they shall not bée a reproche vnto vs and brought before our eyes at the iudgement of GOD Were it not better for vs to followe the admonition which the holy Apostle taught vs saying Let your speach bée alwayes well sauoured and powdered with salte that yée maye knewe howe to aunswere euery man Let no filthy communication proceede out of your mouthes but that which is good to edifie wythall when néede is that it maye haue fauour with the hearers And grieue not the holy spirite of GOD by whome yée are sealed vnto the daye of redemption Let not fornication and all vncleanenesse or couetousnesse bée once named amonge you as it becomneth Sainctes neyther filthinesse neither foolishe talkinge neither iestinge which are not comely but rather giuinge of thanckes Beholde the lesson whiche the Doctour of the Gentiles giueth vnto the Christians for to learne them howe they ought to speake the which many haue very euill studied and kept For by their woordes and writinges they profite to none other ende but to infect and poyson the soules and to hinder a great many of good spirites to read better bookes and more profitable for their health and saluation For man cannot bée idle and excepte that hée dyd finde foolishe and wicked bookes for to applye therein his studye hée should bée constrayned to séeke better and to occupie therein altogether his minde wythout any detraction vnto vnprofitable thinges I knowe very well that one maye vppon this replye that such men in playinge and iestinge doe discouer the abuses of the worlde But it is better not to remoue and discouer them then to discouer and blowe them abroade after such a sorte For by that manner of dooing they may rather make of a superstitious and an hipocrite a man wythout GOD and wythout Religion then a good religyous and holye man. For notwythstandinge that they doe shewe foorth the follye of men and that which ought not to bee yet neuerthelesse they shewe not that which ought to bée and what is the true wisdome and the remedy for to redresse such diseases It is very easie to mock and scoffe at lyings and to shew that which is not but it sufficeth not ercept one doe shewe the trueth and what it is It sufficeth not to knowe Antechriste excepte wée knowe Iesus Christ That is to teach after the manner as Cicero desputed of the Nature of the Gods the which is more proper for to shewe that which is not God then who is god Such manner of dooing bringeth no resolution to the conscience but leaueth it alwayes in doubte and errour And although those shall doe no worse yet that shal be some thing and they shall not altogether lose their time for that they haue incitated and pricked men forwarde and put a desire in them to inquire of the truth for to knowe it For that is no little profit nor no little aduauntage that they haue already brought it to that pointe But these héere of whom I doe speake doe not follow the stile I say not of some good diuine nor onely of some good Panim Philosopher but doe séeme that they are altogether giuen to the immitation of Lusian a man without God and without Religion a mocker and despiser of God and men If it bée a matter to pastime to laugh play and iest at the superstitions and idolatries of to deuoute men caphardes and hipocrites and of all the estates of the world we néede not search for none other Authour and wée haue no néede of these new Lusianistes which are but as his little Disciples for to carrie his booke after him For if wée must make comparison of the language they approch nothinge néere to his eloquence If wée must compare the spirite and the knowledge there is as much difference as is betwéene the apprentice and the Maister Wherefore if the writinges of Lusian and the matters that be entreated off were very profitable and necessary vnto those whiche could not reade them in the Greeke tongue or béeinge translated into the Latine tongue I woulde counsaile rather his Disciples to trauayle and employ their eloquence to translate them in the French tongue then to forge and inuent for vs newe Lusians which doe but steale from him his inuentions and arguments for to attribute them vnto themselues as if they had bene the first Authours and inuâ—utours For howe wicked so euer hée hath bene and enemie to GOD and all Religion yet wée cannot deme but that he was a wise man a great Oratoure and a Philosopher and that he hath written many good thinges a greate deale better then those do here of which the faithful man may wel profit so that he read them after an other spirit intention then he hath written them that he do know to try the gold from the midst of the drosse to seperate the poyson from the good meate but those whom I rebuke doe teach nothing which can serue to the honour and glory of God nor vnto good manners nor to the edification of the congregation nor to ciuilitie nor to the knowledge of naturall humaine nor diuine thinges but to playe the foole and to iest with all the worlde and to moeke and despise aswell the true Christian religion as the superstitions and abhominations of Antechrist For if they would speake one honest woorde it must be accompanied with fiftie vnhonest woordes If they doe set foorth the truth it must bée that it be alwaies enuironed with a thousand infamies and slaunders as of Damoisels and body kéepers for to hide defend countergarde that it be not taken vncouered Howe much can that manner of writing speaking profite For the prayer of the truth is simple would not haue such couertures and cloaks but would walke open and vncouered â–ª And if wée haue compassion of the ciuyle and imperiall lawes bycause that they béeinge goodly in themselues are dishonored by the hemme of those gloses filthes of Bartolus and barbarous writers What may we say of the truth so noble a daughter of the eternall king accompanied with Damoisels so stincking vile and dissormed with so many filthinesse which doe marre and take from hir hir beautie And to replie that it is not sure and wythout daunger to speake truth in any other manner I doe aunswere to the same that hée were â—etter to holde his peace altogether then to preach it after such sort and that it shoulde bee better not to giue meate vnto a man then to giue him poyson for to kill him Wherefore all thinges compted and reckenned I knowe not howe one can conclude any other thing of such doctryne but that the Authours thereoff doe gyue occasion vnto those which haue any feare God to account them for Lucianistes And vnto those which haue nothing or a very little to pull them away altogether and to make them recule goe backe from the truth more then they were As dayly
suffering yet neuerthelesse the others which doe induce but to dishonour and blasphemye But also bicause that although that it bée permitted vnto many to reade them yet neuerthelesse they doe make none account of them bycause that eyther they séeme vnto them very obscure and so wayghtye that they cannot well vnderstande them or the tyme to longe and take no pleasure to reade bookes whiche haue not some merrye conceytes and delites for to make them pastyme For they are yet to carnall and finde no pastime in those bookes whiche speake but of GOD and of the health of the Soule if there bée nothing for the fleshe the which they woulde onely keepe There is no doubte but that malady or dysease is very perillous and that suche vicious and corrupt Natures doe very muche displease GOD sith that they haue so lyttle reuerence of him and hys woorde and that they preferre the poyson before the good meate Neuerthelesse bycause that amongest suche one maye yet finde some whiche are not altogeather peruerse and malicyous but that they haue yet some seede of the feare of the LORDE in them mée thinckes that wee muste not altogeather dyspayre and abanoon them as sicke folke that are incurable but that we must yet proue to winne them if it bee possible and to transfigure and chaunge them into al formes and shapes for to induce them to reade the holy Scriptures and to giue vnto them some tast For if we can conuert into good vses the meanes by the which the Diuell gyueth himselfe to drawe away man from the word of God and to robbe him altogether and holde him in the vanities of this worlde and may vse them as a baite on a hooke for to draw them from such vanities and to incitate and prouoke them to the studye of the truth me thincketh that wée doe nothing vnworthy of the office of a Christian man For euen as the holy Apostle hath bene made all vnto all men and doth applye and giue himselfe vnto euery one in all that which was possible for him without béeing against the will of God making himselfe a Iew vnto the Iewes and a Gentile vnto the Gentiles So me thinketh y by good right I may doe the lyke so that I do not altogether forget the Christian modestie and the honour and reuerence that the Christian oweth vnto the woorde of god For if the bawdes of Sathan endeuour themselues through faire and goodly delites and merry conceites to destroy the poore and silly soults the espowses of Iesus and to drawe them away from him for to make them serue him and to forsake their master shall it not be lawfull for vs to vse an other practise and cunning for to let theirs for to discouer and vnhide their filthinesse for to make them appeare to be abhomination to all the world and to retire and drawe backe the soules from his stewes for to ioyne them agayne with Iesus Christ their Sauiour If a paysoner doe couer and hide his poison with some delicate meate for to poison and murther men shall it not be by more iust reason peruntted to a Phisiâ—ion to mingle suger and hony amonge the wormewoode and the bitter Aleos for to sweeten a little the bitternesse of these drinckes Which notwithstanding that they are bitter in the mouth are yet neuerthelesse healthfull to the boote For if such holy deceits are worthy of praise to the Phisitions of the body wherefore shal it be despised to the Phisitions of the soules I would to GOD that he had giuen vnto vs the grace to deceiue so all the worlde for his profite and health For the diseased is happie which is deceiued by the Phisition to his health and healing which is the ende to the which both the one and the other doe pretende both the Phisition and the diseased I know very well that there bée already many bookes written which doe muche discouer abuses and which doe sufficiently mocke the vaine ceremonies idolatries and superstitions which are amonge the Christians but that sufficeth not except one doe teach what is the veritie and what is a firme and sound doctrine The which many haue already done but bicause they séeme and appeare too seuere and graue vnto those with whom wée haue chiefly to doe they reade them not and doe profit nothing There are others which haue followed a manner to write altogether contrary vnto those For euen as those haue regard to none other thing but to entreate of the woorde of God with all grauitie modestie and reuerence adressinge their writinges vnto people of good iudgementes and of temperate sences and full of the feare of GOD These héere vnto the contrary haue not taken their sight but to the white and marke of mans vanitie and curiositie and haue purposed to absteme themselues from all waightie honest and holy matters and to write onely of follyes merry conceites iestes playes and pastimes as of fooles morishdauncers scoffers and iesters And if they woulde holde themselues within those limits they were the more tollerable But many are not content to playe the fooles amongest men although that that office is scant méete vnto an honest man doe yet worse For they giue themselues but to scurrilitie and doe thincke that they cannot sufficiently inough delite men except their deuice bée altogether full of ruffenly talke and bawdry of vilanies and blasphemies not onely intollorable to the Christians but which shoulde bée iudged woorthy of grieuous punishmentes amongest the Iewes Turkes Panims and Infidels For if the Gentiles and Panims haue not taken and accompted for honest men and worthy to bée aduaunced into anye honourable office in a common wealth the Morishdauncers Maskers Iuglers Players Mummers and Iesters what honour is that vnto Princes and vnto Christian people to take delyte not onelye in such men with their bookes but in others a great deale more detestable and more ruder in all filthy and vyle woordes as the ruffians of the stewes and denyers of god Doe wée thincke that Iesus Christ hath sayde wythout a cause that for euery idle woorde that men shall speake they must render accompt at the day of iudgement Sith that the trueth which lyeth not telleth vs the same so cléerely and doth meanace and threaten that wee muste render an accompt for euery idle word that is to say which is vaine and vnprofitable whiche serueth nothing at all to the glorie of GOD nor to any edifyinge of our neighbour Doe wée thincke that our ribalde and bawdye talke backebitings euill speakings vnaduised slaunderous and infamous woordes which doe serue to none other ende but to peruerte the vnderstandings of men to adde or heap euil vpon euil to cast oyle into the fire and to bring towe the better to inflame mans conscience vnto all wickednesse and abhomination and vnto the which it is alreadie too muche inclined Doe wée thincke that suche languages shall not come to an accompte and that
they would preach Iesus Christ couert and hid let them not be angry if wée preach him all naked and openly and him crucified And if we cannot glory but in the foolishnesse of his crosse as the Apostle sayth the which yet neuerthelesse is the true wisdome of GOD althoughe that the worlde reputeth it foolishnesse For we doe well perceiue what profite there commeth of their so hidden preachings of which none can almost receiue any fruite except he vnderstand the matter that they intreate off almost as well as they themselues For what vtilitie and profite can there come vnto the poore 〈…〉 rant people for whome the sermons oughte to be chiefest made doe they not alwayes continue in their errors and are they not confirmed the more by their darke questions and hyd words the which the hearers do draw and take for their aduauntage and interprete them after their owne sence and meaning and not after the meaning of the speaker except he doe expounde if playnly or at the least in manner that one vnderstande not one thing for an other For the poore people cannot vnderstande that Sophistry nor comprehend their darke questions and problemes who haue yet much adoe â—o vnderstande that which one declareth vnto them as vnto lyttle children For if a learned man knoweth very well hew to drawe out of their sermons the consequences the which they will entreate off how many shall one finde of others which wyll doe cleane contrary And although there were but their stlence by the which they doe dissimule the abuses and the Idolatry doe they not approue sufficiently the false relygion I doe feare very much that one shall not finde many amongst these so wise and discréet which are so prompt and ready to iudge and condempne all those which follow not their counsayle and carnall wisedome of suche an aduise and opinion as Demades was who did mocke the Athenians bicause they did put themselues in daunger to fall into the indignation and displeasure of Alexander the great and to loose their landes townes and countryes bicause they refused to giue vnto the sayd Alexander the diuine honours and to worship him as a God vnto whom Demades sayd Take ye good héed least in kéeping the Heauen you do lose the earth willyng therby to giue the Athenians to vnderstande that they were great fooles to put themselues in such daunger for to kéepe the honour of the Gods And that it were better for them to be Idolaters of men and to honour Alexander as a GOD then to loose both bodye and goodes whose counsayle they followed Wherefore Diogenes in mocking and iesting of their vanitie and flatterie saide vnto them Sith that you haue made Alexander a God and doe honour him for Bacchus make mée also Serapis and honour mée as him For euen as Bacchus was honoured among the Satyres so was Serapis honoured and worshipped in Aegypt in the lykenesse of an Oâ—e and taken for the great God of whome the lawe was made that whosoeuer did call him a man and did not accompt and take him for God should loose his lyfe Wherefore almost in all the temples and churches in which Serapis was honoured and Isis in lyke manner they vsed to holde an Image lyke vnto that which the Romaynes called Augerona the which some doe call Harpocrates who did holde his finger agaynst his mouth admonishing euery one to kéepe silence least they should speake any thing agaynst those goodly Gods which might bring hurte vnto the speakers O woulde to God that we had not so many Alexanders Serapis and Isis who beingâ—nortall men would yet neuerthelesse be taken and accompted as Gods among men and that their Idolles lawes ceremonyes traditions statutes and ordinaunces should bée preferred defore God and his woord nor so many Harpocrates which doe not onely make a signe with the finger that those vnto whome God hath giuen the heart to confesse the truth should holde their peace and be not dumine Images but should know very well to rebuke those which haue a better affection then they and which doe speake that which they dare not take in hande For they will not loose the lande or earthe for to kéepe the Heauen and doe accompt and take those for fooles rash and mad which doe make themselues to be persecuted for to uphold and maintaine the word of the Lord. But it is greatly to be feared that in thinking to kéepe the earth the which they preferre before the Heauen they loose both Heauen and earthe as it happeneth vnto many who loued rather to follow the counsaile of Demades then that of Iesus Christ and the example of him and of his Apostles And how do those edifie who in their secret preaching doe put alwayes a rype betwéene two rotten or rather a rotten betwéen two rype disguising as much as they can Gods truth after that they haue preached for the lyttle feare that they shall haue will denye all that which they haue well preached before and will denye Iesus Christe openly to the great slaunder of all the poore faithfull people whome they neuer haue confessed but particularly secretly and priuily I doe not speake this for to rebuke any man of his infirmitie inconstancie or carnall feare by the which he which thinketh to be very hardy constant doth finde hymselfe ouercome But I speake onely vnto a companye of vayne and glorious fooles which doe these thinges and worse and yet neuerthelesse woulde fayne couer and hyde their faults and condemyne the poore faithfull people who hazarde their lyfe for to aduaunce and amplyfie the kingdome of GOD and which boldelye and constatlye rebulie Idolatry and the abuses Mée thinkes that they do euill vnderstand the office of the Prophet to whom it is not onely commaunded of the Lord to plant and buyld vp but also to roote out breake off and to destroy for to plant and buyld afterwards and to cry as loude as he can lyke tho voyce of a trumpet for to shew vnto the people their offences and to the house of Iacob their sinnes If they wil say that we which are out of daunger haue goodly scoffing let them then suffer vs to doe that which they would not dare not or cannot doe If they thinke that it is a matter too vyle for them and that they will not occupy themselues but about graue and waighty matters and of great importance let them suffer vs to play the children with the children and to abase our selues with the lyttle ones and to vse our plaine speach with the rusticall and to edifie the poore ignorant as they doe edifie the wise and to vncouer the errors vnto those which know theÌ„ not If they be great Diuines and seuere Philosophers let them accompt vs for young Grammarians who do but a lyttle open and bruse the matters and to chewe vnto the simple people the meate a lyttle more smaller for to prepare them to
rather we ought to conuert tourne them to our vse and profite as things recouered taken away from vniust possessours for to make them serue to their true possessours If they doe then admit the iust and reasonable excuse of Mantuan and doe attribute anye authoritye vnto Saint Augustine they ought not to doe vnto me worse then to other And if it séeme vnto any of our sages and wise men that the same is but lost time and that we néede not now any more to discouer the abuses bicause that they are already sufficiently discouered and opened I am of the contrary opinion and doe know cleane contrary by experience I knowe not whether the sages haue séene the abuses so vncouered and whether they which dare not speke of Iesus Christ but with halfe a mouth and dare not preach but secretly haue founde people among them of so sharpe and earnest a spirite that they doe know all things and are ignoraunt of nothing But as for vs which are héere we haue experience cleane contrary For sithens that the Gospell hath bene preached already ten or twelue yeares in some places and fréely the which men dare not in all places and the abuses haue ben manifested so cléerely and playnly as the same is cléere at hye noone we are yet all abashed that we doe finde dreamings errours and great superstitions in some yea in those in whome a man would not thinke and yet we doe thinke that we haue alreadye much profited in the knowledge of god But that is meruayle that of the marke carecter of the Diuell which is so harde to deface and of an olde custome which is so hard to teare out and so much the harder the worse it is Wherfore I shal be much abashed that there where one dares not speake of Iesus Christ nor to open his mouth agaynst Antechrist that the errours and abuses were all so cléere and manifest that there was no more néede to speake of them inasmuch as héere and there wher the truth is clâ—rly fréely preached one cannot tell which way one can plucke and teare them from the hearts of men and that it is not requisite to say or speke any more against them Or it must be that God hath there more amply shed out his grace or els that there are héerâ— very dull spirites and wits in comparison of others But I feare rather that those which glory in themselues to know them so much know not themselues the moite and vnderstande very euill that which they thincke to knowe For if they had intelligence and vnderstanding such as they thincke to haue and that they dyd knowe the abhomination such as it is and howe it displeaseth God and is noisome and hurtfull vnto his church they would retyre and drawe themselues further from it then they doe and it should bée vnpossible that they could sée and suffer it but would flée rather away from thence or they would suffer themselues rather to bée burned then to dissemble and consent vnto it But would say as the faithfull of whom the Prophet hath written which doe consider the grace which God hath done vnto them and comparing them with their first condition say to the great abhomination of al Idolatry Fie get you hence And therefore one cannot to much manifest the abuses For truth cannot be knowne without discouering them pulling them downe And in dooing that one doth manifest them vnto those who knoweth theÌ„ not yet which shal be alwaies more in nuÌ„ber theÌ„ we would the which we must draw away Afterwards the thing may serue them which already haue the knowledge many wayes First for to refreshe and quicken the memory from the darknesses in which they haue bene to the end that they may knowe the better the blindnesse infirmitie of mans vnderstanding what he may do of himselfe when hée wyll bée guided by his owne head and forsake God and his woorde for to followe men and their traditions Afterwardes that shall serue them for a remembraunce and signe of the triumph of Iesus Christ and of his truth to the confusion of Sathan Antechriste lyinge and mans wisdome who wyll exalt hymselfe aboue the knowledge of GOD to the ende that hée haue more occasion to humble himselfe to acknowledge the mercye that GOD hath done for him and to render thanckes vnto him And that hée bée more prudent and better aduysed héereafter and praye vnto the LORD more earnestly that hée doe kéepe hym that hée doe neuer fall againe into such or like errours and inconueniences Furthermore that shall serue hym as a pricke the better to pricke him forwarde to indignation against Antechriste and to haue compassion vppon the poore ignoraunt people and his wandering and erringe bretheren and to take wyth more greater courage the cause of the trueth in hande considering the vnworthynesse of the thing And he that shall bee yet weake should fortefie and strengthen himselfe and hée that shall bée already firme and stronge should confirme himselfe more For all these causes and reasons GOD woulde that the errours and sinnes of the people shoulde bée registred and hath so many tymes commaunded that they should bee remembred And the Prophet Esay dyd not admonishe so many times wythout cause the people after that hée had well mocked them for Idolatry that they should remember those thinges to the ende they maye the better knowe the iudgement of God which is vppon the Infidels which are as bruite beastes and what treasure it is to haue the truth of God and his woorde And if any man wyll yet saye that notwythstanding that it is not euill but very profitable and necessary to shewe foorth and declare the abuses yet neuerthelesse wée must not procéede in such sort which should séeme peraduenture vnto some men more proper and fitte for to bée offended then for to bée edified by it I doe aunswere vnto the same that I knowe not what those shall bée that shall reade those bookes nor what occasion they maye haue to bée offended I doe thincke that they shall not bée so much estéemed that many people woulde reade them Beside that many peraduenture woulde whiche cannot But howsoeuer it bée if those that doe reade them are good and vertuous people and fearing GOD they shall knowe that I studye not but to manifest the veritie and to glorifie Iesus Christ that those whom I rebuke are not onely worthy to bée mocked but vnworthy that the earth beareth them excepte they wyll acknowledge their faultes and giue glorye vnto god If they were â—picures and contemners of GOD they can be no worse then they are and therefore knowe in what reputation they ought to bée vnto all good people and that they are vnworthy to be taken and accompted not onely for Christians but for men béeing a great deale more worse then bruite beastes If they bée Pharises and obstinate Hipocrites and that they doe séeke the
cleane and very proper for to represent the same of the holy Ghost For it washeth purifieth cleanseth and refresheth the hearts and consciences for to comfort them and to make them bring foorth fruite pleasing vnto God in such sort that the water causeth the earth to fructifie renoweth and maketh it fertile washeth away the filthinesse from the body It quencheth and putteth out in lyke manner the fire and heate of wicked carnall concupiscences as the water quencheth out the fire and queÌ„cheth the thirst and alteration of the poore féebled soules refresheth them for euer The seconde cause is that hée would haue opened vnto vs the intelligence and vnderstanding of ceremonies baptismes and purifycations conteyned in the law of Moses of y prophets in like manner by which the holy ghost was promised chiefly by Esay Ezechiel vnto whom he maketh allusion hath had the regard thervnto Therefore he would expound them vnto vs and giue vs to vnderstand that those waters promised of God did signifie none other thing theÌ„ the abouÌ„dance of the holy ghost which ought to be shed foorth vpon all flesh as a riuer and a floud of water whiche watereth and ouerfloweth all the earth The which Sainct Peter witnesseth to haue bene accomplished both in him and in the other Disciples of Iesus Christ the day of Pentecost according to y prophecie of Ioel. And therefore Iesus Christ would as well in that place as in speaking vnto the Samaritane and bidding those which were in the temple to come drinke of those liuing waters vse those manners of speakings And for to declare vnto vs in like manner to what ende he hath instituted the signe of the water in the baptisme And that it is true I doe take Sainct Iohn for a witnesse who expounding the words of his Master saith that he vnderstandeth by those waters y holy Ghost y which the beléeuers ought to receiue Thirdly by that forme of figured speaking be teacheth vs in like manner what the Christian man ought to bée that is regenerated by the holy Ghost setting foorth the water and the winde which are bodyes more subtill thinner cléerer purer then the earth which is an elemeÌ„t more weightier vnpurer thicker and materyall These wordes then doe signifie as much as if hée had sayde that in stéede of that weightie earthlye carnall and corruptible man wée must be regenerated into a newe man heauenlye spirituall and perfect as much differing from this héere whiche is earthly and fallinge as the water and the winde doe differ from the earth And it must be that the same is done by the holy Ghost which is the true water which maketh that purification in vs. Eusebius Thy exposition is not without a fayre shew But ought I therefore the sooner to receyue it then the same of the auncient Doctours who in that place by the water haue vnderstanded the baptisme whiche is giuen by the water and chiefely Saincte Iohn Chrisostome Theophilus I am well content to magnifie with the auncients the Sacraments as much as shall be possible So that thou wilt vnderstande them so as they themselues would they should be vnderstanded For although that I would receiue the exposition of Chrisostome it followeth not therefore that by the same one may conclude the element of the water to be so necessary vnto saluation that without the same man cannot obteine it For wée must consider that when the scripture the auncient Doctors do speake of the sacraments they haue not regarde onely to the outward signe but do staye themselues principally vpon the thing signified by them the which they doe vnderstand properly And therefore following their intellygence we may expounde those wordes after that sence as if Iesus Christ did say hée which shall not wash away his sinnes which shall not receiue truely the holy Ghost and which shall not be receiued into my Church and into my flocke after the manner as I haue ordeyned that hée shoulde doe by the baptisme shall not enter into the kingdome of god It followeth not therefore that he which shall haue héere all the thinges comprised and signified by the baptisme ought to bée reiected and forsaken of God if he lacke but the water But yet the better to content thée I will declare vnto thée euidently that not onely the auncient Doctors but also the scholasticalles and questionaries doe confirme my sentence For the master of the sentences hauing moued the same question which thou hast propouÌ„ded touching those words of Iesus christ aunswered that the same place ought to be vnderstanded of those which may be baptised and doe make none accompt of it or that one may thus expound it he which shall not be regenerate of the water the holy Ghost y is to say of that regeneration which is made by the water the holy Ghost shall not be saued Now y regeneration cannot be made onely by the baptisme but also thorow penance and by the bloud Behold the very wordes of the master of the sentences who vnderstandeth by the bloud the same of the Martyrs which is shed for the witnesse of the truth For your owne doctours perceiuing the absurdities inconueniences which would followe if one would vnderstand that place of Iesus Christ of the exterior baptisme and to take it rigâ—rously haue béene compelled to say that there shoulde be three sortes of baptisme that is to saye of the water of the holy Ghost and of bloud by the whiche diuision they doe confesse openly that there is an other kinde of baptisme then the same of the water by the which man may be saued There is the baptisme of the holy Ghost and of faith which may be without the same of the water Vpon which the maister of the sentences alledgeth Augustine saying Thou doest demaund which is greatest either faith or the water I doubt not but that thou wilt aunswere vnto mée that it is the faith If then that which is least can sanctifie shal not that which is greater do it better to wit the faith of which Iesus Christ hath said he that beléeueth on mée yea though he were dead yet shall he liue Eusebius S. Augustine neuerthelesse concludeth of the words of Iesus Christ that none can come vnto eternall life without the sacrament of baptisme but those which do shead their bloud for the trueth in the Church But which is more he sayth we do not beléeue that any Cathecumenian hath eternall life although that he shall dye in good workes if he be not baptised or martyred You do well knowe that in the auncient Church those which had receiued the Gospell and were not yet baptised were called Cathecumenes bicause that one had instructed them in the faith And following that same matter he saith more ouer We beléeue that there is no way of saluation but for those that are baptised Theophilus I
Christ 21â— Masses for the lyttle Infants 259. Masse of Requiem for the Saints 255 Mans reason the foundation of purgatory 222. Men that are dead Gods to the Idolaters 282. Mercury 269. Ministers of Sacraments 241. Moonkes dead to the world 274. Mortui non mordent 274. N. Necessitie 228. New Letanie 255. New transfiguration of Sathan 258. O. Obiection 2â—3 222. 232. Obiection of the necessitie of baptisme 237. Office of a Lieuetenaunt 27â— Offices Ecclesiasticall 241. The onely death of Iesus Christ satisfieth 220. One onely God. 280. Opinion of Lombard 227 P. Pagatory 276. Paynes of the Limbe 224 Payne for satisfaction 220. Payne and fault 251. Paynes of purgatory 224. Pardons to whom they profit 285. Pelagians 239. Poena damni poena sensus 224. Philip king of Fraunce 280. Pickelockes 286. Place of purgatory 279 Place of Saint Luke ca. 12. 287. Place of the Actes ca. 2. 289. Place of Saint Mathew ca 12. declâ—â—ed 271. Place of the Apoc. ca. 5. 292. Place of the 1. Corinthians ca. 15. 290. Place of the Philippians ca. 2. 291. Place of Saint Peter 1. ca. 3. 293. Place of Thoby contrary to the priests 262 Place of Saint Mathew ca. 5. expounded 267. Place of the second booke of the Machabees serueth nothing at all for purgatory 219. Playes and games of the Panims 283 Pope God and more then God. 278 Pope Clement the sixt cyted by Fryer walter being dead 286. Pope Lieuetenaunt of Saint Peter 274 Pope more puissant then Christ 252. Pope hath more power then the saints 278. Pope Iudge of the quick and the dead 284. Power of the keies and indulgences for the dead 274. Power of the keyes 274. Power of the keyes lymitted in this worlde 284 Power to giue pardons lymitted 285. Power of the dead vppon the Popes 286. Prayse giuen to God for all creatures 292. Prayers for the resurrection 252 Prayers for the Saints that be in Paradise 255 Prayer for the deade how that may be done 253 Prayer for the resurrection of the bodye and the comming of Christ 254. Prayers of the diuells 291. Predication to the dead 273. 293. 296. â—he Priests or woemen Priests 242. Priesthoode of the dead 276. Prison 297. Prisoners 29â— Prochet Archbishop of Genes 280. Propositions equipolents 271. The latter Prophets 217. Prouerbe common 211. 267 Priuiledge 220. Punishment vppon those that doe reiect the Gospell 289. Punishment of the elect with the reproreprobate 188. Punishment of sinnes 222. Purgatory the nurse of sinnes 222 Purgatory by what reason it is builded 219. Purgatory before the coÌ„ming of Christ 219. Purgatory of purses 276. Purgatory for the body 258. Q. Question of the Infantes of the Hebrewes dead without circumcision 226. Question Theologicall 230. R. Rage of Pope Stephen against Formosus 281. Raymond 251. Rebellion and dispising the commaundements of God. 223 Reconciliation fraternall 269. Regeneration 234. Regula 267. Renumeration of good deedes 222. Reward of foolish builders 26â— Requâ—escant in pace in Purgatory 293. De Roma the defiler of the faith 18â— S. Sacrifice of Christ eternall 24â— Saluation without exterior Sacraments 229. Saluation without Baptisme 237. Saluation lyâ—â— to the elements 233 Saluation without visible Baptisme 213. Saluation by piruiledge 220. Sara and Agar 256. Saued by fire 265. Saul a persecutor made an Apostle 299. See God before and behinde 279. Seigniory of Iesus Christ 291 Sence and meaning of the words of S. Peter 1. epist. Cap. 3. 296. Sence of S. Mat. words Cap. 5. 270. Sence of the words of S. Luc. Cap. 11. 270. Sence of the words of Iesus Christ vpon the 5. Cap of Saint Mat. 269. Sence of the parable 270. Sentence of Saint Augustine touching the children that are dead without baptisme 238. Sergeants of Purgatory 268. Sergius and Formosus 281 Shed out ones bread and wine vpon the graues of the iust 262 Sichimites 230 Signe to iudge the true and false Prophets 258. Signes and figures for the thinges signed and figured 240 Silla and Marius 281. Sillogisme 178 Signification of Limbe 225. Simâ—n Peter 276 Sinne against the holy Ghost 272 Sinne to death 256. Sinne originall 2â—9 Sextus 283. Skirmishers 257. Solution of Baptisme 237. Sâ—â—e of the Scripture of the auncient Doctors touching the Sacramets 236 Stella Clericorum 281. Speaking of dumbe and incorporal creatures 292 Spirite of Bacchus 213. Spirites prisoners 295 Spirite that preached to the dead what â—â— it is 294 Supper giuen to Infantes by Ciprian and Origene 234. Suburbes of hell and of Paradise 226. T. Theology inferior and metaphisical 257 Those which haue not beleeued in this world 298. Three sortes of baptisme 237 Treasure of the Church and the dispensation of the same 284 Treasure of the Church 264. Three hells 224 Torments of the reprobate agrauated 247. Transfer and giue kingdomes 280. True Gedeon 287. Two wayes 225 V. Vaineglory 257. Valentinian 233. Valew of twelue thousand â—ragmes 213 Vertue of Iesus Christ come to the dead 196. Vertue of the buls and pardons 283 Vse of Allegories 298. W. Warre of the Geants 256. Wells 297 Wells of Saint Patricke 212. Wells of fire and brimstone 293. What knowledge of God is necessary to saluation 279 298 Who doe boow the knee in hell 291. Witnesse of God. 218. Witnesse of conscience that he is a God. 248. Word of God Iudge and guide 212. Workes of hipocrites 223. Worme of the conscience 249. FINIS TABVLAE MIEVLX VAVLT MOVRIR EN VERTV QVE VIVRE EN HONCTE ¶ Imprinted at London by Thomas East dwelling by Paules wharfe 1579. A prouerbe Luc. 16. l. 20. The cause of y temptation to the elect Heb. 4. d. 15. The fall of Peter Mat. 26. g. 25. Luc 22. l. 60 The errour of Saul Act. 7. 8. 9 The darknesse of the vvorld Exo. 10. l. 22. The Aegyptians at this present time Aegypt and Babilon One onely veritie The meanes for to finde out the truth Prouerbe The foole counsaileth the vvise Sape etiam est holitor valde opportuna locutus The lavve of the Babilonians for the diseased Herodo It. 1. Bxo. 23. 〈◊〉 Latine bookes All languages good to God. Luc. 4. d. 23. The gift of tongues Act 2. 2. 1. French bookes Anacharsis Amos. 7. d. 13. Dauid Esay The Apostolicall eloquence and humaine â—loquÌ„ence Curious men of speaches Manglers of Latine These vvhich doe auoide the reading of dinine bookes Prouerbe Velut Canis Nilo All Artes and disciplines the handmaides of holy bookes Doctrinall of Alexander Eloquence vvithout the feare of God. Cleero and Gariline Eschines and Demostlienes The true science and eloquence Esa. 〈◊〉 〈◊〉 3. Iohn 17. 23 Out of east of the bread of life Curious readers of foolish bookes The svveet smellings vnto hogs Vile and filthy bookes Fooles bables Good books despised forbidden The Christian all to all men 1. Cot. 9. c. 20. Holy deceyts Booke discouering the abuses The office of fooles and scoffers Vile and 〈◊〉 be 〈◊〉 〈◊〉 An idle vvord Mat. 12.
c. 35. Coll. 4. a 6 The language of the Christians Ephe. 4. f. 29. Ephe. 5. 2 3 To shevv forth lying vvithout the truth Disentations of 〈◊〉 Lusian and Lustanistes The nature of the truth The â—ems and gloses of the lavves and of the truth The manner to mocke to Gods glorie Delicate eares The louers of mans honour are traitours of Gods honour The honour of Iesus trodden dovvne Cuer vvise The priuiledge of Fooles 1. Cor. 4. c. 10. To preach Iesus Christ couertly hid 1. Cor. 1. c. 9. The counsell of Demades Vale. Max. lib. 7 c. 2. The ambitioÌ„ of Alexander Diogenes Bacchus Sâ—rapâ—s August de ciuita Dei. lib. 18. c. 5. Matrob li. 3. c. 9 Varro de linguâ—â—at lib. 3. Augerona Hars pocrates Sylence Outd Meta. 9. Sanctaque Bâ—â—a â—is varâ—sqâ—â—â—o loribus Apis. Qulqus premit voâ—â—â— digâ—toque silentia suadet pers digiro composeâ— labellum The office of a Prophet Iere. 1. b. Esa. 58. a. 1 10. The manner to speke merely in the holy Scrip. Iudges 6. f. 31. Iudges 6. f. 31 3. Reg 18. e. 15. Esa. 44. b. 13. Sapien. 13. 14. 15. 36. Licence and libertie of Dialogues The persons of the Dialogues Humaine letters mâ—ngled vvith the diuine Act. 17. f. 28. 1. 〈◊〉 15. b. 12. Titus 1. d. 12. The forbidding of Iulian the Apostate Histo trip lib. 9. cap. 17. 1. Lib. de patieÌ„ c. 23 A buses are not yet inough vncouered made knovvne Esa. 30. c. 22. The profit to vncouer abuses Esa. 46. c. 8 Epâ—â—â—es Hypocrytes Maâ— 15 a. 1. The offence of the Pharises Mat. 15. b. 14. Malo nodo Malus tuntus The stile of the holy Ghost The forehed of hypocrytes and prophets Ezech. 3 b. 9 Ezech. 3 b. 7 Mat 11. b. 16 Pro. 19. The fable of y Dogge and of the Asse Apes required in the courte of Babilon Ladyes Doggs Bsa 56. c. 10 The mastyes grayhounds of Iesus Christ Horat. Hae nâ—â—gae seria ducunt ridentem diccrâ— Verum Quid vetant Democritus To laugh at the popes cost Heraclitus Histories of our time Hell hell fire Mat 5 c. 25. Mat. 18. 18 Maâ—câ—â— 41. â—sâ—â—6 g â—4 â—ob 10. d. 12 The bounds of hell The opinioÌ„s of the Theologians Thom. in 4. dist 42 art 2. D. 1. Richard. 4. dist 42. Plato in Phaedone The opinion of Isydore Io. maio 4. Sent dist 44. quest 1. The discription of hell Purgatory and lus reuenues The inferuall mappes The descending into hell in Sicily Homer iodss 1. 11. Virg. Aeneld 6. Ouid Meta. li. 14. The Poeticall diuinitie The common vvitnesse Odilus Abbot of Cluny Durant ie Rat. dan oâ—fi lib. 7. Rub. de offi â—or Polid. Virg. de inuent reli lib. 6. c. 9. Aetna called Gibello mount in â—icily The feast of the dead Supple Chron. lib. 2. Feralia Satra Parentaliâ— Hell in Sicile Plini li. 3. c. 2 Anniuersaries Quid. Fast li. 2 Liui. li. 1. dec 1. Luâ—r li. 1. Hic Aetnea minantur Murmura flamâ— marum rursum se colligere iras 〈◊〉 â—uâ—ibus crapâ—es terum vt vis cuomatignes Ad caelum quâ— ferant flamai sulgurâ— rursum Clau. de rapt proserpi li. 1. Sil. li. 14. Diodo li. 6. 16 Polib li. 1 â—elli puniâ—â— Sâ—rabo li. 6 Ouid Meta. li. 15 The discription of the hill Aetna The poeticall fable of Enceladus and of the other Gyrantes Vir. anâ—d li 3 Fama est Eâ—â—â—ladi sâ—mustum flumine corpus Vigeri mole haâ— ingentemque insuper Aetnam impositam râ—ptis flammam exâ— pirare caminiâ— Et sessum quoti â—s mutat lâ—â—us intremere omneÌ„ Murmure Trinacriam 〈◊〉 〈…〉 The mountains of Island and Norvvay Hechelbergo The crying of the damned Rauens and hel crovves Fountaines of excessiue coldenesse and heate Nadhegrin visible dâ—uels The doâ—eful hil in Scotland Thuringia The voyage of sainct Patrickes purgatory Scotland and Ireland Erasmuâ—â—â—n â—hiliad va 〈…〉 in Commentae super pomp mel To loose the laughter Throphonius denne Lebadia philosâ—r â—â—as chil 1. ceâ—t 7. Homer odissi 〈◊〉 Virg. anaed 6. plutar in comment de dam. Socra Timarchus The Shepheards Callender Dante 's Iohn 12. b. 9 A sained fable vpon the historie of Lazarus after the imitation of the poets Ouid Meâ— 15 The diuision of the insernal Cosmographie Iâ— sufficeth to knovv of Hell. Transmigration of pythagoraâ— The â—yre begun in purgatory The children borne dead The prisoners of Pâ—rgatory Plato in gorgia phaedone plâ—tâ—r in comde dam. The spirite the Authour of pgatory The Limbe vvher the children are Virg. Aâ—â—t 6 Hell. Aâ—â—c li 6 In Gorgia the sins of y princâ—s and tyrants The verâ—â—e of the truâ—â— The riches of Purgatory Plato and Virgle The tyrants of tyrants and the pillers of the vsarers The Purgatory of Plato In Gorgia plutar desera muni vind The synnes of the simple people The synnes of princes The differences of synnes and the diuersitie of the estates of those that be dead Cnnonizacion of the Saints Extra de cele miss 13. q. 2. Tempus The differences of synnes and the diuerlitie of the paynes The diuersitie of purgations The Phisicions of the soule Virg. Aene. 6. Purgatory The fields â—liseas The phisitions and paticaries of hell Mercury The purging drougs of the panims Ouid. Cuperent lustrari si qua darentur Sulphura cum tâ— diâ— a uâ— si sores humida laurus The holy fannings of Baccus The torches lights at the burials Virg. Cassum lumine lugent Luc. 16. 2. 〈◊〉 The burying of the poore in the night In Apotheg Diogenes The imitacion of the Panims The holy vvater The baptismes and vvashinges of the â—hvish people Leuit. 16. c. Nomb. 19. a. 4 Heb. 9. d. 13. Proclus de sacrif mag Salt vvater The propertie of Salt. The exemple of Eliseus 4. Reg. 2. d. 21 De consecr dast 3. cap. Aquam The spittle of Iesus Christ Mar. 7. d. 3â— Iohn 9. a 6 The applicatioÌ„s of Iesus Christ â—at 6. a 3 Mat. 9 〈…〉 Mar. 5. c. 29 Mat. 8. a. 5 The meanes of God. Infants salted The salt in the Baptisme Apes that couÌ„terfet Iesus Christ The spittle of the Priestes The salt of vvisdome Accipe sal sapientiae The salt of gods vvord The salt of the priestes The seasoning of fooles Eccle. 1. Sainct Maâ—â—in potage for the soules Alexander 1 the first inuentour of holy vvater platine in vit Alex. 1. de consecra dist 3 cap. aquam The bathes of the dead Ennius Virg. Aene. 6 The examples of the Smithes To vvhat ende serueth y vvashing of the deade bodies Those that are aliue reputed to be dead Suffocations The time of pestilence The Dormouse Plini Nat hist li. 7. cap. 52. Val. Max. li. 1. cap. 8 A. Auiola L. Lamâ—a Singing after the dead To offer vvine for the dead To sprinkle the sepulchers with vvater The purifications at the funeralls To beutifie the sepulchers with flovvers The custome of the Bigordains Bagâ—teres Ratio diui off de offi mor. li. 7. Reiserspeeg