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Letter to a Romaine pretended Catholike
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Letter Pamphlet
Date
1586
Full Title
A letter written by a trve Christian Catholike, to a Romaine pretended Catholike. Wherin vppon occasion of controuersie touching the Catholike Church the 12. 13. and 14. Chap. of the Reuelations are breifly and trulie expounded. Which conteine the true estate thereof, from the birth of Christ, to the end of the world.
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STC 12752.5
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A LETTER WRITten by a true Christian Catholicke, to a Romane pretended Catholike.
AS it hath pleased AlmightieGod in these latter
daies with the spirite of his
mouthe to waste and consume
the Kingdome of Antichrist,
and to erect and reestablishe
the Church and
Kingdome of Christ, deliuering
both to the Magistracie the sworde, and to
the Ministery the worde for that purpose: so hath
the Diuell and his adhærents in no age beene more
forward or furious, either to sustaine the tottring
towers of the one, or to hinder and suppresse the increase
and augmentation of the other, to which end
he now most carefullie armeth, as it were for the last
conflict, with malice, fraude and force, his Liuetenant
generall, the Bishop of Rome with his freindes
and confederates the fauorites of that Babilonian
strumpet, who seing her self forsaken, her painted
shewes, her deceitfull toyes and trash, both desciphered
and despised by al sounde iudgements, stormeth
like another Iuno, enraged with malice and
madnesse, carying
A. ij.
1
alta mente repostumIudicium Paridis, spretæque iniuriæ formæ
Layd vp in deepest thought,
The doome of Paris, and the wrong of bewty set at nought.
This her malice, that she may be more furiouslye
execute against this realme of England sometime
her darling, but now her infest, she putteth all meanes
in proofe & practise, that either fraude or force
may minister vnto her. She frameth vnto her selfe
instruments of our owne nation to wreak her wrath
vppon their natiue countrie, she bewitcheth them
with the sleights and sorceries of error and superstition,
and so sendeth them to allure & seduce others:
she maketh them brokers of her bewtie, extollers of
her power, publishers of her praises, and ministers
of her practises. They tearme her the Sea of holines,
the Catholike Church, the spouse of Christ, the mother
of the faithfull.
Quisquis amat ranam, ranam putat esse Dianam.
Who so a frog doth loue, loe he
That frog Diana thinks to be.
Whereas in truth shee is the chaire of pestilence, the
seate of Antichrist, the forge of treasons, the receptacle
of traitors, the cage of euery filthie and vncleane
bird, the hell of the liuing, and a seconde Babylon,
as it was well noted by Petrarch comparing
her with the former in a epistle writte~ vnto a frend
Fuit illa omnium pessima, eaque tempestate fœdissima, hœc
vero iam non ciuitas, sed larnarum ac lemurum domus est,
& vt breuiter dicam, scelerum atque omnium dedecorum
sentina. Viuentium etiam infernus, tanto ante danidico ore
notatus quam fundatus aut cognitus. Quicquid de Assitia,
vel AEgiptia Babilone, quicquid de quatuor Labyrinthis,
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quicquid de Averno limine, deque Tartareis siluis, sulphureisquepaludibus legisti, huic Tartaro admodum fabula
est. Hic Turrificus simul & terrificus Nimrhod, hic pharetrata
Semiramis, hic inexorabilis Minos, hic Rhadamanthus,
hic Cerberus vniuersa consumens, hic Tauro supposita
Pasiphae, mixtumq3 genus, quod Maro ait prolesq3 biformis,
Minotaurus inest Veneris monimenta nephandæ. Hic
postremo, quicquid confusum, quicquid atrum, quicquid
horribile vsquam est aut fingitur, aspicias. &c. That was
of al other the worse, and in that age the most filthy
This nowe is not a cittie, but the house of terrefiing
spirits and deuils, and that I may speake breiflie, the
sinke of all wickednesse and shameful dishonesty, the
hell of the liuing noted by the mouthe of Dauid so
long before it was either knowne, or the foundations
thereof were laid. Whatsoeuer thou hast reade
of the Assirian or Agiptian Babylon, whatsoeuer of
the foure Laberinths, whatsoeuer of the fal of Auernus,
of the hellie woods and Brimstonie marishes is
vnto this Hell but as it were a fable. Heere that
toureformer and terrifier Nimrhod, Here is the
warlike harlot Semiramis. Here is the vntreatable
Minos, here is Rhadamanthus, here is Cerberus deuouring
all things, here is the beastie bullouer Pasiphae,
and the mixed kinde that Maro speaketh of
and the biformed issue, Minotaurus the moniment
of a wicked lust, finally here thou maist behold what
thing soeuer is lothsome, and what horrible thing
soeuer is either found or feyned.
But this will they not see that blinded with affection,
and banded into faction labor and indeuour
to blinde and bewitche others, seducing the ambitious
with promises of honor, the simple and ignorant
with ostentation of learning, who conceaue
their hipocrisie to be pietie, their superstition to bee
A iij
3
religion, their falsehoode to be faithfulnesse: theirreconcilement to the Romain Church and Prelat, to
be neither treacherie to their prince nor treason to
their countrie, but a safetie to their soules, quietnes
to their consciences, and an vniting of themselues to
the misticall bodie of Christ: But in this
Viridi latet anguis in herba.
Within the grasse that showes so greene
An adder lurks that is not seene.
For in truth this their reconciliation which they
perceaue not cutteth them off from the Church of
Christ, and maketh them the limmes and members
of Antichrist, vnfaithfull to God, disloyall to theyr
prince, treacherous to their countrie, as hauing
vowed their obedience to the mortall enimie of all
three. It is a misterie replenished with mischiefe, a
clowd couering many cruell intentes, a Troian horse
full of Greekish or rather Romish & Reamish wiles,
and wickednesse, a diuelish and Popish practise, a
Massesecreate prouided for the Massacring of England.
By these meanes, treasons are conspired, forces
are prepared, monies collected, euill minds vnited,
fires kindled within our owne bowels: to
the whiche forraine flames will soone bee added to
co~sume vs: the ministers of these mischiefes are crept
vnto our Dioces, they haue peruerted manye, they
haue reconciled many, and now of late in this countrie
they haue trauelled much, I knowe they are not
vnknowne to you, and that either their woordes or
writings or both haue very much preuailed with
you. As a gentleman I do fauour you, as a seduced
man I doe pitty you, as a reconciled man if suche a
one you be I must detest you, sith thereby you haue
abandoned the misticall body of Christe, and haue
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ioyned your selfe to the mischieuous body of Antichrist.In that you came of curtesie to see me, I must
thanke you, and am right sorye my leisure did not
serue me to haue further speches with you. You deliuered
vnto me two Propositions, as the groundeworke
of your opinion, the one, that the principles
of your doctrine, are grounded firmelie vpon the catholike
Church, which antiquitie, vniuersalitie, and
consent doe plainelie make manifest vnto you. The
other, that the signes giuen of a true Church by the~
of the reformed religion, which are the sincere preaching
of the worde, the right administration of the
sacraments, religious prayers & holesome discipline
are not true signes of a true Church, but so to affirme
them is an error in Logique, for that the Church is a
signe of them, and not they of the Church. For your
first proposition that the errors thereof may better
appeare, I will brieflie handle these 3. points.
First that neither the Catholike Church nor the
doctrine, antiquity, vniuersality, or consent thereof
can otherwise be knowne then by the scriptures.
Secondly, that sundry principles of your religion
are not at all grounded vpon the catholike Church.
Thirdly, that the Romaine Church vpon the
which your principles are grounded, is neither the
Catholike Church, nor a sounde member of the catholike
church.
For your 2. proposition, that the errors thereof
may likewise be seene, I will in few words deale with
these three points.
First that of a particuler Church no better iudgement
can be giuen, whether it be sounde or vnsound
or of two particuler Churches which is the sounder,
then by the worde and doctrine that they preach, by
the sacraments that they minister, by the praiers
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that they vse, and by the discipline that they exercisefor where these are moste pureliest and perfectliest
done, that Church is to be thought the purest and
perfectest member of the Catholike Church. Where
these are impurest and corruptest, that Church is to
be iudged the impurest and corruptest member, &
where these are not at all, there is to bee accompted
no visible Church to be at all. Thus to affirme is an
error in Logike but a truth in diuinitie:
Secondly that of the truth of the doctrine, of the
right administration of the sacraments, of the sinceritie
and puritie of the praiers, of the godly exercise
of the discipline in any Church, the onelye perfecte
absolute and true touchstone is the holy scripture,
which ought diligently to be read of all men.
Thirdlie that for the true vnderstanding of the
Scripture in those things that are necessarie, the circumstance
of the place, the conference of other places,
the proportion of the doctrine, the summary of
our faith, and the holy Ghost working in our harts
doe sufficiently enable and enlighten vs.
The holy Catholike Church wee define to bee the
congregation, companie and societie of all those
that haue beleeued in Christ from the beginning of
the world to this present time, all that nowe beleeue
in him, and all that from henceforth shall beleue in
him to the end of the world. It is called Sancta holy
because it is sanctified & hallowed by the holy ghost
it is called Catholica, catholike or vniuersall, because
it conteyneth all ages, all places, al persons that beleeue:
it is called Ecclesia, because it is a calling out
or euocation of people out of ignorance and error
vnto the faith and knowledge of God. This Church
is the misticall body of Christ, who is the true and
onely heade of it, which gouerneth it in omnipoté~cie,
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and is ioyned vnto it in charitie. Saint Augustinevpon the 56. psalme confirmeth this our definition of the
Church.
Corpus Christi est Ecclesia non autem ista aut illa, sed
toto orbe diffusa, nec ea quæ nunc est in hominibus qui præsentem
vitam agunt, sed ad eam pertinentibus etiam ijs qui
fuerunt ante nos, & ijs qui futuri sunt post nos, vsque in
finem sæculi: tota enim Ecclesia consens ex omnibus fidelibus,
quia fideles omnes sunt membra Christi, habet illud caput
positum in cœlestibus quod gubernat corpus suum, & si
seperatum est a visione, annectitur Charitate. The body
of Christ is the church, yet not this church or that,
but that whiche is dispersed throughout the whole
world, neither yet that alone which is in men that
liue at this present, but that vnto which they likewise
appertayned that haue bene before vs, and that are
to come after vs vnto the worlds end. For the whole
church consiseth of all the faithfull, for all the faithfull
are members of Christ, hauing that head placed
in the heauenly places, which gouerneth his bodye,
though it be separate from the sight, it is adioyned
in charitie.
It is deuided into two parts the militant and triumphant:
the triumphant already in blisse and glory
ineffable: the militant, hoping for the like happinesse,
and in the meane time vnder the banner of
Christ Iesus, warfaring heere on earth, against the
world the flesh and the Diuell.
This church for antiquitie so auncient, for number
so great, for estate so diuers, for situation so vniuersall,
no mans age coulde serue to knowe, no
mans knowledge were able to conceiue, no mans
conceit were of sufficie~cy to comprehend, if the holy
Scriptures, wherein the spirit of God hath deliuered
these thinges for our instruction, were not extant amongst
B. j.
7
vs.In them we are taught that the churche began in
Adam, that the first Martyr was Abel, the first persecutor
Cain, that by the Breach of Gods commaundement
mankinde fell into that miserable and corrupt
estate that it was not able to performe that Law
of perfect obedience and righteousnesse, that GOD
had giuen and grauen in the hartes and mindes of
men, by the accomplishment whereof, they were to
haue life, and by the impeachment whereof they
were to haue death eternall: and that then GOD
in his infinite goodnesse and mercie graunted a remedie
for vs in the promised seed, which should restore
mankinde, and treade down the serpents head
which was the first preaching of the Gospell, published
by God himselfe, apprehended by faithe & beleeued
by Adam.
Afterward of God reiterated to the holye Patriarches,
by them imbraced and taught to their
children and families, preached and foretolde by
the Prophetes, shadowed out in the Lawe written,
& in the Leuitical ceremonies, performed in Christ,
testified and published by the Apostles, confirmed
with signes and miracles, beleeued of al nations, maligned
by the Deuill, persecuted by the wicked in all
ages, and yet continued to the end of the worlde,
by Gods especiall grace & prouidence. These things
wee plainely see conteyned from the first of Genesis,
to the last of the Reuelation, which otherwise coulde
neuer haue come to our knowledge. In them wee
may see the beginning increasing continuance and
perpetuation of the church, the estate and condition
of it in tyme past, at this present, & in time to come:
the doctrine deliuered by the holy Ghost to the Patriarches,
to the Prophets, to the Apostles: and the
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8
faith imbraced by the children of God in all ages,there may we obserue the antiquitie that yeeldeth
to no nouelties, there may we see the vniuersalitie,
that giueth place to no schisme or diuision, there
may we finde that consent that grounded in veritye
is polluted with no error or iniquity. Therefore S.
Augustine rightly iudgeth, that the catholike church is
to be sought in the Scriptures: his words are these:
contra Petiliani Donat epist.
Si autem Christi Ecclesia Canonicarum Scripturarum
diuinis & certissimis testimonijs in omnibus gentibus designata
est quicquid attulerint, & vndicunq3 recitauerint, qui
dicunt ecce hic Christus, ecce illie: audiamus potius si oues
eius sumus, vocem Pastoris nostri dicentis, Nolite credere:
illæ quippe singulæ in multis gentibus, vbi ista est non inueniuntur:
Hæc autem qua vbiq3 est, etiam vbi illæ sunt, inuenitur:
ergo in Scripturis sanctis eam Ecclesiam scilicet
requiramus. If the church of Christ throughout all
nations be discerned by the diuine and infallible testimonies
of the Canonicall scriptures, whatsoeuer
they shall bring, and whencesoeuer they wil alledge
which saye, Lo heere is Christ, Lo there is Christ. Let
vs heare rather if we bee his sheepe the voice of our
shepheard saying, Doe not beleue them, for al those
in many nations where the same is, are not founde,
but this same which is euery where, is also founde
where they are, therefore let vs seeke the same church
in the holy scriptures.
And in his treatise de vnitate Eccles. cap. 16. Ecclesiam
in scripturis sanctis Canonicis debemus agnoscere, non
in varijs hominum rumoribus, opinionibus, factis, dictis, &
visis inquirere. We are to acknowledge the church in
the holye canonicall scriptures, and not to seeke it
in the sundrie rumors, opinions, doings, sayings &
conceits of men.
B. ij.
9
And againe in his 166. epistle: In Scripturis didicimusChristum, in Scripturis didicimus Ecclesiam, has scripturas
communiter habemus, quare non in ijs Christum &
Ecclesiam communiter retineamus? In the Scriptures we
haue learned Christ, in the Scripturs we haue learned
the church, this scripture we haue common amongst
vs, wherefore doe wee not in them likewise reteine
Christ and the Church?
Hereunto also accordeth Chrysostome in his 49. homily
vpon Math: Antea multis modis ostendebatur quæ
esset Ecclesia Christi, nunc autem nullo modo cognoscitur nisi
per Scripturas. Before by many means was it shewed
which was the church of Christ, but nowe by no
meanes is it knowne but by the Scriptures.
Thus by the iudgement of these Fathers, and by
the nature of the catholike church it selfe, we see that
the knowledge of it is to be deriued from the scriptures:
which so being, what can be more cleare then
that neither prayers for the dead, nor inuocation of
Saintes, nor worshipping of images, nor the Popes
primacie ouer the church, nor his superiority ouer
princes and kingdomes, nor his doctrine of Purgatorie,
nor his power there to release soules, nor transubstantiation,
nor the halfe communion, nor monastical
vowes, nor forbidding of marriage, nor meritorious
fastes, nor workes of desert and supererogation,
nor sacrificing Christ euerie daye, nor releasing
subiects of their othes of allegiance, nor dispencing
with Princes for peruiries and incest, nor sale of
pardons, nor offering vnto reliques, nor a thousand
other doctrines practises and ceremonies of the Papisticall
religion were euer grounded vpon the catholike
church. Let the whole volume of the scriptures
be pervsed, you shall see none of these thinges
taught, beleeued, practized vsed or imbraced by the
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catholike church, excamine the faith, doctrine, writingsand documentes of the patriarches, the Prophets,
the Apostles, Christ himselfe, you shall finde
these things either not conteyned in them, or contraried
by them: Try them by antiquitye, you shall
proue them far younger then the time of the Apostles,
try them by vniuersalitie, you shal perceiue, that
neither the church before the Lawe, nor the church
vnder the Law, nor the purest churches vnder grace
did euer embrace them, trye them by consent, you
shall finde that neither the patriarches, nor the Prophets,
nor the Apostles, nor the faithfull by them
taught in sundrie churches, did euer agree in them,
or once beleeue them, it must needes bee then that
they are not grounded in the catholike church, but
are some later inuentions, and doctrine of a particuler
church, from whose errors and corruptions,
they haue proceded, which particuler church, is the
Church of Rome, which we will briefly shewe, neither
to be the catholike church, nor to haue beene
for many yeeres any sounde member of the catholike
church.
The catholike church as we before rehearsed conteyneth
all them that haue beleeued, doe beleeue
of shall heereafter beleeue in Christ Iesus to the
end of the world:
The church of Rome conteyned not all those that
haue beleeued for in the dayes of many of them
it had no beeing at all nor all them that doe beleeue,
nor all them that shall beleeue:
Therefore the church of Rome is not the catholike
church.
The catholike church conteineth all partes both of
B. iij.
11
the church triumphant and militant.The churche of Rome conteyneth no part of the
church triumphant, nor all parts of the churche
militant.
Therefore the church of Rome is not the catholicke
church.
Within the catholike church Christ was borne, and
of a blessed member of the catholike church.
Christ was not borne in the church of Rome nor of
any member of the church of Rome:
Therfore the church of Rome, is not the catholike
church.
The catholike church alloweth not the adoration or
deuine worshipping of any creature:
The church of Rome alloweth the adoration and
deuine worshipping of creatures
Therfore the church of Rome is not the catholicke
church,
The maior is the expresse sentence of S. Aug. in his
2. booke de moribus ecclesiæ cath. cap. 30. : it is also the
expresse doctrine of Christ in the 4. of Mathew NoValue
Him onely thou shal worship And of the
Angell in the 19. of the Revelat. NoValue Before
God shalt thou fall downe.
The minor is proued by the Nicene councel, which
teacheth that the image of the Trinity and the crosse
are to be adored & worshipped with the same kinde
of adoration and worship that the trinitye & Christ
himselfe are to be worshipped with: and by Thomas of
Aquine an approued Doctor of the Romain church
in his third booke of sentences the second distinction,
& by Nauclautus Clugiensis whose words are these:
12
Non solum fatendum est fideles in Ecclesia adorare coramimaginibus, vt nonnulli ad cautelam forte loquu~tur, sed &
adorare imaginem sine quo volueris scrupolo, quin & eo illa~
venerari cultu, quo & Prototipon eius. It is not onely to
be yeeled vnto, that the faithfull in the church do
worship before images, as some happely speak for
a cautell but also doe adore the image without any
kinde of scruple whatsoeuer, yea and doe honor the
same with that worship, wherewith the thing or person
thereby represented, is to be honored. And by
Andradius the late defender of the Tridentine counsell
whose workes are seene and allowed by the Romishe
church, Non inficiamur saith he hac nos latriæ adoratione
Christi præclarissimam crucem colere & venerari. We
denie not, that we worship and honor the moste excellent
crosse of Christ with this adoration of greatest
honor & worship: but both the crosse of Christ,
and the image of the trinity and al other images are
creatures, therefore our conclusion is strong and
certaine, that the church of Rome is not the catholik
church. Infinite arguments to this purpose might
be drawne, and euerie of them in effecte demonstratiue,
but the matter so cleere, these few may suffice.
Let vs then examine sith it is not the catholike
church, whether it be a catholike church in that sense
that the word catholik is imitatiuely taken, for sou~d
and sinceere, that is, whether it be a pure and perfect
member of the catholike church. It is very sure and
certeine, that sometime it hath bene a verye notable
member, and as it were a right arme, an ayde confort
and ornament to the rest of the partes, but the
question is, what it is at this present, and for manye
yeeres hath beene, whether now it be a sound member
of the catholike churche or no: for the deciding
heereof, wee can haue no better or more manifeste
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tryall, then by the doctrine that it teacheth, by thesacraments that it administreth, by the prayers that
it vseth, and by the discipline that it exerciseth, and
heerein we come to the firste point, that controleth
your second proposition.
As in the body of a man so long as any principall
member as the arme or the leg, hath the bone vncrushed
vnperished, or vnwrested, the flesh and muscles
vnbrused, vninfected and vnhurte, the veins sinewes
and arteries, neither ouerstretched distorted,
or shrunke, the skinne vnannoied, vnexulcerated, vnimpeached,
we terme and accompt it a sound member.
But if in any of these points it be defectiue, rekon
it vnsound in that proportion and degree that
the nature and qualitie of the defect is of. So in the
body of the church as long as any member or particuler
church as the Church of Rome, the Church of Antioch,
the Church of England, the Church of Fraunce
hath the worde of God whiche resembleth the bone
or pith vppon the whiche it ought to growe and depende,
vnperished, vnwrested and vncorrupted, the
praiers and supplications which are as it were the
flesh and muscles of it, wherewith it ought to be filled
and replenished vnwasted, and vnconsumed with
atheisme and securitie, and vnpoysoned and vninfected
with Idolatry and superstition. The holy sacraments
which represent the veynes sinewes and arteries,
wherewith it is both norished & vnited, vnma~gled,
vndisordred and vnstrayned, and the discipline
which is like to the skinne that enuironeth, compasseth,
and defendeth the rest vnexulcerated and vnenflamed
with the tumors of tiranny, or cankers of
couetousnesse, or otherwise vnstained with iniquity,
we are to tearme and accompt it a sounde member
of the catholike churche, and so much the lesse
14
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sounde, by how much the more it is in any of thesepointes defectiue, or euill affected.
If wee cast this leuell ouer the Romaine churche,
shall not wee soone discouer howe crooked and corrupt
it is? and howe much it hath swarued from the
vprightnesse and sinceritie wherein it was first established?
The holy Scriptures it hath not onelye corrupted
and wrested as by infinite examples might be shewed
but also depriued of force and strength, & where
it ought ot haue depended of the Scriptures, it maketh
the scripture depend of it. And whereas the
sense of the holy ghost, is sure, certaine, and immutable,
it maketh it variable and alterable, according
to the temporary practise of that church. This shall
you finde in the epistle of Cardinall Cusanus, no lesse
blasphemously then barbarously recorded.
The Sacrament of the Lords supper it hath mangled
into a half communion, and a priuat Masse, disordred
with the monstrous fantasie of transubstantiation,
and thereby altered the commemoration to
an adoration, the Sacrament, to a Sacrifice propiciatorye.
The sacrament of Baptisme it hath pestered, if not
polluted with manye superstitious and superfluous
ceremonies.
The names and dignitye of sacramentes it hath
strayned and stretched to other things contrary to
their nature.
The prayers and supplications which ought only
to bee made vnto God, and so made vnto God as
the congregation may both in vnderstanding and
deuocion, ioyne with them and saye Amen: It hath
what with inuocation of Saints, what with worshipping
of images: what with a strange and vnknowne
C
15
language made either impious or vnprofitable.The discipline which should keep all things in order
and frame in it, is altogether stained with ambition
and couetousnesse: finally, it is a member so ful
of corruption, so swolne with pride, and so envenomed
with ambitio~, that it perswadeth the world,
that it is the body, and that all the rest of the partes
are but members of it, and that whatsoeuer parte is
not like it, is corrupt: and carying vppon it the Romaine
Byshop as a most pestilent vlcer it saith, that is
the head, to which all other partes must submit and
subiect themselues.
And is it not then rightlye to bee iudged an vnsound
member, and an vnsincere?
Examine in like sort any other particuler church:
Do it vprightly and sincerely, and it shal make manifest
vnto you whether it be a sounde, or vnsounde
member of the catholike church: and if vnsound, in
what degree, proportion and measure it is so to bee
iudged and accompted.
These therefore are perfect and pregnant sayings
which can neuer deceaue you, if the lampe of eternal
light, Gods holy and heauenly worde beare any credite
or authoritye with you: for by that shall you
knowe whether the doctrine of any church be pure,
or impure, whether the Sacraments be rightly or otherwise
administred, whether the praiers be godlye
and religiously, or Idolatrously and superstitiouslye
made and vsed: & whether the discipline be sincere
and perfect, or disorderly and corrupt: and in this
we fall to the second point that aunswereth your second
proposition.
If the doctrine of any church is conformable to
the doctrine of the Patriarkes, the Prophets, the Apostles,
whose doctrine and documents the holye scripture
16
layeth downe; it is to be iudged sound and sincere:and so much the lesse sounde, be how muche it
more swarueth from their faith and doctrine.
If the Sacraments in any church bee ministred according
to their firste institution and vse, which the
holy scriptures doth declare, they are to be accompted
rightly and duely administred.
If prayers in any church be vsed according to that
forme, manner, purpose and intent that the godlye
of all ages testified in the scriptures did vse and exercise,
they are to be reckoned godly, deuout and co~medable.
If the discipline be according to the Law of God
according to the direction of godly Magistrates, according
to the councel and commandements of the
Apostles, and according to the vse and practise of
the purest churches: whereof the holy scriptures are
true records vnto vs, we iustly may accompt it good
and sincere.
Therefore hath God commaunded, and all good
men commended the studie, search, reading & meditation
of the scriptures. In the 6. of Deuteronomie
wee read: Sunto verba ista in corde tuo, eaq3 acute ingerito
filijs tuis, ac loquitor de ijs cum sedes domi tuæ, & cum
ambulas per viam, cum cubas & cum surgis, alligato ea in
signum manui tuæ, inscribito ea postibus domus tuæ, & portis
tuis. Let these wordes be in thy harte, & the same
diligently teach vnto thy children, and talke of them
when thou sittest in thy house, and when thou walkest
by the way, when thou lyest downe, and when
thou risest vpp, binde them for a signe vppon thine
hand, write them vppon the postes of thine house,
and vpon thy gate. And of the worde of God it is
saide in the 4. of Deuteronomie Hæc est sapientia vestra
ante oculos populorum: This is your wisedomebefore
C.ij.
17
the eyes of the people. Abraham saith Habent Mosen& Prophetas audiant eos: They haue Moses and the
Prophets let them heare them. Christ saith scrutamini
scripturas: search the scriptures. S. Paule saith Tota
Scriptura diuinitus inspirata, vtilis est ad docendum, ad arguendum,
ad corrigendum, ad erudiendum, in iustitia vt
perfectus sit homo Dei ad omne opus bonum instructus. The
whole scripture inspired of God is profitable to teach
to improue, to correct and to instruct in righteousnesse,
that the man of God may be perfecte, instructed
vnto euery good worke. Irenæus in his thirde
booke the first chap. Euangenlium in Scripturis Apostoli
nobis tradiderunt columnam & firmamentum fides nostræ
futurum: The Apostles haue deliuered vnto vs the
gospell in the scriptures, to be the piller and vpholder
of our faith. Saint Augustin de Ciuitate Dei his 3
booke and first chapter: Ciuitatem Dei dicimus cuius
Scriptura testis est. We call that the citie of God, whereof
the Scripture is witnesse, Saint Ambrose vpon Luke
Si quæ est Ecclesia qua fidem respuat nec Apostolicæ prædicationis
fundamenta possideat, deferenda est. If there bee
any church which reiecteth the faithe, or possesseth
not the foundation of the Apostolike preaching it is
to be forsaken, Saint Chrysostome vpon the 2. to the
Thessalonians the third homely, omnia clara & plana
sunt in scripturis diuinis, quæcunq3 necessaria sunt, manifesta
sunt. All thinges are cleare and playne in the holie
scriptures, what thinges soeuer bee necessary, are
manifest. Saint Augustine in his thirde epistle: Sacra
Scriptura ea quæ aperta continet, quasi amicus familiaris sirve
fuco ad cor loquitur, indoctorum atq3 doctorum: the holy
scripture speaketh those things which it plainelye
conteineth, like a familiar freind without guile to the
hart both of the learned and of the vnlearned. And
in his booke de vnitate Ecclesia, the 13. chapter:
18
Vtrum ipsi Ecclesiam teneant non nisi diuinarum scripturarumcanonicis libris ostendant, quia nec nos propterea dicimus
nobis credere oportere, quod in Ecclesia Christi sumus
quia ipsam quam tenemus commendauit Optatus vel Ambrosius,
vel alij innumerabiles Episcopi, aut quia nostrorum
Collegarum consilijs ipsa prædicata est, aut quia tanta mirabilia
sunt, aut quia ille somnium vidis, & ille spiritu
assumptus audiuit. Whether they holde the church let
them not showe, but by the canonicall bookes of
the holy scriptures, for neither do wee therefore say
that we ought to be beleeued because that we are in
the church of Christ, because Optatus or Ambrosius
or other innumerable Bishops haue commended the
same which we holde, or because it is praised in the
counsel of our fellowes, or because so great & strange
things are wrought, or because such a one hath sene
a dreame, or suche a one taken vp in the spirite hath
heard.
Saint Paule writing to the Colossians doth admonish
them diligently to reade the scriptures. Sermo Christi
habitet in vobis copiose in omni sapientia.Let the worde
of God dwell in you aboundantly in all wisedome.
Saint Chrysostome in his 19. homely thereuppon, Audite
quotquot estis seculares, & vxori, ac liberis, præstis,
quem admodum & vobis det in mandatis maxime scripturas
legere, nec leuiter & negligenter, sed magno studio Heare
you as manie as are seculer, and haue gouernment ouer
wife and children, how he giueth you in charge,
chiefly to reade the scriptures, not lightly and carelesly
but with great studie. Ierome vpon the same place
Hic ostenditur verbum Christi non sufficienter, sed abundanter
etiam Laicos habere debere, & docere se inuicem,
vel monere. Here it is showed that the laye men also
ought to haue the word of Christ, not sufficientlye,
but aboundantly, & to teach or warne one another.
C. iij.
19
Origen vpon Esay the 2. homely: Vtinam omnes faceremusillud quod scriptum est, Scrutamini Scripturas.
Would to God we all did that is written, searche the
scriptures. S. Chrysostome vpon Iohn the 13. homely,
Admoneo, & maiorem in modum rogo, vt libros comparemus:
I warne, and in earnest sort request that we get
bookes. And in an other place vpon the epistle to the
Colossians the 9. homely: Audite obsecro seculares omnes
comparate vobis biblia animæ pharmaca si nihil aliud vultis
vel nonum testamentum acquirite: Heare I praye you all
the seculer, prouide vnto your selues the bible the
preseruatiue of the soule, or the new testament if ye
will nothing els. And hom. 3. de Lazaro, semper hortor
& hortari non desinam, vt non hic tantum attendatis ijs
quæ dicuntur, verum etiam cum domi fueris, assidue divinarum
scripturarum lectioni vacetis, quod quidem qui priuatim
mecum ingressi sunt, non destiti inculcare. I stil exhorte
and will not cease to exhorte that not onelye
you attend heere vnto those thinges whiche are spoken,
but also when you shall bee at home, that you
would continually apply the reading of holy scriptures:
which thing I haue not lefte to exhorte those,
which haue professed themselues with me. And againe,
Ne negligamus nobis parare libros, Let vs not despise
to get vs bookes. And further, Sume librum in
manus, lege historiam omnem & quæ nota sunt memoria tenens,
& quæ obscura sunt, parumque manifesta frequenter
percurre. Take the book in thy hand, reade al the historie,
and keeping in memory those thinges whiche
are euident, peruse often those that are obscure and
lesse euident.
Of the perfection of the scriptures, Irenæus: Scriptura
quidem perfecta sunt, quippe a verbo Dei & spiritu eius
ductæ: The scripturs truly are perfect, for as much
as they are sprong out of the word of God, and of
20
his spirit.Of their authoritie: Augustine. Maior est Scripturæ
authoritas quam omnis humani ingenij capacitas comprehendere
potest, profecto inuiolabilem Sacrarum literarum
authoritatem confiteri debemus. Greater is the authoritie
of the Scripture then the capacity of all mans wit
is able to comprehend, certainely wee ought to acknowledge
the inuiolable authoritie of the holye
Scripture,
Of their authoritye and trueth in an other place:
Cedimus & consentiamus autoritati scripturæ sanctæ, quæ
nescit falli & fallere: Let vs giue place and consent to
the holy scripture, which cannot bee deceiued, nor
deceiue.
Finally of the scriptures, Irenæus: Scripturis diuinis,
niti, quæ certa & indubitata veritas est in firma & valida
petra est domum suam edificare, hac vero derelicta alijs
niti quibuscumq3 doctrinis in certam effusæ arenæ, vnde facilis
sit euersio est ruinam struere. For one to leane to the
holy scriptures which is the certeine and vndoubted
truth is to build his house vppon a firme and strong
rocke, but this being lefte, and to leane vnto other
doctrins whatsoeuer, is to an assured ruine, to build
vppon the quicke sande, whence it is easilye ouerthrowne:
So that we maye conclude this pointe with S. Ciril
Necessarium nobis est diuinas sequi literas, & in nullo ab earum
præscripto discedere: It behoueth vs to followe
the holy scriptures, and in no point to departe from
the ordinance thereof.
It resteth that we showe that the true sense of the
scripture is obtayned by waying the circumstaunces
of the place, by conference of other places, by obseruing
the proportion of the doctrine, by noting how
it agreeth with our Catechisme, or summary of our
21
faith, by feruent prayer, often meditation, and theholy Ghost working in our harts.
Touching the first Hillarie sometime Bishoppe of
Proycteux giueth vs a good rule. Optimus Lector est, qui
dictorum intelligentiam expectat ex dictis potius quam imponat,
& retulerit magis quam attulerit, neq3 cogat id videri,
dictis contineri, quod ante lectione~ presumpserit intelligendum:
He is the best reader that expecteth the vnderstanding
of words, out of the words, rather then
putteth thereto, and shal carie therefrom rather then
bring thereto: neither shall enforce that thing to
seme conteyned in the words which before the reading
he purposed to be vnderstood. And againe Intelligentia
dictorum ex causis est sumenda dicendi, quia non
sermoni res, sed rei est sermo subiectus, verba sensum enuntiant,
sensus rationis motum, rationis motus veritatem incitat,
ex verbis igitur sensum sequamur, ex sensu rationem
intelligamus, & ex ratione veritatem apprehendamus: the
vnderstanding of the words is to be taken of the causes
of speaking, for the matter is not subiecte to the
speech, but the speech vnto the matter. The wordes
do show forth the meaning, the meaning the motion
of reason, the motion of reason stirreth vp truth
Therefore by the words let vs followe the meaning,
by the meaning let vs vnderstand the reason, & by
the reason let vs apprehend the truth. And againe,
Dictorum intelligentia aut ex præpositu, aut ex consequentibus
expectetur: Let the vnderstanding of the wordes,
be looked for either be those thinges that are before,
or that followe after.
And for the circumstances Saint Cirill very wel noteth:
Ante omnia quando locum Scripturæ recte intelligere
volumus, tria diligenter consideranda sunt, tempus qua~do
scriptum est quod dicitur, persona quæ dicit, vel per qua~
vel de qua dicitur, et res propter quam aut de qua scribitur,
22
sic enim alisq3 errore sensum poterimus verum inuestigare.Before all thinges when wee will vnderstand a place
of the scripture aright, three thinges are to be considered,
the time, when that that is spoken is written,
the person which speaketh, or by whom or of whom
it is spoken, and the thing for the which, or of the
which it is written, for so we may without any error
finde out the true sense.
Conference of places we terme the collation of
a fewe with manye, of the obscure with such as are
more plaine and manifeste, whereof great lighte of
knowledge and vnderstanding doth proceed. For as
S. Austen well obserueth, Magnifice & salubriter spiritus
sanctus ita scripturas modificauit, vt locis apertioribus
fami occurreret, obscurioribus autem fastidia detergeret,
nihil enim fere de illis obscuritatibus eruitur, quod non planissime
distum alibi reperiatur. The holy ghoste hath so
mightily and helthfully tempted the scriptures, that
in the plainest places he might satisfie hunger, and in
the darker places cast away lothsomnesse, for of those
obscurities, nothing almost can be brought forthe,
which may not be found most plainely spoken of in
some other place.
And in an other place, Sacra Scriptura inuitat omnes
humili sermone quos non solum manifesta pascat, sed etiam
secreta exerceat veritate: hoc in proruptis quod in reconditis
habens, sed ne aperta fastidirentur eade~ rursus aperta
desiderantur, desiderata quodammodo renouantur, renouata
suauiter intimantur, hic salubriter & praue corriguntur,
& parua nutriuntur, & magna oblectantur ingenia.
Ille huic doctrinæ inimicus est animus qui vel errando eam
nescit esse saluberrimam, vel odit agrotando medicinam.
The holie scripture inuiteth all men with gentle
speech whome it doth not onely feed with the manifest,
but also exercise with the hidden verity, conteining
D
23
the selfe same thing in the plaine, which it hathin the obscure: but least thinges plainelye set downe
should become lothesome, they againe couered are
coueted, and so being coueted, are in some sort renued,
and so renued are delightfully intimated, that
very healthfully the wits of men being euill are corrected,
being smale are increased, beeing deepe are
delighted: that minde onelye is enemy thereunto,
which either through error, knoweth it not to bee
most holsome, or being sick hateth medicine.
And againe, Per Scripturas diuinas multo tutius ambulatur
quas verbis translatis occupatas cum scrutari volumus,
aut hoc inde exeat quod non habet controuersiam, aut
si habeat ex eadem scriptura vbicu~q3 inuentis atq3 adhibitis
eius testibus terminetur. By the diuine Scriptures, wee
walke farre more safely: which when we will searche
forth, being vsed in borrowed woordes: either this
effect issueth thereof, that it hath no further controuersie,
or if it hath, the same may be ended by testimonies,
whersoeuer gathered and alleadged out of
the same scripture.
Origen vpon Exodus, Quis nostrum ita se ad diuina legis
studia conuertit? Quis nostrum ita operam dedit? quis ta~to
studio ac labore diuina quærit studia, quanto quæsiuit humana?
Et quid conquerimur, si quod non discimus ignoramus,
aliqui vestrum vt recitari audierint quæ leguntur
statim discedunt, nulla ex his quæ dicta sunt inquisitio ad inuicem
nulla collatio: which of vs doth so addict himselfe
to the studie of the lawe of God: what one of vs geueth
such diligence? who with so great studie and
labor followeth diuine meditations and studies, as
wherewith he hath sought after humane things? And
why then do we complaine, sithence we remaine yet
ignorant of that which we will not or els neglecte to
learne. Some of you, so sone as ye heare some things
24
recited which are reade doe immediately depart: sofarre is it off that any inquisition and examination is
made of those things which are vttered, or any conference
vsed or collation.
The proportion of the doctrine, we call that vniformitie
and conformitie that is betweene the faith
embraced by the Patriarches, by the Prophets, by the
Apostles, and by the faithfull of all ages, whereof the
holy scriptures are witnesses vnto vs, that doctrine
of God, in all pointes absolute in nothing contrarie
to it self, will soone discouer anie erronious doctrine
that shall be produced, if wee carrie the true modell
of it in our minds, as in the scriptures it is expressed
and set foorth. Hereof S. Ierome notably, ad normam
omnia diriguntur & vtrum praua rectaue sint cum regula
apposita fuerit arguuntur, ita & doctrina Dei quædam
quasi norma sermonis est quæ inter iusta iudicat & iniusta,
quam qui secutus fuerit habebit pacem in semetipso, quæ superat
omnem sensum, & post pacem misericordiam quæ præcipua
est in Deo Israel.
All thinges are directed and ordered according to
rule, and whether in deede they bee euill or good,
crooked or straight, when the rule or line is applied
vnto them, they are prooued and found out: In like
manner also the doctrine of God, is as it were an exact
rule and perfect square of speech which iudgeth
and discerneth betweene those things which are iust
and those which are vniust: which whosoeuer truely
followeth and cleaueth vnto, hee shall haue peace in
himselfe, which surmounteth and exceedeth all vnderstanding:
and consequently after this peace of
conscience, mercie which is most chiefe in the God
of Israel.
S. Augustine of the bodie of the doctrine, hic prius
per Prophetas, deinde per seipsum postea per Apostolos
D ij
25
quantum satis esse Iudicauit locutus, etiam scripturam condiditquæ Canonica nominatur eminentissimæ autoritatis
cui fidem habemus de ijs rebus quas ignorare non expedit, nec
per nos ipsos nosce idonei sumus.
He first by his Prophetes, then by himselfe, afterwarde
by his Apostles speaking so much as he knewe
to be sufficient, hath framed and made the Scripture
which is named Canonicall, being of most excellent
and effectuall force and authoritie: vnto the which
we giue credite concerning those thinges, which it
is not expedient that we be ignorant of, neither are
we apt or able of our selues to know and conceaue.
The summarie of our faith, and that which faith
requireth we call the Apostolicke Creede the tenne
Commandements and the Lordes prayer, wherein a
certaine rule or methode is deliuered vs, how to beleeue,
how to liue, howe to pray, this also will well
lighten our vnderstanding, that it fall not vnto vndecent,
vncharitable, & monstrous conceits, whereof
S. Augustine verie well, Si preceptiua locutio est, aut
flagitium aut facinus vetans, aut vtilitatem & beneficentiam
iubens non est figurata. Si autem flagitium aut facinus
videtur iubere, aut vtilitatem aut beneficentiam vetare
figurata est, nisi manducaueritis inquit carne~ filij hominis
& sanguinem biberitis non habebitis vitam in vobis,
facinus vel flagitium videtur Iubere, figura est ergo precipiens
passioni Domini esse communicandum & suauiter
atq3 vtiliter recondendum in memoria quod pro nobis caro
eius crucifixa & vulnerata sit.
If it be a precept forbidding wickednesse and enormitie
or commanding vertue and goodnesse it is
no figuratiue speech. But if it seemeth to command
a wicked deede and enormitie, or to forbid goodnesse
and vertue, it is figuratiue. Except you eate
saith he the flesh of the sonne of man, and drinke
26
his bloud, you shall not haue life in you. He seemethto commaund, a wicked enormitie, it is figuratiue.
Therefore commaunding vs to communicate to the
passion of the Lorde, and profitably to call to remembrance
that his flesh was crucified and wounded
for vs.
Had the Romish Church obserued this rule it had
neuer fallen to that blasphemous doctrine of transubstantiation
which contrarieth the articles of our
Creede, wherefore we may rightly say with S. Augustine:
In principio cauendum est ne figuratam locutionem
ad literam accipias, ad hoc enim pertinet quod ait Apostolus
litera occidit, spiritus autem viuificat. Cum enim figurate
dictum sic accipitur tanquam proprie dictum sit carnaliter
sapitur, neque vlla mors animæ congruentius appellatur,
ea demum est miserabilis animæ seruitus signa pro rebus accipere
& supra creaturam corpoream oculum mentis ad
hauriendum eternum lumen leuare non posse.
First heede is to be taken that thou shalt not take
a figuratiue speech according to the letter. For to
that pertaineth it which the Apostle sayth, the letter
killeth, but the spirite geueth life. For when the figuratiue
speech is so taken as thou it were properly
spoken, it tasteth of the flesh: neither can anie
thing be more fitly called the death of the soule. To
be short, it is a miserable bondage of the soule, to
take the signes for the thinges signified, and not to
be able to lift vp the eye of the soule aboue the bodily
creature, to receaue the eternall light.
Of prayer and meditation we reade in Origen. Ostenditur
non studium solum nobis adhibendum esse ad discendas
literas sacras: Verum & supplicandum Domino, &
diebus ac noctibus obsecrandum vt veniat agnus ex tribu
Iuda, & ipse accipiens librum signatum dignetur aperire.
It is shewed that not onely study is to be vsed for
D iij
27
to learne the holy scriptures: But also wee ought topray to God, and to craue day and night, that the
lambe of the tribe of Iuda will come, that he taking
in hand the booke sealed, will vouchsafe to open it.
And in Saint Hillarie, non ergo ex nobis est quod intelligimus,
sed ex eo qui quæ innoscibilia erant fecit intelligi. Itaque
ab eo speranda intelligentia est qui & pulsantibus aperiet,
& querentibus demonstrabit, & petentibus no~ negabit.
Therefore it is not of vs, that we doe vnderstande,
but of him which maketh vs to comprehende those
thinges which would not be knowen. Therefore of
him knowledge is to be hoped, which will open to
them which knocke, will shewe to them that seeke,
and will not denie to them that craue. Hereof Saint
Bernarde writeth right well: Quo spiritu scripturæ factæ
sunt eo spiritu legi desiderant, ipsæ etiam intelligendæ sunt.
Nunquam ingredieris in sensum Pauli, donec vsu bonæ intentionis
in lectione eius, & studio assiduæ meditationis spiritum
eius imbiberis, sicq3 de reliquis.
By the same spirite whereby the scriptures are reuealed,
do they require also to be reade, by the same
also they are to bee vnderstoode. Thou shalt neuer
enter into the vnderstanding of Paule, vntill with a
good intent thou mayest sucke out his spirit, by continuall
reading and daily meditation, and so of the
rest. And we may well say that both the roote and
frute of prayer and meditation in the worde of God
is the spirite of God which openeth our vnderstanding,
and leadeth vs vnto all truth. For from Gods
grace these godly exercises doe proceede and by the
continuall vse of them his grace is increased & augmented
in vs, to the outwarde hearing of the word
of God and meditation thereof, the inward working
and operation of the holie Ghost being ioyned and
vnited, which is both promised and performed to
28
all the faithfull euen to all the children of God.We reade in the 59. of Esay, Spiritus meus qui in te
est, & verba quæ posui in ore tuo & seminis tui in perpetuum
non deficient. My spirite which is in thee, and
my words which I haue put in thy mouth and of thy
seede shal not depart for euer. Christ saith in the 14.
of Iohn: Spiritus sanctus docebit vos omnia, & suggeret
vobis omnia quæ dixi vobis. The holie Ghost shall teach
you all thinges, and minister all things which I haue
spoken vnto you. S. Iohn saith: Vnctionem habetis a
sancto, & nostis omnia, vnctio docet vos de omnibus. You
haue your annoynting of the holy, and knowe all
thinges, the annoynting teacheth you all thinges.
Saint Paul saith: Animalis homo non percipit ea quæ sunt
spiritus Dei, at spiritualis diiudicat omnia, Spiritus enim
omnia scrutatur etiam profunditates Dei.
The carnall man perceaueth not the thinges which
are of the spirit of God, but the spirituall discerneth
all thinges, euen the depth of God.
To conclude we learne of S. Paul that faith commeth
of hearing, and hearing of the worde of God,
for the study and obseruation thereof hath the working
of the holy ghost ioyned therewith, which produceth
faith, which is not of our selues, but is the
gift of God as the same Apostle teacheth vs, in the 2.
Chapter of his Epistle to the Ephesians, so that by the
outwarde hearing of the worde and the inwarde operation
of the holie ghost, faith is in vs kindled,
Christ thereby apprehended, his iustice and righteousnesse
to vs deriued, God reconciled, our sinnes
pardoned, his mercie obteined, we in Christ Iesus
adopted to be the children of God, and inheritors of
euerlasting saluation. Therfore the Diuell our mortall
enemie, that euermore laboureth our confusion
by his chiefe instrument Antichrist & his adherents
D iiij
29
and by his owne false and slie suggestions woorkethall he may to stay men from reading and hearing the
worde of God, and from comming to those places
where it is read and taught, that is from publike seruice
and sermons whereby such as are skilfull in the
tongues and haue trauelled in the study of the scripture,
the circumstances of places are laide open, the
sence made manifest, the proportion of the doctrine
taught and declared, conference & collation of places
vsed and applied, the vse & fruite thereof signified
the breade of life deuided and destributed for
the nourishment of our soules, our faith thereby
kyndled and confirmed, lastly the holy Ghost therewith
powred and bestowed vpon vs for our further
comfort and enstruction.
Thus haue I briefly answered your two propositions,
whereby you may somewhat be induced to the
consideration of your estate, of the corruption of
the church that you follow, of the weakenes of the
grounds that you stand vpon, of the daunger that
thereby you are in, and of the meanes whereby you
may escape it. And that I may yet more amplie satisfie
you in the question of the Church, the mistaking
whereof is the roote of your error, I haue herewith
sent you a historie of the Church of Christ from the
natiuity of our Sauiour to the end of the world, laid
downe by the holy Ghost, by the pen of S. Iohn, in
the twelfth, thirtenth, & fourtenth of the Reuelation,
where unto I haue added such light of interpretation
as my small talent hath enabled me vnto, wherein
I fore see I shalbe assayled by the maleuolent, with
two bitter obiections, the one of curiosity, the other
of presumption, it shall suffice me to shield my selfe
against both with that notable sentence and censure
of Iesus the sonne of Sirach in the 39. of Ecclesiasticus.
30
1 He only that applieth his mind to the Law of themost high and is occupied in the meditation therof, seeketh
out the wisedome of all the auncient, and exerciseth himselfe
in the prophesies.
2 He keepeth the sayings of famous men, and entreth
in also to the secrets of darke sentences.
3 He seeketh out the misterie of graue sentences, and
exerciseth himselfe in darke parables.
4 He shall serue among great men and appeare before
the Prince, he shal trauell through straunge countries, for
he hath tried the good and the euil among men.
5 He will giue his hart to resort early vnto the Lorde
that made him, and to pray before the most high, and will open
his mouth in prayer and pray for his sinnes.
6 When the great Lord wil he shal be filled with the
spirit of vnderstanding, that he may powre out wise sentences,
and giue thankes vnto the Lord in his prayer.
7 He shall direct his counsell and knowledge: so shall
he meditate in his secrets.
8 He shall shew forth his science and learning, and reioice
in the Law and couenant of the Lord.
9 Many shall commend his vnderstanding and his
memorie shall neuer be put out nor depart awaie: but his
name shall continue from generation to generation.
10 The congregation shall declare his wisedom, and
shew it.
11 Though he be dead, he shall leaue a greater fame,
then a thousand and if he liue still, he shall get the same.