those whiche doe reste in Christe we desire thee that thou wylt giue them place of comforte through the same Christe our Lord amen Aunswere In the 4. of the sentences Distinction 45. and the 13. glose Iniuriam facit martyri qui or at pro martyre That is to say he which prayeth for a Martyr doth iniury and wrong vnto the Martyr S. Cyprian in his .4 booke of baptisme and the maister of the sentences 4. distinct .4 Chapter If all the deaths and all the tormentes that all men the Patryarckes Prophets Apostles Martyrs and confessors haue euer suffered should be put togither they shall not be sufficient to put out the leaste sinne of the world Knowe ye not that the vnrighteous shal not inherite the kingdome of God Bee not deceiued neyther fornicators neyther idolaters neyther aduouterers neyther wantons neyther abusers of them selues with the mankinde neyther theeues neyther couetous neyther dronkardes neyther euill speakers neyther extorcioners shall inherite the kingdome of god And such were some of you but ye are washed but ye are sanctified but ye are iustified in the name of the Lord Iesus and by the spirite of our God. Christe loued the church and gaue him selfe for it to sanctifie it and clensed it in the washing of water through the worde To make it vnto him selfe a glorious church without spot or wrincle or anye such thing but that it should be holy and without blame Iesus Christ sayth verely verely I doe saye vnto you except that a man be begotten of water and of the spirite he cannot enter into the kingdome of heauen Saint Iohn Baptist sayde of Iesus Christe he shall baptise you with the holy Ghoste and with fire which hath his fanne in his hand and will make cleane his floure and gather the wheate into his garner but will burne the chaffe with vnquencheable fire Iesus Christ saith nowe are ye cleane through the wordes which I haue spoken vnto you Also Peter saide vnto Iesus thou shalt neuer washe my feete Iesus sayde vnto him if I doe not washe thee thou shalt not haue parte with me Peter saide vnto him Lord not my feete only but also my hands and my head Iesus sayd vnto him he that is washed needeth not saue to washe his feete but is cleane euery whit He shall put downe our wickednesse and caste all our sinnes into the bottome of the sea Raymonde sayth Gratia magna dei veniamnon dimidiabit Aut nihil aut totum propitiando dabit That is to say God doth not pardon the moytie or halfe but his great mercye pardoneth all or nothing Moyses and Saint Paule doe say our God is a consuming fire The Pope in his Canons in the Glose of Baptisme and of his effect Chap. which beginneth maiores Causas Larga dei pietas veniam non dimidiabit Nam nihil aut totū te lachrymante dabit That is to say the great goodnesse of God wyll not giue pardon for the moyte for when thou commest vnto him with teares and weepings he will giue thee all or nothing Moyses saith The workes of God are perfect O Lorde thou forgiuest all our sinnes Chrysostome in the .2 homily vpon the 50. psalme When one demandeth mercy that is that he might not be examined of his sinne to the end he should not be handled according to the rigour of righteousnesse and to the ende that all punishment may cease for where there is mercie there is no more hell fire neyther rigour nor paine Chrysostome in his sermon of penance and confession The Lord doth punish vs for our sinnes not for to take anye recompence of oure sinnes but for to aduise vs of things to come S. Ambrose vpon S. Luke of repentance first distinction Chapter which beginneth Petrus Peter was sorowfull and did lament for he hath transgressed as man I doe not finde what he sayde I doe knowe verye well that he hath wept I doe reade of his teares and not of his satisfaction The Priestes doe sing in the beginning or prose of those that be deade such wordes Rex tremendae maiestatis qui saluandos saluas gratis salua me fons pietatis That is to saye O redoubtable king in maiestie whiche doest saue freely those which ought to be saued saue me O fountayne of goodnesse Blessed are the deade which hereafter die in the Lorde euen so sayth the spirite For bicause they rest from their labours and their works followe them Of a truth he onely taketh away our infirmitie and beareth our payne yet wee shall iudge him as though he were plaged and cast downe of God where as he notwithstanding shall be wondred at for our offences and smitten for our wickednesse For the payne of our punishment shall be layde vpon him and with his wounds shal we be healed As concerning the place of S. Paule 1. Cor. 3. That euery one shall be saued as it were by the fire S. Augustine in his boke of the Citie of God the 21. booke Chapter .26 And in his treatise of fayth and of workes Chapter .16 And in his Enchiridion Chapter 28. expoundeth it of the fire of tribulation and of the crosse and persecutions of this worlde by the which the Lorde examineth those that be his Gregory vpon Iob the .29 Chapter And in his morals the .28 booke the .17 chap. And in the .16 distinct Chap. whith beginneth Canones glossae atque As touching the bookes of the Machabees the church doth not hold them for canonicall saying we doe nothing vnorderly if we bring in the examples of the bookes which although that they be not canonicall yet neuerthelesse doe serue for the edification of the churche S. Augustine of the citie of god .18 booke 36. Chapter And of christian doctrine .2 booke .8 chapter Speaking of the number of the times which haue bene sithence the returne from Babilon vntill the comming of Iesus Christe the count and computation of them are not found in the holy Scripturs which are called canonical but in the other among whom are the bookes of the Machabees S. Ierome in the Epistle written vnto Chromatius and Heliodorus bishops And also in the Byble before the booke of the Prouerbes The Churche doth reade the bookes of the Machabees but it doth not receiue them as canonicall Also although that the Church doth reade the bookes of Iudith Tobie and of the Machabees yet neuerthelesse the Church doth not receyue them as Canonicall scripture And so the Church may read these two bokes for the edification of the people but not for to confirme ecclesiasticall doctrine Ierome in his Prologue Galeatus which is set before the booke of the Kings Sayth that he hath neuer founde the seconde booke of the Machabees in the Hebue tongue but he hath founde it in the Greeke tongue And writing against the Pelagians The seconde booke of the Machabees is written by Iosephus the Historiographer
And also we must wryte letters vnto our companions that the lawe of the Gospell and the doctrine of the Lorde be kept of euery one and that wee doe not goe backe from that the Christ hath taught and done c. Afterwardes he saithe If wee bee the priestes of God and of Christe I doe not finde that we ought to followe any other than God and Christ Forasmuch as especially he saith in the Gospell I am the light of the worlde he that followeth mee shal not walke in darkenesse but shal haue the light of life Lactantius Firmianus in the .6 booke of his godly institutions 8. Chapter We ought not to follow men but God. S. Augustine writing vnto Fortunatus 198. Epistle We ought not to holde or esteeme all the disputations of men as canonicall scriâ—tures although they haue bene made by learned men insomuch that it is lawefull for vs sauing the honor of men which is due vnto them to gainesay or reproue some thinges in their writinges if peraduenture we doe finde that they sauor otherwyse then the veritie conteyneth vnderstoode by others or of vs through the help of god I am such a one in other mens writings as I woulde that they shoulde be which doe vnderstand mine S. Augustine in his Prologue of the .3 booke of the trinitie Obey not my writinges as if they were the canonicall Scriptures but all that which thou shalt finde in them beleeue the same without doubting But giue no farther credit vnto myne than they do accorde and agree with them In the same booke I cannot denie but aswell in my greate workes as in my small workes there are many thinges which iustly and without any temeritie might be blamed S. Augustine in his Epistle vnto S. Ierome .19 Epistle .3 Tome folio .161 I doe confesse thorowe thy loue tâ—â—t I haue learned to beare that honor and reuerence only vnto the bookes of the holy Scriptures which are called canonicall And I doe beleeue most surely that no Authors of them writing them haue erred but if any thinges are found in them the which do seeme to be repugnant to the truth I doe esteeme it none otherwyse but that eyther the booke is euill written or that the interpreter hath euil vnderstode that which is saide therein or els that I doe vnderstande it nothing at all And as for others I doe reade them in such sort that with whatsoeuer holinesse or doctrine they be set and paynted forth yet I do not thinke that to be true which they saye bicause that they haue such an opinion but so farre as they coulde persuade me eyther by those canonical authors or by probable reasons which are not disagreing from the truth And as for thee my brother I doe thinke that thou thinkest none otherwise Yea I doe esteeme truly that thou wouldest not that we shoulde reade thy bookes as the bookes of the Prophetes and Apostles which haue written so certainly that it shoulde be a wicked thing to thinke that they haue erred or fayled in their wryting S. Augustine in the .112 Epistle written vnto Paulinus I woulde not that thou shouldest follow mine authoritie thereby to thinke that it is necessary for thee to beleue it bicause I haue spoken it but to the ende that thou beleeue the canonicall scriptures c. Saint Ierome vpon the Epistle vnto Titus .1 Chapter Without authoritie of the Scriptures babling and scoffing ought not to be beleeued Tertullian in his prescriptions agaynst the heretikes It is not in our desire or free will lawfully to bring in to chose or to alledge for witnesse that that another shall bring in or alledge for his will and pleasure For we haue the Apostles of the Lord for authors who haue brought in nothing for their pleasure neyther no newe thing but they haue faythfully taught vnto the people the discipline knowledge which they haue receyued of God. S. Augustine of one onely Baptisme in the Epistle vnto Vincent What is hee that knoweth not the holy scriptures c. My brother meddle not against so great heauenly things For the places are knowen by the Canon lawe of the Bishops Saint Augustine writing vnto Vincent in the .48 Epistle Gather not togither false accusations agaynst the brethren of the writings of the Bishops or of ours as of Hilarie or of that vnitie before that the part of Denatus be deuided or seperated as of Cyprian or Agrippin agaynst the heauenlye witnesses which are in so great number so cleare and not to be doubted First of al bicause that such kynde of letters ought to be discerned from the authoritie of the canonicall Scriptures For we do not read them after that sort as for to take witnes to whiche it is by no meanes lawfull to speake agaynst except peraduenture they haue perceyued any thing otherwyse than the truth requireth Immediatlye afterwarde he sayeth But neuerthelesse let vs walke in that in which we are come vnto that is to saye in that waye whiche is Christ For the integritie and the knowledge of letters of any Bishop howe noble and vertuous so euer he be cannot bee kept as the canonicall Scripture is kept through or by so many letters orders and tongues and through the susception of the ecclesiasticall celebration Against the which there are some notwithstanding who vnder the name of the Apostles haue inuented and imagined many things neuerthelesse it hath bene in vayne bicause that it is to well proued celebrated and knowen c. S. Augustine in his .2 booke of Baptisme against the Donatistes 3. Chapter You haue accustomed to put before vs the letters of Cyprian the sentence of Cyprian wherefore doe you take the authoritie of Cyprian for your schisme and do repeale and keepe backe his example for to trouble the churche And what is he but that he knoweth that the holy canonicall scripture aswel of the olde testament as of the newe is kept within his limits which are certaine and that the same is to bee preferred before all the writinges of the Byshoppes that are past insomuch that we must nothing doubt thereof neyther dispute to wete whither that all that which is written in the same be true But it is lawefull to rebuke the writinges of the byshops which haue bene written or whiche they haue written sithence the confirmation of the canonicall scriptures or by word peraduenture more full of wisedome of euery one better instructed in such things or by greater authoritie of other byshops or through the wisedome of the wyse or by the counsels if peraduenture they haue swarued in any thinge from the truth and also the counsels which are done through out euery region or prouince without all doubtes ought to giue place vnto the authoritye of the first counselles whiche are made through out all Christendome and the first generall determinations ought often times to be amended by those that follow after when through any experience of
holy scriptures Collos 3. The holy scriptures cause vs to beare all tribulations paciently Little children ought to be taught the holye scriptures 2. Tim. 3. Euery one may dravve out of the holy scriptures that vvhich is needefull for his soules health VVe ought to teach one another in Gods vvord VVhat is the cause that manye doe profite so little in the scriptures No excuse from reading of scripture An admonition vnto the poore people to haue the holy bookes He ought to feare vvhich vvill not reade the Scriptures to be tormēted vvith eternall paynes Esay 5. 1. Cor. 14. Math. 25. Pro. 28. Hee that vvoulde be hearde of God ought first to heare God. Rom. 15. Rom. 1. 1. Cor. 10. The maried vvife ought to be an example to all those of hir house in holynesse of life and conuersation Ephe. 5. 1. Cor. 11. The vvicked lyfe of another to couer ours ought not to be alledged Rom. 2. Hovve vve ought to bring vp the yong daughters in reading The canonicall bokes Iohn 5. Christ is the vertue of God. The excuses that the temporall people doe make to auoyde from reading the holy scriptures Monkes vvere solitarie people vvho notvvithstanding did lead a common life not as the Monkes at this day Euen as the instruments of arte for to gayne the lyfe euen so are the bookes of the Apostles for the lyfe of our soules 2. Tim. 2. The profite that commeth vnto vs of the holy bookes Although that manye doe not vnderstand all the scripture they must not therefore leaue of to profit in it The Philosophers haue not searched that vvhich profiteth but to make themselues esteemed The Apostles and Prophetes haue vvritten clearely and plainly Iere. 31. Heb. 8. 1. Cor. 2. Math. 5. Act. 8. The diligence of the Eunuch reading the scriptures not vnderstanding them Act. 8. 1. Cor. 10. VVe ought not to follovve the error of oure forefathers This constitution in the bodie of the lavve is imprinted at Paris at the signe of the golden sunne The holye ordinaunce that Iustinian made touching the holy bokes to haue thē in al tōgues to the ende they should be reade of all men VVe ought to take hede of the malice of the interpreters The Emperour Iustinian giueth libertie vnto all men to read the holy scriptures and the reason vvherfore Those vvhiche vvoulde not suffer the scripture in all languages and tōgues vver punished through the confiscation of their goodes Iohn 6. Num. 11. Moyses enuyed not those vvhich had the gift of god Amos. 7. The Priestes doe say that it appertayneth not vnto the laye people to dispute in the Church behold diligently the contrarie Chrysostom vvould that all vvere doctors 1. Thes 5. Many doe learne sooner foolish and baudie songs than spirituall The excuse of many Math. 21 Rom. 13. Iam. 1. Iohn 3. Act. 5. Act. 16. The Christians neuer assembled themselues to the hurt of any man. If rhere happeneth any euill vnto the vvorlde the vvorldlings doe say that it is bicause of the faithfull Act. 16. Act. 20. Act. 2. Act. 1. Act. 21. In the auncient assemblies they prayed for the Emperors and magistrates Praier is the best sacrifice that one can offer vnto God. Plinie vvriteth vnto the Emperor of the lyfe and maner of the faithfull in their assemblies Eusebius Caesariensis in the ecclesiasticall historie lib. 11. Chap. 4. Theodorite lib. 4. cha 24. Historie tripartite lib. 10. chap. 20. Ievves burned in a caue 2. Mac. 5. Psal. 133. Math. 18. In this latter time the vvicked are called good the good vvicked Mortal man is vvoorth nothing Truth and force inseperable and righteousnes and crueltie To kill and exercise crueltie belongeth not vnto the good but to the euill The signe of the good and the euill Compulsion auayleth not God vvill auenge the griefes of his seruants Esay 59. Ezec. 34. Veritas odium parit VVhat patience is It is necessary that the righteous man be afflicted of the vvicked to the ende he haue pacience The cause vvhy aduersaries are stirred vp Through persecutions a great nūber is ioined to the gospell Rom. 14. Math. 13 Iesus Christ doth not require shedding of blud The persecutors do seke to put to death for feare that their malice shoulde bee vncouered and knovvn Genes 27. Exod. 2. The holye men haue fled from the handes of the persecutors 1. Reg. 21. 3. Reg. 19. 3. Reg. 18 Iohn 20. Act. 9. Num. 35. Iosua 20. Mat. 10. Iohn 8. Iohn 12. Math. 2. Mat. 12. Iohn 11. Iohn 8. Luc. 4. Men ought not to burn them that speake other vvise than the truth allovveth Mat. 14. The persecutors them selues are ignorant of the gospell Iohn 7. Iohn 2. Iohn 7. Math. 26 Sapien. 6. Rom. 10. An admonition vnto Kings Princes and Iudges Miche 3. Persecuters cruelly tormented Luk. 18. The despising of the poore people of God is pitifull Mat. 23. Esay 26. Eze. 22. Miche 7. Iohn 16. Mat. .12 Psal. 116. Esa. 26. Zacha. .2 Mat. .23 Persecution is prophecied to happen vnto the children of God. 3. Reg 21. Prou. 17. Esay 5. Prou. 29. Prou. 29. Prou. 31. Prou. 29. Ierem. 26. Ieremy vvas accused by the priests Esa. 10. The torments of the vvicked princes 2. thess. 1 Sap. 5. The complaint of the persecutors at the day of iudgement Sapi. 5. The doctrin of the Apostles nevve doctrine Act. 17. Act. 28. Act. 24. Act. 24. The resurrection of the righteous and vnrighteous shall come Act. 17. 1. Tim. 4. 1. Sam. 31 Note the vengeance of God agaynst the vvicked persecutors Act. 1. Esay 37. 2. Mac. 8. Act. 12. Euseb li. 1 cap. 9. li. 2 cap. 10. 3. Reg. 22 4 Reg. 15.21.24.25 A Table to finde oute the principall things contayned in this present booke and first of the Letter A. ABstinence Pag. 229. Adam condemneth his posteritie Pag. 50. Adam not good of himselfe Pag. 59. Adam his free vvill Pag. 59. Aduocate for vs Iesus Christ Pag. 192. Aduocate any other is error Pag. 191. Aduocate for S. Iohn onely Christ Pag. 191. Aduocates none vvith God as Earles and Lordes vvith Kings Pag. 200 Angels not to be honoured Pag. 175 Angels vvould vve should honour god Pag. 175. Apostles maryed Pag. 245. Apostles teach the commaundements of god Pag. 284 Apostles vvrite clearely Pag. 325. Apostles praying for the Cananite Pag. 197. Apostles assembled secretly Pag. 340. Assemblies certified by Plinie Pag. 345. Assemblies of the Christians by night Pag. 342. Assemblies their deedes Pag. 343. Assemblies harmelesse Pag. 241. Assembled their prayers Pag. 343. Assemblie of Ievves burned Pag. 346. Ashes of Saints Pag. 186. Augustine counteth but tvvo Sacraments Pag. 38. Augustine his recantation Pag. 48. Augustine of free vvill Pag. 60. Augustine his exposition Pag. 171. Augustine his opinion Pag. 283. B. Baptisme purgeth not sinnes Pag. 23. Bishop of Bishops none Pag. 50. Bloude of Oxen. Pag. 37. Bodie of Christ not carnally eaten Pag. 3. Bodie of Christ not diuided Pag. 3. Bodie of Christ vvhole in
Ierome vnto Chromatius in the 5. Distinct. Chapter which beginneth Sancta The Covnsell of Laodicea the 59. chap. doth not name them in the roll of the canonicall Scriptures and reciteth that which is of other canonicall bookes amongst his other Decretals The author of the boke of the Machabees in the ende of the sayde booke doth praye that if he haue sayde any thing whiche is not good to pardon him Let vs then willingly pardon his faultes Of honoring and worshipping of Saintes S. Augustine of true religion The last Chapter Let vs not loue the outwarde and visible spectacles for feare that in erring and straying from the truth and in louing the shadowes wee bee cast into darkenesse That our religion be not after our fantasies For whatsoeuer truth it be it is better than all that our will can feyne and inuent That our religion be not the worshipping of deade men For if they haue liued faythfully they are not suche to demaunde and aske suche honor but they woulde that wee shoulde honor him by whom they being illuminated are gladde that we shall be seruaunts with them of their holy lyfe We ought then to honour them bicause of their imitation and not to adore and worshippe them bicause of their religion For the same was done through temporall dispensation for our helth that the vertue of God and the immutable wysedome of God which is of one substance which is coeternall to the father toke on him mans nature by the which he would teach vs that man ought to honor the thing which ought to be honored of all creatures hauing vnderstanding and reason And let vs also beleeue that the varye Angells them selues the most good and excellent administrators of God woulde it so to wete that we should honor one onely God with them through whose contemplation they are blessed For we are not blessed in seeing and beholding the Angells but in beholding the verytie by the which we doe loue the Angells and doe reioyce of them wherefore we doe honor them through loue and charytie and not through seruice c. And let vs not buylde any temples for them for they woulde not be so honoured of vs for that they doe knowe when wee bee good wee are the temples of the soueraigne God And so it is rightly written that it was forbydden to men by the Angels that they should not worshippe them but one only God vnder whome they all were togither seruauntes I doe greatly feare least that I shoulde set the honor of a man in the steede of the glory of God and that I woulde worship none but only thee my God. Cornelius fell downe at Peters feete and worshipped him But Peter tooke him vp saying stand vp for euen I my selfe am a man. Barnabas and Paule sayde vnto the people whiche would haue done sacrifice vnto them O men why doe ye these thinges we are mortall men like vnto you and preache vnto you that ye shoulde turne from these vayne Idoles vnto the liuing God which made heauen and earth and the sea and all thinges that are in them Chrysostome vpon S. Mathewe .45 homilye .23 Chapter Howe shoulde ye escape the damnation of hell shal that be in buylding the sepulchres of Saintes or rather in making cleane your heartes from malyce dooth God iudge as man doth man iudgeth man in works but God iudgeth the heart But what is that righteousnesse to honor the Saintes and to contemne their holynesse The first degree of fidelitie is to loue sanctite afterwardes the Saintes for the Saintes haue not bene before holynesse but holynesse hath bene before the Saintes He then without cause doth honor the righteous which despiseth righteousnesse Shall the Saintes whose sepulcres ye decke and beutifie deliuer you The Saintes cannot be the freendes of those to whome God is an enemye Can the houshold be in peace and quietnesse when the Lord is an aduersarye Howe can ye doe it will the bare name deliuer you for asmuch as possible ye thinke that ye are the people of God What profiteth it the harlot if shee haue the name of a chast woman Euen so doth it not profite the sinner to be called the seruant of god In the same towardes the ende he sayth howe can ye escape the damnation of hell In buylding of churches and not holding the ende of the ecclesiasticall veritie In reading the Scriptures and not beleuing them In naming the Prophets Apostls and Martyrs and not following the works of the Martyrs nor their confession c. Augustine vpon Saint Iohn .23 Treatise .5 Chapter This is the Christian religion that one God onely be adored and worshipped and not many Gods. For nothing maketh the soule blessed but one onely god It is made blessed through the participation of God and the soule being feeble is not made blessed through the participation of an holy soule and also the holy soule is not made blessed through the participation of an angel but if the weake and feble soule requireth to be made blessed it must demaunde that whereof the holye soule is made blessed For thou shalt not be made blessed by an angel but thou shalt be made blessed by him of whome also the angell is made blessed Augustine of the Citie of God. 10. booke They which are constituted immortall and blessed in the heauenly places who togither doe reioyce themselues of the participation of their creator the which are made strong through his eternitie by good reason woulde not that wee shoulde make any sacrifice vnto them but onely vnto him of whom they doe acknowledge themselues with vs to bee the sacrifice For with them we are togither the Citie of God of the whiche it is sayde in the Psalme Very excellent things are spoken of thee O thou Citie of god c. Augustine in his 10. booke of the Citie of God. 16. Chapter Then if there be any angels which desire that any shoulde offer vnto them sacrifice truly we ought to preferre those which doe not desire that one shoulde sacrifice vnto them but vnto God the creator of all vnto whom they serue For therby they shewe how entire the loue is that they doe beare vnto vs for they pretende not to make vs subiecte vnto them thorowe sacrifice but vnto him throughe whose contemplation they are also blessed and they do go about to leade vs vnto him from whom they themselues are not turned Augustine of the Citie of God .8 booke Chapter .27 We doe not ordayne for the Martyrs temples neyther sacrifices of diuine seruice for they are not our God but their God is ours Truly we will honor their memorials as of the holye men of God which haue fought for the truth euen vnto death that true religion might bee knowne and that false religions might be vanquished Epiphanius agaynst the Colliridians The bodie of the virgin Marie was in dede holy neuerthelesse she was not god Of
and thinke it not sufficient for thee to remember or to haue in mynde the commaundementes of God and not fulfilling them by workes But knowe them to the ende you may learne that which ought to be done For before God they are not righteous which heare the lawe but the doers of the lawe shall be iustified Truly the fielde of the heauenly lawe is muche and without measure enlarged the which doth shyne with many witnesses of truth and as with a certayne heauenlye flower feedeth and nourisheth the spirite of him that readeth it with a marueylous delite All which things you shall knowe to be very good to keepe iustice S. Ierome writing vnto the Ladie Gaudentia of the bringing vp of hir daughter Pacantull When the little yong damsel shal come vnto seauen yeares of age and that she beginneth to be shamefast to knowe when she woulde keepe silence and to doubt of that that she ought to speake Let hir then learne by heart the Psalmes and vnto twelue yeares that shee doe make a treasure in hir hart of the bokes of Salomon of the Gospels of the Apostles and Prophetes Agayne writing vnto another good Ladie called Leta exhorting hir to instruct hir daughter from the cradle in the holy scriptures he willeth hir to loue the godly bookes in steade of precious stones and silke in which bookes let not the couers being embrodered with diuers colours please hir but the erudition distinct and corrected according to fayth Let hir learne first the Psalter and through such songs that shee doe withdrawe hir selfe from the worlde Let hir be taught to liue vertuously in the Prouerbes of Salomon And that shee doe accustome hirselfe to despyse and contemne worldlye things in Ecclesiasticus That she doe followe the example of vertue and pacience in Iob. That she doe learne the Gospell not letting it go out of hir handes That she willinglye learne the Actes and Epistles of the Apostles And when she hath enriched hir heart with suche riches to learne by heart the Prophetes and the bookes of Moyses the bookes of the Kings Paralipomenon Esdras also Hester and last of all the Canticles of Salomon called Cantica canticorum For if she should read them at the beginning it might hurt hir vnderstanding not the holye songs of the spirituall mariages vnder carnall words That she doe auoide all bookes that are apocrypha or hidden That shee haue alwayes in hir handes the workes of Cyprian Athanasius and Hilary S. Ierome in his Proeme of his commentaries vpon Esay vnto Eustachius I giue vnto thee that which I doe owe thee obeying the commaundementes of Christe whiche saithe seeke diligently the Scriptures seeke and you shall finde that it be not sayde vnto me as it was said vnto the Iewes you doe erre knowing not the Scriptures and the vertue of God and the wysedome of God and hee that knoweth not the Scriptures knoweth not the vertue of God nor his wisedome Ignorance of the Scriptures is ignorance of God. Chrysostome in his .3 Sermon of Lazarus I haue tolde you many times before nowe whereof we ought to speake to the ende that in the meane season you maye take the booke and consider it diligently and after that you haue vnderstoode that whiche shall be saide and that whiche shall remayne to be declared you shall make your spirites more instructed redy to heare the thing spoken of I doe exhort you and wil not cease to exhort you alwais to be attentife not only to that which shall be spoken here but also when you shall be in your houses alwayes giue good eare to the holy Scriptures which I haue not ceased to pricke forwarde cheefely those which haue bene with me and that none say vnto me his wordes are colde there are many things smally to be esteemed I am an aduocate I am let with publicke affaires I haue an occupation I haue a wyfe I doe bring vp my children I haue charge of my familie I am a temporall man it belongeth not to me to reade the Scriptures but for those that haue forsaken the worlde whiche dwell aboue the mountaynes which chastly leade a solitary life What saiest thou O thou man doth it not belong vnto thee to reade the Scriptures bicause thou art let and hindred with businesse and innumerable cares Therefore the more thou haddeste neede to reade them then they For those haue not so much neede of the ayde and helpe of the Scriptures as thou which art tossed through the middes of the waues of businesse troubles and cares for truely the Monkes and those that dwell in solitary places which liue without sute of lawe and other businesse and which dwell in the desertes haue none acquaintance with any man but studye philosophy in moste peaceable tranquillitie with safetie and haue the fruition of most safe thinges On the contrary we as in the middest of the sea tossed with innumerable sinnes haue alwayes neede of the perpetuall and continuall solace and comfort of the scriptures They are very farre of from the combat and therefore they doe not receiue many strokes and woundes but thou bicause thou art still in the battayle and that thou doest receiue many woundes thou hast the greater neede of remedy For thy wyfe doth prouoke thee and thy sonne doth make thee sad and doth styrre thee vp to anger and thy enemy goeth aboute to circumuent and deceiue thee and thy freende doth beare thee enuye and hatred thy neighbour doth persecute thee and thy companion doth deceiue thee and many times the Iudge doth threaten thee and pouertie doth molest and greeue thee the losse of the thinges in thy house dooth make thee sorowfull and prosperitie maketh thee proude and aduersitie draweth thee awaye to conclude diuers occasions and necessitie of cares troubles sorrowe boasting pride doe compasse and inuirone thee on euery side and rounde about innumerable dartes doe flye for whiche thinges it is necessary to take incessantly the weapons and armor of the Scripture Acknowledge thē that thou walke through the pinnacles that is to say the most high places of the citie For the concupiscences of the fleshe doe eleuate themselues more sharply against those which liue amongest the multitude of men whom the beauty of the face and the comlynesse of the bodye conceiued through looking on and dishonest wordes which entre in at the eares doe trouble muche And the harmonious and pleasant songes doe weaken often times the constancy of the spirite But to what ende doe I recyte this The sauor of the sweete smelles which seemeth to be a thing more vile then all that comming from those women whiche dwell at the stewes for gayne in playing the whores doth leade vs captife and ouercommeth vs by only meeting them so many things there be which doe assayle our soule And therefore we haue neede of heauenly remedyes not aswell to heale the hurtes wee receiued as for to keepe vs from them
the thinges that are playne and knowen let passe the harde and obscure thinges And if thou canst not with continuall reading find out that whiche is there spoken goe vnto one that is wyser then thy selfe or vnto a doctor declare vnto him the thinges that are written declare vnto him thy feruent desire And if God would giue vnto thee so great promptitude of corage he will not dispise thy diligence and carefulnesse But yet although that no man will teache thee that whiche thou desirest to knowe yet without doubt he will declare it vnto thee Remember the Eunuch of the Queene of the Ethiopians who although he were a barbarous and rude man letted and hindred with innumerable cares and on euery side enuironed with worldly affaires and troubles and that he did not vnderstande that which he reade neuerthelesse he did reade it sitting in his charret If all the time as he went in the way he ceased not to reade much lesse when he was at rest in his house if he did reade vnderstanding not that which he reade and hath not ceased to reade muche lesse after that he hath learned Now to the ende that thou know that he did not vnderstande that which he did reade heare what Philip sayde vnto him Doest thou vnderstande sayth he that which thou readest And he hearing his wordes was not ashamed but confessed his ignorance and sayde Howe can I vnderstande except I had a guyde When there was none that coulde shewe him the way neuerthelesse he did reade and therefore he had immediatly a guyde God knowing his prompt and ready courage and louing his diligence incontinently did sende him a doctor but we haue not Philip ready Let vs not despyse my brethren and frendes our health and saluation all thinges are written for the loue of vs for our correction vnto whome the endes of the ages are come vpon The reading of the Scriptures is a great munition against sinne the ignorance of the Scriptures is a greate perill of falling headlong into hell to know nothing of the heauenly lawes is a great perdition of saluation This thing hath engendred heresyes this hath made vs lead a naughty life and hath mingled all thinges bothe high and lowe Truely it can not be that he shoulde be sent awaye without fruite which taketh pleasure in continuall and attentiue reading of the Scriptures S. Ierome in his .6 Tome vpon Ieremie Chapter .9 The error of our forefathers ought not to be followed but the authoritie of the Scriptures and the commaundement of God which he teacheth vs And agayne truly through the ignoraunce of the lawe they receyue Antichrist for Christ Chrysostome in the 29. homilie vpon Genesis There is neither the passion of the body nor of the soule in mans nature but that it maye take medicine of the holy Scripture Afterwarde he sayth Therefore I pray you come often hither and marke diligently the reading of the holy scripture not onely when you doe come hither but also in your houses take in your handes the holy Byble and receyue with greate diligence and care the vtilitie that lyeth therein hid for thereby you shall get great profite First trulye that by the reading your tongue bee reformed afterwarde your soule taketh wings and eleuateth hir selfe and is illuminated through the splendor and brightnesse of the sunne of righteousnesse And in the meane time it is deliuered from the inticementes and allurements of filthie and vncleane thoughtes reioicing with great rest and tranquillitie And furthermore that whiche the corporall meate doth vnto the body for to augment increase strength the same doth the reading of the holy scriptures vnto the soule The Canon lawe in the Chapter Praelatum de consecratione .3 Distinction That whiche the Scripture doth vnto the readers the same doth the Paynter vnto the Idiotes and ignoraunt in beholding it for in the same the ignorant people doe see that whiche they ought to followe in the same they doe reade whiche knowe not the letters The Emperor Iustinian in his newe Constitutions autentike in the 146. Constitution of the Hebrues sayth thus It was expedient that the Hebrues shoulde take great pleasure not of the hystorie onely when they gyue eare vnto the holy bookes but that they shoulde marke and beholde the sense hidde in them by the whiche they shewe forth the great God Iesus Christ sauiour of mankinde But although that by the interpretation among them dreamed they doe debate and reason it among them selues vnto this day neuerthelesse they haue erred from the right sentence And bicause we haue knowen that they haue amongst themselues debates we woulde not leaue them in such dissentions For wee haue known by the interpellation and reports whiche haue bene tolde vs that some of them would not receiue but the Hebrewe tongue onely and would that we shoulde vse them in the reading of holy bookes other doe holde an opinion that wee muste haue the Greeke tongue and there hathe bene for this thing of long time sedition among them We then hauing vnderstode this debate haue iudged those better whiche desire to haue the Greeke tongue in the reading of holy bookes and for to be short such a tongue as the place requireth moste fitte and meetest for the hearers we then doe ordayne that in what soeuer place the Hebrewes are it shall be lawefull for them in their assemblies to reade the holy Scriptures in the Greeke tongue and in the Italian tongue or translated and changed into any other tongue as the place shall require to the ende that all the continuation and order of that whiche is sayde be manifested vnto those which shal vnderstand the holy boks by the reading of them And according to these thinges they doe direct their lyfe and study and their interpretors whiche doe vse only the Hebrewe tongue may not after their owne fancie maliciously entreate and expounde them hiding and cloking their wickednesse by the ignorance of the people And a little after he saith let vs altogither forbyd that which they doe call Deuteros as the second tradition not contayned in the holy bookes not giuen from aboue by the Prophets but conteyning a certayne extracte of men whiche speake not but of earthly and terrestriall things not hauing in it any thinge of the heauenly spirite But truly we desire that they reade the holy sayinges when they declare the holy books not hiding the things that are therein contayned and not heape togither vaine wordes that are not written but excogitated and inuented by them to the destruction of the simple people which licence by vs giuen shall not turne to any mans hurt or dammage of those that receiue the Greeke tongue other tongues and that shall not be prohibited nor forbidden them by no man what soeuer he bee And ouer and besides those which are cal-Archpharasies or Auncients or maisters shall not haue licence to prohibite through their cautelous inuentions or
anathematisations if they will not be chastised nor corrected with corporall punishment and after confiscation of their goodes malgre their heades to consent vnto vs who doe will and commaunde thinges better agreable vnto God. And againe a little after he saith For our will is that by this and other tongues those which giue good eare vnto the holy bookes ought to be ware of the malice of the interpretors and that they doe not onely vnderstand the letters but also taste well the thinges therein contayned and receiue it throughly and vnderstande the moste holy sentences to the ende they may learne better that which is best and be no more deceiued erring and fayling in the ende For there is nothing so excellent as for to haue affiance truste in God Therefore we haue opened vnto them all tongues for the reading the holy bookes to that ende that if all by order do embrace the science and knowledge of them they may be the more diligent to learne that which is the best Forasmuche as it is most euident that he whiche hathe ben and is nourished and instructed in the reading of holy bookes is more prompte and ready to discerne and receiue that which is the best to receiue correction and to be conducted and leade into goodnesse then he that vnderstandeth none of all this depending of the only name of religion and staying him selfe as to the anker of respecte and soueraigne refuge thinking that the scyence and true knowledge of God is in the only calling of the secte This then whiche hath pleased vs and which is declared by this holy lawe shall keepe aswell thy glorye as those whiche are vnder thy obedience And also shall keepe and obserue them which shall succeede in the honor of thy magistrate and ruler And shall not suffer that the Iewes doe contrary or against those thinges but shall vtterly put to exile and banish al those that shall resiste or attempt to let this ordinance punishing them first by corporall punishment afterward confiscating theyr goodes to the ende they may not eleuate them selues against God and the imperial maiestie more insolently through a foolishe and rashe boldnesse and vse their Edictes towardes the presidentes of the prouinces considering our law to that end that knowing those thinges they may set them foorth in euery towne and village and that they may knowe that they ought necessarily to obserue these thinges by them whiche doe feare our indignation and displeasure S. Ierome in his Proeme of the Prophete Ieremie What other lyfe can there be without the knowledge of the Scriptures by the which Christ also is knowen who is also the lyfe of the beleeuers Saint Ambrose in his .35 Sermon The Lorde doth witnesse that the reading of the Scriptures is lyfe saying The wordes that I speake vnto you are spirite and lyfe Moyses sayde What is he that causeth that all the Lordes people doe prophecie and that the Lorde doth giue them his holy spirite c. As for me I am no Prophete nor Prophetes sonne but a keeper of cattell c. Eusebius bishop of Caesaria in his Ecclesiasticall historie lib. 6. Chapter .11 Alledging the Epistle of Alexander bishop of Ierusalem agaynst Demetrius and rebuking him thus sayeth That which thou hast added in thy letters thou sayest that it was neuer seene that the lay and secular people shoulde dispute of the fayth in the presence of the Bishoppes I maruayle what moued thee to affirme a lye so euident In asmuch that as often as there is founde any man that is sufficient and apt for to giue good counsayle and to instruct the people the Byshops haue accustomed to desire him to doe it as oure brother the Byshop Neon did vnto Euelpius in the Citie of Laranda and the Bishop Celsus vnto Paulinus in the Citie of Iconium and the Byshop Atticus vnto Theodosius in the Citie of Sinnas And there is no doubt but that the other Byshops may doe the lyke in their diocesses when they finde any one whiche is a man for to profite the people Chrysostome vpon the first Chapter of Genesis 8. homilie I desire most earnestlye and doe praye that ye may be all in the order of doctors and not only to be hearers of our wordes but also that ye woulde report and declare vnto others our doctrine and that ye wold correct those that doe erre and go astraye to the ende they may returne into the way of truth as S. Paule sayeth Exhort one another and edifie one another c. And a little after he sayth God would not that the Christian shoulde bee onely content with himselfe but that he do also edifie others and not only with doctrine but also with good lyfe conuersation c. Chrysostome vpon the .2 Chapter of Genesis .10 Homilie He which hath the care to teach and instruct his neyghbour doth not so muche good vnto his neighbor as he getteth gret gayne vnto him selfe when hee shall receyue double rewarde and obtayneth of God great retribution c. In the same place he sayeth moreouer If we do vnderstand rightly those things we may being at home in our houses and taking the holy Scriptures after we haue well dyned or supped to take the profite and giue spirituall meate vnto the soule For as the bodie hath to doe with sensible meates in lyke maner also hath the soule neede to refreshe it selfe dayly with spirituall meates to the ende that the same be corroborated and made strong agaynst the assaultes of the flesh and agaynst the continuall battayle by the which we are constrayned that it may resist it And it is to be feared least the soule should be brought into seruitude and bondage if we will be slothfull any thing at all Chrysostome vpon the first Chapter of Saint Mathew 1. Tome 2. Homilie You that are here present aunswere me I pray you what is he among you who if one demaunde of him a Psalme can say it without booke or any other parcell of the holye Scripture There is not one and yet this euill is not only here but for bicause you are slothfull and negligent in spirituall things so much do you surmoūt through feruentnesse the fire vnto diuelish things For if any man will demaunde or aske you foolishe or as men call them merye songs or songs of bawdrie they shall finde many which moste diligentlye haue learned them which they will sing very willingly But yet they would defend such crimes saying I am not a Monke I am maried and haue care of children of my house keeping Truely it cometh thereby that you doe corrupt and marre all thinges togither as a plague bicause that you doe thinke the reading of holy Scriptures to belong only vnto the Monkes where it is a great deale more necessary and needefull for you then for them For those whiche are in the middest of the battayle and which doe receiue continually wounds vpon
6. The diuels dvvell in the temples of Idolaters Leuit. 26. 2. Cor. 6. Iohn 14. Exo. 22. Esay 2. Those vvhiche doe honor images doe honor the deuill Psal. 97. Those are cursed that vvorship Images 2. Cor. 6. Exod. 20. Deut. 5. Psal. 81. 4. Reg. 18. Ezechias did burne the Image of Iesus Christ bicause it vvas abused The Canon lavve permitteth those vvhich can reade to haue the scriptures Abac. 2. Iere. 10. Marc. 7. Esa. 57. Gala. 3. VVe haue a true Image of the crucifixe in the Gospell Epiphanine entring into a temple of the christians founde there the Image of Iesus Christ the vvhich he did teare in peeces The heretikes had thought that it had turned to their dishonestie if they had persecuted Epiphanius for his holy life 1. Tim. 4. Those vvho doe forbid mariage and to eate of certayne meates doe teache the doctrine of diuels Faith is necessarie and not the obseruation of meates 1. Cor. 10. Mat. 15. Behold the order of the Monkes in times past 1. Cor. 6. VVe ought to giue meates according to charitie Titus 1. Collos 2. 1. Tim. 4. Spiridion durst eate fleshe in Lent. Rom. 14. 1. Cor. 8. Rom. 14. Rom. 14. 1. Cor. 8. 1. Cor. 8. Esa. 58. The true fast vvhich pleaseth god is to abstayn from all euils Math. 6. Col. 2. 1. Tim 4. Math. 9. Mar. 2. Luc. 5. Christian libertie is to fast alvvayes and not by obseruing of dayes VVe finde not in the Scripture in vvhat time vvee must fast Superstitious fastings The most strong fasting Iudg. 20. Zacha. 7. 2. Reg. 1. 2. Reg. 12 3. Reg. 21. Iudith 8. Hest. 4. Iere. 36. Math. 4. Esay 58. Ierem. 14. Luc. 21. Rom. 13. Gal. 5. 1. Tim. 4. Mat. 19. Genes 1. Genes 2. Ephes 5. 1. Cor. 6. No constraint from mariage Mat. 23. Pro. 18. Psal. 128. Tob. 6. Genes 9. The Apostles vvere maried Clement sayth that Saint Paule vvas maried Heb. 13. Iohn 2. Note vvhat chastitie is The Councell of Nice vvould not make a lavve that the Priestes shoulde not marie Priestes maried in France S. Hilarie bishop of Poictiers vvas maried 1. Tim. 3. S. Paule teacheth that the byshops may be maried The Deacons vvere maried in the primatiue church 1. Tim. 4. Titus 1. Naucler Albertus Crantzius Lambert Hirsued Genes 2. 1. Cor. 7. Virginitie not commanded but desired 1. Cor. 7. 1. Cor. 7. Note the fruite vvhich came of the forbidding of mariage vnto Priests VVe maye breake the vovves made agaynst the fayth 1. Sam. 25 The vovve of Dauid Mat. 14. The vovve of Herode 1. Sam. 14 The vovve of Saule Exod. 20. Iudg. 11. The vovve of Iephtha If the virgins vvil not or cannot perseuere in their virginitie let them marie If the Mones do think themselues more holy than the maried folk they ought to be excommunicated or giuen vnto the deuill The prouerbe of the Pope Mat. 15. Math. 15. 1. Cor. 7. The vvicked haue Churches Preachers Orders and Clarkes 2. Cor. 11. The true Church knovvne by the holye Scriptures The Church is in the vvordes of Iesus Christ Heresie the troupe of the souldiers of Antichrist 2. thess. 2 For to haue the surenesse of the true fayth vvee must haue regard vnto the holy Scripture Mat. 24. Mat. 24. VVe must beleeue no men if they do not teach the scriptures Iudges of the Church in our time The Priestes are apparalled pompously like harlots and those that play in comedies or tragedies vvhen they doe their diuine office Esay 38. VVe ought to take hede of Antichrist for if vvee doe marke vvell the scriptures vve shall finde him in the Church Esa. 9. Mat. 20. Philip. 2. The Priests are shoren and shauen and doe all their ceremonies for couetousnes Esay 1. The heades of the Church doe persecute the Church The Pope sayth that he hath povver to make lavves against nature and agaynst the Gospell 2. Thes 2. Iudge yee novve vvho is Antichrist according to the Canon and according to the vvord of God. Luc. 22. Alexander .6 Pope .227 in the yeare of our Lorde 1492. Reade Guliel Bud. Beholde the enormitie of the Popes and their life more than diabolicall The Popes may verye vvell erre Gregorie .7 vvas not chosen of God. Gregorie hath put in question the catholike fayth and hath bene a coniurer necromancer Note the lyfe of Gregorie The Papesse Iohn 8. Pope 107. Yeare 855. Apoc. 17. Esay 3. Beholde the goodly stuffe that hath bene holden by the popes Syluester 2. Pope 147. Yeare 999. The Pope giueth himselfe to the deuill Benet 8. Pope 152. Yeare 1012. The Pope did shevve himselfe a diuell being aliue and the diuell appeared Pope after his death The Pope vvas founde in a lie and proued a lier The Councell of Ariminū hath erred neuerthelesse it vvas general The Councell of Carthage in vvhich Saint Cyprian vvas present hath erred VVe are not holden by the authoritie of Coūcels but by holy scripture A lay man vvell instructed in the Scriptures may be obiected against the Councell or the Pope if they erre Articles of the faith not to be altred VVhat it is to sit vpon Moyses seat Iohn 15. Mat. 17. Christ alone ought to be hearde Esay 29. Mat. 15. Those vvhiche doe reiecte the vvorde of God haue none excuse Iohn 8. The vvritings of holy men are not to be preferred before the canonicall scriptures Augustine vvoulde not that vvee should obey his vvritings as canonical There is no fault in the canonicall scriptures Augustines opinion VVe ought not to bring the faults of the auncient doctors againste so great number of vvitnesses of the holy scriptures Custome ought not to be follovved Iere. 7. Mat. 17. 2. Pet. 1. Deut. 18. Deut. 17. Deut. 12. Deut. 12. Deut. 4. Apoc. 22. Mans doctrine hath great apparance in it selfe but compared to the truth is confounded Iohn 3. Iohn 5. Iohn 7. Iohn 8. Iohn 8. Iohn 10. Iohn 12. Iohn 14. Iohn 20. Galat. 1. Iohn 4. Act. 20. Mat. 15. All mans traditions ought to be plucked vp by the rotes Apoca. 1. Luk. 11. Psal. 119. Eccle. 1. Iere. 15. Ephes 6. VVe ought not to forbid any man to knovve the truth The ignorance of the Christians is the cause that the infidels doe not acknovvlege their error 1. Pet. 3. VVe ought to be readie to giue a reason of our fayth vnto those that aske vs Colos 3. Prou. 10. Common vvordes to be simple Mat. 10. 4. Reg. 22 Iudges 4. Iudith 13 Hester 7. The slothfulnesse of Christians in not reading diligentlye the vvorde of God. A great number of those vvhich doe cal themselues christians haue oftener the tables and dyce in their hands than holy bokes Prou. 7. Scriptures to be grauen in our harts and the bokes diligently read ouer Iere. 31. Psal. 1. 1. Tim. 6. Neighbours ought to take holye scripture in their handes to sprinkle their soules Ephes 6. Reading of the scriptures maketh children obedient Collos 3. The lay people ought to haue the
made miserable bicause that we haue proued what power we haue without god Beholde man was made good and through free will he was made euill Then when shall the wicked man be a good man in forsaking God through free will. He being good coulde not kepe himselfe good Nowe he being euill can he make himselfe good When hee was good he coulde not keepe himselfe good And when he is euill he sayth I do make my selfe good What doest thou being euill when thou art lost being good except that he which continueth alwayes good doe not repayre and amende thee Augustine writing vnto Paulinus 106. Epistle What is he which shal seperate vs from that masse or burthen of perdition and from that fight but only he which is come to saue that whiche was lost Of whome also the Apostle being asked say who is he that doth iudge or discerne thee where if man say it is my fayth it is my will it is my good worke It may be answered him agayne and what hast thou that thou hast not receyued If thou hast receyued it why reioycest thou as though thou hadst not receiued it And yet neuerthelesse all this is sayde not that man shoulde reioyce but hee that reioyceth shoulde reioyce in the Lorde and not of workes to the ende that none doe exalte himselfe not that good workes are frustrate thorowe that faythfull cogitation Howe is it that God will rewarde euery man according to his deedes And that vnto euery man which doth good shall be rendred prayse honor and peace but bicause that workes are of grace and not grace of workes for faith which worketh by loue is nothing worth if the loue of God bee not spreade abroade in our heartes by the holy Ghoste which is giuen vnto vs yea we haue not that faith if God doe not deale to euery man the measure of faith c. Augustine writing to Valentin 46. Epistle Euery good gift and euery perfecte is from aboue and commeth downe from the father of lightes and let no man say that the grace of God is giuen vnto him eyther by the merites of workes or by the merite of his prayer or by the merites of his faith And that he doe not esteeme that to be true which the Heritickes say that the grace of God is giuen vnto vs according to our merites the which is altogither false But the grace and mercie of God doth conuerte man of whom the Psalmist sayeth The mercie of my God shall goe before me to the ende that he that is an infidell be iustified that is to say that of an infidell he be made a righteous man and that he doe begin to haue good merites the which God shal crowne when the world shall be iudged Augustine in his booke of the true definition of faith There is neyther Saint nor righteous man which is without sinne and yet neuerthelesse he leaueth not of nor ceaseth therefore to be holy and iuste inasmuche as through affection hee holdeth sanctification for we are not holy through the force and strength of mans nature but we doe obtayne sanctification through the grace of God whiche dooth ayde and helpe our purpose And therefore all the Saintes truely doe declare them selues to be sinners for truely they haue inough for to lament and bewayle And although that their consciences doe not rebuk them yet they haue to lament bicause of the nobilitie and vnconstancie of nature subiecte to preuarication S. Ierome against the Pelagians A certayne man of our writers hath very well affirmed the Philosophers to be the Patriarkes of Heriticks to haue defiled the puritie of the Church through peruerse doctrine insomuch as that they doe not knowe that which they speake of mans fragilitie or weakenesse Whereof should earth and ashes bost them selues In asmuch cheifely as of them the Apostle speaketh saying I see another law in my members c. And againe I doe not that good thing which I would but that euill doe I which I would not If he doe not that which he woulde how can that be true whiche is sayde that man may bee without sinne if he will By what reason may he be that which he will when the Apostle affirmeth that he cannot accomplishe and fulfill that which he desireth When I shall thinke my selfe to be come to the ende of vertues then shall I but beginne the onely perfection of men is to acknowledge them selues imperfect Chrysostome in his imperfect worke Chapter 6. If euery one doe consider the motions or mouinges of his flesh he shall be founde to do no goodnesse for all goodnesse is accomplished of vs in gainesaying and speaking against our selues bicause that the nature of the fleshe is contrary to goodnesse S. Ierome against the Pelagians firste booke Then are we righteous when we doe confesse our selues to be sinners and our righteousnesse is not of our owne proper mertie but consisteth in the mercy of God for the Scripture saith the righteous man is an accuser of him selfe in the beginning of the worde S. Barnard in his .5 Sermon of dedication Who shall be saued Say the Apostles to the Sauiour And he saide vnto them things which are vnpossible with men are possible with god This is all our trust this is all our consolation this is all the reason of our hope but we whiche are already certayne and sure of the possibilitie what doe we determine of the wil Who knoweth whither he be worthy of loue or hatred Who hath knowen the minde of the Lorde Or who was his counseller Now it is here necessary for vs that fayth doe helpe vs It behoueth here that the truth doe ayde vs insomuche as that which is hid from vs in the heart of the father be reueled vnto vs by his holy spirite and that his spirite in giuing witnesse doth perswade our spirites and mindes that we are the children of God that he doth perswade vs in calling in iustifying vs freely through faith c. Gregory in his morales .22 booke 6. Chapter There are also some men who in doing any good thing doe forget incontinently their sinnes and doe fasten the eye of the hart in the consideration of the good works that they doe therby doe esteme thinke themselues already holy wherefore among the goodnesse that they do they take away the remembrance of their faults in the which peraduenture they are yet stil wrapped who if they did consider diligentlye the rigours of the Iudge they woulde more feare their euils then they woulde reioyce of their imperfect goodnesse They ought to regarde rather that they are debters of thinges that they ought to doe that they haue not payed by their good workes the parte already due And so after the manner of the trauayler we ought by no manner of meanes to regarde or marke what way we haue walked in but what way we haue yet to
heygth is the well of wisedome and the euerlasting commaundements are the entrance of hir When I had founde thy wordes I did eate them vp greedilye they haue made my heart ioyfull and glad Take the helmet of saluation and the sworde of the spirite which is the worde of God. S. Augustine of the Citie of God .19 booke .19 Chapter It is forbidden no man to knowe the truth that which he ought to doe through honest repast and recreation howe much time doe men and women lose daylye in going and comming playing and scoffing in detracting and beholding playes and follies Chrysostome vpon S. Iohn in the end of the .16 homilye I praye you marke well one thing which is true is it not a thing full of absurdite that a surgian a shoomaker a weauer and generally all men of occupation euery one of them doe striue for the profession of their arte and science and that a christian knoweth not howe to make an account or a reason of his religion It is very true that when the occupation is not knowen it is but a losse of mony but the despising of christian religion bringeth with it the losse of the soule and yet neuerthelesse we doe trauayle through so greate misery and through so great madnesse that we doe put therein all our heart and cogitation but the thinges which are necessary for vs and which are as most strong holdes of our saluation we esteeme them nothing at all That same is that which letteth the Gentils to knowe their error Forasmuch then as they doe ground them selues vpon lyinges for to doe all that that they doe and for to defend the ignominye and sclander of their teachinges we which doe obey and serue the truth dare not open the mouth for to defend that which is oures What letteth them that they cannot condemne our great imbecillitie and weakenesse and that they should not suspect vs of some disceyt and follye That they doe not speake euill of Christe as of a lyar whiche by his fraude and disceyt hath abused a great multitude we are the cause of that blasphemy This is commaunded vs of Saint Peter For he saith let vs be ready alwayes to giue an answere to euery man that asketh vs a reason of the hope that is in vs. Let the word of Christ dwel in you plenteously But what do they which are more fooles then madde answere vnto the same blessed be euery simple soule and he that walketh surely But this is the cause of all euilles that many knowe not to bring witnesses of the Scriptures in due time for we must not vnderstand in this place here the simple for the foole and for him that dothe vnderstande nothing but for him which is not crafty and malitious For if we should vnderstand it so it should be superfluous to say be wyse as serpents and innocent as doues S. Ierom in his Prologue vpon the Prophet Sophony If they had knowen that Huldah did prophecie when men held their peace and that Debora did iudge and prophecy who ouercame the enemies of Israell when Barack was a frayde and that Iudith and Hester in figure of the church killed the aduersaryes and deliuered Israell whiche were like to perishe they would neuer haue played the noddyes behinde my back that is to saye they would not mocke me behind my backe And a little after he saith it suffiseth me to saye in the ende of the prologue that our Lorde Iesus Christ appeared first vnto the women and they were Apostles of the Apostles to that end that the men should be ashamed that they haue not sought that which that same brittle or frayle kinde hath already founde Chrysostome vpon S. Iohn .3 homilie .4 Chapter Let vs then bee ashamed that the wyfe that had fiue husbandes and a Samaritane was so diligent to learne who neyther for the time of the day nor for any other businesse coulde not be drawne from the doctrine of Christ But as for vs we are not only far of frō enquiring any thing of that which appertayneth vnto the erudition of heauēly things but also we are as it were assured in all things we do care no more of the one than of the other and therefore wee are ignorant of all things What is he among vs I pray you who being come into his house doth go about to doe anye worke appertayning vnto a Christian What is he that will declare the sense and meaning of the scriptures Trulye none Wee doe finde oftentimes Dyce and Cardes but verye seldome tymes bookes and if any haue them they doe keepe them sure in their chambers as though they had none Or else all their delyte and studie is to haue fayre and pleasāt couerings painted or goodly figures of letters not for to read them nor vse thē but for to shewe forth their riches and ambition and studie none other thing Vaine glorie is so great as I doe not heare any ambitious persons to vnderstād any boke but onely to esteme letters of golde What gayne commeth thereof I pray you The Scriptures are not giuen vnto vs for to haue them only in bookes but to that ende we shoulde print and engraue them in our heartes Wherefore such hauing and keeping of bookes is of the ambition of the Iewes vnto whom the commandements were giuen in letters But vnto vs it is not so vnto whome they are giuen in the tables of the heart of charitie I doe not forbyd to haue bokes but I doe admonishe them and instantly pray them that we may so haue them that neuerthelesse as wee maye rehearse often times in oure myndes both the letters and the sense in such sort that thereby we may be cleane For if the diuell dare not enter into an house where the Gospell is muche lesse shall he touch his soule which by continuall reading hath that doctrine familiar and common Sanctifie then the soule and the bodye and that shall come if thou haue alwayes the Gospell in thy heart and in thy tong S Ierome in his Proheme vpon the first booke of his Exposition vnto the Ephesians .9 Tome All words and all reasons are conteined in the holy bookes by the which also wee knowe God and forgette not the cause wherefore wee are created I doe muche maruayle that some haue bene giuen so muche vnto foolishnesse and to slothfulnesse not willing to learne the most excellent things yea they haue esteemed and doe esteeme worthie of rebuke and blame all those whiche haue such a studie vnto whome although I coulde aunswere more straitly and briefely leauing them eyther angrie or appeased I doe say that it is a great deale better to reade the scriptures than to giue themselues after riches for to gather and heape them vp Chrysostome vpon Genesis .6 Tome 5. Homilie .1 Chapter I desire you that wee bee not negligent vnto our owne saluation yea rather that our
and to me For I shall haue no great labor to declare vnto you the vertue and efficacie of the gospell so that the sentence before be made easy by you in your house And you shal be a great deale more wyse not onely to heare and vnderstande but to teach others For there are a great manye that heare and take great payne to keepe all the wordes of the Gospell and all that wee doe interprete vpon them yet neuerthelesse they profite not very much although wee shoulde remayne there with them a yeare Wherefore Bicause they giue not themselues vnto our sermons but a small time that onely in the Churche And if anye excuse themselues by reason of their businesse and occupations of publike and particular things First of all they erre very much chiefly in that they vnderstande so manye things and are so much giuen vnto temporall affayres and businesse as they doe nothing at all studie on the things whiche are moste necessarie and doe alledge a vayne excuse and of no force For one may rather accuse in this matter the long conuersation of frendes the long sitting in the theaters and gasing places the long time that men spende in beholding the running of horses in which vayne things they consume and spende manye times a whole daye and the which neuerthelesse they excuse not themselues by reason of their occupations Furthermore ye are to diligent in things that are vyle and nothing worth But when ye muste vnderstande heauenly things ye esteeme them vnprofitable and of no price insomuch as yee make none account to bestowe on them anye little care and diligence And howe are they worthie of victuals and to see the sunne which make so small account of it The negligent people haue yet another excuse but very euill that is to say that they haue no bokes That should be a ridiculous thing to answere here for the rich but bicause I doe thinke that many poore men doe vse manye times that excuse I will a little speake vnto them and aske them whether they haue not all the instruments and tooles that belong to their arts and sciences Although that pouertie letteth or hindreth them greatlye to buye them It is then a foolishe thing to excuse themselues through pouertie and to be diligent in lacking nothing necessarie for their occupations and sciences yet to excuse themselues vppon their occupations and pouertie in things whereof commeth vnto them so great vtilitie and profite Augustine in the .56 Sermon vnto the brethren being in sorrowe and care He which maketh none account to reade the holy Scriptures sent from paradise ought to feare that he do not only peraduenture receiue eternall retributions and rewardes but also that he escape not eternall paines For it is so dangerous not to reade the heauenly precepts that the Prophet with great mourning doth crye therefore commeth my folke into captiuitie bicause they haue no vnderstanding for he that is ignorant shall be ignorante still Without doubt he whiche maketh none accounte in this world to seeke God by heauenly reading God will scorne to knowe him in the eternall and euerlasting blessednesse We ought greatly to feare with the fiue foolish virgines who came after the gates were shutte when Christe saide vnto them I knowe you not depart from me ye workers of iniquitie What is that to saye I knowe you not I knowe you not Howe doth he not knowe those whom he sendeth to the fire not without cause both of them For as he saide not long sithence those whiche will not vnderstande in reading in this worlde God will not knowe them in the daye of iudgement We ought also to heare not negligently but diligently and with great feare that which is written in the prouerbes of Salomon hee that turneth saith he awaye his eare from hearing the lawe his prayer shal be abhorred He that woulde be hearde of God oughte first to heare God for howe would he that God should heare him considering that he dispiseth so much as he maketh none account to reade his holy commaundements And that what is it my brethren Some christians yea and which is worse some of the clergye when they would bring them into the right waye doe ordaine that bread wine and oyle and other necessarye things of coste be prepared for them And forasmuche as euery one prepareth so manye thinges for his terrestriall iorney for to nurrishe his fleshe wherefore hath he no care or desyre to reade so excellent a booke of whiche his soule shoulde be refreshed here eternally What soeuer thinges are written afore time are written for our learning that we through pacience and comfort of the scriptures might haue hope To all you that be at Rome he hath written vnto all that that he did write These thinges were written to put vs in remembrance whom the endes of the world are come vpon Saint Ierome writing vnto Caelantia a gentlewoman of Rome You demaund and redemand very carefully and earnestly that I should describe for you a certayne rule of the holy Scriptures to whiche you shoulde addresse and leade the course of your life to the end that knowing the will of the Lorde among the honors of this worlde and the pleasure of riches you should rather haue a heape and great store of good manners And to that end that you being maryed may please not onely your husbande but also him whiche hath permitted maryage And againe first of all that the authority of the husband be kept and that all his family doe learne of you how greatly they ought to honor him the Lorde declareth through seruice and great obedience by humilitie for the more you honor him the more you shalt be honored for the Apostle saith The husband is the wiues heade For the bodie hath more ornaments vpon the head than all the residue of the whole parts Againe S. Ierome writing vnto the sayde Caelantia Let all excuse of error cease the filthie the filthie and dishonest reioycing in sinne let them be put awaye for if we will excuse and defende our selues by the example of the multitude reciting many times the vices of others for our consolation and comfort saying that we haue none whō we may followe we doe nothing We are sent to the example of him who we doe all confesse ought to be followed And therefore the chiefest care is to knowe the heauenly lawe by the which thou mayest see the examples of the saints as if they were present Learne by the counsell of the same what we ought to do what to auoid For he helpeth greatly to iustice that is to say increaseth vertues that filleth his spirite and mynde with heauenly wordes and whiche hath alwayes in his heart that which he desireth to fulfill by works c. Immediatly after he sayth Let the holye Scriptures bee then alwayes in thy handes and continually in thy thought
that they doe not assault and afflict vs againe but to auoyde and giue the repoulse through the continual reading of the scriptures to the darts of the diuell comming a farre For if we be alwayes hurt take no remedy what hope of health shall we haue Doest thou not see the workers of mettal goldsmythes coyners and all those which doe exercise any occupacion to haue all the instrumentes of their occupacion readye and to lacke none Although that honger constrayneth them and pouertie doth afflict them they had rather to suffer all thinges then to sel any instrument of their occupacion for to nurrish them yea many had rather to borrowe mony vpon vsurye then to lay to gage any little instrument of their science or occupacion and for a good cause for they doe knowe that after that they haue solde it the occupacion shoulde be vnprofitable and all the foundation of their gayne taken away but in hauing them it may be that in time they will paye that they haue borowed of another in vsing alwayes their occupation But if they doe sell them to other before they haue payde that they doe owe they haue not whereby to excogitate or inuent any thing to helpe their hunger and pouertie Truly it behoueth vs to be of such courage for euen as to them the Hammers Anuiles and Tongs are instruments of their Artes euen so the bookes of the Apostles and Prophets are instruments of the Arte and waye of saluation and all Scripture being heauenly inspired is profitable And euen as they finishe all that they doe take in hande to doe by those instruments euen so truly by those bookes we frame our soule and amende and correct it when it is wicked and renue it when it is waxen olde For those can but onely by their Arte giue formes and fashions to things for they cannot chaunge nor alter the substaunce of the mettall neyther make golde of siluer but onely giue them their figures to be like But it is not so with thee but thou mayst doe more for thou mayest sometime of a vessell of wood make a vessell of golde of which thing S. Paule is witnesse speaking after this maner In a great house are not onely vessels of gold and of siluer but also of woode and of earth some for honour and some for dishonour But if a man purge himselfe from such fellowes he shall be a vessell sanctified vnto honor meete for the Lord and prepared vnto all good works Wherfore let vs not be negligent to buye vs bookes that we receyue not woundes in our heartes and let vs not lay vp our gold in the earth but let vs furnishe our selues with a treasure of spirituall bookes Truly when that golde aboundeth greatly then it deceyueth greatly those which possesse it but great store of bookes gotten togither doe bring great vtilitie vnto those that haue them euen as weapons in the roial assemblies although that none doe vse them yet neuerthelesse they giue great assurance vnto them which dwell in the house where they are when neyther theeues nor breakers of wals nor anye wicked persons dare not assayle the house Euen so in any house where these spirituall bokes shall be from them all the force of the deuill is driuen awaye and great consolation and comfort commeth vnto those that dwell there for the onely beholding of bookes maketh vs the slower to sinne And although that we haue done some things that are prohibited and haue defiled our selues the conscience doth condemne vs more sharplye when wee are come vnto the house and haue behelde the bookes and are made slower to committe at another time such things agayne If we doe persist in holynesse wee are made surer and stronger by the bookes For as soone as any hath touched the Gospell he hath by and by withdrawne his spirite from worldly things by the beholding of them and if he reade diligently the soule is by such meanes purged made better no otherwise thā being in the holy secrets it imploieth it selfe to holy things God speaking vnto it by such scriptures What thē say they if we vnderstand not that which is contayned in the bokes truly although thou vnderstād not that which is hid yet neuerthelesse great holines cōmeth of such reding For it cannot be that thou be ignoraunt of it altogither For trulye the grace of the holy spirite hath so dispenced and moderated it to the ende that the Publicanes and sinners makers of Tabernacles Pastors and Apostles Idiotes and the vnlearned shoulde be saued by those bookes And to the ende that none of those Idiotes might excuse themselues alledging the difficultye thereof he woulde that those things whiche are spoken shoulde be easie at the first sight and that the labourers seruants women wydowes and the most ignorante of all men should receiue some gaine and profite of the reading that they did heare For those whom God hath reputed from the beginning worthy of the grace of the holy spirite haue not done all these things through vayne glorie as gentilles but to the saluacion and healthe of the hearers Truely the Philosophers being ignorant of Christe good orators and composers of bookes not seeking that which profiteth all men but tending to make them selues esteemed although they haue saide some thing that is profitable yet not withstanding obscuritie hath kept it hid as in a certayne kinde of foolish wysedome but the Apostles and the Prophets haue done altogither therwyse expounding vnto all men the bookes clearly and manyfestlye that they haue written as publicke doctors of the worlde in such sort that euerye one may learne the thinges which are spoken by the onely reading That whiche the Prophet did pronounce saying al shall be taught of God and from thence foorth shall no man teache his neighbour or his brother and say know the Lorde But they shall all knowe me from the loweste vnto the hyest I brethren when I came vnto you came not in gloriousnesse of wordes or of wysedome shewing vnto you the testimonye of God And agayne my wordes and my preachinges was not with entising words of mans wysedome but in shewing of the spirite and of power And againe That which we spake is not the wisedome of this worlde neyther of the rulers of this worlde whiche goe to noughte For vnto whome are not all the thinges that are in the gospell manyfest who would haue a maister for to learne hearing any of these wordes Blessed are the meeke blessed are the mercifull blessed are the pure in heart and such other thinges The signes miracles and historyes are not they knowen and manyfest vnto euery one That is a colour and a cloked excuse of their slothfulnesse to saye thou vnderstandest not the thinges which are there how canst thou a-thing at all vnderstand when thou wilt not but with great paine lightly see it Take the bookes in thy handes reade all the hystory and keeping in memory