people. But it followeth not therefore, that all men are the sons of god which do come of Abraham. God also promised the Gentiles to be saved, but he said not, that he would save all the Gentiles. Quaestio. Forasmoch as you do say that god doth save us by faith only, without respect of worcks, how then doth Peter here say that god doth judge without respect of person, according to every man's work? Responsio. That which we have taught of faith, that it only justifieth us before god, is undoubtedly true: for the scripture approveth the same more manifestly, then that it can be denied or disproved. Now where Peter saith here, that God judgeth according to every man's work, it is true also. But this is certainly to be believed, that where faith is not, there can no good worcks be had. Again, there faith is not to be found, where no good worcks are: therefore faith and good worcks concur, and can not be the one without the other, as in which too the sum of christian life is comprehended. For as thou hast lived, so shalt thou be rewarded and judged of god. And therefore although god judgeth according to every man's work, yet notwithstanding this is true, that good works are but the fruits of faith, by the which is proved where faith and infidelity is. 18. Lie & liar, God therefore will judge thee by thy works, and will prove and try thee whether thou have faith or no. Like as a man shall not know a liar better than by his own words: Notwithstanding it appeareth that not by these words only he is made a liar, but he was a liar before he made any lie, because a lie must come out of the heart, into the mouth. Wherefore you must so take this saying of Peter, that you understand good works to be the fruits of faith, and that god according to these fruits (which we must needs exercise) doth judge us, that it may manifestly appear, whether faith or infidelity do devil in our hearts. God will not judge thee according to this that thou art called a christian, that thou art baptized, but he will ask thee thus: If thou be a christian, where be the fruits by the which thou mayst prove thy christian faith? And therefore saint Peter saith: In as much as you have such a father that judgeth without respect of person, pass the time of your dwelling here in fear, that is, fear this father, not for fear of punishment or revengement, as the devils do, but for fear least he cast you of, and withdraw his hand from you, like as a good son feareth least in any thing he offend or displease his father. Such a fear god doth require of us, that we may abhor and detest sin, and that we may diligently benefit and do good to our neighbours, while we live in this world. A christian which hath a right faith, hath all the good benefits of God, and is the son of God, but his time in this world is nothing else but a pilgrimage. For his spirit is already in heaven by faith, by the which spirit he is governor of all things. But god suffereth him to live yet in the flesh, and to have bodily conversation in the world, that he may help other, and that he may bring them with him to be heaven. Therefore we must behave ourselves in this world, none otherwise than they do which journeying into far countries, do take their inn and ease, for they are satisfied if they have meat and lodging for one night of the host, neither do they claim or challenge to themselves his substance or goods. Likewise every man must use worldly goods as though they were not his own, and must take so much of them, as is sufficient for the sustentation of our body, helping our neighbours with the overplus. Therefore the life of man is as it were but a resting place, we must take our journey thither where our father is, that is, into heaven. Wherefore we must say away all slothful, wanton and careless living, and pass the time of our dwelling here (as saint Peter saith) in the fear of god. It followeth. Scientes quòd non corruptibilibus auro, etc. Knowing that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by the traditions of the fathers. Peter doth persever to exhort us to holy life and christian religion, taking his argument of the inestimable price of our redemption, as if he should say: Continued you in faith, and in loving one an other, considering that you are redeemed with such a price, as far passeth man's reason. You that first were inhabitants and citizens of this world, under the thraldom and yoke of Satan, are now made the citizens of heaven, 19 Tradition. and household servants of god, and you are delivered, not only from Satan, but also from the vain conversation of your father's traditions. He calleth their father's traditions vain and fond, because they which were gentiles, were instruct and brought up in Idolatry, and they which were jews, had learned many superstitions. By the which they did violate and break many ways the commandments of God, wherefore Christ reproved them in Matthew saying: Quare & vos transgredimini mandatum dei propter traditionem vestram? Why do you also break the commandment of God by your traditions? Saint Paul saith, that he persecuted the church of God, when not withstanding he thought himself to be a great follower of the traditions of the fathers. All traditions are vain and foolish whatsoever they be, which do repugn the doctrine of Christ. For where Christ wanteth, there is mere vanity. Or else saint Peter by the vain traditions of the fathers, doth mean conversation of life, according to Moses law, which was vain and weak to the attaining of eternal life. The works of the law did not justify of themselves, they were but shadows and figures, and could not remit sin. From these lawishe works the jews were delivered, being no more bound to Moses law, which Christ our saviour hath so fulfilled, that it need not any more to be sought. For what can it demand or ask of us, when we are nothing bound to it, but it is in all points fulfilled by Christ? It followeth. Sed pretioso sanguine Christi, quasi agni immaculati & incontamninati. But with the precious blood of christ, 20. Lamb. as of a lamb undefiled and without spot. Peter here doth declare with a large amplification the price of our redemption, and doth by this provoke us to stand in the fear of god, and to expend and weigh how much this our redemption did cost him. Before this, saith Peter, ye were citizens of the world, living under the empery and rule of the devil: but god now hath delivered you from that wicked conversation, and hath brought you into another place, that now ye might be citizens in heaven, and strangers in earth. But consider you how much god hath bestowed for you, and how great a treasure it is, by the which ye are redeemed and brought to this point, that ye are become the sons of god. But what is that great and precious treasure wherewith ye are redeemed? Not corruptible things as gold and silver, but the precious blood of the son of god. This treasure is so noble and excellent, and of so incomparable a price, that no sense or reason is able to comprehend and conceive it. Yea, it is so precious, that one drop of this innocent blood had been sufficient for the sins of the whole world. But it pleased the eternal father to pour his grace so largely upon us, 21. All his blood. and with so great a price to purchase our salvation, that he would his son jesus Christ to shed all his blood, and to give also that whole treasure unto us. Peter therefore requireth that we shake not of this so great a grace, and to weigh it lightly and slenderly, but rather so to esteem it, that we may be moved and egged forward to fear. In the which fear we living, may not again deserve to be deprived of this noble treasure. It followeth. Quasi agni immaculati & incontaminati: as of a lamb undefiled and without spot, that is: Christ willingly was brought unto the slaughter without murmuring, and without crying, for our reparation and redemption. To this place alludeth saint john the baptist saying. Cap. 53. 22. Taketh away sins Ecce agnus dei, ecce qui tollit peccata mundi. Behold the lamb of God, behold the lamb which taketh away the sins of the world. Likewise the Prophet Esaie saith: He is brought as a sheep to the slaughter, and as a sheep before his shearer is dumb, so he openeth not his mouth. Also jeremy speaketh in the person of Christ: I was like a lamb or bullock that was brought unto the slaughter. Cap. 11. This Christ was an immaculate lamb, that is, he was conceived by the holy ghost, borne of the virgin Marie, he was a lamb without spot. And therefore he only and none other could be a pure and holy sacrifice for sins, for which he hath fully satisfied, and sustained the pain thereof, as it is in the prophet Esaie. The Lord hath laid upon him the iniquity of us all. Cap. 53. Questio. From what thing are we redeemed by this so precious a treasure? Responsio. Peter saith, a vana vestra conversatione: from your vain conversation, received by the traditions of the fathers. In the which words Peter doth thoroughly overthrow that thing which we are wont to lean unto, thinking that whatsoever we do, aught to be allowed, for that they were done of old time, and because our elders and fathers (among whom there were many, both wise and good) did observe and keep the like things. But Peter here doth say, whatsoever things your fathers did, either ordain or used to do, were all ill: yea insomuch that those things which you learned of them, concerning the worshipping of God, were so ill, that it behoved, notwithstanding the son of God to bestow his blood, that men might be delivered from the same wickedness. Whatsoever therefore is not washed and cleansed by this blood, it is all infect, corrupt and cursed. Whereby it followeth that how much the more any doth aspire to righteousness without Christ, so much the more is he removed from true righteousness: and is the more deeply drowned into the bottom of blindness and curse, and doth make himself guilty of the blood of Christ. Those gross sins are truly of little weight, if they be compared with this sin, which teacheth that we may obtain righteousness by works, and after the decree of reason doth frame and ordain a worshipping of God. For by this means is the most innocent blood of Christ dishonoured and blasphemed. The Gentiles did much more grievously sin in worshipping the Sun and Moon (which they counted to be the true worshipping of God,) than in committing other sins which they doubted not to be heinous. Wherefore the righteousness of man without Christ is nothing but blasphemy, and the most heinous sin that man can commit. Therefore he that desireth the grace of God by any other thing than by the blood of Christ, let him never come into the sight of god. For he doth nothing else but more and more, through his own righteousness, offend the majesty of God. And by this may be gathered that men do most detestable err, and the farther departed from Christ, which without Christ will lean and trust to the authority of the fathers, or to old custom. Obiectio. Paul boasteth himself to have worshipped God with a pure conscience, even from his elders, 2. Tim. 1 and writing to Timothy doth commend him that he did follow the faith of his Grandmother Loìs, and his mother Euniche. And Christ also sayeth of the jews, that they know what God they aught to worship. And therefore it may seem absurd here that Peter did affirm, that the jews of his time learned nothing of the traditions of the fathers, but mere vanity. Responsio. Where Christ did say that the manner and knowledge of the worshipping of God was known to the jews, he had more respect to the law and commandment of God, than to the common people of the jews, because the temple was erected at Jerusalem, and god worshipped there, not by the arbitrement of man, but by the prescript of the law. Therefore Christ doth say that the jews did not err in observing that law. Concerning the progenitors, that is, the grandmother and mother of Timothy and such like (of whom Saint Paul speaketh) there is no doubt, but God had some remnant in that people, in whom true piety did always remain. But the most part of the whole body of the people was merueilouslye corrupt, and fell into all kinds of error, as into superstitions, hypocrisy, trust in their own works, ill opinions, and other gross vices. Therefore where Peter condemneth the institution and traditions of the fathers, he doth separate them from Christ, which only and alone is the soul, life, and truth of the law. Whereupon we may conclude, that the papists do most foolishly err, which think that the bore name of the fathers and their traditions, are sufficient for them to defend all superstitions, and that by this trust they might reject whatsoever was brought out of the word of God. It followeth. Praecogniti quidemante mundi constitutionem: Which was ordained before the foundation of the world, but was declared in the last times for your sakes. Peter here doth stir his hearers to the love of Christ, and to receive their salvation with great honour, by an argument brought ab antiquitate, as though he should say: Think not, nor persuade yourselves, that those things which I have spoken of the price of your redemption, that is, of the immaculate Lamb jesus Christ, and of the effusion of his blood, to be new things, or to be invented by the art and wisdom of man: but they were ordained before the foundation of the world, and came from the counsel of the eternal father. God sayeth, Peter did from everlasting, foreordeine his son to be sacrificed for the expiation of our sins, Cap. 1. as Paul saith to the Ephesians: Elegit nos deus in Christo ante mundi constitutionem. God hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love. Likewise john in his revelation calleth this Lamb, ab origine mundi occisun. Slain from the beginning of the world, that is, he was before ordained from the beginning to be a sacrifice for our sins, by the which sacrifice all the elect should be cleansed from the beginning of the world. If therefore this salvation was foreknown and before ordained, according to the good will and pleasure of God, that we should be holy: it chanceth not unto us by any of our own merits, but by the mere and pure grace of God, unto whom we own all things, both ourselves and all ours. It followeth. Manifestati autem novissimis temporibus propter vos: But was declared in the last times for your sakes. The Apostle here answereth to the objection of them which perchance might have said thus: Forasmuch as Christ was foreknown from everlasting to be the sacrifice and expiation of our sins, 23. So long ere he came. why was it so long ere he came into the world? Peter answereth, because it so pleased him, he came in the last time. And so Paul answereth, saying: Vbi venit plenitudo temporis, deus dedit filium suum factum ex muliere. When the fullness of the time came, god gave his son borne of a woman, made subject to the law, that he might redeem those which are under the law, from the curse of the law. Questio. Why doth Peter call that time in which he was, the last time? Seeing that a great time is expired and gone from the time of Peter hitherto. Responsio. Peter calleth it the last time in two respects. first, that it is the last time from the ascension of the Lord, that shall continued unto the last day. And this time the Prophets, Apostles, and Christ himself did call the last hour. secondly, it is called the last time in respect of visions and prophecies, which were to be fulfilled of Christ. It is called (I say) the last time, not that straight way from the ascension of Christ the last day should come: but because after this preaching of the Gospel, which than was, and now is, none other preaching is to come, nor to be looked for, nor that the matter of God's grace might be more revealed and made more manifest, than it is now revealed & showed since the ascension of Christ. Before this, one revelation ever followed another. Whereupon the Lord said in Exodus: 24. Adonai. Nomen meum Adonai non revelavi eyes. I did not reveal my name Adonai unto them. For although the patriarchs knew God: yet they had not so manifest a preaching and knowledge of God, as was afterward given by Moses and the Prophets. But now there cannot be a more noble & manifest preaching of the Gospel, than is had in the world since the ascension of Christ. And in that respect Peter doth call this time the last time, because there can never be a more clearer preaching of the Gospel, than now is: It followeth. Propter vos qui per eum creditis. For your sakes which by his means do believe in God. For your sakes (saith Peter) is the Gospel preached. God the father and Christ his son had no need thereof, but it was done for our salvation, that is: that we should believe in him, not by our own strength, but by Christ which maketh intercession for us to the father. Therefore we must learn and believe that Christ was made manifest and known unto us for none other end and purpose, than that by him we should be saved, and that in him we should behold the truth, goodness, and righteousness of God, and that in embracing the same, we should have a full mind and trust to him, and in him. It followeth. Qui suscitavit eum a mortuis. etc. Which raised him from the dead, and gave him glory, that your faith and hope might be in God. The whole, holy, & blessed Trinity hath raised Christ as man from death. For the outward works of the Trinity are indivisible. For what things so ever the father doth, the same both the son & the holy ghost doth. And so likewise on the otherside whatsoever the son & the holy ghost do, the same doth the father. Christ rose as a man glorified, that is, the divinity rose not, but jesus Christ touching his humanity, was raised from death, by the glory of the father. For the son himself as God, did raise himself concerning his humanity, for he said in john: Soluite templum hoc, et in tribus diebus excitabo illud. Destroy you this temple, and in three days I shall raise it up. He spoke this of the temple of his body. God (I say) did raise Christ's body from the dead, and gave to him glory, because he rose immortal. 25. Given to me to judge. He gave unto his body perpetual glorification & power to judge, as it is said in the Gospel of Matthew: Data est mihi omnis potestas, et in caelo et in terra. All power is given to me, both in heaven and in earth. God the father gave unto him, not only the glory of his body, but also the glory of his name, as it is written by Paul: Dedit illi nomen quod est super omne nomen, ut in nomine jesu omne genu flectatur, coelestium, terrestrium, et infernorum. 26. Knee should bow. He gave unto him a name which is above all names, that in the name of jesus every knee should bow, both of things in heaven, of things in earth, and of things under the earth. Also God gave, that in calling on his name, marvels, wonders and miracles should be done. He gave unto him (I say) this glory, that our faith and hope should be in God, and not in mere man, that is, that we should believe and trust in God, because Christ both God and man is he, whom God gave forth as a propitiatour for sin by faith in his blood, to the declaration of righteousness in this tyme. It followeth. fidem et spem vestram in deum habeatis. That you may believe and trust in God. Peter here doth say, that Christ was raised from death, that faith and hope might have a firm and sure stay, whereunto they might lean. And here is that comment and gloze refelled of the universal and confused faith in God. For although that Christ had never risen again, God notwithstanding doth remain in heaven. But Peter denieth that we cannot believe in him, unless Christ had risen again. It is evident therefore, that faith aught to behold and consider another thing, than the bore majesty of God. For it is the property of faith, Phil. 3 Cap. 4. to flee and pierce in to heaven, that he might there find the father. And how can he do that, except he have Christ his guide and leader? For (as Paul saith) per ipsum habemus adeun di fiduciam, by him we have sure hope and trust to go to the father. 27. Our high priest. Again to the Hebrews he saith: Freti nostro pontifice accedere possumus ad thronum gratiae cum fiducia. 28. Shoot anchor. Trusting in our high priest we may go to the throne of grace with a sure hope. Hope is the shoot anchor of the soul which entereth into the inward closet of the sanctuary, yet not so, but that Christ must go before. Faith is our victory against the world. And what maketh her to overcome, but that Christ Lord of heaven and earth hath us in his tuition and keeping? Because therefore our salvation is constitute and set in the resurrection of Christ, and his high empery and rule, faith and hope found there how to stay and uphold themselves. For except Christ by rising again had triumphed over death, and had borne the chief rule to defend us with his might and power, what would have been done unto us, in so great a power of our enemies, and among so many violent assaults? Let us learn therefore, to what scope and mark we aught to tend and shoot, which is, that we believe and trust in God, but in and by Christ, rising again from death. It followeth. Animas vestras castificantes in obedientia veritatis. Seeing your souls are purified in obeying the truth, through the spirit, to love brotherly without feigning, love one another with a pure heart fervently. We have heard hitherto how Peter exhorteth us. First that we gird up the loins of our minds, that we might walk sincerely in the faith. Secondly, because this thing did cost him so much, that we should live in fear, not putting any confidence in this, because we are called Christians: forasmuch as God is such a judge, which respecteth no man, not one more than another. And now at the last Peter goeth forward to make an end of this first chapter, saying, purifying your souls in obeying the truth through the spirit. Gala. 5. Saint Paul to the Galathians rehearseth the fruits which do follow faith, saying: The fruits of the spirit are charity, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperancy. So also doth S. Peter here teach which are the fruits of faith, that is, that we do purify ourselves by obeying the truth in the spirit. For where true faith is, it subdueth the body unto it, and restraineth the lust and concupiscence of the flesh. And although it doth not utterly destroy it, yet it maketh the body subject to the spirit. Saint Paul meaneth the same, when he speaketh of the fruits of the spirit. It is a great labour to subdue the body unto the spirit, and to repress the naughty and evil lusts, graffed in us by nature. For it is not possible for us to live well without grace. Why doth he say: Purifyings your souls, rather than your bodies? Saint Peter did know that our carnal lusts (yea although we be baptized) cannot be extinct before we be dead. Now it is not enough that a man do refrain himself from the act, and be only outwardly pure, having an heart burning with evil lusts: but we must shoot at this mark, that our souls may be so purified, that the cleansing thereof may come from the heart, and that the soul may be an enemy unto evil lusts, and continually fight with them, until it be delivered. Saint Peter addeth here very aptly, that we aught to purify ourselves, in obeying the truth through the spirit. Many things are spoken of chastity, & many be books written of the same. They have taught to extinguish the carnal lusts of the flesh by long fastings, abstinence from flesh and wine. Which things (although they somewhat help to that end) yet they are not sufficient to extinguish the said lusts and desires. Saint Hierome writeth of himself, that he did so punish his body, & brought it so low, that he was like to an Ethiopian or black Moor. Notwithstanding he did not so much prevail by it. For he often times dreamt in his sleep, that he was present in the company of the fair 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 were marvelously tempted, & thought themselves able to overcome those temptations, by those extern things. But because those remedies which they used, were but extern and outward, and not applied inwardly, where the root of temptation did lie, they were not sufficient to extinguish the ill desires and lusts of the mind. But Peter here showeth a true and effectual remedy for this mischief: that is to say, the obeying of the truth thorough 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 reins. This is the true plaster, with the which the reins are girded up. The evil which we would heal, is not outward in cloth and garment, but bred inwardly, and is fierce in the blood, in the flesh, and in the veins. Wherefore it is not the best way to endeavour to extinguish these lusts with extern things only, and to debilitate and weaken the body with fastings and labours, for that is not the best and chiefest way, although they somewhat help to that end, but it is faith which can extinguish and restrain them, that they may give place to the spirit. So the Prophet Zacharie speaketh of the wine which Christ doth offer to drink, whereof virgens are gendered and begotten. Other kinds of wine are wont to kindle evil lusts, but this wine, that is the Gospel, restraineth those lusts, and maketh the heart pure. And this is it which Peter saith: when truth is received in heart, and obedience given to it in spirit, that is the most present remedy and best cure of all evil lusts and desires. For when the Gospel entereth into the heart, immediately all evil motions do cease and give place. To be short, the meaning of Peter is this: If ye will remain chaste and pure, it behoveth you to embrace the obedience of truth, that is to say: It is necessary for you not only to read and to hear the word of God, but also to embrace it in heart. Wherefore it is not sufficient that the Gospel be preached or heard once or twice, but ye must cleave unto it, and follow it continually. 29. Fruit hundred fold. For the word of God hath this grace, that the oftener ye handle it, and use it, the sweeter it waxeth, and shall bring forth fructum centesimum tempore suo, fruit an hundred fold in his tyme. It followeth. In fraternitatis amore, qui sit absque fuco: To love brotherly without feigning. For what end aught we to live this chaste and pure life? To obtain eternal blessedness by it? Not truly, but to this end, that we serve & be profitable to our neighbours. What shall we do to repress sin? Forsooth we must embrace faith of the word of God. Now we do restrain our sins to profit other men, for when we bridle the body and flesh by the spirit, than we may be some use and profit unto our neighbours. It followeth. Simplici ex cord diligite attentius. etc. Love one another with a pure heart fervently. In these words Peter doth very elegantly describe & express the parts and nature of true love. 30. love. The same obedience of which we have spoken (saith Peter) draweth after it love, not all manner of love, but that love which cometh from the mind and heart, wherewith we do vehemently and earnestly, and not feignedly love our brother and neighbour. True friendship loveth no colours, 31. Flattery. true friendship hath learned no flattery. Therefore saith Peter love one another with a pure heart, fervently, ready to bestow all that you have for your neighbour's sake. Charity, which is poured into the hearts of the faithful, knoweth not a double or dissembling heart. Therefore Christ saith: Estote simplices sicut columbae. Be ye simple as Doves. Love one another with a pure heart fervently. The Apostles Peter and Paul do separate and divide a sunder brotherly love and common love. By brotherly love christians aught to be as brethren, and to make no difference between themselves, for we have all in common, one Christ, one baptism, one faith, & one treasure. I can not be in this respect of greater price, than thou art, that which thou haste, I have, and am as rich as thou art, the same treasure is unto us both: saving that peradventure thou dost receive it more worthily than I do: as if thou shouldest lay it up in gold, and I in some course cloth. Therefore as we have grace and all the spiritual goods of Christ common: so aught we to have, (if need so require) our bodies, our life, our goods, our dignities and offices common, that we may serve and do good to one another in all things. Love one another with a pure heart fervently. Peter doth significantly here say with a pure heart. And this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth without dissimulation, is often used of the Apostles. And for this cause undoubtedly, because they saw before the christians would call themselves brothers, but falsely & hipocriticallie. There were many fraternities erected in the world, which were nothing else but mere lies & deceits, excogitate of the devil, & so brought into the world, which wholly and utterly were contrary unto faith & sincere love. 32. saint Frances For why should not Christ be aswell mine, as saint Bernardes' and his fraternity? Why should not Christ be as well thine, as saint Frances & his fraternity? Therefore when any do say: I shall go to heaven, if I be in this fraternity, or in that fraternity: Answer thou him that he uttereth nothing but blasphemies & lies. For Christ can suffer none other fraternity but common, and such as we all aught to have among ourselves. I would not have you so to take me, as though I condemn all Fraternities. For those fraternities may be suffered, where there be assemblies gathered together for some treasure, whereby the necessities of the poor and of the sick may be sustained and relieved. 33. brethren But these fraternities are not such, that by them the souls may peculiarly be the more holy: but they are only or may be permitted to provide for the body, & for necessaries of the poor & needy, as all our hospitals commonly ar. But to speak of brotherly love, all Christians have one fraternity, which they obtained in baptism. Of the which fraternity no man (be he never so holy) hath more than either I or thou hast. For with what price he was redeemed, with the same wast thou redeemed, and God bestowed no less for my cause, or for thy cause, then for the greatest saint in heaven, saving that he peradventure had a more firm and strong faith, then either thou or I Now common love is a little more large, then brotherly love. For common love pertaineth unto the enemies, and specially against them which are not worthy of love. For as faith doth exercise, & setteth forth her work, where she seethe nothing: so love aught to see nothing, 34. Unworthy and to practise her work there, where nothing appeareth to be loved. As Christ loved us, when we were in all respects utterly unworthy of his love. It followeth. Renati non ex semine incorruptibile. etc. Being borne of new, and not of mortal seed, but of immortal by the word of God, who loveth and endureth for ever. All these things (saith Peter) ye aught to do, because ye are not the same now, which you were before, but you be borne a new, and made new men. This thing was not brought to pass by your own works and means, but there needed a new birth. For thou canst not make a new man by thy own work, but he must be begotten and borne. What Carpenter can by his own art and cunning make a tree, which must grow out of the earth of his own accord? Therefore, as we are not made, but born the children of Adam, and drew sin of our Parents: so we can not be by our own industry the children of God, but must be regenerate and borne again such. The Apostle Peter meaneth thus: Forasmuch as you are made a new creature, it behoveth also that you behave yourselves otherwise than you did before, & that you purpose to lead a new life. As you lived before in hatred, so live you now in love. As you lived before in fleshly lusts, so live you now in pureness & clearness of life. Let all be turned upside down. But how chanceth or cometh this new nativity and birth? Not of mortal seed (saith Peter) but of immortal, by the word of God, who liveth here for ever: that is, we are borne again of a certain seed, as we see all other things to springe and grow of seed. If therefore that old nativity sprang and came of seed, it behoveth also the new birth to be of some seed. But what a seed is that? Truly, neither flesh nor blood, nor none other corruptible thing, but the eternal word of God, that is, the whole, whereby we live, whereby we are nourished, and specially whereby we are regenerate. But after what manner is this wont to be done? By this God sendeth forth his word, that is, the Gospel, which seed he throweth into the heart of man. If that seed abide in the heart, the holy ghost is present, and frameth, and maketh a new man, which is far other then he was before. He hath other thoughts, other words, & other works. And by this means is he wholly changed: whatsoever he fled before, that he now seeketh, whatsoever he sought before, that he now fleeth. And this seed of the spirit cannot be changed, it remaineth for ever, and changeth us in to itself. Therefore, this marvelous nativity and birth is of an excellent seed. It followeth. Quia omnis caro ut faenum. etc. For all flesh is as grass, and all the glory of man is as the flower of grass. This place is taken out of the prophet Esay, Esay. 40. where it is said to the prophet: Clama, cry thou. And to him demanding what he should cry, it was said again: ita claims, cry thus: omnis caro gramen est. etc. All flesh is grass, and all the grass thereof is as the flower of the field. The grass withereth, the flower fadeth, but the word of our God shall stanfast for ever. The prophet Esay & Peter the apostle do mean no more but this. The flesh of man is no more but corruption & death. All things are fading, brittle & frail. As the grass (flourish it never so pleasantly) the beauty thereof immediately withereth & perisheth: so what soever flourisheth in man, whether it be in age or in beauty, in riches or any such like, in short time it waxeth old, it falleth away, and perisheth. The Prophet Esaie with this sentence comforteth the Jews being captive in Babylon, comparing Babylon, the kingdom thereof, the riches & the felicity, unto grass flourishing and fresh: whose flower and beauty straight way falleth away. And he willeth the jews to understand and that the council and decree of the Lord, which promised them deliverance & return into Jerusalem, is eternal and immutable: But Babylon to fall away as the grass, & the flower of the grass, is an elegant and goodly precedent and spectacle of the misery and frailty of man. Here is to be noted that flesh profiteth nothing, when we need to be borne again. By the name of flesh I understand all the glory thereof, as riches, pleasures, wisdom, and what soever seemeth excellent and noble in mortal things. It followeth. Verbum autem domini manet in aeternum: But the word of the Lord endureth for ever. The flesh passeth away, the flesh with all her impurity corrupteth, and is corrupted: but the word of God remaineth for ever. That is to say, all these things which we have spoken of in this whole chapter, as faith, patience and holiness, are according to the word of God: they shall remain for ever. Math. 24. For as Christ saith in Matthew: Caelum et terra transibunt, verba autem mea non transibunt, heaven and earth shall pass away, but my words shall not pass. Now Peter concludeth, saying: Hoc est autem verbum quod evangelizatum et vobis. It is the word that hath been preached unto you. As though he should say, you need not look far of to come to this word, ye have it before your eyes, this is the word which we preach unto you. By this word ye may extinguish and restrain all evil desires, you need not to go far for it, do you only this, embrace it when it is preached unto you. For it is so nigh unto you that you may hear it: as Moses saith in Deuteronomie: Verbum quod tibi praecipio, non long est a te, etc. The commandment which I command thee this day, is not far of. It is not in heaven, Cap. 30. that thou shouldest say, who shall go up for us into heaven, & bring it us, & 'cause us to hear it, that we may do it? Neither is it beyond the sea, that thou shouldest say, who shall go over the sea for us & bring it us, and 'cause us to hear it, that we may do it? But the word is very near unto thee, even in thy mouth, and in thine heart for to do it. The word is soon preached and heard, but when it shall occupy & enter into thine heart, it cannot again die & perish, nor will suffer thee to die, but will preserve thee as long as thou dost stick and cleave unto it. As for example: when I hear that jesus Christ died, bore my sins, and deserved heaven for me, & also hath given me what goodness so ever he himself hath: when this (I say) is preached, than I hear the Gospel, than I hear the word. This word when it is preached, the sound thereof passeth away. But if thou receive it in thine heart, and embrace it by faith, it can not fall away. No creature is able to suppress this truth. The pit of hell can prevail nothing against it: yea if I should stick in the very jaws of the devil, yet if I could apprehended and take hold of this word by faith, I must needs be delivered and remain safe where this word doth abide. Therefore Peter saith not without cause, there is none other word to be looked for, beside that which we have preached unto you. To this maketh the which Paul writeth to the Romans: non pudet me evangelii, virtus enim dei est in salutem omni credenti. I am not ashamed of the Gospel, for it is the power of God to save all that do believe. This word is the divine & eternal power. For although the sound, voice & talk thereof forthwith vanisheth away, yet the pith, the truth, the knowledge which is contained in the voice, abideth. As for example: When thou puttest to thy mouth the cup in the which wine is contained, thou drinkest that wine, but the cup remaineth: so the word which is brought by the voice, descendeth into the heart, (the voice vanishing away:) therefore the word is rightly called divina virtus, the power of God, yea God himself: for so God spoke to Moses in Exodus. Exod. 4. john. 14. Ego ero in ore tuo. I will be in thy mouth. Christ saith in john. Ego sum via, veritas et vita. I am the way, truth and life. He that cleaveth unto this word, is borne of God. Therefore that seed by the which we are borne again, is our Lord God himself, and his word. This is the tenor & sum of the whole first chapter. Now I do think it expedient to give you an Epilogus or short recapitulation, 35. Epilogius. of all that Peter hath spoken in this chapter. Peter hath spoken here of faith, patience, of sanctimony and holiness, of pureness, & regeneration. The sum of all these is the word, that is, Christ preached unto you. He is the sum of the whole Gospel preached for your salvation. That is to say. God being moved by his great goodness & free liberality did appoint his son before the beginning of the world to be a sacrifice for the sins of the whole world. After this Peter doth show how God revealed this grace unto the Prophets, signifying when these things should be, that is, when Christ should come, what he should suffer, and how he should be glorified. This done, Peter doth show how Christ washed us with his blood, & gave his spirit to incite & stir us to embrace these mysteries, that is, that we should be spiritually borne again, & that she should be constant in adversity by faith & hope: that we should obey the Gospel, & love one another brotherly without feigning: and finally the we should live everlastingly with the word, by the which we are born again to be the children of God. And thus have you heard the mind of Peter in this first chapter. I intended (if it had pleased God to suffer me to remain in this office & place) to have entered at my next coming into the discoursing of the second chapter, & so orderly to have gone through the whole epistle. But it hath pleased the queens Majesty to call me to another office & province, which to sustain & bear I must needs confess myself to be among all other most unapt, unmeet & most weak. Notwithstanding I must (as gods law doth require of me) show my loyalty & obedience unto my prince. wishing (if it had so pleased God & her highness) that I might have still remained in this godly exercise. But I trust the another much more able, more worthy, & better learned, shall be appointed to serve the turn in this place. And thus desiring you all to pray for me, as I may & will pray for you, that God may give me his grace so to use myself in the office, to the which I am called, that God's glory may be advanced, & the christian congregation edified, to the extirpation of all Idolatry, superstition & hypocrisy: I commend you to the tuition of almighty God, who through the merits of his son jesus Christ, with the sanctification of his holy spirit, preserve & keep you both now, and for ever. To God the Father, to God the Son, to God the holy Ghost, three persons in trinity, and one God in unity, be all glory, honour and praise, for ever and ever. Amen. Hic sequuntur Miscellanea praelectionis quintae, Tomi secundi. Loins 1. Loins are called in latin Lumbi. They are (as they which be expert in Anatomy do say) the lower part of the backbone consisting in five joints which are called vertebrae. Now vertebra, is a place or joint in the body, where the bones do not meet, but are knit together in such wise with sinews, that they turn the more lightly. The loins are set in the middle, between, os sacrum, that is, the place where the excrements do issue, and the vertebras of the back. Lumbi do signify sometimes the pleasure and lust of the flesh, for that effect is set in the Loins. As in Genesis. Reges de lumbis tuis egredientur. King's shall come out of thy Loins. Cap. 35. So that in the loins there is the symbol of generation. Lumbus is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is properly as they say, the lower middle part of the reins in man. Baptista Egnatius doth say, that it is that part where men are girt, or where the girdle sitteth. Lumbi are called in Hebrew Motnaim a noun of the dual number because there be in man two loins. God spoke to Moses saying: Fac tibi subligacula linea ut operiat carnem nuditatis, a lumbis usque ad femora. Exod. 28 Thou shalt make them linen breeches to cover their privities, which from the loins unto the thighs shall reach. Lumbi sometime signify strength and power. Look in Hesichius, Lib. 1. Cap. 5. writing upon Leviticus. And it is used in the prophet: Naum corrobora lumbos make thy loins strong, increase thy strength mightily. And so it is used in many places of the scripture. Lumbis succingi, to have the loins girded, signifieth to be ready & lusty to do any thing. Lumbos nutare, signifieth, to be depressed with false doctrines and opinions, to walk in the vanity of their sense, as David saith in the psalms: Lumbos eorum iugiterfac nutare: make their loins always to tremble: that is, take both judgement and power from them. Lumbis impingere, is a sign and token of sorrow & grief, that is, coming upon one more & more. So it is used in the prophet jeremy: Vidi omnem virum habentem manum suam super lumbos tanquam parturiens. Cap. 30. I beheld every man with his hands on his loins, as a woman in travail, that is to be in great heaviness, grief and sorrow. Likewise in the psalm: posuisti stridorem in lumbis nostris. Thou hast laid a straight chain upon our loins. By this is meant, that the church is led sometimes by God's providence into troubles. Of lumbus cometh elumbus, or elumbis, which betokeneth weak and out of power. For the chiefest part of the strength is set in the loins, as the which alone with the help of another bone, doth sustain & hold up the joining of the body. Delumbis is taken sometimes for effeminate and wanton, and so delumbe carmen, is taken for a lascivious & wanton verse or song. Also the verb delumbare signifieth to debilitate or make weak. 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 untouched. 2. Questio. IF a virgin be corrupt & oppressed by violence against her will, & so lose her chastity, doth she remain still a virgin, or no? Responsio. The divines do divide sin into two spices or kinds, that is: In peccatum Voluntarium. Inuoluntarium. Because sin voluntary is impertinent to this case, I will speak only of involuntary or violent, as they call it. Of violent sin there be. 2. spices, the one absolute, & the other conditional Sin violent absolute is, when it lieth not in us to do or not to do, but cometh externly, we nothing consenting nor helping to the same. As for example: if a violent wind should drive us thither whither we would not go: or if the ministers of any Heathen Magistrate should by force move our hands to the incensing of idols: than we being thus coacted, are delivered from all fault and pain. Sin 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 fear) is not voided from sin. For he is not excused by the terror of death, nor by the fear of torments. He aught 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 tyrant cannot constrain him against his wil He may well kill him, but he cannot make him subject to sin, either voluntary or involuntary. For by death he confesseth the truth, by death he declareth, that he will not do that which they require of him being alive to do. Antiochus Epiphanes attempted to pollute the holy bodies of the Maccabees, by the eating of meat forbidden by the law: but he choosing rather to die, than to be profaned, by death overcame the Tyrant. But if there be no consent to involuntary 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 having his hands & feet bound, be carried & brought into a profane church, where he is constrained (will he nil he) to be present at wicked sacrifices, he is not subject to sin. Or if any holy virgin, or honest matron, in the time of wars be corrupt, & consenteth not to the wickedness, she doth certainly remain uncorrupt before the judgement of God. S. Austin said not without great cause: Non injust aliquid pati, sed iniustè aliquid facere peccatum est. Not to suffer any thing wrongfully, De lib. arbit. lib. 3. c. 16. De mendatio ad consentium Cap. 7. but to do any thing unjustly 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 procuravit, aut cui libido consenserit. That is to say: that which the body suffereth violently, no pleasure nor lust going before, is to he named rather a vexation than corruption. Or if every vexation be corruption: yet not all corruption is filthy, but that which pleasure hath procured, or to which lust hath consented Also the same Austin in an other place saith: De civit. dei. Lib. 1. Ca 18. Proposito animi permanente, per quod etiam corpus sanctificari meruit, nec ipsi corpori, aufert sanctitatem violentiam libidinis alienae, quam servat perseverantia continentiae suae The purpose of the mind remaining firm & steadfast, by which the body hath deserved to be sanctified, the violence of an other man's lust & pleasure, taketh not away the holiness from that body, which the purpose & perseverance of his own continency doth preserve & keep. Saint Austin disputeth much of such like things in that place. In like manner we aught gently & with clemency to judge of the involuntary death of furious and mad men, killing themselves. Sobriety. 3. HE whom we call in latin sobrium, we call in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which cometh of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to be of a sound mind, to be wise & ware, to be chaste, modest, & temperate, to behave one gently, and live holy. Euripides saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, erga te sum modestus: that is, towards thee I am gentle and courteous. Sobriety is defined (as some say) quasi sine ebrietate, without drunkenness, which is a sin to be abhorred in all persons. The prophet Esay saith: ve qui consurgitis mane ad ebrietatem sectandam, et potandum usque ad vesperam. Cap. 5. Woe be unto you which rise early in the morning and give yourselves to drunkenness unto the evening. This vice is described of S. Austin after this manner. Ebrietas est blandus daemon, dulce venenum, suave peccatum, quam qui habet, seipsum non babet: quam qui facit, peccatum non facit, sed totus est peccatum. that is. drunkenness is a flattering devil, sweet poison, & a pleasant sin, which whosoever hath, hath not himself, which whosoever doth, doth not commit sin, but is wholly sin him self. This vice did overcome those men which could not otherwise be alured with more heinous sins (as saint Augustin writeth in Genesis. Lib. 5. ) Ebrietas (inquit) decipit, quem Sodoma non decepit: uritur ille flammis mulierum, quem sulphuria flamma non urebat. Drunkenness deceived him, whom Sodoma could not decive: he was burned with the burning concupiscance of women, whom the flames of brimstone could not burn. No through the drunkenness of one hour, uncovered his privities which he had kept close before, by the space of. 600. years. Lib. tertio. Floridorum. Apuleus rehearseth 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 cup quencheth the thirst, the second pertaineth to friendship, the third to pleasure, the fourth gendereth madness: and (as Menander writeth) Multum merum pauca cogit sapere Much wine maketh little wisdom. Astyages, when he demanded of king Cyrus why he had not drunk up the wine: because I feared (quoth he by my faith) lest some poison were mixed in the cup. For when thou in the feast of thy birth day, hadst thy friend to thee, I evidently learned, that he poured poison upon you. And by what means (saith he) O my son, knewest thou this? Because (quoth he) I did see you neither well advised in body, nor in mind. Saint Ambrose doth say: Ebrietatis malum est pudicitiae periculum, that is: the disorder of drunkenness bringeth chastity into peril. Idleness. 4. Idleness is called in latin otium, or as some write ocium it is a ceasing and vacation from all labour. His contrary is negotium, business. Otium sometime is taken for an easy exercise of the mind, or of the body, a relaxation from weighty affairs & matters of great importance. Whereupon we call otium litterarum, for the study of learning, because that kind of exercise, is counted a delectation, rather than any serious occupation, (as Cicero saith) Quid dulcius otio literario: what is pleasant than the study of learning? Otium sometime is taken for quietness, Cap, 28. tranquillity and peace, as Tully useth it in his familiar epistles: si antea auditum erit otium esse in Syria. If it be heard before that there is peace in Syria. These two last significations are impertinent to my matter: therefore I will speak some what of the first, which is properly called idleness, & is the daughter of sloth. The son of Syrach saith: Multam malitiam docuit otiositas idleness hath taught much mischief. David being idle committed adultery. Behold (saith Ezechiel.) this was the iniquity of thy sister Sodom, Cap. 16. pride, fullness of bread, and abundance of idleness was in her: and in her daughters, neither did she strengthen the hand of the poor and needy. 1. Timot. 5. Saint Paul speaketh of certain widows which being idle, went about from house to house. Christ imbraided the idle persons, saying: Math. 20. Quid statis hic tota die otiosi: why stand you here idle all the day? Saint Augustin sayeth. Quod in otio non debet esse iners vacatio, De civit. dei. Lib. 19 sed aut inquisitio veritatis aut inventio. In idleness sluggish rest aught to be absent. And when a man is at rest, there ought to be either inquisition of the truth, or invention of the same. And (as saint Hierome saith) non sufficit a malis esse otiosun, si quis fuerit a bonis otiosus. Epist. 17. It is not enough for a man to rest and cease from jewel things, if a man be idle from good things. Bernard. 5. BErnard was an abbot of Clarenalla, he was a Burgondian borne & flourished in the time of Fridericus Barbarossa. He entered into the monastery about the year of our Lord. 1112. He was Abbot in the same place by the space of. 36. years, and died the year of our Lord 1163. He entered into the said monastery when he was twenty and two years old. He left behind him many goodly books which are noble monuments of his works. His life is described in five books which were wont to be set in the end of all his works. Fulgosus writeth of saint Bernard a worthy history. When there was sent unto Bernarde two hundred pounds of money, towards the building and repairing of the monastery, the said money was taken away by robbers and thieves, which when Bernard heard, he gave God thanks that he had delivered him of so great a burden. There is a proverb 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 never so well learned, may be ignorant in some things. And that a man be he never so expert and cunning, may fail in some matters. To this is the like saying. Non nunquam bonus dormitat Homerus, sometimes the best horse may stumble. Baptism. 6. BEcause I intend to make a long discourse of Baptism, and all the circumstances thereof in mine apology and answer to certain bills which were thrown against me: I will in this place touch only one sentence of Paul, written to the Corinthians. The sentence is this Alioquin quid facient two qui baptisantur pro mortuis? si omnino mortui non resurgunt, cur baptisantur pro mortuis? Else what shall they do, which are baptized for the dead? If the dead rise not at all, why are they then baptized for the dead? There be diverse and sundry interpretations how any are baptized for the dead. Chrisostome saith, that the Marcionites did accustom, when any of their cathecumines died without baptism, to put one under the bed, and when they came to the dead corpse, they asked whether he would be baptized. Then he which lay under answered that he desired baptism. And so the dead corpse was baptized. When the Marcionites for this matter were reprehended, they defended themselves by this place of Paul. This manner of doing and work was truly very superstitious and rather to be counted a stage play then a christian rite. Nor the Apostle Paul doth make his argument as though he would ratify and allow this doing, but doth show only that these men (although they were not very well instructed of baptism) did fear the state of the dead. And in his name did give the sacrament unto an other, that the dead person should not be made frustrate of the resurrection. And so by this their own fact Paul urgeth them to grant the resurrection of the dead. Saint Ambrose, willing to declare that the faith of other men may sometime be praised, and not their fact to be proved, bringeth the example of jephte. Who although he did not well in slaying and sacrificing his daughter, yet his faith and constancy is praised in the epistle to the Hebrews. But this saying of Ambrose is not to be embraced nor allowed. For, we aught not to do ill, that good may come thereof: nor evil deeds ought to be excused by any good intent, as they call it, nor evils are to be praised, although they may seem to be done by a sincere faith & a good mind. jephte in deed is praised in the epistle to the Hebrews, but it is not there expressed, that he was commended for slaying & sacrificing his daughter. For, there were many things faithfully and luckily done of him in the common wealth of the israelites. There be other men, whom this interpretation pleaseth not, neither they do think that this rite, which the Marcionits' afterward used, was observed of the Corinthians in Paul's time. For the Apostle would not have refrained to have taxed and touched so great an abuse of so worthy a Sacrament. But how so ever it be, this fond opinion, to be baptized for the dead, hath old and ancient authors & defenders of the same. For Tertullian when he entreated of the resurrection of the body, made mention of this surrogate baptism, and doth so interpret this place, that he would deduce his argument out of this manner of baptizing. Yet he doth not affirm that Paul doth allow this rite, manner, and ordinance. Saint Ambrose and Chrisostome do consent unto Tertullian. Notwithstanding, Chrisostome confesseth, (which is worthy to be noted) that it is an heresy & superstition that one should receive the Sacraments for an other. But yet, even at this day it is allowed and taught in the popish church, that they which be present at mass, need not to communicate, because the priest doth receive the sacrament for all. It is read in the life of S Benedict out of one of the dialogues of Gregory, that Benedict commanded the communion to be given to a certain Nun which was dead, so that the consecrated bread was brought unto the dead corpse. And although many of the schoolmen do say, that this bread or host was not consecrated, they have not that out of the words of saint Gregory. The jews (as it is reported) do labour with the like madness, which do circumcise the bodies of their children being dead, if they die before the eight day without circumcision, as though the Sacraments were magical excantations, which do profit (as they say) only opere operato. But that one may communicate or receive the sacrament for an other, it is contrary to the property of those mysteries. For the holy scripture calleth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consignations and seals of faith and the gifts of God, which only have place there, where either faith is, or where the gifts of God are collated and given. It is not convenient, that the mysteries be in one part, and the seal set in an other part. Let this be a similitude, or example: Be it that a kings or Prince doth grant great privileges and large gifts to any man by letters patents: I pray you, where shall the seal be set? In the paper or parchment where the grants are written, or else in an other piece of parchment or paper? Truly, it aught to be put to the same. In like manner must we judge, that he which believeth, which is regenerate and incorporate unto Christ, aught to receive the consignations and seals of those gifts by himself, and not by his vicar or surrogate. The second manner of interpretation of this place of Paul is this: it chanced oftentimes in the primative church, that they which lay at the point of death and were not baptized, desired baptism. Saint Cyprian maketh mention of this manner and rite. He was consulted, whether they which were in the extremes of death (when they could not well be thoroughly baptized or dipped, but were only sprinkled with water) were to be counted to be of the number of them that were baptized? He answereth, that they were baptized: and doth persuade & counsel the grace of baptism not to be denied unto them. And in this sense the interpretation of Paul's words is this: What do they which are baptized for the dead? that is, which when the last hour cometh are rather to be counted to be of the number of the dead, then of the living. saint Austin in the book of his Confessions maketh mention of the giving of baptism after this manner: where it is written that a certain friend of his was christened in such extremity of life, that when he was washed, he felt nothing, but when he was somewhat recovered, they declared unto him what was done about him. Saint Austin himself being sometime grieved with great sickness desired to be baptized. Nor he leaveth untouched the abuse of his time, in the which many of a set purpose did defer their baptism, least if they should sin after they had received it, their sins should have been more grievous, and punished with greater and sharper pains. Therefore 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 baptized. Which thing saint Austin refelleth after this manner: There is as much (saith he) as if any man should be grievously wounded, and should perchance receive an other wound, and they that saw this should say: It maketh no matter, or it skilleth not, for he is not yet healed of his old wound. The third interpretation of these words of Paul is that, which doth affirm Paul to speak here of true and lawful baptism, and not of the superstitious baptizing. We are all baptized for the dead, when we confess this article, that Christ rose from the dead, and that the resurrection of the dead is to be believed and looked for. For if this article be overthrown, all the mysteries of our faith do perish, and are nothing worth. Therefore, express mention of this article is required in baptism. In the church of Aquilege, when the profession of the faith was made, and the symbol rehearsed, and when they came to this clause of the resurrection of the flesh, it was expressly said and openly spoken: I believe the resurrection of this flesh. Furthermore, the ancient fathers ordained, that solemn baptism should be celebrat and had in the time of Easter. Also, the words of Paul to the Romans do manifestly show, that this sacrament of Baptism respecteth the resurrection of the dead, when it is said: do you not know, that as many as be baptized in Christ jesus, are baptized to die with him? that as he rose from death by the glory of the father: so we might likewise walk in newness of life? etc. Furthermore, the administration of the Symbol and outward sign, declareth the same. For they which are baptized, are dipped in water, and rise from thence again, that death and resurrection from the dead might by it be declared. Theophilacte understandeth, to be baptized for the dead, to be nothing else, but to be baptized in this faith and belief, that our corrupt flesh, bodies and bones to be raised again from the dead. Martinus Lutherus, doth judge, that baptism in many places was solemnized and given in the Churchyards at the sepulchres & graves of the dead, that the article of resurrection from death should be confessed and confirmed, not only by the profession of faith, by the ceremony of baptism, by extern words, but also by the testimony of the place where the dead lay. Right hand. 7. THe right hand of god the father hath in the scripture two significations. First, the right hand of God is the place of the blessed, and eternal felicity in heaven, as saint Austin writeth in his book de agone Christiano. Cap. 26 Dextera patris est beatitudo perpetua quae sanctis datur: sicut sinistra rectissimè dicitur miseria perpetua quae impiis datur, etc. The right hand of the father is perpetual blessedness, which is given to saints: as the left hand is rightly called the perpetual misery, which is given to the wicked, so that the right and left hand is to be understand not in God himself, but in the creatures. Saint Austin spoke this according to the scriptures. For David singeth: Notam mihi facies semitam vitae, satietas gaudiorum in conspectu tuo est, & iucunditates in dextera tua in perpetuum: Thou shalt make known to me the path of life, abundance of joy is in thy sight, and great mirth at thy right hand for ever. What other thing is this, then if the should have said? thou shalt lead me into life, that is, into heaven itself, where I shallbe filled with joys in beholding and having the fruition of thee. In thy right hand, that is, in eternal blessedness, or in joys perpetual. We read in the gospel, that the sheep shallbe set on the right hand, and the goats on the left hand. Therefore, the right hand of the father in this signification is (as the divines term it) finita. And when we confess the son to sit at the right hand of the father, we do confess that he is delivered from all grief, all sufferings, and from the infirmity of man, and that touching his humane nature, is at rest, and at mirth in heaven, where we believe our souls and bodies to be and to live for ever. But because our bodies in blessedness shall not be in every place, but in one certain place: therefore saint Austin said Christ our Lord, for the manner of a true body, to be in one certain place of heaven. Saint Cyprian also saith: sedere ad dexteram patris carnis assumptae mysterium est. To sit at the right hand of the father, is a mystery of the flesh taken up. Secondly, the right hand of God is taken for virtue, power, kingdom, protection, and the might of God. David said, the right hand of God is high and mighty, the right hand of the Lord maketh strong things. And Moses saith. Dextara tua, Domine, magnificata est in virtute, dextera tua, domine, fregit inimicum: Thy right hand, O Lord, is mighty in power, thy right hand, O Lord, hath vanquished the enemy. In this signification, to sit at the right hand of the father, is to reign, to exercise might and power, to execute the office of a Prince or King. For David said: The lord said to my Lord, sit at my right hand until I make thine enemies the foot stool. In this sense the right hand of God is (as the divines say) infinita, and is concluded in no place. The old interpreters of the holy scripture do discourse this article, he sitteth at the right hand of the father, none otherwise then is said before. Saint Hierome upon the Ephesians writeth: Per humanam similitudinem dei potentiam monstravit, non quò solium ponatur, & Deus pater in eo sedeat, secumque filium habeat residentem etc. He showed by a humane similitude the power of God, not that there is a seat put in the which God the father sitteth and hath his son sitting by him, but that we can not otherwise understand God, judging and reigning, but by our own words. Therefore, as to be nigh unto God, or to be far from God, is not to be understand concerning the space of places, but concerning merits, because saints be by him, and sinners removed far from him: so to be at the right or left hand of God, is to be taken, that the saints are on the right hand, and the sinners on the left. Our saviour approveth the same in the gospel, where he maketh mention of the sheep at the right hand, and the goats at the left hand. Saint Austin saith. Credimus quod sedet ad dexteram dei patris: nec ideo tamen quasi humana forma circumscriptum esse Deum patrem arbitrandum est, etc. We believe that he sitteth at the right hand of God the father: Yet we must not judge or suppose God the father to be circumscribed with the shape of man, that when we think of him, we conceive in our mind either a right hand or a left: nor we aught to think, that when he is said to sit, that to be done by the bowing of hams, jest we fall into that sacrilege, wherewith the Apostle curseth those, which change the glory of the incorruptible god, to the similitude of a corruptible man. For it is an heinous wickedness to place such an image in a christian church. It is much more wicked to place such an image in the heart where the true temple of god is, if at the least it be clean from earthly lust and error. To sit therefore at the right hand of the father, is to be understand to be in high blessedness, where righteousness, peace and joy is, etc. Golias. 8. GOlias was a puissant king of the Philistians, whom David being yet a child slew, when the jews were afraid to fight with him man for man. His stature was, as the Bible rehearseth, six cubits and a span, which was ten feet lacking three inches, accounting it with the feet of men living at that time, which undoubtedly were more than they be now. His habergeon weighed 5000. sickles, which is two thousand and five hundred ounces, and the iron of his spear weighed six hundred sickles, which is 300. ounces, whereby his greatness and strength may be conjectured to exceed any man living in this time. Adoption. 9 ADoptio was done two manner of ways. It was done one way be the praetor or chief judge. another way, it was done by the people or Tribune, that is the chief officer among the communes, which adoption is called rather arrogatio then adoptio. But Caius doth make an other distinction between adoption and arrogation. So that adoptio, is, when he that is not his own man, nor in full liberty, doth pass into an other man's family, and is counted his son. Arrogatio, is, by the authority of the prince, who doth adopte those which be their own men, and in full liberty. For they were arrogate, that is, demanded whether they would be in the steed of lawful children to him that did adopte them. In like manner he which did adopt, was demanded whether he would receive him that was arrogate in the steed of his lawful son. But in the scriptures we be the children of God, not by arrogation, but by adoption. To speak plain, Adoptio is an election of an heir, out of the course of inheritance, as by will or gift. Also adoptio, is sometime taken for graffing. It may be applied to things inanimate or without life, as Plinius saith: Adoptare herbam, that is, to call an herb after a man's proper name. So Lysimachus invented the herb Lysimachiam which holdeth the name of him. Women also did affect this glory, as Artemisia the wife of Mansolus adopted an herb to her own name, which herb was called before Parth●nis: which Artemisia, was a noble princess, wife to Mansolus' King of Caria, of a notable chastity, and excelled so in love towards her husband, that when he was dead, she caused his heart to be dried in a vessel of gold into powder, and by little and little she drank it up, saying: their two hearts should never depart a sunder. Ignorantia. 10. IGnorantia in greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And signifieth sometimes lack of knowledge. Sometimes it is contrary unto 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 wont to be tossed among the divines pro & contra, whether ignorance doth excuse men or no. Some hold yea, and bring for their purpose this saying of saint Paul. First I was a blasphemer, a persecutor and railer. Tim. 1. epist. Cap. 1. But I obtained mercy, because I did it ignorantly. To the which may be answered there be two kinds of ignorances, that is. 1. Ignorantia naturalis. 2. Ignorantia affectata. Or as the schoolmen do term them. 1. Ignorantia invincibilis. 2. Ignorantia vincibilis. Natural ignorance is of itself offence and sin, because it cometh of a beginning infected with poison, Lib. 3. de libe. arbitrio. ca 19 that is of the original sin. Saint Austen saith. 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 movemus 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 ignorant doth not well, and that thing which a man willingly can not do well, are therefore called sins, because they proceed of the sin of free will, the which going before deserved these things following▪ For as the tongue is not only called that member which will move in the mouth when we speak, but also that thing which followeth the moving of this member, that is, the form and manner of words and speaking (whereupon one is called the Latin tongue, an other the greek tongue.) So we call that not only sin, which is properly called sin (which is committed willingly by free will), but also that which followeth of the punishment of the other. Obiectio. Christ doth say in john. Si non venissem & locutus fuissem eyes, peccatum non haberent. If I had not come and spoken to them, they had had no sin. Ergo they to whom nothing is showed and declared, are free from all sin and blame. Responsio. Christ in that place doth not speak of their innocency and giltlesnes, but of their pretence. But every pretence is not just and good. The meaning of Christ is no more but this: Now the jews have nothing to pretend and excuse their sin, because I came and spoke to them Again Christ doth not deliver the ignorant universally from all sin, but only from the sin of rebellion and wilful obstinacy. For saint Austen doth say: 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 peccaverunt, sine lege peribunt, that is. The ignorant hath excuse not from all their sins, but of this, that they believe not in Christ, because he came not to them. All which have not had, nor do not hear, may have an excuse, but they can not avoid condemnation. For they which sin without law, shall perish without law. To this agreeth Chrisostome. Non de hiis puniendi sumus quae sciendo peccamus, verum etiam pro illis quae ignorando committimus, etc. that is: Hom. 7 in cap. 2. Math. We shallbe punished not only of those things which we commit wittingly, but also for those things which we commit ignorantly. I do bear them witness (saith Paul) that they have the zeal of God, but not according to knowledge. But this is not sufficient for their purgation and excuse. Saint Austen again doth say: 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 sin, De adult. coniugiis. because he knoweth not, for there be sins aswell of the ignorant, as of them that know, although they be not so great. Saint Bernarde doth not ablude nor swerver from this judgement, who writeth thus. utraque 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 thyself is necessary to salvation, because by the knowledge of thyself, the fear of God cometh upon thee, and by the knowledge of God cometh love: contrary wise by the ignorance of thyself, cometh pride, and by the ignorance of God, cometh desperation: This much concerning natural ignorance. Ignorantia affectata. The other ignorance is when a man willingly, wilfully and obstinately is ignorant of a set purpose and malice, as if any should say, he will not understand and know that thing, which doth and may displease him, nor will understand or know when he may: Such ignorance was in the jews enemies of the grace of God. Paul saith of them They not knowing the righteousness of God, but seeking to place their own righteousness, are not subject to the righteousness of God. Christ answereth the pharisees, asking whether they themselves were blind. Si caeci essetis, non haberetis peccatum, nunc vero dicitis peccatum vestrum manet. If ye were blind, ye should have no sin, but now ye say, we do sin, therefore your sin remaineth. De. 12. grad. humilitatis. Saint Bernarde speaketh of this kind of ignorance very handsomely. Non est parum scire quod nescias frustra sibi de ignorantia blandiuntur, qui ut liberius peccent libenter ignorant. It is no light matter to seek to know that which thou knowest not, they vainly flatter themselves, who are willingly ignorant, that they may the more freely sin. Of such speaketh the scripture also. Nolunt apponere scientiam ne apponant dolorem. They will not know, lest their sorrow should be increased. Obiectio. Is there no kind of ignorance that doth excuse? Responsio. Lect. 28. sapientiae. The schoolmen, and specially Holcot put two kinds of ignorance which they call, ignorantiam invincibilem, & vincibilem. In quest. ex. utroque test. quest. 67. Invincible ignorance is that which can not be overcomed with study or diligence, (as saint Austene very learnedly writeth.) Non omnis ignorans immunis est a paena. Ille ignorans potest excusaria poena, quia quo disceret non invenit. Illis autem ignosci non potuit hoc qui habentes a quo discerent operam non dederunt. that is: Not every on that is ignorant is free from pain: that ignorant man may be excused from pains, which could not find of whom he might learn. But they can not be forgiven, which having of whom they might learn, gave not their diligence to learn. 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, unto them who had power and faculty to have found it, if they had had good will to seek it. Ignorantia vincibilis. Vincible ignorance is when a man desireth not to know things which he aught to know, nor to give his diligence to know those things, which pertain to salvation. Saint Austin saith. Licet gravius sit peccare scienter, quam ignoranter, non ideo tamen confugiendum est ad ignorantiae tenebras, ut in eyes quisquam excusationem requirat. Aliud enim est nescire, & aliud nolle scire. Although it be more grievous to sin wittingly, then ignorantly, yet none aught to flee to the darkness of ignorance, to found 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 book of wisdom, may well be verified in them. Excaecavit eos malitia eorum. Cap. 2. Their own maliciousness made them blind. Saint Austin agreeth to the same saying: Impia mens odit etiam ipsum intellectum, et homo aliquando minimum ment perversa, De verbis domini. 78. timet in telligere ne cogatur quod intellexerit facere. etc. A wicked mind doth hate understanding, and one of to perverse a mind feareth to understand, jest he be compelled to do that which he understandeth: whereupon the psalm saith. Noluit intelligere, ut benefaceret. He would not understand, least he should be driven to do well This ignorance cometh of pride, maliciousness and contempt. And this ignorance is called of some, Ignorantia crassa & supina, and it is damnable. The words Error, nescientia, ignorantia, ignoratio, have this difference. Error est approbatio falsorum pro veris. Error is the allowing of false things for true. Nescientia importat simplicem scientiae negationem. Ignoratio pertaineth to the very act and matter, which is utterly unknown, nor cannot be known, except it be uttered. Ignorantia is when a man doth not know that which he is bound to know. I shall think it nothing impertinent if I speak here a word or two of memory, which is as it were almost opposite unto ignorance although not directly. De memoria. All doctrine and discipline doth consist in memory, and we are taught but in vain, if that which we do hear, pass from us and be forgotten. Quintilianus. Notwithstanding evil things are better to be forgotten, then to be kept in memory. Themistocles (as Cicero writeth) passing by a certain school demanded what was there professed and taught. One answering that the art of memory was taught, he said. Mallem oblivionis quam memoriae artem memini eorum quae volo, oblivisci, non possum quae nolo. I remember well those things which I would to be so, but I can not forget those things which I would not to be so. Cassius Severus, when his book was burned by the commandment of the Senate: Nunc (inquit) superest ut ipse unius comburar qui illos edidici. Now it resteth also that ye burn me alive, which have learned without book every word in them. For that which is deeply graven in mind, can not be taken away, but with life and all. A certain Proconsul, intending to torment and punish a certain thief, and when he doubted what punishment he might take of him, one Polemon coming that way, said: jube illum edicere veterum scripta: Command him to learn without book the writings of the old authors. For Polemon had learned by memory many things. But in all exercises he counted nothing to be more laborious and painful then to con without book. Therefore Fabius would have this kind of labour and study to be devoured even from childhood. Haec Philostratus. Oenipodes when he saw a certain young man getting to himself many books: Non cistae (inquit) sed pectori. Not to thy chest, not to thy press, but to thy breast, and to thy memory. By the which saying he judged them not to be learned which have number of books: but which out of books commit all things to the treasure of memory. Obiectio. Why then, it needeth not to have copies of books, nor it forceth to have any good library, yea it maketh no matter whether we have any books or no. Responsio. Cartae sunt rerum fidae custodes, books are faithful keepers 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 material how many books, but how good books thou hast. One special kind of reading doth profit, variety delighteth, multitude of books loadeth, and not instructeth. Mithridates' King of Pontus is worthy to be had in admiration, which was wont to give laws to. 22. diverse nations, over whom he bore rule in their own proper tongues, and could speak to every one of them without an interpreter. King Cyrus having mighty, huge, and great hosts, called every one of his soldiers by his proper name. Ambitio. 11. AMbition is the inordinate desire of dignity and honour. Ambitio cometh of this verb ambio, which properly signifieth to compass or go about, and by a metaphor betokeneth sometime to flatter and cirumvent. And because the Romans when they did affect honour and bearing of rule, they went about to every one, spoke fair, took them by the hands, and desired them that they would help them with their voices: So it came to pass, that ambire, is taken to desire honour, and the room of a Magistrate. There 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 public honour by filthy means and unlawful ways, as by flattery, fair speaking, and giving of large gifts, which properly may be called bribery, or simony: what so ever ambitus doth, ambition compelleth to do the same. Saint Austin hath a notable saying: Laudari a male viventibus nolo et detestor, laudari autem a bene viventibus, si dicam nolo, mentior, si dicam volo timeo ne sim humanitatis plus quam sodalitatis. etc. I abhor to be praised of the ill livers, and to be praised of good livers, if I say I will, I lie: if I say I will, I fear lest I may be counted, more humane than sound. What shall I say therefore? Nec plene nolo, nec volo. Neither fully I nill nor will. I fully will not, lest I be endamaged by the praise of man: nor fully I nill, lest they may be unthankful 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 work, but to desire primacy of honour 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 offered to them that flee it. In pastorali. Persius speaketh in his first Satire after this manner. 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 pointed with finger, And to be said: 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. Hateful, when they obtain them. Miserable, when they be void of their hope. An ambitious son of a certain cook, when being like to have office, came into the field, and desired Cicero his consent. Tully knowing him to be a Cook, said: Ego quoque tibi favebo. Tully had a respect unto the Cook's office, in saying: Ego quoque. Eremites, 12. THe Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betokeneth solitudinem, a desert, a wilderness, whereof cometh Eremitae, which dwell in wilderness, and lead a solitary life for the cause of religion. They are called also Anachoritae. They lived every one in his proper Cel. They were very frequent and many in the East part, and in the deserts of Egypt, Hom. 8. Math. 2. whereof 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 deserts of Egypt, he shall see utterly all that wilderness, more worthy than paradise, and shall see innumerable assembles of angels, shine in mortal bodies. But by Chrisostomes' leave, these words be against the saying of Christ: Nolite exire, nolite credere, will you not go forth, believe not. Cassianus maketh mention of a certain Eremite in Egypt, whose name was Archebius: who lived. 37. years in the order of the Eremits or Anchorites. And from thence he was taken of the Church, and made a Bishop. I remember a pretty history of a certain Eremite, who lived very austerely, and fared very coarsely, who did spread his table with a net, when he took his refection. At the last, whether it were through his holiness, or hypocrisy, he was chosen to be a Bishop. And when he was bishop, he had forgotten his net, and caused his table to be spread and laid with very fine and fair clotheses. At the last one demanded of him where his net was, and why he did not lay his table with the net? What need I now (saith he) the net? for I have caught the fish that I would have: meaning by the fish the bishopric. By this ye may see their hypocrisy, and what manner of men they were. At the last they crept from the wilderness, to towns ends, where they might live more easily, quietly, and daintily: but how continently they lived in their Cells, I shall not need to speak. For it is to manifest to all the world. Privation. 13. TThey are properly called homines privati, which are not set in any authority. Privatus also being a participle of the verb privor, betokeneth spoliatum, one that is spoiled or rob. Privatio the verbal is the lacking of any quality that is contrary: As voluptas est doloris privatio. Pleasure is the privation of dolour and sorrow. Aegritudo est privatio valetudinis: Sickness is the privation of health. But for privation in this signification, you must consult the Logicians. Be ye holy, as I am holy. 14. THese words are written in Leviticus: levit. 11. & they are the words of God unto the people of Israel, after he had forbidden them to eat of any creeping thing. For that was an abomination unto the Lord. Therefore said God unto them: you shall not pollute yourselves with any thing that creepeth, neither make yourselves unclean with them, neither defile yourselves thereby. For I am the Lord your God: be sanctified therefore, & be holy, for I am holy. By the which words is meant, that the people of God should not be drowned in filthiness, or any kind of sin, whereof the creeping Serpent was the first author and original. Who would not laugh at, or rather lament the obstinate blindness of the Papists, which do wrist this piece of scripture against marriage of Priests? Wherein they offend in two points. First, in that they restrain these words to be spoken only to priests, where it was spoken to all the people. Secondly, in that they count Matrimony to be unholy, where Saint Paul doth call it both honourable, and also immaculate. All manner of companies. 15. There be two proverbs, the one is, Polypi mentem obtinere, to follow the nature of Polypus: which Polypus is a fish that changeth his colour often times, and when the fishers pursue him, he doth cleave to the rocks, and doth imate the colour of the same rock, to the which he cleaveth. The other proverb is, Chamaeleonte versatilior, more changeable than the chameleon. Which both proverbs may be very well applied and spoken of them, which fashion and frame themselves to the qualities and conditions of them with whom they be conversant. With the Papists, they will be Papists, with the Protestants, they will be Protestants. Such may be well compared unto the Serpent chameleon, of the which there is great 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 big as a Crocodile, but the backbone is sharper, and more crooked, and the tail is greater. Plutarch writeth, In commentariis de adulatione. that the chameleon will turn himself to all colours, saving to the white colour. Such Chamaeleons be these persons, which for the state and condition of the time, will frame themselves 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 will I. Plutarch writeth of one named Leontychides, who when he was noted not to be so constant as he aught to be, answered: Mutor pro temporum ratione. As the time changeth (saith he) so do I change. Do you think that there be not a great number of such Leontychides in England, which will turn with every wind, and will be of all religions? And when the prince turneth, they will turn also, and will with every wind turn as the weathercock. But what may we say of such? Even that which one Laborius said unto Cicero. For when Laborias was appointed by Cesar to be one of the Senate house, and he came to sit down among the Senators, Cicero said. Reciperem te nisi august sederemus. I would receive thee, but that the roum is very strait. Unto whom Laborius answered: At tu solebas duabus sedere sellis. But thou art wont to sit upon two seats: noting Cicero his inconstancy, who would seem to play on both the hands. What shall we say of that chameleon of Oxford, who hath so often changed his colour, and so often revoking his papacy, and revolting again to the same. But lest I might be noted Luctari cum laruis, because he is departed out of this world, I will say no more of him, lest he have left behind a number of that hear, which willbe as ready to play the foxish part, as ever he was. Take a young Fox or Cub (as some term it) & tie him with a chain, and feed him by the space of seven year with milk and sops, as long as he is tied, he will abide with you, but if the chain break, or any link thereof, he will forsake his milk and sops, and go to his den as fast as he can run. So it is to be feared, that there be a great many of such cubs, which as long as the chain holdeth, that is, as long as the prince liveth, and the law continueth, they will eat milk and sops with us, that is, they will be of our religion, & profess the Gospel with us: but if the chain should break, that is, if the prince should die, or the law change, the Fox never went so fast to his den, as they would run to Rome again. Confess. 16. AS for the confession institute by God, as well the public as the private confession, is so copiously declared in the scriptures, that I shall not need to entreat any thing of it. Therefore I would wish the Reader to go to the scriptures, which will fully intrust him what confession ordained of God is, and into how many kinds it is divided. I will concerning this Miscellane make some discourse of the confession of sins institute by man. You shall understand that this confession is of two sorts. The first is public, ritual, or ceremonial confession, which they call as it were, exomologesin. The private or secret confession is called auricular. The public confession may be called ritual, because it is not so much the acknowledging and confessing of sin, as the act of penance. 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 peccavit tristi tractatione mutare. That is to say: Public confession is a discipline to cast down and to humiliate man by habit and diet, and to lie in sack cloth and ashes, to make the body ill favoured with unclean keeping, to throw down the mind with heaviness, and to amend his faults with a heavy demeanour. I would not have rehearsed these words of Isidorus, Lib. de penitentia. being a mean author, unless 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. etc. Natalis the confessor, being deceived of heretics, at the length knowledging his error, rose betime in the morning, put upon him sack cloth and ashes, and with many tears bewailing his error, did prostrate himself at the feet of Zepherinus the Bishop: & likewise with great lamentation, being thrown down at the feet, as well of the Clergy, as of Laity, caused all the Church to weep, and with continual prayer to crave pardon for him of Christ. But this ritual confession seemeth not to be commanded of God (as it was used in old time) that at this day also, whosoever hath committed any sin, should forth with be compelled to do open penance. For where in the Gospel is such a penance read to be enjoined to the sinful and adulterous woman? There were many other sinners received into the savour of God by Christ, without such manner of penance. For it is very well known how Christ our Lord dealt with Mathewe, with Zacheus, with Peter which denied him, and with many other. Therefore, I think and judge, that the Bishops and Priests in old time invented this public confession for disciplines sake, and that there might be less liberty and licence to sin. Sozomenus writeth thus: Ab initio sacerdotibus placuit, ut velut in theatro, teste multitudine ecclesiae, peccata manifestarentur. Eccles. hist. Lib. 7. ca 16 That is to say: At the beginning it pleased the priests, that as it were in a theatre the whole congregation bearing witness, sins should be made manifest. Lo here he saith, it pleased the priests. He addeth also, that there was a priest appointed, to whom they which had sinned, did come to confess their sins, and to hear and learn their penance, that is, what they should do, or what punishment they should suffer. And a little after the same Sozomenus showeth the use of the romish Church in putting to penance. Furthermore, he saith that in the church of Constantinople, there was a Priest appointed to hear the confession of the repentaunts, until a certain noble woman, for the sins she had confessed, being commanded of the Priest to fast and to pray, and therefore abode in the Church: was found to have 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 convenient for that offence, deprived the Deacon from his function and office. And because some men gave counsel, that every man might have liberty (according to his conscience) to come to the communion of the holy mysteries, the penitenciary priest was no longer suffered to remain in that office. And since that time this counsel took effest, and continueth so at this day. etc. This holy bishop Nectarius would not have abrogate this public manner of confession, if he had understand & known it to be ordained of God: neither it should have been lawful for him so to do For he did know (as Sozomenus also doth grant) that this form and manner of confession was used in the church, by the counsel and devise of bishops. Neither we read, that Chrisostom (which did next succeed Nectarius, who also was a very diligent & severe bishop) did restore again this ritual kind of penance. In epist. ad heb. hom. 31 For he writeth thus: Non dico tibi ut teprodas in publicum, neque ut te apud alios accuses: sed obedire te volo prophetae dicenti, Revela Domino viam tuam. etc. that is: I do not say unto thee, that thou shouldest utter thyself openly, nor that thou shouldest accuse thyself before other men: but I would have thee obey the prophet saying, declare and open thy way unto the Lord. Confess thy sins therefore unto God the true judge, with continual prayer to obtain remission: not with thy tongue, but by remorse of thy conscience. And than believe, that thou mayest obtain mercy, if thou shalt have it continually in thy mind. etc. In Psal. 56. Again, Chrisostome saith in an other place: Si confunderis alicui dicere, quia peccasti, dicito ea quotidie in anima tua. etc. If thou be ashamed to tell thy sins to any man, because thou hast offended, tell them daily in thy soul. I do not bid thee to confess them to thy fellow servant, that he might imbraide thee, confess them to thy God, which healeth them. If thou wilt not confess 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: Tell not thy sins to man, jest he do imbraide thee. For thou must not confess them to thy fellow servant, that may utter them, but to the Lord, which taketh care over thee, which is both merciful, and also a gentle Physician. 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 privatim, ut sanem ulcus. I do not compel thee to come forth into the mid of the multitude, & to take many witnesses: confess thy sins to me alone privately, that I may heal thy grief. All these testimonies of Chrisostome do evidently enough prove and declare, that this ritual and public confession (as it hath been in time passed used in the church) was not institute of God, and therefore removed not without cause out of the Church. I would not have my meaning so taken, as though I utterly denied open penance to be enjoined and done for notorious and open sins, that the congregation may be satisfied for the offence committed. But my meaning is, that Exomologesis (as it was used in Nectarius time) was not institute nor ordained by God. ¶ Of auricular confession. Private or secret confession is wont to be made only to the priests, all other arbitrers and witnesses being removed & set apart. In the which confession every man whispered privily his sins into the priests ear, and receiving absolution of him, by certain conceived words, thought himself to be purged from all his sins. This confession is called auricular confession, which was unknown 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 used. At the last it began to be commanded & extorted of the bishop of Rome, when the state of the Church was most corrupt, in the year of the Lord. 1215. or there about. It was disputed of. 80. years or more (before it was commanded by a certain law) whither it was sufficient to confess only to God, or else to the priest also? One Hugo a learned writer of that time, saith: Audacter dico, Lib. de. eccle. ptante ligandi et soluendi. si ante sacerdotis absolutionem. etc. I say boldly, if any man come to the communion of the body & blood of the lord, before he be absolved of the priest, he undoubtedly eateth & drinketh his judgement, although he be greatly penitent, and be sorrowful and doth much lament. These be the words of Hugo, spoken not so boldly as busily, and more than true, except God's word be false. This Hugo lived about the year 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 lived about the year of the Lord. 1150. He in his book of sentences showeth first the authority of the fathers, Lib. 4. dist. 17 et. 18. that confession made to God only is sufficient. Afterward, he bringeth in other sentences teaching the contrary. Last of all, he himself giving sentence, concludeth saying: Ex his indubitanter ostenditur, oportere deo primum. etc. by this doubtless 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 lest he have opportunity and faculty so to confess. Gratianus the patcher together of the decrees, which lived in Lumbardus time, is more gentle and favourable. For he doth define no certainty, but bringing in sentences pro et contra, for both parts, concludeth thus: Cui horum potius adhaerendum sit, lectoris judicio reseruatur. To which of both these parts a man aught to lean and cleave, it is reserved to the judgement of the Reader, that is, whether we aught to confess our sins to God only, or else to God and to the priest also. For both the parts hath wise and religious men for fautors and defenders. fifty years after this followed one Lotharius, a Doctor of Paris, a diligent follower of Lumbarde▪ He being created Bishop of Rome, & called Innocentius the third, summoned a general counsel called concilium Lateranense, Lib. 5. cap. 12. in the which he made a law which Gregory the ninth reciteth in his decretals. His words be these. Omnis utriusque sexus fidelis, postque ad annos discretionis pervenerit, omnia sua solus peccata saltem semel in anno fideliter confiteatur proprio sacerdoti, etc. Every Christian of both kinds, when he shall come to the years of discretion, shall by himself confess all his sins at the lest once in the year to his own proper priest, and fulfil the penance enjoined unto him: These be the words of this new law. Is not this a most wicked law to bind the poor penitent sinner unto one only priest? And I pray you, who is able to confess all his sins unto the priest? Doth not the Prophet jeremy cry: prawm est cor hominis et inscrutabile: The heart of man is wicked and unsearchable? Doth not David sing: Delicta quis intelligit? ab occultis meis munda me Domine: Who understandeth his offences? cleanse me, Lord, from sins hidden from me. Again in other place David saith: Si iniquitatem obseruaveris, Domine, domine quis sustinebit? If thou, O Lord, straightly markest iniquity O Lord who shall abide it? It is impossible for man to confess all his faults. Therefore this their new law doth nothing else but drive and drown men in the bottom of desperation. Obiectio. There be scriptures, which do confirm this auricular confession, as that saying of Christ spoken to the leper; Go & show thyself to the priest. Responsio. This place maketh rather against their confession, than with it. For the leper was healed before he came to the priest. But the sinner (say they) is not healed nor absolved before he go from the priest. And Beda writeth, that by the lepers are only signified heretics. If therefore they will estalish their confession auricular, by the history of the lepers, them must none confess themselves unto the priest, but only heretics. And thus ye may see how they cast dung in their own eyes. They do not only most shamefully detort this piece of scripture, contrary to the native sense, but all other places of scripture which they are wont to allege. Of many I will bring but one. Bonaventure in his commentaries upon the master of the sentences, Lib. 4. dist. 17 quaest. ● frameth, or rather feigneth two things to be in confession: the one he calleth formale, that is, absolution. And this was institute of the Lord, when he gave the keys to the Disciyles. The other he calleth materiale, that is, the detection and opening of sin. And he saith, that the Lord did not institute this part by himself, but did only insinuate it. Then Bonaventure addeth these words: Confession was insinuate of the Lord, institute of the Apostles, & promulgate of S. james bishop of jerusalem. For as he did promulgate the sentence for not observing the legal ceremonies: so did he enjoin confession to all sinners, when he said: Confiteminialterutrum peccata vestra: Confess your sins one to an other. Thus much Bonaventure. Who will not marvel, nay who may not rather lament the blindness of that world? What is not to wrist the scriptures, if this be not? It is most evident, that the Apostle james speaketh not here of auricular confession, but of that confession wherewith one neighbour doth confess, and reconcile himself to an other, when one hath offended an other, and do pray one for the other. There be two words in this saying of the Apostle, which being diligently expended and weighed, will 'cause them to be laughed to scorn. First the apostle useth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth mutually, by course, one after an other, & as ye would say, reciprocè: Whereupon we may gather this: if the lay men be commanded by this place of ●ames to confess themselves to the priests: Then must the priests by course confess themselves to the lay men. For that is to confess themselves one to an other, as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, importeth. But if it do grieve the priest so to do, them let them acknowledge this place of james to mak● nothing for their auricular confession. Furthermore, james saith afterward: pray one for another, that you may be saved. For he doth couple and knit, a● it were under one yoke confession and prayer. Whereupon we may gather thus: If we must confess only to the priests, than we must pray only for priests. But we must not pray only for the priests: Ergo neither we aught to confess only to the priests. And thus you may plainly see, that these scriptures which they allege 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 Greek tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it is defined of the scolastical divines after this manner: Acceptio personarum est inaequalitas justitia distributivae in quantum aliquid attribuitur alicui praeter proportionem. Respect of persons is inequality of justice distributive, when any thing is attributed to any person beside proportion and equality. Cap. 19 God saith in Leviticus: Non consideres personam pauperis, nec honores vultum potentis: Thou shalt not favour the person of the poor, nor honour the person of the mighty, but thou shalt judge thy neighbour justly. Cap. 5. It is commanded in Ecclesiasticus: justifica pusillum et magum similiter: justify the weak and mighty a like. Rom. 2. Cap. 2. S. Paul saith. There is none acception of persons with God. Have no respect of persons saith james, in matters of faith. Saint Austen, concerning this matter, writeth thus: Si hanc distantiam sedendi et standi ad honores ecclesiasticos referamus. etc. If we refer the distance of sitting and standing to ecclesiastical honours, it is to be counted no light sin to respect faith in respect of persons. For who might suffer a rich man to be chosen to the seat of the honour of the church, & to contemn & despise a poor man being better learned & more holy? Ad Pammachium. Saint Hierom saith: Nec bonis adversariorum, si honestum quid habuerint, detrahendum, nec amicorum laudanda sunt vitia. etc. Neither any thing is to be taken nor detracted from our adversaries, if they have any honest thing, nor the faults of our friends are to be praised, but every thing is to be judged, not by weing the people, but by expending the matters Lib. 4. de summo bono. Isidorus saith: judices iniqui errant à veritate sententiae, dum intendunt q●alitatem personae. etc. Unrighteous judges do err from the verity of the sentence, while they consider the quality of the person, & do oftimes vex & grieve the righteous, when unjustly they defend the wicked. Lib. 2.. vili. conditioni●. humanae. Innocentius hath two goodly and golden sayings against respect of persons. The first is this: 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. etc. You do not consider the merits of the causes, but of the persons, not the right●●, but the rewards, not that reason prescribeth, but that the will affecteth not that the mind judgeth, but that it desireth, not the which is lawful, but that which liketh and pleaseth. The other saying hath no less grace than the former: Clamat pauper, et nullus exaudit, loquitur dives, et quilibet applaudit. etc. That is: the poor man crieth, and no man heareth, the rich man speaketh, and every man flattereth, the rich man speaketh, and all do consent, and extol his words even to the clouds, the poor man speaketh, and they say, who is this? They say to the rich man, sit thou here, they say to the poor man, stand thou there. Xenocrates, seeing a certain thief lead to the gallows smiled and said: magni fures minores morte damnant. Great thieves do condemn the less thieves to death. Iwenalis' hath for this purpose a very meet verse. Dat veniam coruis, vexat censura columbas. Sat. 2. The law vexeth doves with penalty, But she setteth the Ravens at liberty. Lie and Lyar. 18. OF lies there be three kinds, that is: Mendacium. jocosum. Officiosum. Perniciosum. The first is called mendacium iocosum, a pleasant or sporting lie, as for example: when I say that I do lie, and other men do know that I do lie, and thereby do take some profit, or rather pleasure. This kind of lie (although it be no great sin) yet it hath very much levity, which the Apostle reproveth in Christians, as appeareth in the epistle to the Ephesians. Cap. 5. I do not judge that fables, parables, and feigned narrations are to be referred to this kind, which as the scripture in many places applieth to very weighty matters: so they have in them much grace, necessity, and profit. Saint Augustine doth not place jest in words among lies. The second kind of lies is called mendacium officiosum, a dutiful lie, if I may so call it▪ As for example: when I do feign or tell an untruth for duties sake, that is, that I may put away some great evil that might happen and chance to my neighbour. Of this kind there he many examples in the holy scriptures. The midwives of the Egyptians did save a live the new borne male children of the Hebrews, which Pharaoh had commanded to be slain: and being accused before the king, of breaking & transgressing the law, they pretended by a dutiful and witty lie a certain marvelous celerity of bringing forth children, wherein they much excelled the Egyptian women. Rahab the harlot by a wondered lie did mock the Citizens of jericho, and by lying did save the spies of the people of God. Michol also did save her husband David by a lie, and sent away her father Saules servants void of their purpose. The holy woman judith by lying and dissimulation entered into Holofernes tent, slew him, & delivered the people of God from affliction. Furthermore, the ancient divines did dispute whether those whom we have alleged have sinned or not, by lying and dissimulation. Origen with his followers, did permit and suffer a good man to lie, so that it were profitable to them, for whose sake it was done. And Saint Hierom is thought to favour Origens judgement. For he affirmeth that Peter and Paul did for the time dissemble. In epist. ad Gala. But Saint Austin admonished Hierome thereof, denying that the scripture would admit any manner of lie. Saint Hierome contrariwise answered, that the best interpreters in the primative church were of his judgement. There were learned and long Epistles sent from them both to and fro: Which Epistles, seeing that they are now extant, it needeth not that I do devil long in this matter. Lib. cont. mendacium. ca 15 The same saint Augustine said: Nihil iudicandus est dicere, qui dicit aliqua justa esse mandacia, nisi aliqua justa esse peccata, ac per hoc aliqua justa esse quae iniusta sunt. That is to say: he is judged to say nothing, which saith that some lies are just and right, unless he say that some sins are just, and so by this that some things are just, which be unjust. What I pray you can be spoken more absurdly than this? For whereof doth sin take her name, but in that it is contrary to righteousness? Now, those things that are done against the law of God can not be just. The prophet David saith unto God: Lex tua veritas. Thy law is truth: Now sin, for as much as it is against truth, cannot be righteous. For who doubteth that every lie is not against the truth? Therefore no lie may be called just. Furthermore, other learned and godly men do judge Saint Augustine to speak to sinister lie and obstinately against all kind of lies. Therefore, there be some that, as it were going in the mid way, do not acquit these men (whose examples I brought in) from all manner of sin, but do count lying to be a light and small offence. This is also an other example of a dutiful lie, when a Physician affirmeth that a sickman, which is very weak, is not grieved with so dangerous a disease, as he himself imagineth, that thereby he may put him in hope to recover his health, and that he may the less increase his sickensse by taking thought. Also, when a Pastor or Curate affirmeth himself to have been tempted, and to have escaped and overcome temptation, by the help of God (although he do feign 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 avoid the same temptation by the help of God. The third kind of lie is called perniciosum mendacium, a pernicious lie, because it cometh out of an evil heart, and tendeth to the hurt of the neighbour which deserved no harm. This kind is utterly condemned in all the scriptures, and her fault increaseth according to the greatness of the detriment. For false teachers do most perniciously lie, when with their false and corrupt doctrine they do destroy men's souls, and bring upon their bodies and goods the curse of God, with manifold perils and dangers. To this kind pertaineth hypocrisy, which our saviour Christ in the gospel doth greatly rebuke. But hypocrisy appeareth not only in deceitful words, but most of all in the whole conversation of life, as when we do feign those things to be, which are not, and so do lie unto God, and deceive our neighbour. Traditions. 19 THE ancient fathers make mention of many traditions. First in the time of Tertullian this tradition was used, that they should give honey and milk to children, immediately after their baptism, ut (as he termeth it) infantarentur. In the time of saint Augustin and Cyprian this tradition was used, that the eucharist, yea under both kinds, should be given to infants, as necessary to salvation. Epiphanius saith, that it was a tradition of the Apostles, In doct. compendiaria adversus haereses. that the friday should be fasted, because Christ suffered on a friday. Likewise, that the thursday should be fasted, because Christ on that day was taken up into heaven, & when he was conversant in earth with his disciples said, that they should not fast so long as they had their bridegroom with them, but when the bridegroom should be taken from them, than 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 fast from Easter unto Pentecoste. Lib. de spiritu sancto. There was an other tradition (as Basilius writeth) that between Easter and Pentecoste God should not be worshipped with bowing the knee, which tradition was also observed on sundays. There was a tradition of the Apostles at Ephesus and in Asia, that Easter should be solemnized after the manner and custom of the jews. In the church of Rome the Apostolical tradition was said to be otherwise. Therefore, forasmuch as the traditions are so diverse, and do so much descent among themselves, they can not be the traditions of Paul or of the Apostles. For Paul saith, that in all places, and in every Church he taught one and the self same doctrine. Whereupon Cyprian writeth, that he would not admit any traditions, which are not found in the gospel, or in the acts and epistles of the Apostles. To the which I add those traditions which are necessarily brought out of the sacred scripture. Other traditions (what soever they be) are uncertain, and not used in all places. Wherefore, if a just consent aught to be kept in the church, we must needs cleave firmly and constantly to the scripture only. I will bring one tradition more, by the which you may know what all the residue are. Ireneus speaking of Christ said: 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 far from the age of .50. years. And therefore, they said unto him: Thou art not yet 50. years old, and hast thou seen Abraham? And he confirmeth this his opinion by the Apostolical tradition, saying: From forty or fifty year old he grew elder, in which age our Lord taught: as the gospel and all the elders testify, which came to john the disciple of the Lord, that john declared the same unto them. And our saviour Christ lived unto Traianes' time. Furthermore, some of the elders saw not only john, but also the other Apostles, and heard the same of them, and do bear witness of this relation. These be Ireneus his words, which is of the number of the most ancient writers: But if we should receive and admit that tradition, there would ensue a marvelous confusion (that I may say nothing else) of times also. For after that account, the Lord jesus came almost to the age of .50. years (let us grant .48.) than it shall follow that he preached .18. years: when contrary wise it appeareth plainly enough, that he began to preach about the .15. year of the Empire of Tiberius. And in the .30. year of his own age. And they which do account the time of Christ thoroughly, follow none other supputation. But according to the Apostolical tradition (after the relation of Ireneus) Christ should have died, risen again, ascended into heaven, and to have sent the holy ghost in the seventh or eight year of Claudius the Emperor. But the very order and discourse of the evangelical history, and of the acts of the Apostles do repugn to that supputation. For in the time of Claudius, Paul had much to do. In that time also a great and sharp famine troubled the whole world. Therefore, the tradition which Ireneus recordeth, doth most shamefully deceive, and is utterly false. Who therefore, after this foul error of tradition perceived, would believe hereafter any traditions, yea be they reported to be never so ancient? It may be that this tradition was taken out of Papias. For as Papias did attribute much to lively traditions (wherewith he was marvelously delighted) so he had his followers, Ireneus, Appollinarius, Lactantius, and certain other through the reverence of antiquity in the error of the Millinaries. Of the which heresy Papias (as some do writ) laid the first foundation. Eusebius that learned Bishop doth not attribute much unto the judgement of Papias, but saith in plain words, that he wrote many fabulous things, Lamb. 20. PEter by the similitude of the lamb doth signify that we have performed in Christ and by Christ whatsoever was signified in the sacrifices of the old testament. Peter specially alludeth to the paschal lamb And here we may learn how greatly it profiteth us to read the old testament. For although the old manner of sacrificing is abolished, yet it doth greatly help our faith to confer and compare the verity with the figures, that we may seek and find in this, whatsoever was contained in those figures. Moses' commanded to choose a lamb that was whole and without spot, to be slain and sacrificed at the Pasche. Peter doth apply the same to Christ, and teacheth that his sacrifice was most lawful and approved before God. Because Christ was holy and pure from all spot of sin. For if he had had any one blemish, he could not have been offered rightly unto god, & less to have pacified gods wrath. A comparison between Christ and the paschal lamb. The lamb was male, and of the age of one year. Christ is strong and mighty, the same to day, yesterday, and the same for ever. The lamb was taken out of the lambs or kids. Christ came of sinners and unrighteous men, as it is written in Mathewe. The church of the Israelites were spared through the blood of the lamb. Cap. 8. Through the blood of Christ being shed, the whole church was cleansed and saved. They be eaten speedily and without tarrying: Christ is to be eaten by faith with great desire, and without delay of time. With the lamb were eaten sour herbs and unleavened bread. The faithful christian aught to repent him of his evil life paste, and to give himself to purity of life. They did eat the lamb standing, having their loins girded, and holding staves in their hands. This was the manner of wayfaring men. So we aught to behave ourselves in this present world as pilgrims, to contemn the world, and to seek for our country which is in heaven. And in our journey to give ourselves to temperancy, and to have our feet shod with the gospel of peace: and to lean to the staff of gods help and mercy. And to hasten with all festination from the seruivitude and corruption of sin. Let us wear the wool of this lamb, that is, put upon us the holy conversation of Christ. Let us nourish ourselves with the moistness of this lamb, that is with Christ's doctrine. Let us eat the flesh of this lamb, that is: Let us comfort and make ourselves strong with the worthy receiving sacrament of the body and blood of Christ. All his blood. 21. ALthough the question be superfluous, whether Christ resumed again when he rose from death, all his blood which he did shed in the time before his death, as some writers do hold: yet I will show in a word or two what saint Austen, and other divines, and also what the schoolmen did writ of the age and quantity of the bodies when they shall rise again, and of such particular parts, which the bodies shall take again at the time of their rising from death. For the first, saint Austen in his book de civitate dei, writeth af-after his manner. Lib. 22. ca 15, Restat ut suam recipiat quisque mensuram, vel quam habuit in iuuentute (etiam si senex est mortuus) vel fuerat habiturus si ante est defunctus, etc. It remaineth therefore that every man shall receive that measure which he had, either in his youth (yea although he died an old man) or else which he should have had, if he died before he came to the perfect state of youth. Ephe. 4. And that which the Apostle Paul recordeth of the measure of the age of the fullness of Christ, is either to be understand, that the measure of his age may be fulfilled, when the perfection of all the membres in the Christian people came to the same head: or else (if it be spoken of the resurrection of the bodies) let us take it so spoken, that the bodies of the dead shall rise, neither above nor under the perfect form and state of the iwenile age: but they shall rise in the same age and strength, unto the which we know Christ to have come. Great learned men do define this iwenile age to be about the years of thirty. Therefore this place of Paul is not spoken concerning the measure of the body, or of the stature, but for the measure or age of the fullness of Christ. Hactenus Augustinus. The master of the sentence seemeth to agreed 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 which Christ died and rose again, in what age soever they died. But although the age of all that rise shallbe one and like, yet the stature and quantity shallbe diverse, that is, they shall have the same stature and quantity which they had in their iwenile age, or should have had if they died before. For of the substance (of which the flesh of man is made) nothing shall perish. But all the particular parts, which were dispersed before, gathered together, the natural substance of the body shallbe redintegrate and made whole again. Thus much for the first. Now for the second: Concerning every part that was in the body, the schoolmen and specially Bonaventure, disputing pro & contra, maketh many words. He demandeth whether the humours shall rise again in the body? He concludeth, quòd sic: he demandeth whether the very blood rose again in the body of Christ, and shall rise again in our bodies? He doth conclude, quod sic, and confirmeth the same by the authority of saint Ambrose, whose words be these. Notum nobis faciant quemadmodum in exanimae iam corpus & frigidum se calor insinuaverit, spiritus ingesserit, sanguis infuderit etc. that is. Let them signify unto us, how heat did insinuate herself, how the spirit did put in itself, and how the blood did pour in itself into a cold body, and body without life. Bonaventure answering them, which do object, In lib. 4. disti chon. 44. that the humours and blood are not of the verity of man's nature, doth make three distinctions how any thing is of the verity of the nature of man. Either (saith he) it is of the verity of man's nature, concerning esse necessarium, as all the principal members, or else, quoad esse integrum & completum, as all these parts be which make the perfection of the body: or else, quoad esse decorum, as which that maketh to the comeliness and beauty of the body. And by this he concludeth, that the humours and blood, which maketh to the fullness and integrity of the body, shall rise again in such quantity, as is competent and convenient unto the body. And by this appeareth (saith he) that all the blood goeth from us either by flebyting or letting of blood, or by any other means, shall not rise all and wholly again, but so much as is meet and agreeable to the body. Haec Bonaventura. Saint Austen demandeth, what he shall answer to the hears and nails, whether they shall rise again, and every part of them shallbe restored to the body? and maketh this answer. Lib. de civit. dei. 22. cap. 19 Quapropter si capilli toties tonsi, unguesue desecti ad loca sua deformiter redeunt, non redibunt. Wherefore if the hears so often shorn or cut, and the nails so often pared do with deformity come again to their places, they shall not come again. For no deformity shallbe in the body. And where the Lord saith. Capillus capitis nostri non peribit. One hear of our head shall not perish: non de longitudine (saith saint Austen) sed de numero capillorum dictum est. It is not spoken of the length of the hears, but of the number of them. Whereof it is said in an other place. Capilli capitis vestri numerati sunt omnes. All the hears of your head are numbered. And thus may you see by the mind of saint Austen, that neither deformity nor superfluity shall rise again with the body, but so much only as is congruent and comely, no part of the substance of the body diminished. Taketh away sins. 22. IT is in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est peccatum mundi, the sin of the world, in the singular number. And the evangelist doth express more by using the singular number, then if he should have said, peccata mundi, the sins of the world, in the plural number. This lamb is innocency itself, and only he taketh away sin from his, that is, taketh away the tyranny and power of all sins, that now there be no sin in them. For as john in his epistle calleth malignity the sin of all impiety, and (as it were) a world of all sins, when he writeth that the world is set in wickedness: so he calleth here the sin of the world, the sink of all mischief. Orig. hom. in Nomerio. Aug. cont. Faust. Lib. 22 cap. 30. Origen, saint Austen, and Thomas, do read this place in the singular number, peccatum, & non peccata. One thing also is here worthy to be noted, that is, that the evangelist doth say: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est, tollit, he taketh away, that is, either because he utterly taketh it away, or doth say it upon himself. For we take up burdens which we lay upon ourselves. Chrisostome very well noteth the present tense of the verb, because the evangelist said not, tulit, or, tollet, but tollit, hath taken away, or shall take away, but doth take, because all purgations of sins do always come from him. As for example: When we do say: Helleborus doth purge the brain, we signify by these words that perpetual and natural strength and power to purge the head is in Helleborus. Whereof there be two kinds, the one is called Helleborus albus, that is, neesing powder, the other is called Helleborus niger, which they call setworte. And Helleborum edere, is a proverb, spoken to men which are very melancholic, or be wild brained. So long ere he came. 23. CVrious and busy heads which will take upon them to dispute with God) might demand why it was so long ere God sent his son into the world, and suffered all the world, saving the nation of the jews, to live in idolatry, and darkness, by the space of 3000. years or more, before Christ came into the world to give light? To whom three answers may be made: Rom. 9 Ibidem. first we may say to them with saint Paul: O man what art thou which pleadest against God? Again: O the deepness of the riches, both of the wisdom and knowledge of God. How unsearchable are his judgements, and his ways passed finding out? Secondly, they may be answered by the saying of saint Paul in an other place, where he writeth thus. Cala. 5. When the fullness of the time was come, God sent forth his son made of a woman, and made under the law, that he might redeem them which were under the law. Thirdly and finally, this answer would suffice and satisfy a Godly quiet head: Quia deo sic fuit complacitum. Because it so pleased God. The like captious and curious heads we have in these days, which contemptuously and scornfully do demand of them which profess the purity of the gospel: Where was your church before the time of Luther and Zuingius? where was your church 60 years paste? as though God had had no church, but such a church as the Pope had fashioned & framed unto him with the glorious note or badge of universality. As though god could or did never reserve to himself a church, unless the company thereof had been the greater sort and most part of the world. And yet in the scripture it is manifest, that when all the governors of the church (as well the prince as the priest) did degenerate and serve from the true worshipping of God: yet God had a church, although it were not so universal, as the Pope would have it. In the time of Achas King of juda, 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 utterly exiled, and this defection continued until the time of josias: yet there remained in the church some prophets although they were few. In the time of jeroboam King of Israel, who was seen to be of the church, but only Amos, the shepherd or heard man which delivered the true doctrine of God? In the time of Achab who were of the church, but only Elias and Micheas. And yet answer was made to Elias by God, that he had left unto himself .7000. that had never bowed themselves to Baal. So it is not to be doubted, but that God did reserve some to be of his church, although they were not so counted in all the time in which the tyranny of the Pope and his complices took the chiefest place. In so much that our enemies need not to embraid us, that this religion, which we now profess, was not neither known nor professed before the time of Luther and Zuinglius. For there were many which did not only confess, but also openly professed the purity of the gospel long before the time either of Zuinglius or of Luther. As Bertramus, and one johannes Philosophus, cognomento Scotus, which was in Bertramus time, which two lived almost .700. years ago. And after them Berengarius, and after him came johannes Hus, and Hieronymus de Praga, which were condemned be the council of constance for the profession of the Gospel: beside many other which are recited in the book of Acts and monuments done in the church lately setforth by the Godly and learned man master Fox. But this religion is now (thanks be to God) more generally known and professed, than it hath been heretofore. Therefore if the enemies will ask why the light of the gospel was not so generally known before, as it is was since Luther began to writ: Let them content themselves with this answer, quod deo sic placuit, because it so pleased God. If they will go further, they show themselves to be but busy bodies, who will never be answered nor satisfied. Adonai. 24. ADon signifieth in Hebrew Dominum, and Adonai is dominus meus. The jews did always place Adonai in steed of jehova. But when it signifieth a creature, it is written with patha under nun. But when it is spoken of God the creator, it is written with caemets, & adonai is put either for the singular number absolutely, or else it is set pro domino meo. And when it is put in the plural number, it is honoris gratia, for honours sake. Secondly it signignifieth basim, that is, the foot of a pillar, or that sustaineth any thing: Cap, 26. as it is used in Exodus. Et quadraginta bases argenteas facies sub viginti tabulis. Thou shalt make forty sokets of silver under the twenty boards. But in this signification it is pointed with Segol. Given me to judge. 25. joan. 8. CHrist saith in the gospel of john: Ego non judico quenquam I do judge no man. Again he saith in john: Pater omne judicium dedit filio: The father hath given all judgement to the son. These two places (if they be carnally understand) do greatly descent: but they may be reconciled, if you understand then spiritually. For Christ doth condemn the carnal and temerouse judgement of the jews, which did judge without respect and perfect knowledge of the cause, saying unto them: vos secundum carnem iudicatis. You do judge after the flesh, & do think that my judgement is carnal, and not godly and spiritual. I do not judge any man after this manner, that is, according to the eye sight. For I do judge according to the heart and mind, Esay. 11. not according to the outward person. And if I judge, my judgement is true and right, because it is the fathers. I alone do not judge, but I and my father which sent me, do judge. The father and I are one. The father hath given all judgement to the son. Therefore I do not judge, the judgement of the father and the son is one. I do nothing by man's rashness, and therefore my judgement is not wrongful. The father's works and mine be common, the one doth nothing without the other. If I do judge, I do it not alone, but I and the father which sent me. I am come to save the world, and to preach the gospel, not to condemn the world. I came into the world as a saviour: not a judge. He that belevetb in me or my word, shallbe saved, and he that doth not believe, shallbe condemned. Therefore thou condemnest thyself (O man) which continuest in infidelity. If any man shall hear my word, and not believe it, I do not judge him: the word which I have spoken, shall judge him at the last day. joan. 12. Knee should bow. 26. Saint Paul writeth to the Philippians, that God gave unto Christ a name above every name, that at the name of jesus every knee should bow, both of things in heaven, and of things in earth, and things under the earth. Nomen, name, in this place is taken for dignity and honour, and so it is used almost in all tongues, especially in the scriptures it is a familiar speech. Paul therefore by this word name, signifieth high & great power to be given unto Christ, & christ to be set in the chiefest degree of honour, that there may no dignity be found like, either in heaven or in earth. It is to be wondered of some which do coactly restrain this sentence of Paul to the two syllables of this name jesus Paul speaketh of the whole Majesty of Christ. For they which do consider and have no further respect, but only to the two syllables of the name, do like as one would discuss and find out by this word Alexander, the great prowess of the name which Alexander got him. But I pray you how much more foolish are the Sorbonists, which gather by this place of Paul that the knee is to be bowed, as often as this name jesus is pronounced? As though this word were a word which had in the very sound all the power included. But Paul speaketh here of the honour which is to be given to the son of God, and to his majesty, and not to the syllables either sounded or written. And in this behalf how much (I pay you) did the pelting pardoners deceive the people in selling this name in golden or painted papers. As though they might retain either remission of sins, or else the savour of God there by. Notwithstanding, it is not to be gaynesaid, but that bowing of the knee, and putting of of the cap are symbols of the honour or reverence to be given to the majesty of Christ, when this name is heard. And he that useth these symbols aught not to stand and stay only in the syllables of the name. But to lift up his mind with great reverence to be given to the majesty of the person, who is so named. As for example: when we hear the Queen named in any solemn assembly, we do our obeisance in vailing our bonnets, which we do not unto the letters written in this word Queen, or to the word itself, but unto her highness authority and royal estate. Petrus Galatinus, writeth that never man was named jesuah, id est, jesus. But only Christ the son of God, and saith, that joshua the son of Nave, and jesus the son of Sirach, and jesus josedech were called corruptly jesus: because their name is read in Hebrew not jesua, but jehosua: And that jesua by interpretation betokeneth salvation or saviour, which pertaineth only to the son of God: And that jehosua doth signify by interpretation Deus saluavit. Although (saith he) these three men named jehosua do bear the figure of true jesus: for as Nave that strong and mighty man overcoming his enemies, brought the children of Israel into the land of promise, and as the most wise doctor the son of Sirach gave in his time many godly and wise lessons: And as the holy priest jesus josedech did restore and build the temple of the Lord: So Christ the true jesus (the enemies of mankind bring vanquished by his strength) brought his faithful into the celestial land, and by his wisdom did illuminate the world, cleansing it from error, and by his holiness (as being a priest for ever) did build him a spiritual temple of lively stones, that is, the church or congregation of the faithful. Haec Galatinus. Our high Priest. 27. AN high priest is called in latin Pontifex, and so called (as Scaevola, writeth) a posse et facere, as you would say one that is able to do: or (as Varro writeth) it cometh, a ponte & facere, to make a bridge: because the bridge in Rome called pons sublicius, was made first of the priests, and oftentimes repaired. Now sublica, or sublicium, betokeneth a prop, a shore, a post, or other like thing to keep a thing up. It signifieth also a pile driven into the ground for building, whereof cometh this adjective sublicius, that is, made of piles or posts of timber. And therefore that bridge at Rome was called pons sublicius: because it was made on piles. Saint Paul in the epistle to the Hebrews doth show that the dignity of our high priest Christ (concerning his person) is far above the dignity of the high priest of the old Testament in three things: 1. Gratiae plenitudine. 2. Fideli intercessione. 3. Efficaci mediatione. Concerning the first, our high priest is called Christus, which betokeneth in latin unctus, anointed. For God the father hath anointed him with the holy ghost and all power. In him dwelleth all the fullness of the godhead corporally. Again, the prophet David saith: unxit te deus, deus tuus oleo laetitiae prae consortibus tuis. Col. 2. psal, God thy God hath anointed thee with the oil of gladness above thy fellows. Of the fullness of this ointment all have taken. For the ointment from the head of the high priest Christ, did not only descend into his beard, that is, unto his Apostles and disciples, which being very nigh unto Christ, were joined unto him as his beard: but also into the skirts of his garment, that is, into the extreme and miserably membres of his faithful flock. By this ointment are understand all the gifts of grace, as of mercy, meekness and liberality. Furthermore by this name Christ, that is, anointed, is signified both the natures of Christ, that is, the human and the divine nature, that Christ as true and very man did receive the unction, and as God did give the ointment. Finally the high priest of the old Testament was only man, but Christ was both God and man. Concerning the second, the dignity of the person of Christ doth far excel the priest of the old testament, in the faithful intercession for us unto the father. For Paul saith Christus assistens, Christ assisting, that is, being at the right hand of God the father, doth not only make interpellation for us, but also standing & assisting, doth offer & exhibit his help unto us, when we have fallen and be in danger, as john the Apostle saith in his epistle: We have an advocate with the father jesus Christ the righteous, and he is the propitiation for our sins. Concerning the third, the dignity of the person of Christ is showed to be far above the high priest of the old testament, in obteininge the end which every man wisheth for. And this is noted by this word pontifex, which touching the etymology of the word doth signify factorem pontis, a bridge maker. And he that maketh the bridge, shooteth at this mark, that the wayfaringe man may pass over the water, from one bank to an other. Now Christ is the only mediator between God and man: who saith: Nemo venit ad patrem, nisi per me. No man cometh to the father, but by me, I am the way, I am the bridge, by whom only ye may pass through the bank of misery, to the bank of felicity. Now Christ again doth excel the high priest of the old Testament in the dignity of place. For the high priest of the old Testament went into a temple made with man's hand, but Christ our high priest entered into a temple not made with man's hand, that is, into heaven itself, which Paul calleth a greater tabernacle: partly, because it received more than the earthly tabernacle, partly, because it concerneth the greatness of heavenly treasures. Finally, Christ doth excel the high priest of the old Testament in a manner of mediation, far more worthy than the rites and ceremonies of the old Testament. For the priest of the old Testament when he should pray for the people, entered not into the inward tabernacle once for all, but every year once. Christ entered in once for all obtaining redemption, and with one oblation made perfect for ever them that are sanctified. Therefore Christ our high priest is that lamb which was slain from the beginning of the world which was verified in righteous Abel, Lib. 22. ca 15, bearing a type of Christ. Again, the priest of the old Testament entered into the tabernacle with the blood of beasts as of goats, and of calves, and the blood of other beasts. But Christ entered into the tabernacle with his own blood. Whereupon the prophet David saith: Ephe. 4. Holocaustum pro peccato non postulasti etc. Thou requirest no burnt sacrifice for sin. Then he said: Ecce venio. Behold I come, that is to say: I will an oblation and sacrifice for the sin of the world, which could by no means be purged and cleansed by the blood of beasts. Last of all the high priest of the old Testament did give only temporal and frail things, and prayed only for temporal things to be put away. But Christ our high priest gave eternal things which shall never fade nor fall away. The high priest of the old Testament made intercession only for the nation of the jews. But Christ made intercession for the salvation of all mankind. Shoot anchor. 28. SAcram ancorem solvere, in greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a proverb, used when we fly unto the uttermost refuge. It is translated from shipmen which do call the greatest and strongest anchor, sacram, the holy anchor which they then cast forth, when they are in extreme danger. Lucianus useth this proverb saying: In jove troth gaedo. Audi iam sacram (ut aiunt) ancorom, quanquam nulla vi queas abrumpere. Hear thou now the holy or shoot anchor (as they call it) which thou art able to break with no violence. For so he termeth an argument which cannot be dissolved. Euripides saith likewise. Mihi ab unica fortuna pendet ancora: In hecuba. My fortune doth depend of one only anchor, that is, one only hope remaineth unto me. De Lazaro concionc. 4. Chrisostome doth call the conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because she doth never suffer man to be taken away with the violence of lusts (as it were) with a storm of winds, but always doth resist them. Ancoras tollere, is proverbially spoken, to intend to go away, as the shipmen do when they take up their anchors, meaning to remove. Fruit hundredfold. 29. WHen Christ had told the parable of the seed unto a great multitude, and had applied the same parable of the diversity of sedes unto the hearers of the Gospel: He did at the last compare the seed in the good ground, to him that heareth the word, and understandeth it, which also beareth fruit, and bringeth forth some an hundredth fold, some sixty fold, and some thirty fold. Here may be a question moved, what is meant by the divers numbers of fruits, as a hundred, sixty, and thirty. Some of the old writers do expound this same diversly, and do wrist and writhe it to a marvelous strange sense. Some of them attribute a hundredth fold fruit to virginity, In quaest. Euangelii. ca 9 the sixty fold fruit to widowhood, and to the married persons thirty fold. Of this opinion is saint Augustine. Other do ascribe an hundred fold to Martyrs, sixty fold to Virgins, thirty fold to widows, and to matrimony they attribute nothing. As though (to be married) were to be counted that kind of life which is not acceptable unto God, but as a thing only suffered by permission, yea and some writers were not ashamed to define (to be in wedlock) is nothing else but to be in the flesh, and to serve wantonness. But what other thing is this (as saint Paul saith) but the very doctrine of devils? Theophilactus ascribeth these fruits, the hundred fold to Anchorites, the sixty fold to Monks, & the thirty fold to married persons. But this kind of interpretation, are not to assign the fruits of the Gospel preached, but to commend the states of certain men, which are had in admiration. As though Christ here should entreat of rewards to be given to them which embrace piety and godliness. But here is nothing less meant then of rewards to be received in the life to come: but of the fruits to be given in this life out of the word of God. Here is nothing meant what fruits of piety, virgins, widows, married men, Moonkes, or eremites do bring forth, but how diversly the word of God bringeth forth fruit in them that do believe. It may be said, that a faithful married man may have an hundredth fold, and the virgin none, and that he which liveth in the world, may have an hundredth fold, and the Anchorite none. Lib. 21. cap. Vltimo. Saint Austin in his book De civitate dei, rehearseth that certain had a more foolish and more wicked opinion of this place, which expounded these fruits so, that they said that every saint at the day of judgement, shall obtain and redeem for his merits them that be damned, to whom God, through the divers merits of saints, should give eternal life. And of this mind were they which thought that no man should be damned eternally, and which thought that the saints were so merciful, that they would not suffer so many thousand souls to be damned, but that they would pray unto God for them, that should be damned: unto the which saints God cannot deny that which they require. Look more in that place of saint Austin for this wicked and foolish opinion to be laughed at. But setting a part all such fond, false, and vain opinions contrary one to the other, let us understand that the fruits of the word of God be these which grow out of the word. The similitude or parable itself declareth no less. Wherefore is the seed sown in the field, but that it may bring forth fruit in his kind? What other thing should the seed of wheat bring forth, but grain and corn, according to his nature and kind? So the Gospel preached, what other thing should it bring forth out of a godly heart, then that which hath in itself, that which it teacheth, and that which it delivereth. Faith in Christ, amendment of the former life, the knowledge of God, love toward God and our neigbbour, and such other are sown and preached. And what other thing should the preaching of the word of God bring forth, but such fruits? That which Christ preacheth of an hundred fold, sixty fold, and thirty fold, is to be understand simpliciter: For that the Gospel doth bring forth in one faithful believer, more fruit, in an other less fruit, according to the measure of the gift of God. Where we be admonished, not that one and the same measure of faith, love, and piety, is to be looked for of all believers: but that the same measure shall be different, which difference and equality maketh not the believers to be envied of God. He is no les beloved of God, which hath thirty fold, than he which hath an hundred fold. He that won two talents, heard also these words: Euge serve bone, O good servant, enter into the joy of the Lord, as well as he that had won five talents. Therefore they which be perfect, and do bring forth an hundred fold, let them not contemn those which are not so perfect, and bring forth only thirty fold. On the other side, they which be infirm, and bring forth only thirty fold: let them not envy them which be perfecter, and bring forth an hundredth fold. love. 30. Love is called in latin Amor, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hebrew Ahabah, and it is divided into five kinds. In Amorem dei, the love of God. Amorem proximi, the love of our neighbour. Amorem patriae, the love of our country. Amorem seculi, the love of the world. Amorem sui, the love of himself. ¶ Love of God. Love of God is both set forth in Deuteronomy, and also in Luke, Deut. 6. Luke. 10. where it is written: Thou shalt love thy Lord God with all thine heart, with all thy soul, with all thy strength, and with all thy mind. Of this love speaketh Saint Hierome saying: Faelix illa conscientia, ad Demetriadem. in cuius cord praeter amorem Christi, quae est sapientia, castitas, pacientia atque justitia, nullus alius versatur amor: Happy is the conscience of that man, in whose heart beside the love of Christ (which is wisdom, chastity, patience, and righteousness) none other love is conversant. Saint Bernard upon the Canticles showeth how God loveth us, Sermo, 20. and how we aught to love him, his words be these. Dilexit nos deus dulciter, sapienter, fortiter, Dulciter, quod carnem induit, sapienter, quia culpam cavit, fortiter, quia mortem sustinuit: Disce ergo Christian a Christo, quomodo diligas Christum. Disce amare dulciter, ne illecti, prudenter, ne decepti, fortiter: ne oppressi amore domini avertamur. That is to say: God loved us sweetly, wisely, and strongly, sweetly in that he took upon him our flesh: wisely and warily, for that we avoided sin: strongly, because he sustained death. Learn thou of Christ (O Christian) how thou mayest love Christ, learn to love sweetly, to love wisely, to love strongly: sweetly, lest being otherwise enticed: wisely, lest being deceived: strongly, lest being oppressed, we turn away from the love of the Lord. Hugo showeth the difference between the love of God, and the love of the world after this manner: Amor mundi a principio dulcis esse videtur, sed finem amarum habet: amor vero dei ab a maritudine incipit, sed ultima eius dulcedine plaena sunt. The love of the world at the beginning seemeth to be sweet and pleasant, but it hath a sour end. Contrariwise the love of God beginneth with bitterness, but the last end of it is full of sweetness. Love of neighbour. The love of thy neighbour is set forth in infinite places of the scripture. I will allege but only 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 thyself of an other, take heed that thou at any time do not the same to him. The like words spoke Christ in the Gospel of Matthew: what soever you would that men should do unto you, even so do ye to them. Alexander Severus did set up in every corner of his palace this poisie: Quod tibi non vis fieri, alteri ne feceris: That thing which thou wilt not to be done to thyself, do it not to an other man. Rom. 13. The second place of scripture is written in the Epistle to the Romans. He that loveth another, hath fufilled the law. For this: thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet: and if there be any other commandment, it is briefly comprehended in this saying, even this: Thou shalt love thy neighbour as thyself: Love doth not evil to his neighbour, therefore is love the fulfilling of the law. De doctrina christiana. Saint Austin saith: Sola charitas est quae vincit omnia, & sine qua nihil valent omnia, quae ubicunque fuerit, trahit ad se omnia: that is. Only love and charity is that which vanquisheth all things, & without which allthings are naught worth: which love wheresoever it shallbe, it draweth unto it allthings. Again, in an other place he saith: Non putes tunc amare servum tuum, Super. epist. joann. 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 think that thou dost then love thy servant, when thou dost not beat him: or than to love thy son, when thou dost not chastise him, or than to love thy neighbour, when thou dost not correct him. This is not love, but faintness. Let love be fervent to amend and correct. If the manners and conversation be good, let them delight thee, but if they be evil, let them be amended. De form. vitae We may conclude the love of our neighbour in these words of Seneca: Deum amabis, si illum in hoc imitaberis, ut velis omnibus prodesse nulli nocere. Thou shalt love god, if thou wilt follow him in this thing, to will to profit all men, and to hurt no man. Love of our country. Concerning the love of our country, although I have spoken somewhat before in the first Tome, yet I will 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 country you aught to have in such store, That neither parents nor children you aught to love more. And because against this you shall not say nay, You shall hear what divines and other do say. As upon the Psalms Austen doth comment, These words he hath concerning this intent. Valde patriam ille execratur. Qui sibi bene putat cum peregrinatur. He hath his country in much indignation, Which thinketh himself well in his peregrination. The wild beast (saith Casiodore) loving his den, May be a special precedent for all manner of men: To love their country and therein to remain, And for the love of it to abandon no pain. The birds of the air love their own nest, And the beasts in the woods do go to their rest. The fishes to their holes themselves do betake, And should man then his country leave and forsake? It is written of Plato very nobly That we be not borne to our own commodity, Our country the chiefest part doth require, And our friends and kin the next part doth desire. Ulysses' the politic (as Homer doth say) Desired with his life to be at a stay, If to his country he might come so near, That he might see the smoke but once appear. Be willing (saith Periander) for thy country to die, Thou canst purchase (saith Horace) no greater glory. Misopatrios. In the epistle of Cassiodore the nine and thirty These words I read concerning our country. Interdum expedit patriam negligere sapientiam quis possit acquirere. Of our country sometime we must have negligence To purchase wisdom, wit, and experience. And I read in Euripides a poet of Grecia, These two verses entreating de patria. Omnis quidem aer penetratur ab aquila Omnis vero terra viro forti patria. As the Eagle in the air doth find a plain way Finding nothing her flight to stop and to stay: So a man that is strong counteth every place, To be his own country be it never so base. Plutarch to Trajan the Emperor, being Master of the school Doth count him an idiot and a very stark fool Which counteth the Moon to shine more clear and bright At Athens, then at Rome, and there to give more light: So he that counteth one place better than another, May be dame Morias own natural brother. Socrates being demanded where he had his nativity. Answered the whole world to be his native country. Aristophanes in Greek giveth this same spell, That there is his country where a man liveth well, Where learned Pythagoras the course of Astronomy? Where obtained Socrates his civil mortality? Where had Plato his profound divinity? Where got Aristotle the science of Philosophy? By sitting still at home in his own country? Nay, some went to Egypt, and some to Babilonia, Some to italy and some to Sicilia. To a woodcock I may him very well compare Which to no place but to his country will at any time repair. For when her bill is in a hole she thinketh herself well, And so doth he which loveth ever in his country to devil. Seek saith the Scripture, and so shall you find, Both treasures for the body, and also for the mind. Love of the world. 1. Epist. 2 The love of the world is declared of saint john to consist in these three things. In The lust of the flesh. The lust of the eyes. The pride of life. The lust of the flesh comprehendeth all filthy and carnal desires. The lust of the eyes comprehendeth aswell all wanton sights, as the greedy desire of money. Solomon saith: Non satiantur oculi avari divitis: The eyes of a rich covetous man are never satisfied. Again the son of Syrach saith: insatiabiles oculi cupidi: the eyes of a covetous man are unsatiable. The lust of the pride of life comprehendeth ambition, boasting, desire to have honour, and to bear rule. Whatsoever the natural or carnal man doth, he doth it either for the love and lust of the filthy pleasure of the flesh, or for the riches of the world, or else for vain ambition. Concerning the love 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 love, lived in an other body, and were dead in their own. Theophrastus' being demanded quid esset amor, what thing love might be answered, animi otiosi affectus: the affection of an idle mind or soul. When a certain Eunuch was taken in act with a concubine of the king of Babylon, the king demanded of Apollonius, what he did judge to be done with the Eunuch. What (saith he) but that he live? The king marveling at this answer, Apollonius said: love will enforce him to suffer all torment and pain. And therefore saith the Poet. Heu mihi quod nullis amor est medicabilis herbis. Woe is me which with love am so endured, That my love with no herbs can be cured. Concerning the love of riches, Virgil writeth: Quid non mortalia pectora cogis, auri sacra fames? Aenaeid, 3. Concerning the love 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 cross of ambitious men, how dost thou vex all men? how dost thou please all men? Nothing doth vex more vehemently, nothing doth disquiet more grievously, and yet nothing is more frequent and solemn among miserable men, than the affairs of ambition. Love of ourselves. The love of ourself is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self love, of the which Aristotle entreateth in his Ethics. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a perilous monster, Lib. 9 cap. 8. De charita. cent. 3, 56. & bringeth forth almost all mischiefs (as the holy man Maximus recordeth.) Philautia omnium cogitationem adfectus inducentium causa constituitur. Ex hoc enim generantur tres concupiscentiae cogitationes, etiam fortissimae, nempe crapulae, avaritiae, et manis gloriae. Ceterum ex crapula nascitur scortationis cogitatio, ex inani gloria superbiae. That is to say: Philautia, self love, is the cause of all cogitations gendering affections. For of it are gendered three strong cogitations of lust, that is, of gormandize, of covetousness, and of vain glory. But out of gormandize springeth the cogitation of whoredom, and out of vain glory springeth the cogitation of pride. Socrates saith, if a man in the theatre or sporting place should command all shoemakers to arise, & none but they, they only would arise. Likewise if he should command Smiths, Braziers, weavers, and all other Artificers to arise by themselves, and none but they, they only would arise. But if he should command and say: Now arise you all that be wise and just, than all would rise. Here you may see how the most part being foolish, yet seem to themselves to be wise. Diogenes being demanded what was the hardiest thing in the whole course of nature, answered: Nosce seipsum, a man to know himself. And Demosthenes did say, that the easiest thing of all things, was for a man to flatter and deceive himself. Esope said, that every man did carry two wallets or bags, the one before him, & an other at his back. And that he doth put into the wallet that is before, other men's faults, and casteth his own faults into the bag that is behind. Whereupon Cicero saiih: Fit, nescio quomodo, ut magis in alienis cernamus, quam in nobis ipsis, si quid delinquitur. It cometh to pass, I cannot tell how, that we see further in other men, then in ourselves, when any thing is done amiss. And as Menander writeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: No man knoweth himself to be evil. Flattery. 31. Lib. 5. cap. 66 TO flatter in the latin is called, assentari, adulari, & blandiri. Valla in his elegancies showeth the difference between these three verbs. Assentari saith he is to flatter any body, affirming his sayings, and upholding his yea, and his nay, or praising him to much, or else many times otherwise than the truth is, to the end to get some profit and advantage thereby, and it is properly in words. And therefore this kind of flattery called assentation, is not in any brute beast, but only in man. Adulari is to flatter another man in humbling himself, & being serviceable about him, and to labour in such fashions to win and get his favour, whether it be by voice and words, or else by gesture of the body, or by any other way and mean what soever it be. Nonnius Marcellus saith thus: Addulatio est proprie canum blandimentum quod ad homines consuetudine translatum est. Adulation properly signifieth the fawning and leaping of dogs upon their masters, from which property by translation it is applied to men only, by use of speaking, and not by proper signification of the word. Some Grammarians form adulo, of the word aula, which is latin for a Prince's court (where such flattery is very much used, and is commonly called holy water of the court) by changing the diphthong Au into V long. But Valla holdeth with them that do derive Adulor of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is in latin servus. For adulari is a servile thing, & is only in such as can abide to be subject & bound to another body, which is not in honest men Blandiri betokeneth to flatter, properly by touching and handling, and by unproper using by a Metaphor translated to the parts of the body, and many times to the mind. The Hebrews do say that this word Patha betokeneth to flatter, of the which word it is very like that the Grecians borrowed this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which betokeneth to persuade with fair flattering words. Against all manner of flattery Solomon in his proverbs hath a worthy saying: Meliora sunt vulnera diligentis, quam oscula blandientis. Better are the wounds of a lover, Prou. 27. than the deceitful kisses of a flatterer. Saint Austin writeth: Quod duo sunt genera persecutorum, scilicet vituperantium et adulantium, sed plus persequitur lingua adulantis, quàm manus persequentis. In psal. 97, There are two kinds of persecutors, that is, of railers and flatterers. But the tongue of the flatterer doth more persecute, than the hand of the persecutor. Adulator (saith Gregory) est qui palpando incedit, sed cauda ferit. A flatterer is a scorpion which flattereth by feigning, but giveth a jerk with his tail. Antisthenes' said, that it was better incidere in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is better to fall into the hands of Ravens, than into the hands of Parasites. For flatterers do corrupt the mind of the living, the Ravens eat only the bodies of the dead. Aristonymus was wont often to say: 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. Even so riches (while they nourish flatterers) they are devoured of them. Saint Frances. 32. Saint Frances was the first inventor and author of the Minorite friars. He lived about the year of the Lord .1208. Vincent. lib. 3. cap. 11. par. 3. titu. 24. Many things are written of him which are recorded in speculo historiali vincentii, and in the third Tome of the history of Antoninus. He lived as they writ in his youth in abundance of riches, in vanities of the world, in pastimes, in wantonness, and unchaste songs, and was very prodigal. And thus he lived unto the .25. year of his age, and than (as they writ) was converted to great holiness. In so much that beside many other miracles (which he is reported to have done) he was called Franciscus Seraphicus, by applying this piece of scripture unto him: Ascendit super Cherubin, et volavit super pennas ventorum. He road upon the Cherubin, & did fly upon the wings of the winds. But how aptly this piece of scripture is applied unto Frances, I refer it to the godly and learned, who be expert in the sacred scriptures. It maketh as much for Frances, as a shoulder of mutton is meet for a horse. But because some of the school divines do place the order of Angels named Seraphin, above the order called Cherubin, and for that Fraunces (as they say) went upon Cherubin, and was placed in the order of Seraphin, therefore they call him: Fraunciscum Seraphicum. O beta insipidiores, O noctuas in sole caligantes. O men more unsavoury than the Beete, O Owls and Bussards not able to see in the noon day, which do make such shameful applications of the sacred word of God: because I will not be tedious, I will show ii trifling toys, or rather vain fables which are written of him. First the devil (say they) tempted him of a grievous temptation of the lust of the flesh: which Fraunciscus perceiving (putting of his clotheses) did beaten himself with a very hard and sharp cord, saying unto himself: Eia a sine sic te manner decet. O Ass so it becometh thee to remain. But when the temptation did not departed: going forth at the doors in a very sharp winter, he threw himself naked into a great heap of snow, and made of the snow seven balls, which he setting before him, spoke to his body after this manner: Behold (saith he) this greater ball is thy wife, other four be thy children, two male, and two female: the other two be thy man servant and maidseruaunt. Make haste therefore to put them on, because they die for cold. This is very good stuff, and a very meet way (si diis placet) to restrain the inward concupiscence and lust of the flesh. The other thing which is reported of him is this. Two years before his death, he saw in a vision, as it were, one of the Seraphins in the air, having six wings, his hands spread abroad, and his feet joined together, and fastened to the cross. Two of the wings were erected above his head: he had two spread forth to fly, and with the other two he covered all his whole body. France's at the sight was marvelously astonished, and did both fear and rejoice. He feared to see the fearful fastening to the cross. He rejoiced that the Seraphin did so graciously and favourably look upon him. And when he had thought with himself a long time, what this vision meant, at the last he saw a miracle that the like was never heard before. For there appeared in his own hands and feet (as it were) the token of fastening of nails. His right side appeared as though it had been pierced with a spear: and in his hands and feet there appeared certain long marks of hard and long nails. When this man of God saw this wonderful sight, and that God had endued him with such a precious treasure, he thought to conceal it from all men, rehearsing often times in his mouth this saying of the prophet: in cord meo abscondi eloquia tua, ut non peccem tibi. I have hidden thy words in my heart, that I may not sin unto thee. He bore in his side the wound as long as he lived, which was not seen, but only of his brother Elias the Friar, and that by chance. Alexander the Pope, the fourth of that name, being elect Pope at Naples, about the year of the Lord .1254. in the first year of his popedom, straightly commanded, that the Friars should go and dwell in the mount Aluernia, where these marks were made in the body of Saint Frances, and that they should never departed from thence, and sent certain letters, in which he declareth that he saw with his own eyes these marks in Frances. This they wrote of Frances, with more other lies, wherewith I am ashamed to blot the clean paper. One merry story cometh to my remembrance by the means of rehearsing the wings of Seraphin. I heard of a Friar, which always in his sermons, did show 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 sums of money. At the last in his drunkenness this feather was taken out of his box, and coals put in the stead thereof. At the next day (which was Saint Laurences day) when in his sermon he thought to pull out his feather out of his box, he found nothing but coals And being dismayed, and yet intending to colour & cloak his knavery with so great a lie as the other was, taking the coals in his hand, said to the people after this manner: O good people what a miracle is this? the feather of Gabriels' wing is turned into saint Laurences coals. For these be the very coals wherewith saint Laurence was burned. Such were the fruits of our holy friars, and confirmed to be true by the authority of the holy fathers. If this be not pagens of Antechriste, I think there be none. But thanks be to god the friars with the whole rabble of their religion are sent out of this Realm thither, from whence they came, that is, to their father of Rome. Brethren. 33. BRother in the Latin tongue 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 derive it of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,: For the Grecians do call those that be near joined together in company, society, or otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And they call the fellowship itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Frater is in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as ye would say Frater uternius. Brother of one womb, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cometh of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a womb, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as ye would say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a like brother. And it is called in the Hebrew Ache: And it signifieth in the scripture not only a brother that is borne in the same womb, but also it signifieth a nephew, a cousin german, a kinsman. As in the gospel of Matthew it is said of the brother of Christ, not that they were his brethren uternie, but that they were cozen germans, sisters children. As Jude, Simon, joses, james, and john, which were called the brethren of Christ, yet they were but cozen germans unto him. Frater also be tokeneth a neighbour, and specially him that is of one religion. As Paul useth it in many places of his Epistles, and specially to the Corinthians, 1. Cor, 5. where he saith. Si quis, quum frater appelletur, fuerit formicarius aut avarus: If any that is called a brother, be a fornicator or covetous. A brother is here called and meant of Paul, 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 divers respects. First, for that they are the sons of our father, that is, of God, whereupon they pray, saying: Pater noster qui es in caelis. Our father which art in heaven. Secondly, because they be regenerate of our mother, that is, of the church dispoused unto Christ, in the unity of our faith and baptism. As Paul saith to the Ephesians: Ephe. 4, unus deus, una fides, unum baptisma, One God, one faith, one baptism. Thirdly, because we be adopted of Christ into his brethren, as Austin doth very well declare. Fourthly, because we are bought all with one price, that is, with the blood of Christ. Fiftly, because we profess one and the same religion, that is, the christian religion. Sixtly and lastly, because they shallbe ennobled with one heavenly dignity, and blessed inheritance. By these notes ye may learn one goodly document, that is, that a christian which loveth not his brother, but hateth him, or doth hurt him by any manner of means, either in person or in goods, he doth loose the privilege, title, and appellation of a brother. First, he loseth to be called the son of God, because he is made the child of the devil, as saint john saith unto the jews: vos ex patre diabolo estis, you are of your father the devil. joan. 8. Secondly, he loseth the participation or communion of holy things done in the church. thirdly, he loseth the benefit and remedy of the blood of Christ. Unworthy. 34. Rom. 5. SAint Paul writeth to the Romans: Christus, quum adhuc infirmi essemus, secundum tempus pro impiis mortuus est. etc. that is: Christ, when we were yet of no strength, at his time died for the godly, doubtless one will scarce die for a righteous man, but yet for a good man it may be that one dare die. But God setteth out his love toward us, seeing that while we were yet sinners, Christ died for us. Paul in these words setteth forth three things. First, the great benefit that was given to mankind, that is, the son of God given to death for us. Secondly, he maketh a collation or comparison by the which the hope of the faithful is greatly confirmed. Thirdly, he showeth that we aught not only to hope, but also greatly to glory and rejoice of this love of God toward us. He doth with an amplification exaggerate, that Christ died not for all manner of men: but for them which were unworthy of all help and mercy. Therefore, he calleth us Infirmos, weak, destitute, and void of all help and secure. And when men themselves would not gladly die: by this it appeareth how great the charity of Christ was toward us, which would die for us that were weak, wicked sinners, enemies, and utterly unworthy. These two particles, pro justo & bono, may be expounded two manner of ways. For the grecians do read here in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which we may interpret both in the neuter gender, for a just and righteous thing, and also in the masculine gendre for a righteous man. If it be taken neutrally, for a righteous cause, than the meaning is, that they which have reserved death, would be loath to die with a quiet and patient mind. Likewise, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here be taken for a good thing or cause, than the meaning is, that men will offer themselves to death for some profitable or well-beloved thing. As the parents for their children, the husbands, for their wives, merchants for their merchandise. Origen expoundeth it of the martyrs which suffered death for Christ, qui vere bonus est, which is good in deed. Other do rehearse Decios, Curtios, Godros and Philenos, Which all willingly died for their country. All they might be counted to be enforced by some just and profitable cause to suffer death. For it seemed to be a just cause to rendre such thank and favour unto the country, that they would die for the cause thereof. Chrisostome understandeth per justum & bonum, Ad Algati. quaest. 7. a just and righteous man. And to Chrisostome do consent the most part of the learned, although Hierome doth expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. substantively for a just and good cause. Why Paul doth say vix pro justo, scarce for a righteous man, and addeth forsitan pro bono, peradventure for a good man, this may be the cause. That they which may seem sometime to die for other (which appeareth very rarely) the thing being well considered and weighed, may be counted for their own, & not for an other man's cause, either for that they desire some glory thereby, or else that they see themselves subject to all kind of adversity, which when they can not suffer, they had rather die then live. How much Decii, Curtij, and such others did differ from the pure love of Christ, it may be declared by many arguments. First, they were not of the same dignity and worthiness that they might be compared with Christ. For the life which they lost, was not of equal price. Furthermore (will they nil they) they should have once died & peradventure at that time when their host was vanquished and slain of their enemies, and death hanging over a man's head, which can not be avoided, maketh man the bolder to die, which is reported of Solon. For he when he was called to bear weapon against Pysistratus the tyrant, being demanded with what boldness he only durst attempt this so bold a deed, beside other, answered: senectute, by mine age. For when he saw that he was not like to live long, he easily persuaded himself to put himself in adventure to die for his country. But Christ, when he was in no point subject or guilty to death, and purposed to die for our sake, he declared a much more great love toward us, than they had to their country. They died for their wives, for their children, for the laws of their country: But Christ would be slain and die for us being weak, for us, being sinners, for us being enemies, for us in all respects being utterly unworthy. They by their death sought their glory and praise, and were had in admiration of all men. But Christ sustained a death most reproachful and infamous. In so much that he was numbered and counted among thieves and murderers: When notwithstanding he was the most innocent of all other. Finally, they in their death had no respect of God: but whatsoever Christ did, he did it by obedience to the eternal God his father. Therefore, we, if we respect other, our own selves, or Christ which suffered, we can find none other cause of his death, but the mere love of God toward us. For we were so miserable, so utterly lost, and so unworthy, that we could be no merit of ours allure God to love us. For we were neither just nor good. But it came I say only of the mere love and mercy of God through Christ to us. This particle, secundum tempus, at his time may be referred to the death of Christ, which happened not at all times, but at that certain time which was prescribed and appointed of God. Therefore saint Paul saith that christ was given, when the fullness of time was come. Saint Ambrose understandeth secundum tempus, of the three days, by the which space Christ did lie in the grave. Epilogus. 35. Epilogus, is the last part of an oration which the latin men do call conclusionem, or perorationem. The Rhetoricians do make three parts of an Epilogus. Enumeratio. Amplificatio. Commiseratio. By enumeration repetition is made of things that were spoken before. It is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est recapitulatio. By amplification the minds of the hearers are stirred and moved to be attentive. By commiseration the hearers are moved, and bowed to pity and compassion. Province. 36. Provincia is called in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it is properly that region which is gotten by wars. The first region that was called a province was Sicilia as Cicero teacheth. The Romans in old time called provinciam any out region or far country that they had subdued unto their dominion, empire and jurisdiction, and held in the same province their power by a lieutenant sent thither to govern and rule it. And because that those persons which were admitted and sent by the Romans to rule in any province were sent thither as officers and with commission, and with great charge, therefore the very office itself of ruling in any province, was also called in latin provincia, and thereof by a metaphor all the burden and labour, or business of doing in any manner of office, or thing to be done, is called in latin speaking provincia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. WHereas I purposed to set in the end of this book mine apology, to answer certain railing bills cast into the preaching place against me by certain chattering choghes: I thought it good to defer the same unto an other time, & to place it in my book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which by god's grace I intent to divulgate with a great deal more expedition, than I have done this. But what impediments and stays I have had for the diwlgation of this present book so long, it is not unknown to a great number of my diocese. The especial cause why mine apology is not here inserte, is, lest the book might grow to more than to a just quantity. And by that means the title might be counted to be false. For, The poor man's library is made for poor men: for such (I mean) that have no great store either of books, or of money. Therefore, lest the price should be to excessive for poor men, I will now end bequething, this poor man's library, to the poor. Ni purges, et molas non comedes. ❧ Certain Miscellans' omitted to be added to the 3. Lecture in the second Tome, as here doth follow, where by you may easily see by the folios where they should be placed. Place this miscellan following in folio .51. before Purgatory. Spes viva. 5, EVery word of Peter hath in it a marvelous Emphasis: as this word spes, which is not a vulgar and common hope, but a lively hope, or the hope of life. And therefore Peter calleth it spem vivam. The Gentiles had a certain hope in this life: of which Theocritus maketh mention: Fidere bat decet, melius cras forsan habebis. Sperandum est vivis, non est spes ulla sepultis. But this hope is but a momentany, short, and vain hope: but our hope whereof Peter speaketh, is a hope that never faileth, by the which we are saved. And this hope is nothing else but Christ, which leadeth us unto eternal life. ¶ Place these two Miscellans one after an other in folio .59. before, many places. Ego sum. unum sumus. Ego sum. 8. IT is written in Exodus that when god sent Moses to the children of Israel, to say unto them: The God of their fathers sent him unto them, Moses asked God what answer he should give 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 three tenses. The Hebrew words are Aehiaeh aschar aehiaeh, id est, ero qui ero. The Hebrews are wont to put often times the future tense in steed of the present. And they do writ, that by this manner of speech the eternity of God is signified. The Thalmudistes also do say, that this word Achiaeh ero doth contain the differences of three tenses, that is, the preter tense, present tense, and the future tense, fui, sum, & ero, I have been, I am, and I shallbe. And by this they affirm the high and everlasting stability of God, which ever hath been, is, and shallbe. For God never began, nor never doth end: but doth transcend and pass all reason of time. He only can say: sum & ero. I am shallbe. For he is the fountain and fullness of all substance and life: of whom all things that be, have their being. Act. 17. He only giveth life and spirit to all: As Paul saith: In ipso movemur, vivimus & sumus: In him we live, and move, and have our being. Wherefore, because the eternity of God can not be comprehended within any bounds or compass, therefore he can be described by no tyme. Whereupon he is rightly called, qui est, qui fuit, qui erit, For all times, when we speak of God, are confounded. This name of God is expressed by john the Evangelist in the greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est, qui est, & qui erat, & qui erit: Apoc. 1. which is, which was, and is to come. unum sumus. 9 CHrist saith in john: Ego & pater unum sumus: Cap. 10. I and the father are one. In the which saying he dissolved not only that question which the jews demanded, whether he was Christ: but also showed the detestable madness of the heretics that were to come. First, Arrius did separate the son from the substance of the father. After him Sabellus confounded the person of the father and the son, making no difference between them. Saint Austen saith. Pereant vaniloqui, & mentis seductores, Arrianus & Sabellianus, etc. Let those vain deceivers of the mind, the Arrian and Sabellian be confounded and perish. For I and the father are one: he said not: ego & pater unus sum, I and the father am one, but he said: Ego & pater unum sumus: I and the father are one. In that he saith one, let the Arrian hear, that he saith, we are, let the Sabellian hear. Let not the Arrian divide unum, let not the Sabellian put out sumus. Thus much Austen. The meaning of these words: Ego & pater unum sumus, I and the father are one, is this: I the son an other person different from the father: and the father, or the person of the father, being an other person different from mine, are one, that is, are one essence, one power, one equality, one God, one virtue. As there is an absolute society between the father and me, so there is one and the same consent of william. In all respects we are one, like mighty, willing one thing, and nilling one thing. Therefore, I and the father together defend the believing, and do take cure and regard of them against all wolves, thieves, and raveners, that they may not perish, but have life everlasting. Some of the learned, do expound this place of john of the consent of Christ with the father. For whatsoever is done of Christ: the same is confirmed by the power of the father. But in my simple judgement, 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 pity to open any window or starting hole to an heretic. Place these .4. Miscellans' following 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 david. Angelomus doth think, that this Nathan was jonathas the son of Samma, which was David's brother. 1. par. 3, 2. Reg 5. Luke 3, Homil. in. Luca. 28. The other Nathan was the son of David, and brother to Solomon. Of which Nathan, Philo writeth, that joas, and the kings following did come. Origen thinketh that this Nathan was the Prophet, for he saith: Non per Salomonem, sed per Nathan nascitur, qui eius arguit patrem super Vriae mortem, that is: He doth not come of Solomon, but of Nathan, which reproved his father for the death of Urias. Of Nathan the son of David, which was the second son of Bethsabe, begotten after Solomon, this is specially to be noted. Saint Luke in his genealogy doth deduce the lineal descente of Christ from Nathan to Elie, who was (as some do writ) the natural father of the virgin Marie, and was otherwise called jehoakym. And so Luke doth describe the legal genealogy of Christ. Other do writ, that these two Mathan, and Mathat, were brethren of the house of David by Nathan. Mathan had to his son jacob of his wife Hesta. When Mathan was dead, Mathat had to his wife the same Hesta, of whom he begat Heli. For jacob and Heli were brethren born in on womb. Now when Heli was dead without children, jacob took his brother Helies wife, of whom he begat joseph being his natural son, but legally being the son of Hely. For it is written in Deuteronomie: Deut. 25. Si frater absque liberis mortuus fuerit, alius accipiat illam in uxorem etc. If the brother die without children, let the other brother take her to wife, that his name be not put out of Israel. The jews in their commentaries do record, that David commanded, that if Solomon should at any time be destitute of heirs lineally descending from him, the kingdom should come to the heirs and posterity of Nathan. Factum est. 13. Cap. 1. Saint john writeth in his gospel, quòd caro verbum factum est: that the word was made flesh. We must not think 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 manner, that it ceased to be water, and there remained only wine. But here the word was not so made fleshy, that the word, that is, God ceased to be God, and there was nothing else but flesh. God forbidden. For it cannot be, that God was changed into man, and left to be God. The divine substance of the word admitteth neither change, nor end, forasmuch as it is immutable and infinite. Again, neither the flesh of Christ leaving his own proper nature was changed into the word, God forbidden, this also. For if it should be so, as Christ should be on the one side deprived of his divinity: so on the other side he should be bireft of his true humanity, that he might not be true man, nor truly conceived, nor truly borne, nor truly have suffered and died, and therefore not to have truly risen again. Let us therefore steadfastly believe, that God being made man, took unto him that which he was not, and lost not that which he was. Wherefore in this article of our faith, two things are chief to be believed the one, that two are so united and knit together in Christ, that one and the same Christ is true God, and true man. The second is, that the unity of the persons letteth not, but that the natures may be distinct & separate, so that the divinity may retain and keep that which is proper unto it, and the humanity likewise may reserve that which belongeth unto it. If we hold well these two points, we shall easily refel all errors, which Satan by his members hath brought into the church, of the divinity and humanity of Christ. For Nestorius, Eutiches, servetus, and the Anabaptists have done no small despite unto Christ, when some of them went about to deprive Christ of his humanity, and other some went about to deprive him of his divinity. Chrisostome writeth thus: Quum audieris: verbum caro factum est, ne turberis. etc. When thou shalt hear: The word was made flesh, be not troubled: For he doth not convert the substance into flesh (for it is a wicked thing so to understand it) but abiding that which he is, took upon him the shape of a servant. For, because there are some which say that the words of Incarnation are (as it were) dreams and fantasies confounding their blasphemy, he did put this particle factum est, not meaning to represent and show forth the changing of the substance, 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 were) a voice or sound of the body, by taking the voice unto it, in which voice it is made manifest to the senses of man: even so the word of God was made flesh, by 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 voice: so the word of God is made flesh, but God forbidden, that it should be turned into flesh: for that word was made flesh, by taking the flesh, and not consuming itself into the flesh. Theodoretus and all other divines do expound Est in this place for assumpsit. In Polymorpho Mens. 14. men's is the principal part of the soul, which is called of some intelligence, with the which only man being endued, doth excel all other beasts, and by the which he doth contemplate and behold things incorporal and indivisible. Whereupon some do think, that it is called Mens quasi eminens, because this faculty of the soul doth greatly excel all the other faculties. Lactantius saith: Primùm non idem est mens in anima: aliud est enim quo vivimus, Lib. 7. aliud quo cogitamus. Nam dormientium mens non anima sopitur, & in furiosis mens extinguitur, anima manet. etc. First, the mind and the soul are not one thing. For that is one thing whereby we live, & that is an other whereby we think and understand. The mind of them that sleep, and not the soul is brought from sleep, and in mad men the mind is extinguished, and the soul remaineth. Thales Milesius said, that the swiftest of all things that are is the mind: for it is of such celerity, that in one point and moment of time, it doth behold heaven, it is over the seas, and goeth to cities and nations. They which do judge animum et mentem to be one, are deceived. For Mens is a certain subtlety of understanding or counsel consonant to reason. Animus is the foundation of life and william. Terence maketh a difference between these two in Andria, where he saith: mala mens, malus animus. Mens sometime is put for the will or good intent, sometime it is put for counsel, sometime for the mind. There is a common distinction of these .3. words: Anima, Animus, Mens. Anima est qua vivimus, animus quo sapimus, mens, qua divina intelligimus. By the first we live, by the second we understand, and by the third we perceive and contemplate divine and heavenly things. i. Thes. 5. Saint Paul seemeth to call that part, which is called mens, spiritum. His words be these: ipse autem Deus pacis author sanctificet vos totos, et integer vester spiritus, et anima et corpus inculpatae in adventum Domini nostri jesu Christi seruentur. The very God of peace sanctify you throughout: and I pray God, that your whole spirit, and soul and body may be kept blameless unto the coming of our Lord jesus Christ. Paul here divideth man into three parts: into spirit, soul, and body. Notwithstanding commonly man consisteth, simpliciter, of body and soul, and then the soul doth signify the immortal spirit, which dwelleth in the body. But because there be two principal faculties of the soul (understanding and will) the scripture sometime maketh a distinction between these two, especially when it will express the power and nature of the soul: but than the soul is taken for the seat of affections, and is the part opposite to the spirit. Therefore, saint Paul here doth understand by the name of Spirit, godly intelligence: As by the name of the soul are signified will, and all affections. The meaning of these words of Paul is this: Than is a man fully sanctified, and perfect, when his mind thinketh nothing, his soul, that is, his understanding & will covet nothing: neither his body doth execute any thing contrary to the will of God. Finally, the Spirit properly here betokeneth the mind when it is endued with the grace and gift of the holy ghost, whereof if it be void, it cannot properly be called spiritus or mens. Symbolum Athanasii. 15. OF Athanasius himself I have spoken before in the first Tome: now I will speak & entreat of the symbol or creed made by him, commonly called, Quicunque vult. The symbol of Athanasius comprendeth the catholic faith, in the true profession of the holy Trinity, of the Incarnation of jesus Christ, true God & true man, of his passion, death, descending into hell, resurrection, ascension into heaven, sitting at the right hand of the father, of his coming to judge, of the resurrection of the body, and in the confession of the last judgement, of the eternal fire, and of the life everlasting. And after that Athanasius had rehearsed this confession of the faith, he said: This is the catholic faith, which unless every one faithfully and steadfastly believe, can not be saved. Therefore, they that believe thus, have the catholic faith. It followeth than that they are not heretics, but catholics, knit together in the unity of the catholic church, and of this faith. Gratianus also did acknowledge the same, when he published a law to the people of Constantinople, in the which he decreed, that they only which worshiyped the holy Trinity with like honour should be counted to be of the catholic church, and they that judged otherwise, Sozome. eccles. histor. lib. 7. cap. 4 should be taken for heretics. And into this faith we are so manifestly and agreeably baptized, that the confession of the same is made through all Christendom, as well of them that be sprung up in years (if any be baptized) as also of infants, by the mouths of them that be witnesses of their baptism. Wherefore, they are very ungodly, and timorous men, which not being content with his faith, do require other things to be believed of the faithful, whereof there is mention made, neither in the catholic symbol, nor in the tenor of baptism. Neither they do require those things to be believed lightly, but with like necessity and condition, as the catholic faith is required to be believed of them that will be members of the catholic church. As for example: To believe in the saints that are dead, dost thou not believe (say they) in the saints. Thou art then an heretic. To invocate, and to pray unto saints. Saints to make intercession for us in heaven. Images of Saints to be worshipped in churches. The Mass to be a sacrifice propitiatory for the quick and the dead. The substance of bread and wine to be changed into the body and blood of Christ by the consecration of the sacrificing priest. That there be .7. sacraments. The bishop of Rome to be Christ's Vicar on earth, and supreme head and governor of all Churches. Not to be lawful for priests to marry: that I may not speak of those things which they set forth to be believed, of man's free will, of satisfaction, of good works, of indulgences, that is, the merchandises of the romish Antichrist, and his ecclesiastical traditions: Unless ye believe all these things to be true and christian doctrine, you are condemned to be an heretic: although you believe the old and ancient faith, which these men do little esteem, but the ancient Pastors, and faithful Ministers have only regarded. Place this Miscellan following, in Folio .97. after the Miscellane: People of the old Testament. Agrippa. 23. AGrippa was the son of Herode. He was made king of Chalcis, and chief Precedent of the temple, & of the priests to be created, five years after the death of his father, and in the .22. year of his own age, and in the .51. year after Christ. He was made king by Claudius the Emperor. Under him jerusalem was destroyed of Titus, Vespasianus son. He died .5. years after the destruction of jerusalem. He was called Agrippa, id est Aeger pedibus. vel aegre partus, because when he was borne, his feet came first forth. ¶ A diligent Table of the most notable things, matters, and words contained in the first Tome of this book. This letter A. signifieth the first side of the leaf, and the letter B. signifieth the second side of the same leaf. A. A ante A AAron, whither he sinned or no in causing a calf to be made. 269. b Aaron of necessity constrained to fashion a calf. ibidem Aaron judged of some learned men greatly to have offended, because he feared man more than god. ibi. Aaron attributed unto the Idol the unspeakable name Tetragran maton. 270. a Aaron described, he bore the type & figure of Christ. He was forbid to enter into the land of promise, he had four sons. His apparel and signification thereof 267 b A aunt B. Abel and Cain, the mysteries thereof. 12. a Abel signifieth vanity ibid. b Abel the figure of Christ. ibidem Abdias words attributed to john are most horrible. 76. b Abraham, the word 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 changed, his parents were Infidels, he was an Idolater first. ibidem. b Abraham's faith counted for righteousness. 279. a Abraham justified before circumcision ibidem Abstenti who they were 24 b A aunt C. Achan espied by Loath 52. b Achilles horse told before hand his masters death 67. a Actions of the body are governed by three virtues. 80. a Actions of man about iocounde recreations, are observed with three circumstances. 93. a Acatius divers of that name. 223. a Acatius Bishop of Amidense, his noble act ibidem Accidents do neither feed nor nourish 218. b Action of baptism requireth gods promises to be recited A aunt D. Adam and Mathusalem concluded all the years of the first age. 127. b Adam, how long he lived, & when he died. 128. a Adam after the death of Abel, purposed to live continent for ever. 131 a Adam, whereof he took his name. 139. a Adam, whether he utterly lost the image of God or no ibidem Adam whither he sinned in pride and idolatry. 142. b Adam whether he sinned more grievously than Eve ibidem Adam, whether he foreknew his fault and fall. ibidem adam where he was buried. ibid. Adam the figure of Christ and of the Church 147 b Adonibezecke did cut of the thumbs and toes of .70. kings, & had the like done unto him. 216. a Adolescentiores viduas devira, what is to be observed in those words of Paul. 227. a Adversaries arguments against the true church, answered. 230. a Adrianus the Emperor cried out and said: Turba medicorum perdidit Caesarem. 15. b Addition is of .4. sorts 55. b Add and take away from the scriptures thoroughly discoursed. 58. b add and take away from the scriptures, how many ways it may be done, 60. a Adulterers, none suffered to be at Sparta. 63. a A ante E Aedilis an officer, what it is. 14. b Aegiptus totius mundi horreun. 161. a Aetius a Sirian taught Christ's equality with the father in substance, Aened et juri, what they signify, & how the .70. were deceived. 274. b A aunt G Agatho, the Pope professed obedience to the emperor 41. b Agar without aspiration what it signifieth 180. b Agrapha unwritten verities. 81. a Agar written with chet what it signifieth 181. a Agesilaus modesty expressed. 93. a Agar and Sara what they do signify 182. a A ante L Alexander deprived married priests. 4. Alexander made a decree that no man should here the Mass of a priest concubinary ibid. alexander decreed that the Pope should be chosen only of Cardinal's ibidem Alexander buffeted and beaten in his chamber of Hildebrane. ibidem alexander died in prison ibidem Alanus many of that name what they were, & what they wrote. 14 a alexander the great fell sick at Tharsus, Philip his Physician recovered him 15. ● alexander as he drunk Philip's potion gave to him Parmenians letters. ibidem Alcoran an Arabical word 30. b Alcoran signifieth a gathering together of commandments into one book. ibid. b Alcoran feigned by Machomet to be sent from God by the angel Gabriel. ibidem alcoran containeth most shameful and abominable lies ibidem alcoran▪ the book of the Turks & Saracens ibidem All kinds of enchantments, incantations and sorceries are made by the covenant of dysceitefull friendship with Satan. 32. b Al things necessary for salvation written 57 a Alexander Severus spared not to put to death his familiar friend Vetronius 62. a albion, why this realm of England is so called of some. 217 Alms how it is a remedy for sin. 240. a alms of itself doth not justify. ibi alms giving how to be understand in Luke ibidem Allegoria defined 246. b allegories, how and of whom they aught to be entreated 251. a Allegoria defined of Augustine and Hierome ibidem allegories much used in Orators and Poets, and to what end they are used in the scriptures. ibid. b allegories elegantly written by Palephatus and Fulgensius. ibidem allegory differeth from a type. 252 a allegories, their conditions. 255. b A aunt M Amentatae hastae, what they be, and what they signify 18. b Amurathes the Turkish emperor took in battle the city Thessalonica from the Venetians. 25. b amurathes killed Vladil●laus king of Hungary ibid. Ambrose writeth that all the apostles were married, Paul & john only excepted. 35. a amos, what manner of man he was there is no certain tradition. 71. a Ambrose bishop of Milan described 117. a ambrose very like unto Plato in many respects ibidem ambrose when he lay a sleep in his cradle, a swarm of Bees covered his mouth and face. ibidem ambrose wrote many incorrupt & pure books. ibidem. b Ambrose sentences are most firm pillars of the faith ibidem ambrose excommunicated the Emperor Theodocius. ibid. Ambrose caused Theodosius to make a law that .30. days should be prescribed, before sentence were given. 118. d ambrose his arguments against praying to saints 211. a ambrose judgement of the marriage of Priests discussed. 224. a ambrose taunted of Hierome for excusing Peter's denying of Christ by an allegory. 255. a A ante N Anselme a monk, and archbishop of Cantorbury 3. b anselm condemned the marriage of priests ibidem anselm accused king henry the first, before Paschalis the second being Pope ibidem anselmes goods confiscate and he deprived from his bishopric. ibi anselmus archbishop of Cantorbury after Lanfranke. ibidem anselmes .3. in number. ibidem anselm bishop of Luke's ibi anselme made Pope by the craft of Hildebrand, and named Alexander the second ibidem anselm made the gloze called Glosa interlinealis 4. b Anthoninus could not cause Cicero to die, as long as his Orations called Philippicae, do endure. 18. b anathematisati who they were. 24 b Anabaptistes divide the person of Christ 28. b anthonies fire a vehement inflammation of the body. 31. a Anthony's fire called in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibidem. Antiochus commanded the scriptures to be brent 56. a antiochus died miserably ibidem. antiochus an image of antichrist. ib antiochus what he was 64. b antiochus married his sister unto Ptolomeus Epiphanes. ibidem antiochus caused his sister to kill her husband ptolemy sitting at meat ibidem antiochus subdued the jews that dwelled at Jerusalem ibidem. antiochus spoiled the City Jerusalem, commanding the laws to be burned and destroyed. 65. a antiochus constrained the jews to eat swines flesh ibidem antiochus caused the temple of the Lord to be called the temple of jupiter Olympicus ibidem antiochus his cruelty 65. a antiochus smitten with incurable plague ibidem antiochus had worms boiling out of his body. ibidem antiochus flesh so stancke, that no man could abide him ibid. Angelus Politianus, a man excellently learned in Greek and Latin ibidem. b Antithesis between Christ and the devil 89. a. b Anthropomorphitae, why condemned of heresy 100 a Anna, how many were 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. years. ibid. b angelus what it is, and what it signifieth. 163. a angels entertained of Abraham and Loth ibidem angels created of God ibidem. angels nothing so excellent as the son of God ibidem. b angels made of God with other creatures. ibidem angels when they were made, a curious question ibidem angels are celestial ambassadors. ib angels what manner of bodies they took 164. a angels are substances, and not qualities ibidem angels carried Lazarus being dead into Abraham's bosom. ibidem. b angels very swift & speedy. ibidem angel did kill in one night .185000. persons 165. a angels whither divided into nine companies or no ibidem angels wherefore called dominations principalities and powers. ibid. b angels, what honour aught to be genuen unto them 166. a angels, when, and why called archangel's ibidem. b angels called Cherubin and Seraphin ibidem angels be causes remote and instrumental ibidem angels aught to be sought unto neither with prayer nor with Sacraments ibidem angels ought to have no temples built unto them 167. a angel forbade john to worship him ibidem angel worshippers numbered among the heretics called Angelici. ib anabaptists described. ibid. b anabaptistical heresy maintained of the followers of Memno. 168. a angry men and wayward are to be restrained from all offices and functions 214. a angry man how he differeth from a mad dog. 215. a anger hath destroyed many men. ibi anger, the discomodities and dispraise thereof ibidem Anagoge defined, and an example of it 246. b Anabaptists be oftentimes strive among themselves about allegories. 255. b anbaptistes, proofs of themselves improved 266. a antichrist in what nation he shallbe borne, and of what tribe, & whereof he shall come. 287. a Antichrist under the name thereof is comprehended the whole kingdom of false teachers. Antichrist shall show himself as it were a God. Antichrist defined of Bernarde. ibidem antichrist how declared of Saint Paul ibidem. b antichrist is called the adversary and Vicar of Christ ibidem Antistraticos, who so called. 287 A ante P. Apollo, athour of Physic verses, and music 8. a apollo in heaven is called Sol, in earth Liber pater, in hell Apollo. ibi Apolinis oraculum a proverb. ibid. apostles allege always in their writings the scriptures 19 b apostles used lots 52. b Apologia what it signifieth. 54. b apochrypha rejected 57 a apostles wrote that which they taught before by mouth. 58. a apostles more perfectly instructed after the ascension of Christ. ibid. apocalypse, whereof it cometh, and what it signifieth. 60. a apocalypse not counted of some among the canonical scriptures. ibidem apocalypsis judged canonical scripture, and the very work of john Evangelist ibidem. b apocalypsis interpreted by Ireneus ibidem apocalypsis came forth in the end of Domitian's reign 61. a apocalypsis dedicated to the Churches of Asia. ibidem apocalypsis containeth nothing contrary to the apostolic doctrine. ib apocalypse containeth the article of justification by the blood of the lamb, and many other necessary doctrines. ibidem apocalypsis doth lively set forth antichrist his revelation and last destruction ibidem apocalypsis doth not much serve from the vision of Ezechiel. ibi. b apocalypsis the book proceeded from the holy ghost ibidem apparitions of the dead are illusions 72. b apparition of Samuel was an illusion of Satan 73. a Apostolus whereof it cometh. ibid. b apostles are of four sorts. ibidem Apostoli were certain magistrates at athens ibidem apostles composed the articles of our faith called the Crede. 120. a apostles being few went forth into all the world 241. a apostles manifestly declined from the bishops and church of Jerusalem 245. b A aunt Q Aquinas, judgement touching original sin of mary. 266. a A ante R Argus had an .100. eyes, what is signified thereby 15. a Aristocratia, what it is. 25. ● arrians divide the person of Christ 28. b Ars whereof derived 29. b Ars defined divers ways. ibidem. ars defined ibidem ars divided into Theorica, Speculativa & Effectiva ibidem Ars sometime signifieth craft and suttilty ibidem Ars in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibidem arithmetic, Geometry, music and astronomy be called Mathematical sciences, & wherefore. 30 a arts and occupations used with hands, are called mecanicae arts and whereof. ibidem. b Arioli what they be. 32. b archippus Paul's disciple. 45. b Artemisia droonke her husbands heart when he was dead. 47. a artemisia built that sumptuous sepulchre called Mansoleum. ibid. arthur king, what he was, how he lived, and how he died. 61. b arthur wounded to death besides Glastenbury 62. a Ariopagites never wrote any play or comedy 63. a Arrius pains in hell wax sharper and greater, when any is infected with his heresy 64. a Arbitramur hominem justificari fide absque operibus, expounded by Origen. 86. b arrius confuted by manifest scriptures 88 b arrius form to Ammonius described. 109. b arrius heresies and subtleties. ibid. arrius, how many persons he did allure to his opinion ibidem arrius stirred by emulation and envy to utter his new doctrine. ibi. arrius fled into Palestine. ibidem arrius convicted in the great council of Nice 110. a arrius received letters from Constantine the Emperor, and the copy thereof ibidem arsenius arm falsely reported to be cut of by athanasius. ibidem aristotle prince of all Philosophers, whom he had to his Masters & teachers 115. b aristotle had alexander the Emperor to his scholar ibi. aristotle author of alexander the emperors death 116. a Aristotle'S sect called Secta Peripate ticorum ibidem. b aristotiles tight in number of that name. ibidem aristotle named of Plato a mule. ib ark of No, and the length of the cubits thereof 134. a arator wrote upon the acts of the apostles in verses 138. b Archetypa defined 179. a areopagites, were judges, and not Philosophers. aristews by earnest request got liberty to the jews which were in bondage in Egypt 273 article of the Trinity (as Cocleus blasphemously saith) cannot be proved out of the scripture. 289. a A ante S Aser in hebrew betokeneth Beatum blessed 109. a assiria destroyed under Sardanapalis 126. a assyrians took away much gold and silver from the temple. 49. b A aunt T Athens described 8. a athens called Cecropia. ibid. Athenae called of the Greeks Minerva ibidem athenians taught the use of oil, the manner to blow & to sow corn. ib. b athenians made laws three in number, and what they were. ibi Atheniensium inconsulta temeritas a proverb, & what it meaneth. ib Atticus testis, vel attica fides, a proverb, & what it meaneth. 9 a athanasius did flee to Constantine 41. a athanasius accused falsely of a certain woman 110. b athanasius cleared himself from magic and murder. ibi. athenodorus, his worthy admonition unto augustus touching anger 214. a A ante V Augustine, where he was born. 10. b augustines mothers name Monica. ibidem augustines brothers name Navigius ibidem augustines masters name Manlius Theodorus ibidem augustine learned the .7. liberal sciences without any instructor. ibi augustine hated the Greek tongue. ibi. augustine given to fleshly lust at the age of .16. years ibidem augustine loathed the simple style of the holy scriptures 11. a augustine a Manichie for the space of .9. years ibidem augustine kept a concubine. ibidem augustine went to Rome against his mother's will ibidem augustin sick of a fever at Rome. ib augustine an academike, who judged allthings to be doubted of. ibi. augustine went to Milan to S. Ambrose ibidem augustine neither a Maniche nor a Catholic ibidem. augustine married a wife when he was of the age of .30. years. ibidem augustines wife not marriageable by two years ibidem augustines concubine departed from him. ibidem augustine took the second Concubine ibidem. augustine asked council of Simplicianus, how he might come to the truth ibid. b augustine became a christian. ibidem augustine poured out abundance of tears ibidem augustine herd a voice in the garden saying: tolle lege, tolle lege. ibid. augustin reading a piece of the new testament, was throughly converted ibidem augustine tormented with toothache. ibidem augustine healed by the prayers of of his brother. ibidem augustine shortwynded ibid. augustine persuaded by ambrose to read the Prophet Esay. ibidem augustine baptized of S. ambrose at Milan at Easter ibi. augustine was baptized with alippius, and his own son adeodatus being xu years old. ibidem augustines apparel neither to costly, nor to base. 11. b augustine at his table not to sumtuous. ibidem augustine very barbarous. 12. a augustines distichon against backbiters at his table ibidem augustine (the city of Hippon being besieged) fell in to a fever. ibidem augustine being sick, did read the psalm of repentance. ibidem. augustine at his meals loved reading and disputing. ibidem augustine was bishop .40, years. ib augustine lived .76. years ibid. augustine died in the year of our Lord. 437. ibidem augustine and ambrose did sing together Te deum, answering one another ibidem. augustine a wondered precedent of God's unspeakable mercy. ibid. augustus the Emperor. 16. a Audientes what they were. 24. b augurs what they be. ibidem. augustinus Steuchus, calleth the Pope a God 42. a ancient Father's interpretation, when to be reproved, and when to be admitted 80. a Aven Esras his interpretation upon this place, tulit eum deus. 132. b ancient fathers what names they gave to their children. 148. a authority of the law dependeth upon God 183 b Authenticum whereof it cometh. 217 b Augusta the emperors wife wrote Hexametre verses to her Husband 223 a augustines judgement of the marriage of priests in the old law. 225 a ancient father's austere and cruel against matrimony after the vow. 229. a augustine repugnant to himself concerning marriages after the vow. 231. a augustines mind concerning ceremonies. 243 b augustines mind concerning schisms made through unworthy communicantes. 244. a authority of the primative church greater than the authority of the Pope 289. b B. B ante A. BArbarous works sometime to be read 28. a Babylon, head of all Chaldye 47. a Babylon built by Semiramis, or as the Hebrews say by Nembroth the Giant. ibidem Babylon enlarged by Ninus. ibid. Babylon had walls of incredible greatness 50. cubits in breadth, & 300. cubits in height. ibidem. b Babylon had walls, the compass whereof were .480. furlongs. ibi. Babylon's walls so broad that two veins might meet together. ib. Babylon's walls beautified with 100 gates of brass ibidem Babylon one of the .7. wonders of the world ibidem Basilius Magnus built an hospital for wayfaring & nedi men. 49. a baptizing only in the name of Christ, why it was done 90. b Baal, by incense offered unto him, what Hierome understandeth thereby 180 a Babylon's, two in number, as Cosmographers do write. 135. a Babylon so called, a confusis labiis. ibidem. Babylon called Chayrum, & now Alayer. ibidem Babylon nigh unto Egypt in the coasts of Arabia ibidem. b Babylon, which it was, from whence Peter wrote his epistle. ibidem Babylon the feat of the great Sultan ibidem Basilius Magnus, who was his father, where he was bishop, and whom he had to his master. 138. b Basilius stood stiffly against the Emperor 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 Hebrew what they are. ibidem B ante E. Belinus made .3. archeflanius .1. at London .2. at York .3. at Carlisle. 5 a Belinus made Denmark tributary unto him ibidem Belinges gate made by Belinus. ib Belinus made the tower of London ibidem Bees brought hoonye into Plato's mouth ibidem Beutifieng of Churches, not to be reproved when they be ended. 50. a Beasts cruel as Bears & Lions would not touch christian Martyrs 52. a Beda an Englishman borne, for the modesty of his life called Venerabilis Beda, with his whole life. 137. b Beasts having four feet, four of them are namely forbidden to the use of man 184. b Beasts granted to the use of man what kind of them ibidem. a Bell, Baal, or in the latin Belus, the first king of Assyrians. 270. b Bedek in Hebrew what it signififieth 276. b Bethel, a city of the tribe of Benjamin and Ephraim, how far distant from Jerusalem, & by what other name it was called. 286. a Bethel called of jacob the house of God ibidem B ante I Bishops investiture in controversy between king Henry the first and Paschal .2. Pope. 3. b Bias one of the .7. wise men. 14. b Bias carried all his goods with him ibidem Bishops accused each other before Constantine the Emperor. 40. b Bishop of Rome hath no jurisdiction over other bishops 41. a Biblion, what it signifieth 45. a Bishops of the churches are called angels 61. b Bishops or priests in every church were called Cardinals 68 a Bishops and priests with common council governed the church, & when they were first of distinct and several office. 125. a Bigamy disannulled by the Scriptures & by ancient fathers. 139. a B ante L. Bladud attemting to fly, broke his neck. 5. b Blessed is he that continueth to the end. 29. a Bloudshedders revenged of God himself. 126. b Blasphemia divided into two parts 284. a Blasphemy against the holy ghost shall never be forgiven ibidem Blasphemy, how it defined. ibidem B ante O. Born not to ourselves. 2. a Books of Maccabees not Canonical 6. b Book of Maccabees counted Canonical of s. Austin, but how. 7. a Books of Maccabees not Canonical, by the judgement of Melito bishop of Sardinia, of Origen Hierome, and others. ibidem. Books none to be received except they consent with the scriptures. 57 a Bonifacius the .3. obtained his prerogative of the Emperor Phocas. Bonum is taken for commodum. 95. a Bonum mulierem non tangere, how to be understanded. ibid. Bonum what things it requireth to be observed. ibidem Bowing of the knee and incuruation of the body wherein condemned. 271 b B aunt. R. Britain made one Monarchy, by Mulmusius Dunwallo, duke of Cornwall. 5. b Bragger's boast of the holy Ghost to commend their strange doctrines. 58. a Bruno Amorbachius, a man of incomparable learning. 206. b Brazen serpent, a figure of Christ. Britania, whereof it is so called. 216. a. Brutus, why that name was given to julius Brutus, and of whom it was given. ibidem. b britania, hath no manner of proportion or analogy with this name Brutus. 216. b B aunt. V Building of Temples not reproved. 50. a bull, did lick the feet of a martyr with his tongue. ibidem. a burdens of the law which our fathers were not able to bear, be utterly ceased. 290. b C. C ante A CArleil, built of Leil 5. b Cantorburie built of Lud. ibidem. b Cassiodorus was first a Senator of Rome, & afterward a Monk. 6. b Cassiodorus wrote upon the Psalter, and many other godly & learned books. ibidem. b Canah, signifieth to possess. 12. b Cain, the type of Antichrist. ib. b Cane, the Emperor of the Tartarians. 31. a Cane hath as much land under him almost as Asia, Africa, and Europia hath. ibidem. a Cane hath the great region called Cathaie under him. ibidem. a Cathaye divided into nine realms. ibidem. a Cathaye wonderful rich in gold and silver, grain, wine, & such other necessaries. ibidem. a Cathaye hath people that honour Christ as God, but they are not baptised. ibidem. a Carnal affections make the whole man dark. ibidem. b Cardinal virtues .4. in number, what they be, and why so called. 36. a Cardo, the hook of a door. ibidem. a Capitolium, the greatest tower in Rome set upon the mount Saturnius. 48. b Capitolium, built of king Tarqvinius superbus. ibide. b Capitolium called the Temple of jupiter set in the cleave called Tarpetus. ibidem. b Capitolium, named, a capite hominia found there. ibidem. b Capitolium, called before arx Tarpeia. ibidem. b. Capitolium, numbered of Nazianzene among the .7. wonders of the world. ibidem. b Cardinals, from whence they came and what they were. 67. b cardinals began but lately. 68 b cardinals why they were commanded to wear read hats. ibidem. b catholic defined, and how it is derived. 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 calvary, whether Adans' head were there buried. ibidem. b Cain's murder wiped away in the Cataclisme. 152 canaan, three things to be observed in him. 157. b Cathari, Petrus Brusius, chief author of the heretics so called. 167. a calf, why they made an image thereof rather then man. 269. b Cathedra Mosis, defined. 281. a C ante E Certain commit robbery & theft that they may so give to the poor 51. a cerinthus perversely built his doctrine of the voluptuous reign of Christ for space of .1000. years upon the apocalypse. 60. b ceremonies, some appointed by god, and some by man. 93. b Caeremonia, diversly written and defined. ibidem ceremonies being in number superfluous complained of S. Augustine. ibidem Ceremonies of the jews, to be kept not mortal simpliciter. 94. a ceremonies legal, wherefore used of Paul. ibidem. b Cecilius Cyprianus, by what names he was called, where he was borne, and what he was 113. a cerdon of a subtle & unsteadfast wit, where he was borne 125. b Cerdoniani, the heretics took their name of Cerdon, and what their heresy was ibidem certain notes and rules to understand the holy scriptures 167. b cethura Abraham's wife 181. a ceremonies of the Jews not pernicious immediately after Christ's Passion. 238. b ceremonies of the jews were pernicious after sufficient preaching of the Gospel. ibidem ceremonies have always been divers. 243 b. ceremonies used with great liberty in the primative church. ibidem Centum viri, who so called, and how many in number. 273. b C aunt H Christ, king and Priest. 28. a Christ as king fought for us. ibidem Christ as Priest offered for us. ibidem Christ's disciples being yet rude and raw could not bear weighty and heavy matters 36. a christ reigneth in the church as chief head and ruler. 42. a Christ's example of working on the Sabbath day. 192. b christ requireth none other intercessor but a devout mind. 211. a christ to be invocated the circumstances thereof. 211. b christ alone searcheth the reins & heart. ibidem christ alone present in all places, christ is omnipotent, is most wise christ his will is always ready and most perfect. 212 christ in these words (This is my body) what he ordained. 217. b Christ's earthly body is not the earthly nature of the Sacrament of the body & blood of christ. 218. a christ is of greatest antiquiti. 241. a christ only is to be heard. ibidem Christ is set before us to follow. 242. b christ is the prince of peace. 256. a Christ's reign dreamt of some in these days to be a corporal reign. ibidem christ bringeth peace to the godly, & to the wicked trouble. 357. a christ, with what garment he was appareled. 268. b christ, as an high Priest in what he excelleth the high Priest of the old law. 268. b chrisostome writeth an Homely de anathemate. 24. b chrisostome willeth no man to be punished anathemate. ibidem church, concerning only christ, is monarchia 25. a church concerning bishops & preachers, is Aristocratia. ibidem church concerning the people, is democratia. ibidem christian name first given at Antioch. 26. b christians so called, a chrismate sacro. 27. a christians in these days lack the fruits of true christians ibidem christias do acknowledge one king, one saviour and one head 28. a christians confess one sacrifice for the remission of sins which is the death of christ. ibidem church signified by Rachel with her beauty. 30. a church is bound to find them that are not able to labour 49. a church hath gold not to be kept, but to be bestowed. ibidem church taught when the new Testament was not written. 58. a church never without the spirit of God. ibidem church dependeth only of the mouth and voice of God. ibidem. b church the authority thereof commended against heretics. 59 a Chrisostome a great praiser of Paul. ●4. a church, churchyards and parishes appointed by Dionysius, 67. b churches began not to be builded sumptuously before the time of Constantine the great. 77. a chrisostome what he was, where he was borne, of what lineage he came, and of whom he was converted to the faith. 83. b chrisostome had to his schoolmaster 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 dream. ibidem chrisostome took his name of eloquence, and therefore was called golden mouth. ibidem chrisostome had gift to heal all manner of diseases. ibidem chrisostome ordained prayers to be said in the night against the Arrians. ibidem Chrisostome deposed unworthy Priests. ibidem. b chrisostomes works digested into 5. Tomes. ibidem chrisostome counted a proud and ambitious man. ibidem chrisostome molested by false brethren, by courtiers, by heretics, and by heathen men. ibidem chrisostome did eat alone without company. ibidem chrisostome was always sickly. ibi. chrisostomes contentions with Severianus, and Theophilus, and th'occasions thereof. ibidem chrisostome rebuketh very sharply Eutropius, lying before the altar. 85. b chrisostome accused of the court to be an unmerciful man. ibidem chrisostome, wherefore the empress Eudoxia, was sore against him. ibidem chrisostome reprehendeth the silver image of th'empress Eudoxia, which was set up by the church of Sophia. 86. a chrisostome sharply toucheth Eudoxia, whom he calleth Herodias. ibidem chrisostome, where he was taken of a fever and died. ibidem chrisostome, Peter and john the Apostles appeareth to him before his death. ibidem chrisostomes sanctimony of life. ibi. chrisostome called of Theodoretus Magnus, johannes & doctor orbis terrarum. ibidem chrisostomes errors. ibidem Church in Christ's time, began in the manger 88 a Church of Constantine the great received many privileges. ibid. b Church defined by S. Paul. 90. a Church where to be found Austin's saying thereof ibidem Christ, complementum et proprium obiectum baptismi 91. a Church since Vincentius Lyrinensis tune hath been much corrupted 241. b Church, when it erreth. 242. a Church of Rome why it ought now to be forsaken 244. b Church of Rome at the beginning was holy ibidem Church, her signs and marks do not always appear outwardly ibidem Church when it appeared not outwardly 244. &. 245 Church of God extinct at no time 245. a Chavod & Chaved in the Hebrew what they signify, and how they are written 274. b Chair of pestilence, how it is taken 281 a Church primative, greater than the authority of the Pope 289. b Church is as it were Isagoge. 290. a Church is a witness of the doctrine of the apostles. ibidem C ante I Cicero, how his ancestors took that name 18. a Cicero saved Herenninus from death by his eloquence ibidem Cicero before his death saw a Raven smite a dial out of his place. ibidem Cicero his garment bitten of the same Raven before his death: ibidem Cicero his head and hands smitte of by Herennius, and brought to Anthony, and set over the place of judgement at Rome ibidem. b Cyprian, laboured to the people to receive an excoate person. 25. a Cyprian'S faults in doctrine. 114 a Cyprian'S conflicts with his adversaries. ibidem Cyprian'S kind of stile ibidem Cyprian called Tertulian his master ibidem Cyprian'S banishment and martyrdom. 115. a Circumstances in number three between the new testament and the old. 169. a. b Cyprian and Cirillus how they are to be understanded writing upon the sacrament of the lords supper. 218. a Cyprian'S mind concerning schisms 244. a Circumstances of person putteth us in remembrance of many things 278 a C ante L. Clement and Ignatius to be believed before Ambrose and Chrisostome. 35. a Clement and Anacletus names falsely alleged. 44. b Clement not the immediate successor of Peter ibidem Clerus, what it signifieth, and why the clergy are so called. 52. b Clerus, signifieth patrimony or an acre of ground, or a garden ib Clerus, signifieth a worm that destroyeth honey combs. ibidem Clerus called of some piransta ib Clement rehearseth a notable history of john. 77. a Cleophias' described, and what it signifieth. 131 C ante O. Constantine, the son of Constantius a duke of Rome 38. ib Constantius sent to Britain to recover the tribute. ibidem Coil king of Britain ibidem Constantius took Helena Coils daughter to wife. 39 a Constantius with his wife Helena, returned 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 Idolater ibidem Constantine sacrificed to Idols by the impulsion of his wife Fausta ibidem Constantine vanquished Maxentius ibidem Constantine became a christian, but not baptised before his old age. ib. Constantine purposed to be christened in the flood jordan ibidem Constantine caused the book of the gospels to be carried before him. ibidem Constantine made the bible to be copied out, and to be sent through the whole Empire ibidem Constantine saw a sign of the cross in the elament shining like fire ibidem Constantine hard an angel saying, in hoc vince, in this sign of the cross overcome thou ibidem Constantine how many years he was Emperor ibidem Constantine baptised of Eusebius bishop of Nicomedia. ibidem Constantine died at Nicomedia, & was buried at Constantinople. ib Constantine christened of pope Silvester as jacobus Philipus saith ibidem Constantine could not be healed with Physicians ibidem Constantine counciled by priests to bathe himself in the blood of young children ibidem Constantine's leprosy a fable. ib Constantine put one of the nails wherewith Christ was crucified upon his bridle, the .2. in his Helmet, and threw the .3. into the sea ibidem Constantine christened .65. year of his age, and the .3. year of his empire. ibidem Constantine baptized after the death of Silvester .5. years 36. b Constantine rebaptized as Isodorus saith ibidem Constantine baptised of Melchiades as Gratianus writeth. ibidem Constantine was baptised. ibidem Constantine made Baptisterium at Rome ibidem Constantine's donation given to Silvester feigned 40. a Constantine said to the priests ye cannot be judged of men ib. b Constantine did not think of the pre-eminence of the Bishop of Rome when he spoke of the Bishops of the Nicene council. 41. a Constantine exercised authority over the bishops ibidem Constantine commanded the bishops to a general counsel appointing time and place ib Constantine writeth sharp letters in the behalf of Athanalius ib Constantine did justify Cicilianus. ib Constantine confirmed the definitions of the bishops concluded in Counsels ibidem b Constantine embraced the decrees of the Nicen council bidem Constantine sent into exile Arrius with .11. of his fellows ibidem Constantine commanded the books of Arrius to be brent, and all that kept them to be put to death ib Constantine was the first president whereof the kings of Britayn● had privilege to wear close crowns 42. b Colossis, a town of Phrigia, destroyed with an earthquake in the time of Nero 45. b colossians converted to the faith by Archippus and Epaphrias ibid. Colossians turned from the faith by false apostles ibidem Colossians were persuaded that angels were authors of our salvation ibidem Colossi, Images of horrible greatness 46. a Colossi, some were .30. cubits high, some .40. some 70. ibidem Colossi, of the son 70. cubits high made by Colossis scolar to Lysippus ibidem Colossis, had a thome that few men might fathom ibidem Colossi, 2. years in making ib Colossi, cost 30. talentes for the making ibidem Colossi, named of Aristotle, a brazen pillar 600. cubits high ibidem Colossica onera, great burdens. ib Colossicus vir, a mighty huige, & tall man ibidem Constantine the 5. called Iconomachus in derision 100 b Constantine why he was called Coproimnus ibidem Counsels assembled under the Romish bishops for the extirpation of the pope's adversaries and gods true doctrine these 500 years. 106 a Cohen, what it signifieth. 125. b Contempt of parents how wicked before god 157. a Corinthus, a famous city of Achaia of whom it was builded 177. a Corinthus, first called Certheia ib. b Corinthe, by whom over thrown ib. Concubine in the Hebrew tongue what it is called and what it signifieth. 181. a Concubinatus of the Romans not counted matrimony ibidem. a conditions or circumstances are to be observed, when the church or magistrate make any laws 186. a Counsels, which did grievously err 198. b counsels, of what sort are to be admitted 199. b Council of constans when it begun 133. a council of constans took away one kind of the sacrament 134. a Council of constans condemned john Hus ibidem Council of constans hath two contrarietyes ibidem Conscience of men terrified with preaching of the law 239. b Conscience is purged by repentance 240. a Common consent how it aught to be admitted 241. b Conscience defined 258. a Conscience divided into 8. kinds, and the definition of every of them ibidem. a 259. a conscience, how it is reform 260 constantinus the Emperor had Paphnutius in great honour above all other men 272 confessors to be present at a malignant council it is unlawful ib. b Corinthians abuse of the lords supper condemned of saint Paul council of Neocesar, and the Synod of Gregory the younger, what they decreed touching a woman marienge two brethren 292 a. b C aunt V. Curtius, died willingly for his country 2. b cure of the church committed to priests 40. a C ante Y. Cyrus' the king cast out to be devoured of wild 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 cast into a vessel of blood 47. a cyrus first called Agradatus ib cirus so named of a river in Persia ibidem cyrus could call all the men of his host (which were innumerable) by their own proper names ib cyrus made a galory of gold and iverie, and such a costly place that it was counted one of the seven wonders of the world ibidem cyrus life written by Exnophon in greek ibidem cyzicum, a notable city of Bethinia ibidem D. D ante. A dark why the body is so called. 31, b Darkness of us are the carnal senses. ibidem Daniel the Prophet of what stock he came. 174. a Daniel brought king Darius unto Media. ibidem Day what may be understood thereby. 179. a David was called Christ of the prophets by what figure. 205. a Darkness came upon all the earth how it is taken. 222. b Daniels words concerning certainty or remission of sins corrupted. 240. a Daecas, what it is. 33. b D aunt. E Decenuiratus, what office it is. 14. a Decemuiri, added two tables of laws, to the ten tables. ibidem Demosthenes and Cicero, very shamefast and fearful in the beginning of their orations. 17. b Demosthenes was a cutler's some. 18. a Demosthenes left very rich. ibidem Demosthenes had an impediment in his tongue. ibidem Demosthenes put small stones in his mouth, because he would speak treatably. ibidem Demosthenes remained close in his study, two or three months together. ibidem Demosthenes did shave part of his head because he would not go abroad from his study. ibidem Demosthenes corrupted with money. ibidem Degrees of excommunication. 24. b Democratia what it is. 25. a Devils can do nothing but so much as God suffereth. 32. a Deutronomion whereof it cometh and what it signifieth. 59 b Deutronomion▪ a commentary upon the ten commandments. ibidem Decretum what it is, and how many things it signifieth. 60. a Decreta senatus, & senatusconsultum, how they differ. ibidem Decking of the body moderated by three virtues. 92. b Demochares sent in embassage to king Phillippe, his shameless licence in words. 102. a Demochares for his malapartness called Thersites. ibidem Deus. wherefore thrice used in one sentence of deuteronomy. 123. a Deus, whereof it cometh. 200. a decalogue given in a short sum by a general consent. 245. b Democritus described. 166. a Democritus pulled out his own eyes. ibidem. b Democritus for his excellent learning might have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 267. a Democritus made a solemn feast to the hole army of king Xerxes. ib. Democritus his excellent saying. ibi. Democriti, they were six of that name. ibidem Desperation a vice most detestable. 179. b D aunt. I Discipline what it is. 31. b discipline consisteth in .2. points. ib Discipline hath two parts that is to fear and love. ibidem Discipline no where neglected, but where pride is. ibidem Discipline mother of religion. ibidem Diana's Temple made in twenty years. 46. a Diana's Temple set in a marisshe ground. ibidem Diana's temple had a foundation of coals rammed hard together and fle●ceis of wool laid upon the same. 46. a Diana's temple 429. feet in length and 220. in breadth. ibidem Diana's temple had 127. pillars every one being 60. feet height. ibidem Diana's temple had the roof of Cedar, & doors of Cyprus tree. ibidem Diana's temple burnt by one Herostrotus, to get him a name. ibidem Dioclesian 306. years after Christ began his cruel persecution against the Church. 51. b Dioclesian joined with him in his Empire Maximianus a fierce man, yet a fool. ibidem Dioclesian his palace burned. ibidem Dioclesian commanded the Temples of the Christians to be beaten down flat to the ground upon Easter day. ibidem Dioclesian burned all the books of holy Scriptures in the market place. 51. b Diocletian would be worshipped as God. ibidem Dioclesian reigned 20. years and then gave over his Empire. ibidem Dioclesian, wherefore he gave over his Empire. ibidem Dioclesian died of a miserable disease. ibidem Dioclesian (as some writ) destroyed himself. ibidem Dioclesian's tongue engendered worms within the jaws of his mouth, which worms falling out infected all the house with stink. ibidem Dioclesian barking like a dog gave up his life. ibidem Difference between Saxum and Lapis. 52. a Dies criticus, or decretorius, a day of judgement. ibidem Dignum patella operculum, a proverb. 102. a Dionysius Ariopagita, who he was after Erasmus judgement. 222. b Dionysius, Bishop of Corinthus books much mentioned of, in the ecclesiastical history. 223. a Dionysius books judged of learned men to be made of Appollinarius. ibidem Dionysius Bishop of Hierapolis described. ibidem Dionysius Areopagita, first bishop of Athenes ordered by saint Paul. ibidem Distribuite tempora, & concordat scriptura, used of many for a proverb. 279. b D ant O. Donatus being condemned in the counsel Arelatine, appealed to Constantine. 41. a Domitianus persecuted the Christians the 14. year of his reign. 60. b Doctrine for repentance for the space of .30. days. 77. a Doctrine of the Gospel very familiar to the jews. 79. a Dove did sit upon Chrisostomes' head. 84. a D ante. R Draconites a precious stone made of the brain of Dragons. 30. a Draconites, a stone of a wonderful bright colour. ibidem Dronckardes and quaffers of wine to be greatly discommended. 156. a drunkards may not excuse themselves by Noe. ibidem. b D aunt. V Duns expounded the .4. books of the master of the sentences. 10. a Duns a grey friar. ibidem Duns, by surname called Scotus. ibidem Duns (as some writ) died of the disease called Apoplexia. ibidem Duns (as the most part writ) was buried quick and alive. ibidem E. E ante. A Ears are as a tonnell to the body. 62. b Easter days celebration brought into controversy. 83. a E ante B Ebionites affirm Christ not to be before his corporal birth. 76. b E ant C Ecpirosis defined. 134. b Echathenis a citi in Media. 174. b E aunt. G Egypt described. 161. a Egypt whereof called Aeria. ibidem Egypte it reigneth there, never or very seldom. ibidem Egyptians, why they honoured Ceres for a goddess. ibidem E ante. L Elfridus king of England ravished with famous Scotus. 10. a Elect of God care not for things temporal. 13. a Elizeus refused the donation of Amon. 40. a Eleazarus brother to Simon justus what he was, and how many years he sat. 272. a Eleazarus his words to king Ptolemy. 273. a Elohim, how it is understand of the 70. & what it signifieth. 276. a E ante. M Emperors power over Bishops most authentical. 41. a emperors letters gathered together of the Bishops of the East and of the West. ibidem. b Emperors commanded the sixth Council. ibidem Emaus what it was after the eversion of jerusalem, Emaus called Nicopolis Emaus how far distant from jerusalem. 131. b E aunt N Envy letteth every enterprise. 2. b Envy disdaineth the felicity of all men. ibidem Envious men be rich with other men's lose. 3. b Envy look more. ibidem. a Envy the best sovereignty for eye sight. ibidem Envy cannot hurt patience. ibidem Envious men tormented with other men's felicity. 10. b Envy more of that. ibidem Ennius, Virgil Plautus, Cecilius Terentius, and Tullius, accused for taking & translating other men's works. ibidem Enoch, his books were before Moses books, his books mentioned of Tertulian, and the ancient fathers. 127. a Enoche his testimony alleged of Jude not to be contemned. ibid. b Enos, what it signifieth. 131. b Enoche entreated of by Theophilacte. ibidem Enoche, and Helie entreated of Austen, writing against the Pelagians. ibidem Enoche entreated of by Chrisostome. 132. a Enoch, his translation entreated of by Theodoretus. ibidem Enoch, and Hely written of by jacobus Naclautus. ibidem. b Enoch entreated of by Caluin upon Genesis. ibidem Enoch entreated of by Chrisostom upon Genesis. 133. a Pnos him, the elect people of God. 147. a Pnos, first began to call upon the name of the Lord how, it is to the taken. 148. b Pnos, time compared to this our time of England. ibidem End of his days no man doth know. 201. a England first inhabited of the Grecians. 217. a England when it first received the faith of Christ. ibidem E ante. P Epitheton, a figure what it is, and for what cause it is used. 30. a Epitheton, used for iij. causes. ibidem Epistles and sermons contained in the three Tomes of S. Ambrose be forged. 39 b Epistles decretal forged. 44 b epistles decretals judged of a Monk named Caltesen to be Apocryphal. ibidem Epistles, and certain books feigned in Clement, and Anacletus name. ibidem. b Epistles decretal not cited for authority before the time of Carolus Magnus. 45. a Epistles decretal not alleged of none ancient writer. 44. b Epaphras one of the 70. disciples. 45. b Epicures spotted with blood and slaughter. 56. a epicures do laughet rue religion to scorn. ibidem epicures counted chief felicity to consist in pleasure. 65. a epicures condemned Logic. ibidem Epicurus did deride God's providence of worldly things. ibidem epicures preferred of Lucretius before all other Philophers. ibidem Epicurus of a most continent life. ibidem epicurus a man of very spare diet, living only with brown bread, and water. ibidem epicurus, his disciples turned their masters opinion to bodily pleasure. ibidem. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath a double signification. 79. b epiphanius where he was borne, he had to his master very godly Monks, he was provoked to heresy, by the heretics called Gnostici, he builded a Monastery he was Bishop of Salamine, his excellent virtues. 235. a. b epiphanius wrote traditions he was some time deceived, he confuted Apolinaris his friend ibidem b Epiphanius called of Hierome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he condemned Origins books, he was reprehended of Chrisostome, his saying to Chrisostome. 236. a epiphanius miracle wrought upon a beggar. ibidem. b E ante Q equity defined. E ante S Essaei, why they dissented from the Pharisyes and Saducees. 43. b Essaei, described of josephus in his book de bello judcico. ibidem. Essaei, did loath marriage. ibdem Essaei contemners of riches haiving all things in common. ibidem Essaei never changed their apparel. ibidem Essaei did never eat before they did call upon God. 44. a Essei, when they disputed came together no less than a hundred. ibidem Essaei very superstitious on the Sabbath day. ibidem Essaei would not ease themselves, but covered it again with earth. ibid. Esaye, hot he was and when he lived 71. b Esaye much more noble than any king by pre-eminence of visions 22. a Esaye many things recovered of him ib. a Esaye counted of the ancient fathers an Evangelist ib Esaye martyred by Manasses ibid. Esaye, his words touching the works of labour 222. a E ante T. E the letter signifieth Extern and express. 28, b E ante V. evangelium the etymology thereof and how many things it sgnifieth 37. b evangelia in the plural number betokeneth the sacrifices wont to be offered for joyful ridings 38. b evangelium signifieth reward given to him that bringeth merry ti tidings ibidem Eusebius wroote 15. books v. of them were of Constantine ib Euagrius Scolasticus wroote six books from the Empire of Theodosius the younger unto the 12. year of Maricius the Emperor ibid. Euphrates ran through the midst of Babylon 47. b Euphrates a river in Mesopotamia. 136. a Eutiches, the heretic described, his heresy where it began, where he was condemned 233. a Eutiches called of Leo an impudent and unlearned heretic ib Every man shall die for his own sin 291. a Every preacher how he aught to labour in the gospel ibidem E ante X. Excommunicate persons are not to be taken as enemies 24. a Excomunicati, who they were ib Expositions of the scriptures hath been divers at all times, yet not dissonant from the faith 260. a E ante Z. Ezechiell, and the whole histroy of his life and death described 278. a Ezechiel in Hebrew what it signifieth ibidem F. F ante A. F Signifieth facere. 28. a Faith defined ibidem Faiths etymology given by s. Augustine. ibidem Faith worketh by love ibidem. b faith receiveth life of love. ibidem Faith as well to be confessed with the mouth, as to be believed with the heart 29. a Faith aught to be declared outward lie de precepto ibidem Faith described by her letters, is not the iustifyeng faith, but faith declarative. ibidem Faith called of the school men fides formata. ibidem Faith justifying goeth before all manner of good works as. S. Gregory saith ibidem Faith is the root of all good works after. S. Augustine ibidem Faith called of the master of the sentences the Faith, quae non est virtus. ib Faith in act doth naturally go before the act of charity as Lumbarde saith ibidem Faith is established by the only written word of God 55. b faith defined 120. a Faith constant and steadfast in Christ is not impudency as shameless papists do say 211. a Faith debated and concluded in latin. & at Smyrnium took place. 23● Falling sickness called sacer morbus 31. a False prophets appoint places days meats, oaths and vows 56 b Fast of the Manichees described by s. Austen 184. a F aunt E. Fecialis, an herlde of arms 33. b Fenell good for eyesyghte. 15. a Festival days of creatures are to be abrogate 190. b F aunt I Fiber doth not bite of his stones 54 Fides described after the letters in the word fides ibidem Fides informis, faith without love is the faith of devils ib Fire in one hand a proverb what it meaneth ibidem Fire how it shall come at the latter day 71. b Fire, water, earth, air how they shall remain at the latter day. ibidem Finger of God is called the holy ghost, and wherefore by the judgement of. S. Augustine and Cirulus 33. a F aunt L. Fleece of wool described by Austen and Ambrose 173. a Flesh wherefore it was abstained from by Apolinus, Thianeus and Pythagoras 188. a F aunt O. Foedus what it signifieth and the etimologye thereof ibidem Former counsels may be amended by latter counsels 199. b Forsterus writeth a merry note in his dictionary of Hebrew 227. a F ante R. France when it embraced the orthodox faith 117. a Frugality defined 91. a F ante V. Fulvia a cruel & bloody woman. 18. b Fulvia pulled Cicero's tongue out of his head when he was dead ib Fulvia rend in pieces Cicero's tongue with a pin ibidem Fucies' three in number and what they signify. ●0. ● G. G aunt A. GAlen described his strange experiment, how many books he did set forth, his death. 155. 116 gamas captain of the host infensive to Chrisostome 85. b G aunt. E Gehezi stricken with a foul leprosy. 40. a Gelasius mind for the receiving of both kinds 220. a Gentiles came of japhet a younger son of No 12. b Gentiles Athei 13. a Gerson condemneth the book entitled the Roman of the Rose. ib. b Gersons judgement of Councils. 200. a Getae called of Appianus Daci. 4. b Getae were named afterward Gothi ibidem. b Getae people most barbarous cruel & unthankful ibidem G ante I Gift of prophecy how to be expounded 80 a G ante L. Glory of god defaced caused Moses to slay. 23000. persons at one clap. 284. a gluttony divided into surfeiting & drunkenness. 154. b G ant O. God giveth man not only authority to do things, but also faculty and strength to do them. 5. a God executeth judgement with severity in excommunication. 24. a God bringeth the wonders and miracles of the wicked to such success that the elect may understand the deceit of Satan thereby. 32. a God turneth his face against all Soothsayers ibidem. b God sat upon his mercy seat and talked with Moses 38. b God addeth his plagues to them that do add unto and diminish the scriptures 55. b God will not be worshipped with doctrines of men 56. b God only to be sought for Council. ib. God never changeth his mind as men do 57 a God forbiddeth to seek the truth of the dead 72. b God the first author of the scriptures 128. b God more ready to show mercy then justice 157. b God how he is named of the latins and Grecians 200. a God giveth all things necessary to man's life 20●. a God how he is provoked to anger. 215. a God truly worshipped 118. b God hath put in the soul of men. iiii natural properties 258 a Good books of ill men destroyed. 63. b Goods more than need be the goods of the poor. 49. b Governor spiritual aught rather to die▪ then to consent to the Idolatry of the people 270. a G ante R. Grammar is called, Ars trinialis and wherefore 31. a Great personages some delight in wanton books 56 a Greater part overcame the better in the time of Achab king of juda in the time of Manasses, and in the time of jeroboam 287. b 288. a Grecians answer to Pope john the xxiii 234. b Gregory the great governed the church with great care and diligence 41. b Gregory the great confessed that th'emperor had rule and dominion over the priests 43. a Gregory the pope obeyed th'emperor ib Gr●gorius Nazianzenus judgement of counsels 198. b Grocinus judgement of Dionysius Areopag●ta 223. a Grunnire cometh of this word Gry 10. a G ante. Y Gymnosophistae described 202. a H. H ante. A HArpocrates an image holding his finger upon his lips commanded silence H ante. E Heaven and carth shall pass, but the word of God shall not pass. ibid. b Heaven and earth shall witness against us 56 b Heaven and earth shall pass, what it meaneth 70. b Hebrews had original beginning of Sem noah's eldest son 12. b Hebrews do call a master Rabbi 73. b He that believeth and is baptized shallbe saved. ibid. Helena a fair maid and well learned 39 a Helena kept a victualing house whom saint Ambrose called Stabulatia ibidem Helena built a temple where she found the cross, a fable ibid. b Helena brought with her three nails wherewith Christ was crucified a fable ibid. Helias alone resisted many hundred of Baalistes 241. b Henry the first called for his learning beauclearke 3. b Henriciam a Petrobrusani brought in the heresy of the anabaptists 167. b Hercules feet so much longer as other men's feet were 48 Hercules furlong longer than other furlongs ibid. a Heresis betokeneth election ibid. Heresis whereof derived, and what it signifieth ibidem Heresis taken in an ill sense per Catachrelin 26 a Heresis taken of Saint Austen for an opinion ibidem Heresis derived (as some say and writ) of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to lean to ibid. b Heresy is what so ever savoureth against truth ibid. a Heresy a work of the flesh. ibidem heretic differeth from a scismatik. ib heretic defined of the schoolmen ib. Heretic hath 3. properties, false belief, perverse will, and obstinacy ibidem Heretic he is not that doth err except there be in him a perverse will to persist ibidem. b Heretics and sectaries what they lack 28. b Herode eaten with life 42. a Herodotus entitled his ix. books by the name of nine muses 9 b Herodotus wrote all the history done in Europa and Asia by the space of 240. years ibidem Herostratus glory and renoum gotten by a mischievous act. ibid. a H ante I, Hiero punished a poet for rehearsing wanton verses before his wife 62. b Hiero embrayded for his unsavoury breath. 63. a Hiero his wife a straight keeper of chastity. ibid. a Hierome with unspeakable labours did study to obtain the knowledge of the three tongues 55. a Hieroms sentence concerning the reprehension of Peter is not to be granted 238. a Hierome accused for putting other men's sayings and sentences in his books 15. b Hierom what year he died 7. b Jerusalem the cities name assigned of the Hebrews 87. a Hilarius the bishop came of a noble parentage 51. a Hilarius a great lover of the poor. ib Hilarius occupied husbandry that he might give to the poor ibid. Hildebrand was intronizate of his soldiers without the consent of the clergy 4. a Histories ecclesiastical from Christ unto the time of Marice written by Eusebius, Socrates, Theodoretus, Sozomenus, Theodorus, & Euagrius are comprehended in .34. books and do count things done by the space of .590. years ib. b H ante O Holy Ghost the only interpreter of himself in the scriptures 79. b Homo Bulla a proverb what it signifieth 301. a Hope is to be had of all men yet living 24. a Horsemen having cote armour of gold were seen over jerusalem to course in the air by the space of fifty days 65. a Hostia is divided into two parts, of the school men. 217. b H ante V. Huldarichus epistle to the pope for the defence of married priests 99 a Husband of one wife how it is expounded ibid. b Husband why mentioned of Saint Paul. 96. a H ante Y. Hyperbole what it is and examples of the same 78. b Hyperbole is much used in the scriptures ibidem Hypotyposis what it signifieth. 104 Hypocrites not contented with the name of Christ. 27. a Hypocrites desire to have other names, as to be called Dominiks Franciscanes. etc. ib. b I I ante A. I The letter signifieth integrity & fullness of faith. 28. b jacob whether he sinned or no in buying the birth right of Esau. ibidem jacob whether he lied or no in saying to his father I am Esau ib jacob in buying the birthright whether he committed cimonie or no. ib jacob's benediction upon the patriarchs expounded .3. waxes 247. b jacob Isaac his son was called Israel. ibidem a Jacob'S blessing given to Benjamin is applied to Paul & what is meant thereby 34. b james died before Peter .7. or .8. years 44. b james named justus supposed to be the young man that left his synnen cloth behind him and fled away naked ibid. a Idolatria defined 270. I ante E. jehovah, how it was written in the ancient books 122. b jehovah was dangerous to be pronounced saving in the sanctuary. ib jehovah how it is derived. ibid. jeremias what he was 64. a jeremias sanctified in his mother's womb ibidem. b jeremias prophesied being but a child ibidem jeremias prophesied the fall of jerusalem by the hebrew letters .4. times repeated ibidem jeremias drove away venomous worms in Egypt ibidem jeremy stoned to death in egypt. ib jesus Christ is the searcher of men's hearts 286. a jews brought up in the study of prophets even from their youth. ibi jews not called Hebraei, of one Heber, but of Abraham. 136. a jews their vain dreams. 226. a Ignorant man is not a divine, but a distayner of divinity 55. a I ante L. Isles in this part of the Ocian were all called Brittany 217. a Illotis pedibuset illotis manibus what is signified thereby. ibidem. b I aunt 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 man's hand 100 a Images divided into .2. sorts 271. a images thoroughly entreated of 100 a images made by man's hands be nothing but earthly & corruptible. ib Images were abhorred of the primative 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 aunt N. Incantation divided into four 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 carnal meddling, who are so judged ibid. Incestuous men murtheres and Pirates are admitted bishops and priests among the Papists, and married men refused. ibid. b Inductio defined. 219. Enchanters have lost their faith. 33 Enchantment brought from the Persians ibidem Enchanters of Pharaoh resisted Moses by enchantment ibid. a Enchanters by the sufferance of god do make the elements to shake. ib enchanters trouble the minds of men & kill them force of enchanting. ib Enchanters of Pharaoh why they could not turn dust into life, and an answer to the same ibid. Enchanters of Pharaoh confounded by a vile and base thing ibidem Infirmity of man is to be regarded Infants when they received the Eucaarist 262. b Infants receive the Eucharist at this day in the church of Lotharingia 263. a Interpretation of the scriptures divided into diverse senses 246. a Interpretations of many men with out the spirit of God are called of Saint Peter private interpretation ibidem Interpreters of the scripture in number .72. commonly called Septuaginta 273. b Invocation of Saints falsely advouched 87. b I aunt O. job a figure of Christ in what respect 250. b joannes Fysherus Bishop of Rochester seditiously withstod king Henry the eight when he died. 124 joannes Gutenbergius first invented printing ibidem. b joannes Raulius condemned the fables of Openus Daws ibid. joannes Meldinensis author of the Roman of the Rose 63. a john the Evangelist described with his life 76. a john was bishop of Ephesus ibid. john had the region of Asia ibidem john when he was bishop of Ephesus there is no certainty ibi john being very aged went to Ephesus after the death of Timothy. ibi john wrote his Gospel to resist the heresies of Cerinthus and of the Ebionites ibid. b john's persecution ibid. b john wrote many miracles before his death ibid. john hath many miracles falsely imputed unto him ibid. john builded not church in his own name at Ephesus ibid. a. 77 john drank poison ibid. a john by his prayer threw down the great temple of Diana ibidem john committed a young man to the tuition of a bishop ibidem john revoked the same young man, from theft and murder ibidem. b john departed from the bathing house where Cerinthus was 78. a johns death is of no certainty ibi john died 68 years after christ. ib john banish into Pathmos. ibid., b john went down a live into his grave ibidem john also supposed to be the young man that left his linen cloth and fled away naked ibidem john reproved of the angels for falling at their feet ibidem johns diciples weaker, than the new doctrine might be exhibit unto them 37. a johns two of that name 60. b john the Apostle delivered unto Chrisostme a book 84. a john and Philippe the Apostles apparition to the Emperor Theodotius 908. b john the Pope was deprived from the papacy for fleeing from the council of Constance 133. b john .23. pope described 234. a joel the son of Pathuell is not described in the scriptures, his authority much esteemed of Peter & Paul: his death uncertain. 261 a johels words concerning certainty of remision of sins discussed. ib jonas reprehended by Loath 52. b jonathas was espied by Lots. 52. b jovinian impugned of s. Hierom. 87 iovinianus described his heresies by whom they were condemned 64. b iovinianus Emperor of Constantinople described 96. b I aunt R Ireneus described 82. a Ireneus saying concerning doctrine in the church 24. 2. b I aunt S. Isaac called Christ ibidem. a Isaac Abraham's son was the figure of Christ 180. a Isaac in Hebrew what it betokeneth. Isaac lived with Sem. 110. years ib Iscariots what it signifieth 285. b Ischschah, what it signifieth ib Ishe in Hebrew betokeneth a man & how it is written ibidem Isis reported to have first found out the Egyptian letters ib Isis wherefore she came from Achaia unto Egypt ibidem a Ishmael was borne without the word 182. a Ishmael not promised of god is only the son of the flesh ib Israel of divers men diversly expounded ibidem Isrell interpreted in the book of hebrewe names ibidem Israel how it is expounded 140 Idea called of Plato first shape or intelligence of things 103. a I ante V judas Machabeus purified the temple of Jerusalem again the 25. day of November 6. b judas Machabeus withstood the commandment of Antiochus ib judas Machabeus slain in battle by Demetrius ibidem judas Lebbius described 137 b judas admitted of Christ to the last supper 244. a judas infidelity did not corrupt the rest of the disciples at Christ's supper ibidem judgements of god are called Abisus profunda 157. b julianus Apostata scofinglye demanded what manner of speech the serpent used 69. a ivory good for the white decease of women 54. a Just man giveth his bread to the hungry 50. a justice (as Cicero writeth) is obedience to laws written & made 36. a justification thoroughly discussed 193 K. KEdoschim, in the Hebrew tongue what it signifieth 250. b King commanded to have God's books always in his hand 56. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek, what it signifieth 76. a L. L ante A Laws made at Athens concerning women. 3 in number 8. a Lapis Lidius what it is 19 a Lapis Lidius is not the load stone. ib Lapis Lidius is called heraclius, not of Hercules but of heraclias a city. ib Lapis more les than Saxum. 52. a Laicus, whereof it cometh, & why so called ibidem Laocoon, the first thrust his spear into the wooden horse at Troy. ibi. Laocoons' image cut out ex uno lapide. ibidem. Lapis is that which is digged or taken out of the ground ibidem Lapis betokeneth a mile ibid. Lawful to use lots ibidem Land of the living why so called. 71 a Law divided into three parts. 93. b Law judaical remaineth concerning the substance 94 a Lamech .2. things are to be noted in him Lactantius Firmianus described. 212. & .213. a. b Law written in figures, and the hebrew tongue cannot be translated without great labour. 272. b Law when it was made. 279. a L ante E. Let him that standeth, take heed that he fall not 24. a Leagues confirmed by a sow slain with a flint stone 33. b Leo .1. desired the emperor Theodosius that he would command a general council to be kept in Italy ibidem Leo .10. would not defraud his soul of the pleasures of this life. ibi. a Leo .10. was called johannes Medici's before he was Bishop of Rome 65. b Leo .10. was instructed with good literature from his youth. ibidem Leo .10. was made cardinal at the age of .13. years by Pope Innocentius ibidem Leo .10. given to delicate idleness of the body 66. a Leo .10. loved Musicians, wine, & costly fare ibidem Leo persecuted the Gospel with insatiable hatred against Luther. ib Leo made a wicked answer to Cardinal Bembus ibidem lo called the Gospel of Christ a fable ibidem Leo did spread abroad most large & foolish pardons ibidem Leo had many of his guard slain when he went to Mass. ibidem Leo enriched his bastards ibidem Leo sitting at a banquet and being very merry died ibidem Leo spoke .3. words when he died concerning the overcoming of the Frenchmen ibidem. b Leo Bizantius words to a certain railer 215. a Letter that killeth which it is 250 a L ante I Lia, signifieth labour 13. a Lia, life active ibidem Libellatici what they were 24. a Liberal sciences .7. in number, and why so called 31. a Little ones, why they be so called in the scriptures 35. a Livius counted the Prince of all latin Historians 33. a Livius hath only of these books which he wrote being .120. in number, only three decades, and an half remaining ibidem. b Livies fame brought noble men to Rome to see him. ibidem Livy lived .80. years ibid. Livy died the .4. year of the empire of Tiberius ibidem. Livy buried at Milan ibid. Linen twined, what is meant thereby 172. b Litanie when it was invented. 209. a Litanie divided into a greater, and into a lesser ibi. b L ant O. London built of Brutus 5. a London founded when Helye was high priest of Israel ibidem London first named Troynovant. ibidem Lots be of three kinds, divisoria, consultoria, divinatoria ibid. b Lot divisoria tolerable ibidem Lot consultoria & divinatoria wicked. ibid. lots may be used in giving alms to one of .2. poor people having need Love is divided into .2. kinds 242 a L ante V Lucianus Atheos' torn with dogs. 17. a Lucian wrote works in Greek to the number of .171. ibidem Luke who he was, and what works he set forth 75. a Luke learned the Gospel, not only of Paul, but also of other Apostles ibidem Luke wrote the Acts of the Apostles in order as he saw them. ibid. b Luke, how long he lived. ibidem Luke had no wife. ibidem Luke buried at Constantinople. ibi. Luke both a painter and a Physician. ibidem Luke was hanged upon a green Olive tree. ibidem Luke (as Platina saith) had a wife. ibidem M. M ante. A MAn may give office, but not faculty to do the office duly. 5. a Man falling is to be corrected with the spirit of lenity. 24. a Mahomet was first a poor man, a buyer and seller of camels. 30. b Mahomet acquainted with Sergius the monk an heretic. ibi. Mahomet took upon him to reform the old law & the new. ibid. Mahomet, won great realms. ibi. Mahomet at the age of 40. years died of the falling sickness. ibidem Mahomet feigned the angel to be sent to him in message. 31. a Mathematicum, what it signifieth. ibidem Matthew had two names. 34. b Maxentius drowned in Tiber. 39 a Magistrate ecclesiastical & magistrate temporal distinct things. 40. a Mansoleum the tomb of Mansolus' king of Caria. 47. a Massilienses being a heathen of a very pure and incorrupt life. 62. b Massilienses never heard comedies or plays. ibidem Man, first and the second difference between them. 70. b Man's doctrine forbidden to be believed as necessary to salvation. 87. b Marcionistes taught that Christ suffered but by opinion. 92. a Marriage of Priests attempted to be broken of Siricius in Spain 96. b Marriages touched of the Sorbonistes with a banbery gloze. 97. a Marriage of ministers after their entrance into their ministry approved by Counsels and schoolmen. ibidem Marriage of priests allowed by S. Austen. 99 a Magistrates, whereof admonished by Cato the elder. 103. a Maximus Bishop of Jerusalem, his eye put out, and his ham cut of. ibidem Manes described, his cruel death, his sect, where and when it spread abroad, and how long his heresies were held of S. Austen. 124. a Martion the heretic described. 125. b Mathusalem, how long he lived. 128. a Martion the heretic called of Policarpus the first begotten son of Satan. 283. b Man aught not to marry his brother's wife. 290. b Men now living for the most part not worthy the name of Christians. 27. a M aunt E Melciades and Silvester dead before Constantine was baptised. 39 b Men wrote first in the leaves of Palm trees, afterwards in the rinds of trees, afterwards in volumes of lead, and in clay, & afterward in wax. 45. b Melchisedech, first founder of Jerusalem. 87. a Men to be detested, are of three sorts. 91. b Messiah, how called in Greek and Latin. 119. a Menander described. 138. b Medici suscitabunt, translated of the 70. for mortui resurgent. 276. a M ante I Minerva found out clothing, weaving and spinning. 8. a Minerva feigned of the Poetes to be borne of jupiter's brain. ibi. Minerva and Neptunus contended who should give the name to Athenes. ibidem. b Minerva, throwing a spear upon the ground brought forth an Olive tree. ibidem Misonianus a valiant horseman laughed to scorn divinations. 33. a Misonianus killed the bird wherewith the Romans would have taken divination. ibidem Miracles and signs of the Lord in numerable. 57 b Michael the archangel and the devil strove and disputed about the body of Moses. 129. a Millinaries heresy described, and who was the first author thereof. 222. a Ministers and Priests were married in Epiphanius his tyme. 225. b Minds sluggish are to be excited and stirred by examples & threatenings of the law. 278. a M ante. O Momus the God of fault finding. 10. b Monarchia, what it is. 25. a Monckerie, no mention made thereof, by any worthy writer 200. years after Christ. 44. a Monckerie began about the end of. 300. years after Christ in Egypt and about the beginning of 400. years. 45. a Monks first that were, Antonius Pambus, Macarius and Paulus. 45. a Monks two kinds ibidem Monastical life rehearsed of Basilius ibidem Mordred slain in battle besides Glastinburye 62. a Modesty defined, the commendation and effects thereof. 92. b Moses, his birth and death. He was the first that gave letters to the jews as Eusebius writeth 127. a Moses, why he was called a priest 138. a M ante Y. Mysterium, the Etymology thereof and how many ways it is taken 34. a Mysteries of God are to be searched with great reverence 55. a N. N ante A. NAzianzen counted the hospital of Basilius to be nothing inferior to one of the .7. wonders of the world 48. a Nazianzen counteth 3. other things to be three of the 7. wonders of the world, and what they be ib Nabuchadonozor described. 262. a Nane was called jesus when his name was given long before 130 b Naretia Budea a very froward woman and her death 216. a N ante E. Neptanus, smiting the ground brought forth an horse 8. b Ne gry quidem a proverb 10. a Nemesis a goddess, punisher of offenders 47. b Nemesis called of some fortune ib Nemesis called Adrastia of Adrastus the king ibidem Nemesis called Rhamnusius of the town Rhamnutia ibidem Nero the Emperor fished with golden nets 104. a Nero the Emperor was thought to have been Antechriste 287. b N aunt I Nicence council speaketh of certain degrees in the church 24. b Nicen council 41. b Nicholaite, a sect of heretics making their wives common 56. b Nicolaus had a fair woman to his wife. ibidem Nicolaus, praised Clemens Alexandrinus ibidem Nicolaus the pope's words to king Lotharius having two wives 153. b N ante O. Noctua volavit, a proverb 9 a Nothing spoken that was not spoken before 16. b Non anginam patitur sed argentanginam, and whereof it sprang 18. a Nothing more desirous of revengement than a fierce woman ibid. b Nothing more cruel than a raging woman ibidem Nothing weaker than Satan if God do resist him 32. a No man can conveniently minister the word, and also the table 40 b No pope hath a better spirit than Peter had ibidem Nothing so sumptuous but time doth dipatch it 48. b Noble, honourable, and worshipful men aught specially to read the holy scriptures 56. a No why he should not be accused of drunkenness proved by three reasons ibidem No whether he did ill in cursing Canaan 154. b Noe why he cursed Cham and not Canaan 155. a No called of some jamin 156. a No with sorrow of mind did pronounce the curse upon Canaan ib O O ante F. OFrings in the church very ancient 50. b O ante L. Oligarchia, consisteth in tyranny, and is to be removed from the church 25. a Old garments & old bottles what they signify 37. a Oliphant his nature described 53. a Elephants where they breed, and where they be greatest ibidem Elephants made very tame ib elephants understand the language of their teacher ibidem Oliphant described throughly ib Olphants teeth true ivory ib elephants do kneel and rise, and have not only one bone in thei● knees as some do writ. ibidem. b Elephants fear fire greatly ib Elephants do not gender before the age of 20. years ibidem Oliphant toucheth no more his female when she is great 53. b elephants live 200. years 54. a elephants worship the sun and moon ibidem. a Elephants when they be hunted do not strike their teeth into trees ibidem Elephants eat great blocks and devour stones ibidem Elephants love dates above all other things ibidem old and new testament how they differ 168. b O ante P. Opinari what it signifieth 91. b Opinio, fides, scientia, scrupulus how they differ ibidem. b Opinion sometime taken for a fantasy, sometime for estimation and commendation 92. a O ante R, Oraculum, whereof it is derived & what it signifieth 38. a Oraculum, sometime signifieth the church or place where oracles are given ibidem Oraculum doth signify a short and worthy sentence ibidem. b Oraculum Apolinis, Sibillae folium. Ex tripod dictum three proverbs which do signify any thing to be so true as truth itself ibidem Origens book wherefore condemned 85. a Oracles of Apollo deceitful 89. a Orthodoxum, what it signifieth 100 a Origin described Origins masters 136. a Origen wrote 6000. books 137. a Origen what persecution and torments he suffered ibidem. a Origens death ibidem Origen ill reported of the learned for using allegories 255. a Original sin of mary is called into controversy 265. a O ante T. Otho, Archbishop of Colon made an oration of the Emperor's side for the election of the pope 40. a O ante V. ovidius, who he was and his life 15. b ovidius in great favour with the emperor 16. a ovidius exiled into Pontus by Augustus where he died ib. a ovidius exiled for abusing julia, the Emperor's daughter ib ovidius (as others say) exiled for writing the book de arte amandi ibidem Outward vail what it signifethe 172. a P p aunt A PAtria, how it is derived. 2. a Paul's Church brent diverse and sundry times. 5. a Paul's cross thrown down with an earth quake. ibidem. b Paul's Cross built again by William bishop of Cantorbury. ibidem Paul's Church built as some suppose by Mulmusius. 6. a parasitus, whereof it cometh and what it signifieth. 14. b parasitus, was an honest man. 15. a parasitus, hath the lust syllable save one long. ibidem Parmenion sent letters to Alexander and accused philippe the physician. ibidem. b pausanius, being of great age never used physician. ibidem Patience maketh the convict better than the victor. ibidem. a patience more entreated thereof. ibid. paul doth strick with Anathemate, him that preacheth any other doctrine. 24. b paul preached at Thessalonica. 25. b Paul wrote two Epistles from Athenes to the Thessalonians. ibidem. a Paul, why so called diverse judgements. 34. b paul, so called of Sergius as Hierome writeth. ibidem Paul before his conversion called Saulus, and after Paulus, as some suppose. ibidem Paul (as Origene thinketh) had two names. ibidem paul's conversion diversely written of. ibidem paul, when and at what time converted. ibidem paul was converted 7. and 6. months after the Ascension of Christ. ibidem Paul had a wife as diverse do writ. 34. b paul's stature described of Nicephorus. 35. a Paul'S wife mentioned of Eusebius. ibidem. a paul and peter suffered both in one day and under one tyrant. ibidem paul slain two years after the death of Peter, as Abdias writeth. ibidem paul's death, the cause thereof not recorded. ibidem paul's death thought of Chrisostome to be for alluring to the faith Nero's harlot. ibidem paul called of Nero, a corrupter, a knave, and a wicked man. ibidem paul counseled of Nero, to turn again his harlot from the faith. ibidem Paper named Carta of Carthage, the city whence Dido came. 45. b Parchment invented after Paper. ibidem Parchment named Pargamena. ibidem Parchment named Membrana. ibidem Parasanga, vi. miles, and a quarter. 48. b Paul went to Jerusalem not to receive any doctrine of the Apostles. 58. b Parochi, what they be. 67. b Parents first, not safe against temptation in paradise. 70. a Paul's saying (have we not power to lead about a wife) is of divers diversly expounded. 98. a Paul led not his wife with him when he went about to preach. ibidem. b Paul had a wife after Ignatius, his authority. Paul's marriage proved by this word Circumducendi. ibidem Paulus, patriarch of Constantinople left his cure, being taken with a fever. 100 b Patripassiam, heretics so called. 125. a patriarchs marrying two wives at once what mystery they did set forth. ibidem Pastors teaching Christ & his doctrine are to be heard. 186. a Patience, the commendation and effects thereof. 215. and .216. a. b Papias, of a very dull wit. 222. a Paul's mind in willing younger widows to marry. 232. a Paul truly reprehended Peter for dissembling with the Gentiles. 238. a Paul why he feigned himself a jew, and why he circumcised Timothy. ibidem. b. & .239. a Papists make the text of the scriptures doubtful & uncertain. ibi. b Papists do consent in persecution and do descent in sects. 241. a Paphnutius alone resisted the Council of Nice. ibidem Paschal lamb was a figure of Christ 252. a Paphnutius described. 272. a Paracletus defined. 288. a Paraclytus written with ypsilon, what it signifieth. ibidem. b P aunt. E Perfect Sacraments of salvation cannot be committed unto them that be settled in old traditions. 37. a Peter would have refused the Empire of Nero, if Nero had offered it him. 40. a Peter imagined the kingdom of of Christ to be terrestrial, ibidem. a Peter would not take the care of the poor least he should be hindered to preach. ibidem. b Peter would not suffer Cornelius to fall down before him. 42. a Peter wrote the second epistle against those blasphemers which would have a new word beside the word of God. 58. a Peter brought the keys to Chrisostome. 84. ● Peter, whereof he took his name. 125. a Pellicanus, his exposition of these words. Credo videre bona domini. etc. 183. b Peter why he dissembled. 238. b Peter'S words to Simon Magus discussed. 240. a Peace of the mind & conscience. 252. b Peace of the world in deed is no peace. ibidem Peace of Christ is perpetual. ibidem Peace of the godly retained only by faith. ibidem Peamain, what it signifieth in Hebrew. 274. b Petrus Gallatinus words uttered against himself. 275. b Peter why he was reproved of Paul. 280. a P ante. H Phileni, two brethren that died for their country & their history. 9 a Physicians aught to be faithful. 15. a Physician beginneth where a Philosopher endeth. ibidem. b Physician best pleased when other men be diseased. ibidem Philosophers, the patriarchs of all heretics. 30. a Phariseis, and john's disciples rooted in the traditions of their forefathers. 37. a Pharisee, the word whereof it cometh and what it signifieth. 42, b Phariseis what they be, and why so called. ibidem Phariseis had many profane and wicked opinions. ibidem pharisees consented to the death of john baptist. ibidem Pharisees proud and boasting of their works. ibidem Pharisees, did were long garments and made broad hems in them ibidem pharisees phylacteries were of purple as Epiphanius, and others do report. 43. a pharisees, where they took occasion of their phylacteries. ibidem Philacterium, what it is. ibidem Phidias made the Image of Venus, and the Image of Nemesis, 10. cubits high. 47. b Pharisyes accusation refelled of Christ with 4. sillogisticall arguments. 284. a p ante. I Pyramids in Greek whereof it cometh. 46. b Pighius mind of the Council of constance. 235. a P ante. L Plato, his books contain the first part of Genesis. 6. a Plato first called Aristotle's, and afterward Plato. ibidem Plato, so called of broad shoulders, or as other writ of a broad visage. ibidem Plato lived sole and chaste and died at the age of 81. years. ibidem Plato showed to Socrates in his dream by a white cygnet. ibidem Plinius secundus, wrote the natural history, and in whose time he lived. 14. a Plinius counted pater fabularum. ibi a Plinius would lose no tyme. ibidem Plinius perished in the hill of Vesuimus. ibidem Plinius Cecilius, nephew to the first Pliny. ibidem Plinius wrote elegant epistles. ibi. Plinius secundus wrote an Oration named Paniegericus to Trayane the Emperor. 14. b Plinius made consul of Trayane. ibidem Plinius helped the daughter of Quintilian. ibidem Plinius succoured Martialis the Poet. ibidem Place be it never so holy cannot keep man from sin. Placenta taken for Messiah himself. 275. b p ante O. Poet strycken blind for using the mysteries of God. 34. a Pope holper than Peter, and the angels. 42. a Pope to be abhorred as Antichrist ibidem Poor people aught to be relieved with the goods of the church 49 a Pope took example of Dioclesiane for privies to kiss his feet 51. b Pope doth curse in the name of Peter and Paul 56. b poligamia condemned by S. Paul counted lawful among the jews 96. a pope's election when it began to be confirmed of the Emperor 234. b pope's bond slaves do kiss his feet 171. a policarpus described 283 a P ante R. Procumbentes, what they were 24 b prophanum, the etymology thereof and how many significations it hath 34. b Prophanum, written of some with P.H. and by old authors with. F ibidem. b propitiatorum, how named and what it signifieth 37. b prophets are the mouth of God 57 a prophecies of Oseas, Amos, and Zacharye why they were placed among the small prophets 72. a prophaeta what it signifieth 74. a prophetare, in the scriptures taken diverse ways. ibidem Prophets false are understand by the name of a prophets. ibidem. b Prophets false are known by iii notas. ibidem Prophets godly are known by three tokens. ibidem Private interpretation what it signifieth. 79. b Private interpretation given only by the holy Ghost. 80. a Prophetical doctrine what faith and credit it requireth. ibidem. b priests wives and children cruelly handled of the Papists. 96. a Priesthood doth not break matrimony. ibidem. b Priests that they aught to keep their wives Paphnutius in the Council of Nice proveth. 99 a Praxeas an heretic. ibidem Proscription, is of diverse significations. ibidem priests, lawful for them to marry. 224. a prayer public to be joined with fasting commanded of saint paul. ibidem. b priests of the old law were not contaminate with simple copulation. 226. b primas fides discussed. 228. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how it is used. ibidem prophets and Apostles had errors in their Churches. 243. a priscillianistes defended their errors by allegories. 252. a probet seipsum homo, discussed at large. 264. a proof of ourselves wherein it consisteth. ibidem. b priests what things doth commend and set them forth. 269. a properties of God to be attributed to creatures, is most detestable. 272. a promise of God expounded by S. paul. 279. a p ante V publius decius the Father and the son, slain for their country. 2. b purple colour what it signifieth. 172 p ante y pythonissae, what they be and why so called. 32. b Q Q ante V QVirites, what it signifieth. 14. b R. R ante A RAzias act recorded in the Maccabees not commended. 7. b Rachel, signifieth Oven a Sheep. 13. b Rachel, life contemplative. ibidem Rachel, why she stole her father's Idols, & what it signifieth. ibid. Rabbi, whereof it cometh. 73. b Rabbini, what they are. ibidem Rabbi, title thereof redeemed of the jews by favour and money. ibid. Raah in Hebrew, what it betokeneth. 160. b Railing is to be avoided of Christian men. 215. b Railing against a good man returneth to the railer & abideth not in the good man. ibidem Rationale, what manner of garment it was. 268. a R ante E Religio, the etymology and signification thereof. 9 b Redemption of the soul of man are his own riches. 50. a Revengement, examples thereof. 216. a Renting in pieces of the daily, what it signified to the jews. 173. a Repentance wherein it chief consisteth. 240. a Redemption is of two sorts. 266. a Redemptio praeseruativa, more subtle than savoury. ibidem R ante I Righteousness what it signifieth & how many ways it is taken 37 b Righteousness in Hebrew how it is called, with the signification thereof. ibidem Righteousness is not a part by itself but is the mother of all virtues 36. a Righteousness specially taken is one of the .4. Cardinal virtues ib. a rich men excel because they have occasion to help other 50. b Ribbon in the Caldis and Siriane tongue signifieth a master 73. b R aunt O. Rome was without a Physician 600. years 15. b Romans in time of misery choi●● Dictatorem 25. a Romans referred weighty matters to quirites ibidem Rome not converted to the faith in the time of Constantine 40. a Rome, the city, receptacle and seat of Antichrist 61. b R aunt V Rudis what it is, and how many things it signifieth 36. b Rudis in Mathewe how it is taken ibidem Rudis a substantive what it signifieth 37. b S. S ante A. SAthan persuadeth cruelty under colour of righteousness 24. a Sacrum what it signifieth, and how many ways it is taken 31. a Salitores what they be 32. b Solomon had two names 34. a Saducees what they were, & whereof they took this name 43. a Saducees had many duilishe opinions ibidem. a Saducees enemies to the Pharisees ibidem Saxum is properly that stone which is cut out of rocks and quaryes 52. a Satan why he used the serpent, rather than any other beast 69 b Satan's properties with his suggestions 89. a. b Saba what it is, and how many significations it hath 133. b Salem had three names, and what they were 158. a Saritha derived of Israel, what it signifieth 160. b Sacramentum where it is used and not used 174. b Sacramentum, what it is. ibidem Sacramentum taken of Vegetius, for an oath 175. a Sacraments instituted of GOD only. ibidem Sacramentum, entreated of, by Augustine. ibidem Sacraments, two only recited of Tertulian. 175. b Sacramentum, wherein it doth consist. 176. a Sara being barren gave Agar to Abraham to wife. 181. b Sara, what it signifieth. ibidem Saintes living in heaven aught not to be invocated. 212. a Sacraments whereof they take their names. 217. b Sacrament of the body and blood of Christ hath three similitudes in it, after the judgement of all the fathers that were before Gregory. ibidem Sacrament, when the natural property thereof is changed. ibidem Sacramental bread and wine is not transubstanciate. ibidem Solomon, what things he desired of God in his prayers. 276. a Samson, with the jaw of an ass, slew a thousand Philistines. 280. b Saboth day of ancient institution 188. b Sabbatum, is of a large signification. ibidem Saboth spiritual. ibidem Saboth an outward ordinance of Religion 189. a Saboth manifestly expressed in Nehemias' ibidem Saboth commanded of God to the whole family ibidem. b Saboth commanded for what causes. ibidem Saboth breaker who is. ibidem Saboth, exempt from all bodily works. 190. a Saboth is cerimoniall and moral. ibidem. b Saboth day changed in the primitive Church ibidem Saboth sanctifying of the Christians. 191 a Saboth abusers, Saboth keepers, and Saboth contemners. ibidem. b Saboth to be dispensed with all for necessity's sake. ibidem. b Saboth hath a mystical signification. 193. a S ante. C Scotishes of whom so named. 10. a Scotus disciple of Beda. ibidem Scotus a great Philosopher. ibidem Scotus lived in the time of Carolus Magnus and Bertram. ibidem Stotus translated the books of Dionysius the martyr ibidem. a Scotus made a book of the body and blood of Christ. ibidem Scotus teaching children, was pierced with writing pencils, and so died. ibidem Scopae dissolutae, what they be, and what they signify 18. b Scripture, which is called Canonical. 19 a Schismatic, who is he 26. a Scriptures sufficient to salvation without traditions of man 57 a Scriptures only are the stay and pillar of our faith, and the foundation of the Church. 58. a Scriptures, dignity and mystery thereof. 79. b Scriptures to be expounded of every man, whether it be lawful. 88 a Scriptures, Cyprians sentence, touching the authority of the same ibidem. b Scriptures, without the Pope's Canons are mere darkness, as they say. 89. b Scriptures not written before Moses. 127. a Scriptures of the new Testament were written, after they were preached of Thapostles and disciples. 128. b Schaddai, in Hebrew what it signifieth. 220. a Scriptures, how they are made uncertain. 24. b schismatics do separate them selves from the Church, without just cause. 242. b Schism, for what cause it aught not to be made. ibidem Schism aught not to be made for diversity of doctrine. ibidem Scriptures, who understandeth them. 243. a Schism aught not to be made for disordered life of Ministers. ibidem Schism, aught not to be made for rites, and Ceremonies. ibidem. b Schism, aught not to be made for unworthy receivers of the communion. 243. b Schism divided into three kinds. 245. b Schism Apostolical, what it is. 246. a Schism heretical, and who were the authors. 246. a. Schism, schismatical & who were the authors. ibidem Scriptures, when they grew more and more to be expounded diverse ways. Schiloh with He, whereof it cometh, and how the 70. interpreters do use it. 277. a Schiloh written with Ched, what it signifieth. ibidem. ● Scripture Canonical of the Prophets of the Apostles, what soever shallbe spoken after them may be cut of, & have no authority. 290. a S ante. E Servius, what he was, how many of that name, and what books they wrote. 33. b Servius Sulpitius, a familiar friend of Cicero. ibidem Seleuchus, governor of the city of the Locrecians 36. b Seleuchus, made wholesome laws ib. Seleuchus made an wholesome statute that all adulterers should loose both their eyes. ididem Seleuchus son, for adultery lost one of his eyes. ibidem Seleuchus himself for observing the law, lost one of his eyes, for his sons fault. ibidem Semiramis, recovered Babylon one part of her hear being down. 47. b Semiramis gave a goodly note against covetousness. ibidem Semiramis, taunted Darius, for opening the grave, for money. ibid. Seven wonders of the world nothing remaining now, but vain names, and titles. 48 b Sedechias the king saw his sons slain before his eyes 56. a Sedechias eyes put out. ibidem Sedechias bound in chains. ibidem Sedechias burned the book of jeremy. ibidem Sedechias carcase unburied. ibidem Serpent did not speak by his own power, but by the moving of Satan. 69. a serpent why he was called subtle. 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 deceived Eve, what he was. 67. b Serpent why he tempted Eve rather than Adam. 70. a Seth the son of Abraham did first engrave heavenly discipline in two pillars. 127. a Seth described, and how he took his name. 131. a Seth & his nephews invented the science of Astronomy ibidem Senacharib, king of Assyrians, murdered of his own sons. 135. b Sem, who he should be, there be divers opinions 157. b Sem was 390. years old, when Abraham was borne. ibidem Sem the high Priest of GOD in Salem. 158. a Sem counted noah's elder son. ibi. Sem king of righteousness, both by name and birth. ibidem Sem was the father of all the children of Heber. ibidem Sense literal defined when it must be used, from whence the knowledge of it cometh. 246. a. d Sense spiritual defined & divided. ib Sense spiritual entreated of the fathers aswell greeks as latins. ib Sense allegorical, wholly & only applied of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibidem sense alligorigally how it was made in the time of the Heretics, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philon declareth 247. a sense anagogical in Dionysius time used and applied to the interpretation of the ceremonies ibidem sense allegorical and Anagogical, after Origynes' mind ibidem sense of the scripture after hierom's mind ibidem sense of the scripture taken 4. manner of ways after Augustine. ibidem sense historical defined example thereof Sense aetiological defined example thereof ibidem sense literal, the chiefiest sense wherefore, when it aught to be used, and when not 248. a sense aetigoligalical & literal both one sense anagogical, examples of it ib sense alligoricall, mingled with sense anagogical of Austin & Hieron. ib. sense of the scripture taken 3. manner of ways after Hierome 250. b sense mystical of the scriptures sometime do rather kill, then edify, an example ibidem sense literal is the foundation of every doctrine ibidem sense of the scriptures drawn into allegories hath caused many heresies to springe up 251. a sense allegorical giveth six observations 253. b servants not to be vexed with to much labour upon the Sabbath day. 190. S ante I Simon a crafty marchante of the Greeks 36. a Simple what it signifieth and how many things 35. b Simplex, is called in the hebru tongue Thom ibidem Simple men in Greek are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibidem simplisiti of doves what it signifieth simon of Athens daily feasted the poor 51. a simon broke down the hedges and walls of his orchards and garden for the poor ibidem Similes habent labra lactucas a proverb, & the original thereof 102. a sinope a citi in Pontus of Galatia. 125 Sisiphi saxum volvere, a proverb 177 simeon knew the Messiah should suffer simion comforteth mary ibidem Simonides, a veri famous Poet 200 b Silvius brother to Astanius, why he was called Posthumus 216 similitude of nourishing 218. a similitude of unity ibidem single life is not to be vowed 131. a single life of his own nature hath not perfection 231. b single life wherefore to be preferred before matrimony ibidem simulation when it is good, when it is evil 239. a simulation of Christ ibidem simulation of Peter why it was evil simulation of Peter called of Augustine perverse and hypocritical ib singularity is to be avoided 260. b singlaritye an example thereof 261. a simon Magus described, the whole course of his study, he called himself god, how long he practised magic freely, he was won to the gospel by Philip the Apostle, when he opened & declared his dissimulaon, he said that Selene the harlot was the first concention of his mind when he came to Rome, he contentended with Peter before Nero his death 262. a. b sin against the holy ghost fix spices thereof are reckoned 281. b sin against the holy ghost defined. ib sin against the holy ghost, called of Christ, blasphemi and railing. ib sin against the holy ghost, what called of Augustine 285. a sin against the holy ghost not utterly trremissible ibidem S ante O. sorcerer divers sorts 32. b sortiligi what they be ibidem sozomenus and, Socrates ecclesiastical writers 38. b socrates wrote 7. books ibidem sozomenus wrote nine books ib sophodes was rebuked of Pericles for his wanton books upon a fair person 62. b soul none can attain by reason what it is 66. b soul defined ibidem soul a very substance & no qualiti. ib soul the substance thereof is simplex substantia ibidem soul from whence it cometh, & how it entereth into the body 67. a soul how it is made and when ib soul form of god a new 67. a souls do not appear after their death 72. b souls somtims called again of god into their bodies, be examples of the resurrection ibidem souls separated from the bodies, do remain in the places, to which they are sent 73. a spirits damned do excercise themselves in desceitefull apparitions ibidem souls after death affirmed to appear of Rabanus and Gregory, & that prayers do profit them 72. b soul of man hath 3. powers 123. b soul with the 3. faculties memory, mind, & will, do represent the triniti somethings in the scriptures are commanded generally, somethings particularly 279. a somethings out of the church may be exhibeted, that be good & profitable. 281 sunday to be sanctefied 189. a. b S ante P. spires of Egypt, vain & foolish ostentations 46. a spires built because no money should be left to the successors ibidem spires 3. built in Egypt of an uncredible height, under which the kings of Egypt were buried ibidem spires in Egipte were 20. years in building ibidem spire in making had 3300. woorkmen daily labouring about it ibidem spire spent in building. 1800. talents, in Radish roots garlic, & onions, which woorkmen devoured ib Spire of Cheophes king of Egypt cost by estimation .2200. tunnels of french crowns ibidem spires supposed to be made of joseph in Egypt for keeping of corn ib spiridion described, & greatly commended for his virtues 212. b spiridion reproved Triphilus for refusing the word Grabatum 223. b spiridions miracles. 224. a Spiridion confuted a prattling and babbling Philosopher ibid. a Spiridions words to a stranger that refused to eat flesh in lent. ib S ante T Stephen stoned .7. years after christs ascension 34. b Strength sometime joined with anger 36. a Stadium properly is a place where horses or men did wrestle or run. 48. a Stadium that is a furlong ran by Hercules drawing his breath but once ibid. Stadia three sorts Italica of 652. feet in length, Olimpica. 600. feet in length, Pithica. 1000 feet 48. b Stadia Italica .8. do make a mile in Italy ibidem Strangled meats, when and for what cause forbidden of God. 116: b Strangled meat what doctrine it setteth forth ibidem Strangled meats a law made thereof 127. a Strangers how entertained of Spiridion 186 S ante V Superstition, etymology thereof and how many ways it is taken. 30. b Sumptuous sepulchres are called Mansolea 47. a Sum of the 4. commandment. 188. b Succession of wicked pastors do not prove a church 195. b Succession of true pastors much esteemed in the primitive church. ib. Succession apostolic is nothing worth without apostolic doctrine bid. S aunt W Swinkfeldius utterly rejecteth the text of the scriptures. 239. b S aunt Y Synagoga what it betokeneth. 30. a Synagoga signified by Lya with her blear eyes ibid. a Syberite discommended of the Lacedæmonians 63. a Syberite persons disordered and very wanton ibidem. a syberites were the first that taught horses to dance at the sound of the trump ibidem Syberitica mensa a gluttonous table or belly cheer ibidem Sybarissare to play the Epicure. ib Synodus whereof it cometh and what it is 100 a Simbolum what it is and how many significations it hath 120. b Symbol of the Apostles called judicium ibid. Symbola what it signifieth allegorically. 121. a Symbols of Pythagoras ibid., b Simbolus in the masculine gender a seal or signet manuel ibidem Symacus and Aquilas translation preferred before the 70. interpriters T. T ante A. Talon of Egypt, 50. minae 46. b Talentum aticum minus how much it is after Tounstall 4. b Talentum by a metaphor what it signifieth ibidem Talmud, the book of the jews 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 high and sumptuously built were often touched with lightning a token of god's wrath. 49 Templum domini Templum domini, how to be understand 209. a Testimoni of profane authors speaking godly and truly not to be rejected 127. b Tertulyan what he was, with his life wholly declared at large 134. a Temple figural doth rend his vail 173. a T ante H. Thessalonians searched the scriptures whither Paul preached true or no. 19 b Thessalonica what it is, and whereof it took his name 25. b Theodosius the Emperor how many men he slew in Thessalonica ib Theodorus Gaza about 120. years ago forsook Gretia, and came to italy ibidem Theodorus Gaza set forth the knowledge of the greek tongue through Europe ibidem Theodoricus Historicus wrote two books from the time of Theodosius the younger unto the time of Anastasius 38. b Theodosius did not appoint a council in italy but in Grecia 41. b Thebae cities .9. in number set in divers parts of the world 48. a Thebae in Egypt most famous, built of Buziris king of Egypt ibidem Thebes in Egipte in compass 140. furlongs ibidem Thebes in Egipte, hollow underneath standing upon vaults ib Thebae had 100 gates in every gate 200 keepers ibidem Thebae had a cave always full of wind saving in the time of Interlunium ib Theopompus lost his wits for intermingling Moses' law with his writings 55 a Theodectes was stricken blind for intermingling the seripturs with his tragedies ibidem Things unreasonable & unlyving many of them speak with man's voice 69. a Theophilus a proper name & friend of. S. Luke, unto whom Luke dedicated both his books 75. b Theophilus a general name and what it signifieth ib Theophilus a mighty prince ib Theophilus divers of that name 76. a Theodosius repent and was reconciled to the church 118. a Thalmudists, what ordinance they made touching these words deus and sanctus 123. a Thomas Munserus first sowed the heresy of anabaptism in our time 153. a Thomas Eliots mind concerning Britain 216. b Thousand years what is meant thereby. 222 Timothy Bishop of Ephesus 76. a T aunt I Timotheus described 80. b Timotheus, Paul's companion, and wherefore circumcised of Paul. ib Timotheus, companion to Paul in his peregrinations messages and other affairs ibidem Timothy sent of Paul to thesalonica to comfort the brethren ib Timothy made bishop of Ephesus where how long he continued it is uncertain ibidem Timothy's death diversly taken of the writers 81. a Timothy when he died, what christ said to him ibidem Titus, who he was, where he was Bishop, where he died, and where he was buried ibidem titus why not circumsised of Paul. ib tidings brought to the emperor of the sedition moved at Thessalonica. 117 T ante O. tour of London as Lelande writeth built by Belinus 6. a To believe in Christ is to grow in virtue and grace 28. b To sit in the cheer of pestilence, what it signifieth 281. a T ante R. Tragedy, describeth kings and princes and great persons 19 a Tragedy hath a very sad and heavy end ibidem Tragedy differeth from comodie in two respects ibidem True chrtstians are contented with the title and name of christ 27. a Traian gave a sword drawn to the ruler of the city 36. b Trajan, what he said to the ruler Tripartite history, of whom so named 38. b Tripartite history of whom translated out of greek into latin ib Tripartite history where it beginneth ibidem Tripartite history, by whom made one continual history ib Tripartite history, how many years discourse it continueth ibidem Traian the Emperor found. 5000. free borne children to school 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 trinity comprehended under the name of Christ 90. b trinity entreated of by s. Austin. 11● trinity to be questioned of a perverse curiosity 122. a Trinity Alanus history concerning the same ibid. Trinyty the mystery thereof is expressed by this word jehovah. ib. Trinity expressed by a similitude of Saint Austen 123. b Traditions without the Scripture are very uncertain 131 Tre of knowledge of good & evil 145 Tree of knowledge of good and evil why forbidden to eat 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 juda. 287. b T aunt V Tubalcani, the first inventor of brass and iron 153. a T ante W Two people signified by Abel and Cain 12. b T aunt Y Tyranny worse than other committed by Phalaris 101. b Typus, what it signifieth. 179. a Type wherein it consisteth. 252. a V. V ante A VAlerius Maximus, how many were of that name, and what they wrote 14. a Valerius Maximus was soldier unto Sextus pompeius ibi Valentinian, how many years he reigned after Constantine 40. a Vallas his argument concerning the Apostles wives 98. b Veil of the temple 172. a V ante. E Verity prevaileth antiquity 3. a Vergill did read Ennius 28. a Virtues theological .3. in number and which they be 36. a virtues Cardinal pertain to outward works ibid. a virtues theological pertain to inward actions and motions, and so tend to God ibid. a Vessels of the living rather to be preserved than the vessels of Metal. 49 Vetronius smothered to death with smoke 62. a Verses of the Psalms some are applied to Solomon being a type, & some also to Christ. 276. a V ante I. Victor Bishop of Rome impugned of Ireneus 83. a Vial of God's anger expounded very ill and clean contrary by Liranus 190. b Virgins covered brought in after Cyprian'S time 230. a Virgins ordinate who they were & when they began ibid. b Virgins of Carthage coming into the temple bareheaded reprehended of Paul ibid. Virgins after what manner they were covered with an holy vail. ib Virgins when they began first to have houses made for them ibid. Virgins what they were that Cyprian spoke of 231. a Vineyard of God, and the pleasant garden of fruit may be called man by Anagoge 249. b Virgin Mary had Christ to her saviour 265. a Virgin Mary was faulty in her time ibidem. a Virgin Mary, that she was no sinner, it is now constantly and universally believed ibid. a Virgin Mary had all her goodness of God ibid. b Virgin Mary is the spiritual sister of Christ ibidem Vincentius there were many of that name 267. a Vincentius the first described with his cruel martyrdom ib. b Vincentius Lirinensis described. ib V ante N. Understanding is the eye unto the soul 31. b Unwritten verities answered unto by master doctor Crammer. 81. b unctio, hath many significations in the scriptures 193. a Universality how it is to be followed 241. b Universal number maketh not the church ibid. b Universal church of the Israelites allowing the calf 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 widows what it is after the judgement of the Papists. 229. a Vow of Widows after the judgement of the Orthodoxes ibid. Vow breach to me damnable with Saint Austen and other fathers, what is the cause 231. a Vows wicked are to be broken. ib Vow of Single life not meant of S. Paul 232. a V aunt R Urim Thummim, what is signified by it 268. a W. W ante A. WAnt of charity, is the death of faith 28. b Wanton books, how hurtful they be 62. a Wanton song makers worse than witches ibidem Water of baptism is holy 282. a W ante E. We ourselves must first be made clean and then cleanse other 55. a We must first be made wise, and so teach other wisdom ibidem W ante I wisdom sometime accompanied with naughtiness 36. a Wife of Esaie was a prophetess as some do writ 74. b Widows, what was their Ministry in the church in Paul's time 227. b Widows younger, wherefore they had damnation 228. a widows faith and promise to the church ibidem widows of what age they were to be chosen in the church ib. b W ante O Word written only necessary to salvation 55. b word written discoursed thoroughly 57 a Women why forbidden to speak in the church 74. b women, many godly of them did prophecy in the Congregation. ib worshipping of God two kinds, one inward an other outward 270. b W ante R writing paper invented of king Alexander 45. b writing tables invented before the battle of Troy ibidem X. X ante E. XEnophon what he was & what he wrote. 16. b Xerxes invaded Greece with .7000000. strange Soldiers 9 b Xerxes slain of his uncle Artabanus idid Xerxes bewailed the mortality of man ibid. b Z Z ant E ZEdechias, the last king of juda and Jerusalem 64. a Zedechias eyes pluke out & he led bound to Babylon ibid. Zedechias what he was ibid. a Zedechias, for holding the tribute from Nabuchadonozor. saw his own sons slain before his eyes. ib Z ante O Zoilus 10. b FINIS. ❧ The table of the principal matters and words contained in the second Tome. A. A ante B ABstinet aeger, egens cupidus gula, simia virtus, properly expounded 88 b Abstinence of Saint Bernard, what loathsomeness it got him A aunt C. Actions moral, be very sin, and do displease God, without faith in God 30. a Achas king of juda in his time the Church had but a small number. 127. a Achab in his time only, Elias & Micheas were of the church. ibid. A aunt D. Adoption defined according to the civil laws 115. a Adoption .2. kinds thereof. ibidem Adoption hath divers significations. ibidem Adoption, how therein we are the children of God. Adrianus the emperor wherefore made a laughing stock. 99 b Adonai what it signifieth. 127. b Adulari what it signifieth. 123. b Adulation what it properly signifieth ibidem. b A aunt F. Affection and good will to do good to our neighbour, is accepted where occasion wanteth to help in deed A aunt M. Ambition what it is. 118. a Amditio & ambitus how they differ. ibidem. A ante N Andronicus kinsman to S. Paul, his conversion to Christ. 5. a Ancoras tollere, is proverbiallye used to go away 130 a Antisthenes his saying against flatterers 134. a A ante P. Apostle what it signifieth 30. b A aunt R. Arrogatio what it is 115. a Artemisia wife to king Mansolus, king of Caria, her excellent love towards her husband, an herb of her name ibidem. Airstonymus saying against flatterers 134. a Arrius and Sabellius did separate the son from the substance of the father. 138. a Arogantia & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, causeth every man to prefer him above another 99 a Aurora, what it is 94. a Aurum in the scripture hath six significations ibid. Aurum how it is called in greek & in Hebrew ibid. B B ant E BEnedicere or Benedictus hath diverse significations 42. b Bernard Abbot of Clarenalia where he was borne, what time he flourished, at what years he entered into religion. Benedict commanded the communion to be given to a Nun that was dead 113. a Be ye holy for I am holy, the exposition & meaning of these words 119 B aunt L. Blood sprinkling in the old law the mystery thereof 28. a. b Blandire what it signifieth 133. b B ante O Bonaventure confuted 122. a Book of wisdom is not in the canon of the Hebrews ibidem. b Book of wisdom title thereof, savoureth of the Greek eloquence, rather than of any other thing. ibi Book of wisdom supposed to be the book of one Philo a Greek borne. ibidem Bonaventures' judgement how any thing is of the verity of the nature of man 125 a Books of wisdom and Ecclesiasticus custom obtained to be called the book of Solomon. 95. a Book of wisdom Dreido in his dissolution of the fift difficulty what he writeth concerning the same book ibidem Book of wisdom sentences thereof might of likelihood be written by some author full of the spirit of God ibidem. b Book of wisdom not affirmed of S. Hierome, but of the jews to be the book of Philo. ibidem Book of wisdom Austin's saying who wrote it ibidem C. C ante A. CAlling what it is 40 a Calling .4. kinds are commonly numbered among the doctors. ibi Caius Caligula the .4. emperor of Rome, his life described, his acts and death. 90. a Carnal lusts of the flesh how extinguished 107. b Camaeleonte versatilior a proverb expounded 119. a Chameleon a serpent or beast in Africa or India ibidem Camoelion described by Pliny and Plutarch ibidem Caro in greek how it is derived 95. b Caro in greek and in hebrew how it is called ibidem Caro in the scriptures hath many significations the same being orderly declared bidden. 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 many ways in the scriptures 70. b C ant H. Children to be contracted and married with the consent of their parents is of nessecitye and not only of honesty 82. 83. a. b Christ only and none other is named jesus as Galatinus saith 128. b Christ's dignity is far above the dignity of the high priests of the old testament 129. a Christus betokneth unctus anointed ibidem Christ that is anointed signifieth both the natures of christ ibidem Christians are called brethren for divers respects 135. b Christ entered into the inward tabernacle once for all ibidem Christ entered into the tabernacle with his own blood ibidem Christ gave eternal things ib Christ made intercession for the salvation of all mankind ibidem Christ whether he took again all his blood at his resurrection discused at large 125. b Christ the measure and fullness of his age recorded of Paul to the Ephesians how to be understand ibidem charity is the greatest mean and way to preserve the church 97. a Christ entered his glory by the cross and afflictions 100 a Christ for what end he came 102. a Christ after what sort he aught to be preached ibidem b Christ was showed in the old time to the prophets & by the prophees ibidem Christ signified sometimes by Isaac to be slain of his father ib Children of God aught not to frame themselves to the desires of the world ibidem Christ is our hope 138. b Children by nature aught to represent and follow their father ibid. C ante L. Claudius' .5. Emperor of Rome, his living, manners and death described 9 a. b C ant O. Confession aught to be made before God 120. b Confessions of sins diversly expounded by the doctors. ibidem Confession auricular, and the form thereof 121. a Confession auricular unknown in the time of the Apostles ibi Confession auricular extorted and commanded of the bishop of Rome ibidem Confession made to God only, is sufficient ibidem. b Confession auricular, after Gracianus judgement whither necessary ibidem Confession auricular divided into .2 parts after Bonaventures' mind 122. a Confession auricular to one only priest commanded of Innocentius the .3. driveth men to desperation ibidem Confession after saint james mind discussed ibidem Confession is joined with prayer. ib Confession public and private copiously declared in the scriptures 119. b Confession instituted by man is of two sorts 120. a C ante R Crosses upon ourselves having no need aught not to be laid otherwise then god doth appoint. 64. b Cras of the school men is taken five manner of ways 77 b. Crassus' the name of a Roman who is said never to have laughed in his time 5. a C ante V Curiousness merrily alluded unto Florus of Vespasianus the Emperor 100 a Curiositi in demanding why it was so long or god sent his son into the world reproved & answered. 127 a C ante Y Cyrus the king his answer to Astyages when he asked him why he drank no wine 111. b Cyrus could call every soldier in his host by his proper name. 117. b D D aunt A David and Paul by fleeing escaped the danger of their enemies. 89. a D ante E deformity shall not be sent in the bodies of them that rise again 125. b Destiny what it is after the opinion of the divines 33. b Destiny defence thereof taken out of a play called ●egio in verses defended of the one speaker, and impugned by the other 34. 35. a. b Destiny 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 divines judgement thereof. 73. b D aunt I Distinct degrees of honour in heaven divers arguments made for the confutation thereof. 60. a. 62. 62. a. b Difference is made of Saint Hierome inter carnem et pulpan. 95. b Dioclesian emperor of Rome a cruel persecutor of the Christians. 66. a D ante O Donatistes threatened to destroy themselves rather than they would return to the church. 88 b Donatists desired to be killed with three kinds of death. 89. a D aunt R Drawing of man to god ought not to be vainly conceived. 28. b Drunkenness described of saint Austene and the force thereof. 111. b E. E ante G EGo et pater unum sumus what it meaneth. 138. b E ant L Election three points thereof handled. 26. b Elected how we are ibid. b Election what it is ibid. Election of our brethren we aught not to be scrupulous or inquisitive of the same ibidem Elders sometimes do teach the true worshipping of god sometime nothing else but mere vanities. 105. a E ante M Emperors & Monarchies would have themselves worshipped for Gods 99 a E ante P Epilogus defined and divided into. three parts 136. b E aunt R Error, Nescientia, Ignorantia, Ignoratio. how they differ 117. a Eremites are called also Anachoritae 118. b E aunt. V Evil things are better to be forgotten then to be had in remembrance ibid. a Every man aught to understand according to sobriety 99 a Eucharist given to infants under both kinds in Austin's and Cyprians time 124. a E ante X Examples of justification 92. b F F aunt A FAtum unde dicitur. 33. a Faithful christians may grant that there is fatum ibidem. b faith the energy force & strength thereof 65. b Faith by the eyes thereof Christ is seen in his mystical supper. ibidem Faith it is against the nature thereof to say that Christ is carnally in the sacrament 66. a Faith and trust in Christ the fruit thereof ibidem Faith the end and reward thereof ibidem Fast in the old law once in the year was ordained to purge sins 86 a Fasting the day thereof was made solmne day among the jews ib Fasting was communded both in the old testament and in the new ib Fasting must be temperate ibidem fasting first made by Montanus the heretic ibidem Fastings, diversities thereof reported to be in the church in the reign of Theodosius th'emperor. an. 453. ib Fasting goeth before prayer ib fasting was ordained with prayer when. S. John wrote his gospel. 87. a fasting did not deliver the Ninivites from peril ibidem Fasting honour thereof what it is ib Fasting all the lent without amenment of life causeth greater damnation ibidem Fast how a man aught declared by s. Austin ibidem Fastings are so to be measured as a man may suffer them ibidem Fast how the mouth, eyes and other members of the body ought so to do rehearsed by. S. Barnarde 88 a fasting in .5. things may be unlawful ibidem Faith and good works concur together 14. b Faith, good works are the fruit thereof ibidem Faithful christians tim in this world is but a pilgrimage 105. a Faith is our victory against the world 107. a Faith the fruits which do follow 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, & charity do remain of these .3. charityes the greatest ib Faith shall abide in heaven Ireneus censure and reason thereof ibidem Faith shall endure in heaven Phocius his opinion thereof ibidem Faith is an evidence of things which are not sent ibidem Faith and hope of every man profiteth himself. ibidem. 97. a Faith, hope, and charity, in what time they are, and do continued: ib Faith more worthy and superior to charity ibidem Faith how described of. S. John ibidem Faith doth regenerate us and make us the sons of God ib. dem Faith and charity the papist ascertion concerning justification thereof ibidem Faith why and how it justifieth. ib Faith as it is our action doth not justify 93 b Faith which showeth herself fourth by good works and godly conversation commended of Peter ibidem Faith which is not lively how to be counted ibidem Faith wherein it standeth ib Faith of the jews & of the Turks is a vain faith 103. a Faith christian doth wholly trust & lean to the word of God ib. b Faithfullman death being offered aught wholly to commit himself unto Christ ib F ante E. Feasts of the Jews & feasts kept in our days, wherefore constitute & ordained discoursed at large ib. b. 98 Fear how it is called in latin greek and Hebrew with the signification thereof ib Fear two kinds thereof and what they be entreated of at large ib et 99 a F ante I Fides, wherefore this word taketh her name, and how it is called in Hebrew, greek and latin 93. a Fides iustificans the definition thereof ibidem Fire in latin, how called and wherefore it is derived 94 F ante L flattery is commonly called water of the court 133. b Flee and not Flee in times of trouble whether we mai or not, a question with an objection and answer to the same discoursed at large with many circumstances. ib & .90. a. b Flesh is tamed with soberness 97, b Flesh called in latin caro how it is said properly, and the definition thereof 95. b Flesh riseth and rebelleth against the spirit 101. b Flesh of Christ what manner of flesh it was, and whether it had a soul 42, a F ante. R Frater how it is derived, and what signifieth 135. a Friendship which is true, loveth no colours, neither hath learned flattery. 108. a Fraunces, the first author of the minority friars. 134. a Fraunces, why he was called Seraphicus ibidem Frances lived dissolutely in his youth. ibidem Frances grievously tempted of the devil which the lust of the flesh. ibidem Frances reported to have seen a strange vision a little before his death. Fruit hundred fold attributed to virginity 130. a Fruit sixty fold attributed to widowhood ibidem Fruit thirty fold attributed to married folk. ibidem Fruit hundred fold ascribed of some to martyrs. ibidem Fruit sixtiefolde ascribed of some to virginity. ibidem Fruit thirty fold attributed of some to widows. ibidem Fruits of the word of God what they be ibidem. b Fruit hundred fold▪ sixtyfold, thyrtyfold, preached of Christ. is to be understanded simpliciter. ibidem G G aunt. I Gird up our loins how to be understanded. 101. a Gird up the loins of your mind what it signifieth. ibidem girding spiritual what it is. ibidem G ante L Gluttony to overcome and to suffer faith to wax faint & cold with idleness it much hurteth. ibidem. b G aunt. O Gold what it is called in Latin, & whereof it is derived. 94. a Gods what they did. Enclides being demanded, what answer he made. 100 a God what he hath commanded, think upon that with reverence. ibidem God can not be truly glorified with out the knowledge of Christ. ibi. God, to give glory unto him what it is. ibidem. a. b God his wisdom how it is known. ibidem God the righteousness of him how it is known. ibidem God his puissance and power how it is known. ibidem God's mercy how it appeareth. ibid. God's verity wherein it is opened and declared. ibidem God'S benefits they which feel aught to give glory unto him. ibi. God's glory is given unto him in 4. things. ibidem Gospel was sent of the holy Ghost from heaven. 101. b God worketh by means & ways which are not to be neglected. 32. b God true cannot nor aught not to be expressed or fassioned with similitude. 46. a God doth not afflict us but for the best. 64. b Gold in the fire & the faithful in adversities an apt similitude thereof. 65. a Godly & faithful men do prevent the judgement of God by prayer. ibi. Good works we are hound to do. 104. a God judgeth all men a like, but the world judgeth by respect of persons. ibidem. b God judgeth every man by his works, how it is to be understanded. ibidem Goods of this world must be used as though they were not our own. 105. a God from everlasting did foreordain his son to be sacrificed for the expiation of our sins. ibi. b Golias a king of the Philistians whom David slew, his stature, the weight of his habergion or harness. 150. a God should not be worshipped with bowing the knew between Easter and Pentecost. 124. a Go●den hills a proverb in the Greek tongue explicated. 70. b God is without beginning and ending. 138. b God's eternity expressed of Saint john the Evangelist. ibidem. a G ante. R Grace the word expounded. 30. a Grace offered who soever contemneth, let him look for the great wrath & displeasure of God. 102. a Grace is offered by God the father to none, but by Christ only. ibid. H. H ante E. Heaven how it is called in Latin Greeke and Hebrew. 69. a Heavens ten are reported to be after the minds of the Philosophers. ibid. Heaven is taken iij. manner of ways among the scholastical divines. ibidem. b Heaven third, Saint Paul's note touching the same. ibidem Heaven first, second or third, what it signifieth to be taken into. 70. a Heaven third what it was the opinion of diverse learned men and Doctors of the Church. 70. a Hell the word what it is called in Latin Greek & Hebrew. ibidem. b Hell, diverse significations of this word. 71. a Hell, a general Counsel concerning Christ's going down thither. 73. b Helias by fleeing escaped the fury of Queen jesabel. 89. a Helleborus is of two sorts. 125. b Helleborum aedere, a proverb and what it signifieth. ibidem Hell one demanded of Socrates what was done there, the answer thereto. 100 a H ante. I High priest of the old testament gave only temporal things. 129. b high Priest of the old Testament was only man. ibidem. b H ante. O hody the acception and understanding of this Latin word in the Scriptures of his diverse signification and acception. 58. a Honour and glory no distinction of degrees thereof in the kingdom of heaven as it is supposed of some. 59 b. and 60. a Holiness is not only attributed to God in the Scriptures but also to man. 104. a Holiness cometh not of our own works, but of faith only, ibidem Homaeosis in Latin how it is called, what it is, and what commodity this figure bringeth. 90. a Homaeosis how many ways it may be varied. ibidem. b Homaeosis sundry examples of the same. ibidem Homaeosis three kinds of spices thereof as Mancinellus declareth and which they be. 93. a Hope which is seen is not hope. 96. b Hope is our Shoteancor. 107 I I ante C I Come what it is & what it signifieth. 93. a I ante D Idolum the interpretation thereof .45. a and .47. a Idolum nihil est in mundo how expounded of Saint Paul to the Corinthians. ibidem Idolum, and Similitudo, after the mind of Origine how they differ. ibidem. b Idolater why sometimes suffered of God. 46. b Idleness in Latin called Otium contrary to Negotium and his diverse acceptions. 3. b I aunt. E jeiunium in Hebrew and Greek, how it is called. 85. b jeiunium taketh the name of Intestiwm a bowel, or gut. ibidem jeiunium a fast is a discipline and hastening of the body. jeroboam in his time king of Israel, only Amos was of the Church. 127. a jews do circumcise their children being dead if they die before eight days. 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 spring of all evils. 103. a Ignorantia how it is in Greek defined and divided into two kinds. 1●5. b Ignorance whether it doth excuse men, or no discursed at large. ibidem Ignorantia either it is called naturalis either affectata ibidem. b. and .116. Ignorantia affectata, defined. ibidem. b Ignorance divided of holcot & the school men into two kinds. ibidem Ignorantia vincibilis, what it is. 117. a Ignorantia other wise called Crassa or supina. I ante M. Images the first inventors thereof. 46. a Images of themselves what they are. ibidem. b I aunt. N In domo patris mei multae mansiones sunt, the exposition of this place of Saint john. 59 b I aunt. O joannes Philosophus cognomento Scotus when he lived. ibidem. b In haereditatem incorruptibilem et incontaminatam etc. the exposion of this place of S. Peter 63. a Incredulity the fountain of all mischief 103. a I ante V justice shallbe the girdle of his loins and faithfulness the girdle of his reins what it signifieth 101. a justification the order thereof in .4. things rehearsed 93. b junias a notable jew conversant among the Apostles 5. a judgement how it aught to be given 128. a junias and Andronicus did first of all institute the Romans in the christian religion 1. b I aunt W I will put enmity between thee and the woman, this place of Genesis expounded with certain other words of the text in Latin, Greek, and Hebrew. 62. a. 63. b K. K ante I Kingdom of heaven like unto a grain of Mustard seed 92. a K ante N Knowledge is all unsavoury without the knowledge of Christ 103. b L L aunt A LAberius appointed a senator of Cesar, his check or taunt to Tullye 119. b Lamb mentioned of Peter by a similitude what it signifieth 125. a Lamb whole and without spot commanded of Moses to be sacrificed applied to Christ ibidem Lamb Paschall, and Christ a comparison between them. ibidem lamb how it was eaten of wayfaring men. ibidem L ante E Lent with us one only is observed. 87. a Lentes iij. are made of the Montanistes. ibidem Leonticius noted in plutarch for his unconstancy and his saying in plutarch. 119. b L aunt. I Life when it perisheth, Seneca, his complaint thereof. 99 b L ante O Love divided into 5. kinds. 131. a Love of God and love of the world how they differ. ibidem Love of our neighbour is set forth in infinity places of the Scripture. ibidem Love of our country described. ibidem Love of the world consisteth in three things. ibidem Love ambitious. 133. a Love of ourselves is a perilous monster. ibidem. a Love true the parts thereof. 108. a Love true loveth no colours neither hath learned flattery. ibidem Love brotherly and common love do differ and are separated. ibidem Love common what it is. ibidem Loins in Latin called Lumbi, what they are. 100 a Loins in the scripture what they signify. 101. a Loins of juda Christ borne thereof. 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 flesh. ibidem Lumbi the loins how it is called in the Greek and Hebrew. 109. a L ante. Y Lies divided into 3. kinds. 123. a Lie sporting or pleasant example thereof. ibidem Lie sporting hath in it much levity. ibidem Lie dutiful example thereof. ibidem Lie dutiful and witty invented of the Egyptian midwives'. ibidem Lie of Rahab the harlot. ibidem Lie invented of Michol. ibidem Lies invented & made of the godly disputed upon of the fathers. ibi. b Lies to sinisterly reproved of S. Austen. ibidem Lie pernicious condemned in all the Scriptures. 124 M M aunt. A MAhomet the first of the Turckes his father and mother. 47. a Mahomates education his function or occupations. ibidem. a. b Mahomates works which he wrote. 48. a Mahomates Prophecies. ibidem. b Mahomates strifes, troubles and conflicts. ibidem Mahomates vices and wickedness. 49. a Mahomates death. ibidem Mahomates testimonies of diverse men of him. ibidem. b Mahomates aenigmata, or riddles. ibidem. b. and .50. b Maccabees books what the old fathers of the Church have said of them. 56. a Magistrate to whatsoever he consenteth, the same doth the public and common consent of the people seem to grant. 85. a Marriage aught to have the consent of the parents ibidem Marriages done without the consent of Parents the canonists do judge lawful. ibidem. b Marriages with the consent of Parents is both comely and necessary. ibidem. a Marriages contracted without the consent of parents, be not true marriages. ibidem Marriages requireth consent of Parents ex necessitate non exhonestate solum. ibidem a Machabeus did choose rather to die then to break the law in eating meats forbidden. 100 b Nathan and Mathat were brethren of the house of David, by Nathan as some do writ. 138. b Man aught to take no more upon him than his degree and calling doth suffer. 99 a Man having estimation of himself more than is meet is made destitute of wisdom. ibidem Man that is curious is more profitable to his enemies then to himself. ibidem. b Many desire to utter high things rather than things meet. ibidem Man's temerity aught not to search that which is not, lest it find not that which is. 100 a Man let him not come in the sight of God without his Mediator Christ. 100LS. ● Manii sive Lucii, they which are borne in the morning are so called. 94. a Man's power vainly defended of the school men, and the grace of God smally defended. ibidem M ante E. Memoria, memory defined. 117. a Men good and godly are subject as long as they live to persecutions and diversities 30. a Meats and drinks that are set upon our common board being blessed are not so good as the Sacramental meat and drink. 43. b Meats of the body and soul what they be 186. a Measure is to be observed in all things 99 a M ante I Missa the word interpreted after the Hebrew and latin 37. a Missa the word never used of the Greek church ibibem Mithridates king of Pontus could speak divers languages and tongues 117. b M ant O. Moses and Helias why they appeared unto Christ, rather than other did, certain reasons and causes 5. a Moses & Helias were truly and indeed present with Christ in his transfiguration, or else but a vision to the sight of the apostles discoursed. id N. N ante A. NAme of christ to be worshipped with bowing the knee what it signifieth with Paul to the Philippians. 128. a Nathan there were two of that name 138. b Nathan the Son of David, one thing specially is to be noted of him ibidem Natalis being deceived of heretics revertes to the truth, and doth penance 119. b. & .120 a N ante E. Necessity's enforcing us to fast .2. in number 20. b Nero an Emperor of Rome, his life at large described, and his death 10. a. &. b. & .11. a Nepesch hath divers significations 75. b N ante O. Non relinques animam meam in inferno, the opinions of all the doctors, latins and Greeks concerning this place of the psalm. 71. a. & 72. & .73. a. &. b Not man is tempted above that he is able 80. b P. P ante A PArabola how called of Cicero, and what it signifieth according to the mind of Beda. 91. a Paradigma called in latin Exemplum an example, exhorting or deterring ibidem. Paradigma exhorting, an example thereof ibidem Paradigma deterring an example thereof ibidem Pax expounded 30. a Papias attributed much to lively traditions, and who were his followers 135 Papias first author of the heresies of the Millinaries. ibidem Papias wrote many fabulous things as Eusebius writeth. ib. Pardoners did cell the name of jesus in golden and painted Papers. 128. b P aunt. E Peter three things especially to be noted in his first Epistle. 1. a Peter his proper name was Simon and the exposition thereof. ib. Peter why he was called Cephas, where he was borne, & who was his father. ibidem. b Peter's parsonage described of Nicephorus. ibidem Peter'S words to his wife going to her death. 2. a Peter's miracles, his confession of Christ, his preaching, his boasting of himself, his weakness. ibidem. A Peter whether he suffer death at Rome or no, with the opinion of all the learned men. ibidem. a Peter's vision that he had marching forward out of Rome to flee from Nero. ibidem. b Peter the disposition of his first 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 never saw. 5. a Peter'S words have in them a marvelous Emphasis. 138. a Peter raised a woman named Tabytha from death to life. 5. b Peter and Simon Magus the sorcerer talked together & wrought miracles diversly together. ibid. a Peter's miracle in raising a young man before Simon Magus which was Nero's kinsman. ibidem Peter's first part of his Epistle explicated. 38. a. and .39. a Peter's text of his Epistle in quam angeli desiderant. etc. very well expounded. 67. a Person second in trinity wherefore he is called Dominus. 44. b Pestilence in the time of it, whether a Christian man may flee from it. 76. and. b. 80. and b Peter why he did call the time that he was in the last time. 106. b Peter why he doth say purify your souls, rather than your bodies. ib Peccatum divided of the divines into voluntarium and into involuntarium. 110. Pentecoste what it signifieth and how to be understanded. 97. b Pentecost called festum hebdomadum & novarum frugum. ibidem. b P ant O. Polipi mentem obtinere, a proverb in the Latin tongue expounded. 119. a Polipus a fish that changeth his colour oftentimes. ibidem Pons sublicius a bridge in Rome, made first of the Priests, & why it was so called. 128. b Power ecclesiastical which the Papists do usurp upon the prerogative of Peter as they think, whether it leaveth upon the word of God or no. 13. 14. 15. 16. 17. a Points in what, the ecclesiastical power agreeth with the law and word of God. 12. a. and .17. b. 18. 19 20. a. &. b Pontifex whereof it is derived. 128. b P aunt R. Proselytes what they were, proselytes and the Greek word there expounded. 1. a Priesthood the office of it aught not to be bought for money. 40. a Primacy above other potentates or princes at large handled. 12. a Princes secular; what authority they have in causes ecclesiastical. 12. &. a. & .20. b. 21. 22. 23. 24. 25. 26 priesthood, whether it be extant in the Church now after the order of Melchisedech. 35. b Prophets by what means they did search before of the kingdom of Christ. 64. a Prophets and their writings were not only given to pertain to them of the old Testament, but also to us. 65. b Privation and who are said or called Privati homines. 118. b Provincia defined. 137. a proverbs of Solomon were not written and couched of him into one book. 95. b prating and talking without the authority of Scripture aught to have no credit. 102. b P aunt. V Purgatory that there is none. 51. a 52. 53. 54. 55. 56. b Purgatory impugned by certain places of the holy Scripture. 56. 57 58 Q. Q ante. E QVae supra nos, nihil ad nos, a proverb rehearsed of Socrates. 99 b R. R ante. E Religion in the cause thereof fathers are not to be heard. 85. a Redemption is not purchased with corruptible things as gold & silver. 105. a Respect of persons defined of the scholastical divines, and taxed of the divines. 122. b Respect of persons taxed of Innocentius with .2. golden sayings. ibi. b R ante. I Righteousness of man without Christ is nothing but blasphemy. 105. a Right hand of God the father is taken in the Scripture after .2, manner of ways. 114. a S. S ante A SAlomon repented him of his Idolatry, before his death, after the opinion of some doctors, and the number of his books. 31. b Solomon his bringing up, his prayer to God for wisdom, his falling to Idolatry, his number of wives and concubines. ibidem. a Sacrificium & sacramentum, the difference between them, and what is a Sacrament, and what is a sacrifice. 35. b Sacrifices six kinds thereof. ib. b Sanctus, how largely this word is taken in the Scriptures. 10. 3. b. and. a Sacram ancoram solvere, a proverb what it signifieth. 129. b S aunt. C Scriptures make no difference by the flesh but by the spirit. 104. b S aunt. I Sicilia, is the first region that was called a province. 137. a Sin of the world taken away by the lamb expounded. 135. b Sit at the right hand of the father what is meant thereby. 114. b Sin unuiolent and his two. parts the one absolute, the other conditional. 110. b Simon Magus fleeth in the sight of the people by magical arts. 5. b Sicut and quasi in the holy Scriptures what it signifieth. 92. a Simony, a marry tale thereof. 10. b S aunt. O Sobriety what it is. 101. a Sobriety what it is called in grekë and the definition thereof. 111. a Such lips such lettuce, a proverb at large explicated. 5. a Soul that it doth not sleep, reasons out of the Scriptures, to prove the same. 67. b. and .68. b soul in what state it is after death certain questions handled touching the same. ibidem. b. & .68. b Son hath power over his own body, and may marry at his own choice. ibidem. a T. T ante. A TAbitha cumi the true interpretation thereof. 50. b T aunt. E temerity, ignorance and blasphemy of certain fantastical heads. Temptation two. kinds thereof. 79. a T ante. H Thales the Philosopher derided & mocked of his own maiden. 99 a Thursday and friday to be fasted, was a tradition of the Apostles. 124. a Things which God would have to be hidden, are not to be searched. 100 b Theophilacte his opinion for this place (to be baptised for the dead.) 113. b Themistocles saying to one that taught a school of memory. 117 a. and. b T aunt. O To morrow how it is called in Latin, Greek and Hebrew 77. b To obey in the Scriptures what it signifieth. To be in wedlock how it is defined. 130. a T ante. R Traditions all are vain and foolish which are repugnant to the doctrine of Christ. 105. a Traditions manifold, mentioned of the ancient fathers. 124. a Traditions of the Apostles at Ephesus, at Asia, and in the Church of Rome, for the celebrating of Easter, was said to be diverse. 124. a Traditions, which were received of Cyprian. ibidem. b Tradition recorded of Iraeneus, confuted. V V ante. A VApour what it is. 82. b V ante. E Virtue, interpretation thereof, and of his diverse acceptions in the Scripture. 70. b Vertebra, what it is. 100 a V ante I. Visio triplex, three manner of visions. 69. b Virgin oppressed by violence against her will, whether she remain a virgin or no. 110. b W. W ante E. WE must in all our doings say (if God will.) 80. b. and .80. a W ante O. Word of God endureth for ever. 119. a Word of God offered or brought hath a marvelous energy and liberality in it. 102. a Works of the law did not justify of themselves, neither could remit sins. 105. a word of God the force & strength of it. 107. b worshipping of GOD without Christ, nothing else but mere vanity. 106. a Works of supererogation what they be. 30. b World, joys thereof disturbed by diverse misfortunes and afflictions. 66. a Woman when she cometh to adult age, is released from the power and authority of her father. 85. a FINIS. ❧ Faults escaped, desiring thee gentle Reader, to correct the same in thy book, before thou beginnest to read this work, which shall help thee much in the understanding of those places. The order of which correction here under thou mayest see. The letters a. and. b. which stand by the first numbers, signify the sides of every leaf, a. signifying the first side, and b. the second side. Leaf line. Faults Corrected. 1. a 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 a 21 teret feret 2 b 23 ocerbos acerbos 4. b 20 exsuperare exuperare 5. a 5 which helped which is helped 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 Maccabees 8. a 5 an image an image of him 8. a 13 Apollonis Apollinis 9 a 28 that where that when 9 b 30 tua religione cum tua religione 10. a 14 Sabellianus Sabellicus 10. a 27 grun ire, grunnire 11. a 2 chanced he chanced 12. a 11 Vandoles vandals 13. b 2 kind of life of man kinds of man's life 16. a 12 uberimus uberrimus 16. a 26 convice convince 16. b 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16 b 29 successivis succisivis 17. a 4 been feign have been fain 17. b 27 Inhibita Imbibita 17. b 32 judicem 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 poor 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 capital capitol 48. a 8 jovia jonia 48. a 34 use a furlong use no furlong 49. a 15 of epistle of the epistle 50. a 20 reprihendere reprehendere 51. a 20 unto the church. unto the poor 52. a 24 it is no place it is in no place 52. b 23 did 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 far excessive. far excessive 69. b 32 nor asseiges nor sieges 71 b 12 aquae dilunii agnae dilunii 71. b 15 innocation innovation 72. a 2 tribunatus. tribu. 74. a 34 it signified is signified 79. a 37 he saith saith 79. b 16 expound expend 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 Jerusalem then Jerusalem 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 use 101. a 22 mortal books moral books 102. a 15 which way which was 105. b 17 who as some say which child as 106. b 33 admistration administration 109. a 30 minorum minorem 112. a 23 Athasius Athanasius 117. b 31 meet thou that meet 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 integrity 126. a 24 Vlepianus Vlpianus 132. b 6 Nadantus Naclautus 132. b 6 medella. medulla 132. b 42 naturum naturam 134. a 3 wort wrote 134. b 31 space of .15. space of .50 135. a Nehemas Nehemias' 135. a 31 the monarchy the first monarchy 135. a 8 Selentiam Seleutiam 138. b 19 Missa Nissa 148. a 30 of the time but the time 148. a 31 and not passive spoke not passive 148. a 40 was of that is of that 155. a 30 proveniemus perveniemus 163. b 11 witnesit witnesseth 169. a 24 voluntary 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 wings 180. a 8 violence take it violent take it 194. a 38 Trinitate fidei fide trinitatis 195. b 42 if your own of your own 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 consecrated 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, administered 287. b 33 Achab Achas ❧ Faults escaped in the second Tome of this book. IN fol. 2. page. a. line. 1. He was of a pale and whitely face, is twice printed. In the same fol. pag. b. line. 35, for tolleraverunt, is toleraverunt. 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 aegnatis. 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 josaphat, is Leosaphat. Fol. 25. pag. b. for, that the tithes should be paid to the church, and that the solemn feast of Sunday should be kept: is put, that the tithes should be kept. Fol. 72. pag. a. line. 12. for those words, is, those words of Peter. Fol. 94. b. line. 2. for primative, is put private: for gigno, is gignenpo. Fol. 120. pag. a. line. 16. for Natalis the Martyr, is Natalis the Confessor. FJNJS. LIEF IS DEATH AND DEATH IS LIEF AETATIS SVAE XXXX 1562 woodcut portrait of profile of a man ¶ Imprinted at London, by john Day, dwelling over Aldersgate, beneath Saint Martins. Come gratia & privilegio Regiae Maiestatis, per Septennium. ¶ These Books are to be sold, at his shop under the gate. 1565.