Commentaries, Commentary on Judges · Chapter 1 · Excursus 2 – Verses 34-36
¶Of Maſſe.
BIcauſe in theſe places there is often mencion made of this hebrew woorde Maſſe, which ſignifieth tribute, of which word is deriued Miſhah, Whence the woorde Maſſe is thought to be deriued.whyche of ſome is taken for tribute, which was wont to be payde of euerye perſon: And ſome of the Popes hirelinges thyncke that their Maſſe had hys name from thence, therefore peraduenture it ſhall not bee vnprofitable ſomewhat to write of it. That woord is red in Deut. the .16. chap. whē God commaunded that ſeauen weekes ſhould be reckoned after Eaſter, and then ſhould be kept the feaſt of Pentecoſte. Thou ſhalt appeare (ſaith he) before the Lord, and ſhalt geue Miſſah Nethobath Iedecha, that is, a free oblation of thine owne hand. And that oblation was ſo called as an yearely tribute, which neuertheles was willing and without conſtraint. Howbeit, other (and peraduenture more truly) do interpretate that woord to ſignify ſufficient, namely that ther ſhould be geuen as much as ſhould be inough and ſufficient: for in the .15. chap. of that booke, where the Lord commaunded the Iſraelites to open their handes vntounto the poore, & to lend him that which might be ſufficient, that hebrew woord Dai the Chaldey Paraphraſt enterpreth Miſshah. In which place I take it that there is a regard to be had as wel of the pouertye of the poore, as of the abilitye of the geuer. For that was commaunded to be oſberued in voluntary oblations, namely that ſo much ſhould be geuen, as the ability of the geuers could beare, and as much as ſeemed mete for the worſhipping of God. From hence do theſe our Papiſtes think their Maſſe to be deriued, as though it were a tribute, and a willing oblation, which might be offered eueryevery where vntounto God in the church, for the quicke & the dead. But I thynke not ſo.Certeyne Hebrew wordes are obſerued in the latin church The hebrew words cam not vntounto the latine church but by the Greeke churche. I know right wel, that the church hath borowed certayne words of the hebrues, as Sathan, Oſianna, Zebaoth, Halleluia, Paſah, or Paſcha, and ſuch other mo. But we muſt marke, that thoſe woordes came not vntounto the Latine Church, but by the Greeke Church: for as muche as thoſe woordes are found in the new Teſtament, as it is written firſt in Greeke, & alſo in the tranſlation of the old Teſtament, as it was turned by the .lxx. Wherefore wee hauehave no hebrew woordes deriued to our Church, which the Greeke Churche had not firſt. But if we ſhal diligently peruſe ouer the bookes of the Greeke father, we ſhal neuer find this woord Miſſa which is Maſſe, vſed of thē. Wherfore I thynk that this woord of Miſſa is not deriued from the Hebrues.
foreign.The Greeke church called the holy ſupper foreign, which woorke ſignifieth a common & publicke woorke. Neither is that woord proper to holy things: yea it is alſo applyed vntounto prophane actions which ar publike. And who knoweth not that the adminiſtration of the ſupper of the Lord is a thing pertaynyng to Chriſtian people? For as many as be preſent, ought to be partakers thereof, and to communicate together.An argument againſt priuate maſſes. And leaſt I ſhould ouerſkyp thys, the etimologie of this woord bringeth no ſmal argument againſt priuate Maſſes. Biſides this that woord pertaineth not only, to the Lords ſupper, but alſo it is attributed to other holy functions, wherefore it is written in the actes of the Apoſtels the .13. chap. foreign, whcyh ſome hauehave tourned, whileſt they did ſacrifice, whē as rather they ſhould hauehave ſaid, whileſt they ſerued or wrought publikely, namely in a holy thing which they did without doubt in preaching of the Goſpel.Names of the holly ſupper among the Latynes. This holy function namely the Lordes ſupper had other names among the Latines. For it was ſometimes called the Communion, ſometimes the ſupper of the Lord, other ſometimes the Sacrament of the body of Chriſt, or the breaking of bread. And our fathers hauehave often tymes called it as the Greeke fathers dyd, dreadful miſteries and foreign.Howe the fathers called the ſupper a ſacrifice. I wyll not ſpeake of, how they vſed to cal it oftē times by the name of a ſacrifice, not therfore (as our aduerſaries do fooliſhlye imagine) bicauſe that there the body & blood of Chriſt is offered vntounto God for a ſacrifice for the quicke & the dead. Although the fathers abhorred not from that kinde of ſpeche, whereby they ſayde that the body and bloud of Chriſt was offered vntounto God. But what they vnderſtoode by thoſe words, if they be diligently red, they do manifeſtly expound, namelye that then were thankes geuen vntounto
The moſt auncient fathers vſed not ye maine of Maſſe. Auguſtine.By thoſe names did the moſt auncient fathers call the Lordes ſupper. But they made neuer mencion of the Maſſe. For it thou ſhalt reade Ireneus, Tertulilan, Ciprian, Hilary, and their like, thou ſhalt neuer finde that woord in them in that ſignification. Auguſtine maketh mēcion twice of it, namely in her ſermon de tempore. 237. where he maketh mencion of the Maſſe of thoſe that were to be inſtructed before baptiſme. In that place he exhoreth men to forgeue iniuries one to another. For (ſaith he) we muſt come to the Maſſe of thoſe that are to bee inſtructed where we ſhal pray: forgeue vsus our treſpaſſes, as we alſo forgeue our treſpaſſers. And be writeth alſo in the ſermon de tempore .91. theſe woordes: In the hiſtory which is to be red at Maſſes. Some are in doubte whether thoſe ſermons were of Auguſtines writing or no,Whē the name of Maſſe begā to be vſed. but to me they ſeme to be the ſtyle and ſentences of Auguſtine. And as I coniecture, I thinke that this name Maſſe began almoſt to be vſed at that time: howbeit but ſeldome, and not often. For if it had bene then a woord in much vſe, Auguſtine in eſpecial who framed hys wryting vntounto the vulgare people, would oftener hauehave made mencion of it.
They alledge Ignatius in his Epiſtle ad Smyrnenſes. Ignatius An argumēt againſt priuate Maſſes.But that place maketh very much againſt the Maſſemongers: for asmuch as there Ignatius ordayned that Maſſes ſhoulde in no wyſe be had, vnleſſe the Biſhop were preſent, wyth ſuch great warineſſe did antiquity abhorre priuate cōmunions. For he would hauehave al men to be preſēt at yt doing of it, & ſpecially the Biſhops. Theſe thinges hauehave I ſaid, as grautning vntounto the aduerſaries, that it was the very booke of Ignatius, The epiſtles of Ignatius are Apocriphas.& that it containeth in it the word Maſſe, which yet we ar not compelled to graūt: For it is Apocripha, yea, and that as their own Gratian teſtifieth. Moreouer thoſe Epiſtles were written in Greeke, and therefore I am aſſured, that be which turend it into latin, did put this word Maſſe for foreign. For thus it is written in Greek, foreign: and ſtraight way after that, foreign. &c. This is the Greeke ſentence of Ignatius, wherein as appeareth ther is no mencion made of this woord Maſſe.
Leo alſo is cited in his .9. Epiſtle to Dioſcurus, Leo. And argumēt againſte priuate Maſſes.where I confeſſe that that father made mencion of Maſſe, but yet in ſuch ſorte, that in the ſame place he is wonderfullye againſte priuate Maſſes. For he was demaunded, ſeing that the temple was not ſo large, that it coulde not containe the whole people, which came while holy thinges wer adminiſtred, what the reſt of the multitude ſhould do which remained without and could not be preſent. Leo anſwered, that when that part of the people is gone forth which was before preſent at the holye celebration, the reſidue might ſuccede and repeate againe thoſe holye thinges. If ſo be that priuate maſſes had bene then in vſe, what needed of that matter to hauehave aſked counſell of Leo the biſhop of Rome? Surely this queſtion is a manifeſt token that Maſſe was not vſed to be had but once.
They wer wont alſo to bring Iohannes Caſsianus, Iohannes Caſianus.who lyued in the tyme of Honorius, and was driuen out of the Churche of Ieruſalem by heretickes, from whence he came to Maſsilia, and was a Monke by profeſſion. For hee maketh mencion of Maſſe in his .3. booke .7. and 8. chap. but he wreſteth the ſignification of that woord farre otherwiſe than to the holy Communion. For by Maſſe hee vnderſtandeth perfection, finiſhing, and abſolution. Wherfore he ſaith: praeſtolatur congregationis miſſam. Let him tarye the ende or fulnes of the congregation. That is, that the multitude and congregation maye be abſolued and fulfyled. And by and by after, Contenti ſomno, quia miſſa vigiliarum vſque ad lucem conceditur, That is, being content with the ſleepe which is permitted them frō the end of the vigiles vntounto day light: wherby this woord Miſſa he vnderſtandeth that time of the watch wherin the vigiles wer ended. For then was it lawfull for the Monkes to ſlepe vntil day light. Neither muſt I ouerſhip, that ther is mē cion moſt manifeſtly made of Maſſes in the expoſition of the .xi. chap. of the Prouerbs of Salomon, which expoſition is aſcribed to Ierome. The expoſition of ye Prouerbes is falſely aſcribed to Ierome.But that boke without cōtrouerſy is none of Ieromes writing. For Gregory is there alledged, who liued long after Auguſtine and Ierome. Bruno Amerbachius in his epiſtle which he ſet before the booke, ſaith that he ſaw in an old booke, that that interpretatiō was entituled to Beda. Many abuſes in the church in the time of Beda.And if it wer ſo, then it is no maruaile, if hee made mention of Maſſes, for then in the time of Beda the prieſt, many abuſes had crept into the church. I do therfore admoniſh you of that, bicauſe in that place that coū terfait Ierome affirmeth that the ſouies of ſuch as are dead, are by the celebrations of Maſſes deliuered out of Purgatory. Ierome was not ſo wont to ſpeake
From whence thys woorde Maſſe cōmeth.Now reſteth to declare from whence the name of Maſſe, which vndoubtedly is a latin word, ſemeth to be deriued. The old fathers, if a man wyll diligentlys marke their writinges, did put this word remiſſa, which is forgeuenes, for this woord remiſsio, Tertullian.which is alſo forgeuenes. Tertullianus in his .4. booke agaynſts Marcion, the .249. ſyde. We hauehave ſpoken (ſaith he) de remiſſa peccatorum, that is of the remiſſion of ſynnes.Ciprian. Ciprian de bono patientiae, ſaith: Qui remiſſam peccatorum erat daturus lauatro regenerationis tingi non eſt dedignatus. He whyche came to geue remiſſion of ſynnes, diſdained not to be waſhed with the lauacre of regeneration. The ſame man writeth in the .14. epiſtle of his .13. booke. Qui blaſphemat ſpiritum ſanctum remiſſam peccatorum non habet, that is, he which blaſphemeth the holye Ghoſt, hath not remiſſion of ſinnes. Wherefore ſeing in ſteede of remiſsio they hauehave ſaid remiſſa, they may be counted alſo in ſtede of miſsio to hauehave vſed this word miſſa. Therfore that which was done in the Church poſt miſsionem Cathecumenorum, Cathecumenites,that is after the ſending away of the Cathecumenites, they called Miſſa, that is Maſſe. foreign (to declare that alſo by the way) is to teache & to enſtruct, eſpecially by voice, and not by writing: whereof they wer called foreign which wer not yet waſhed with the lauacre of regeneration, but wer inſtructed of their faith. Tertullian called them Audientes or Auditores, that is, hearers. But Auguſtine called them Competentes, that is deſirers, or requeſters (that is of baptiſme.) For before they ſhould be baptiſed at Eaſter, they ſignified their names .40. daies before, in which ſpace they wer inſtructed, & not onelyonly their faith, but alſo their life and maners wer examined of the Paſtors of the church.The Cathecumenites & not cōmunicantes wer ſent out by the Deacon. Cyrillus. Gregory. But in the holy aſſembling when the holy ſcriptures wer red, & the ſermon done, the Deacon cryed: Exeunto Catechumeni, that is: let the Cathecumenites go forth, & the Grecians ſaid foreign, that is, holye thinges for holy ones: as it is gathered out of the ſeruice booke of the elders. Alſo out of Cyrillus vponupon Iohn the .xii. boke & .l. chap: yea in Gregories time (as hee teſtifieth him ſelf in his ſecond booke & .23. chap. of his dialogues) it was ſayd: if any man cōmunicate not, let him geue place. And that maner maye appeare to be very like vntounto a certaine cuſtome of the Ethnikes: For in a certayne vſage of their ſeruice of God (as Feſtus declareth) the Sargeant ſaid:Feſtus. A maner of the Ethnikes in a certaine ſeruice of theirs. Apuleius. Exeſto hoſtis victus, mulier, virgo, that is, let the ouercome enemy, the woman & the maide go foorth, for in that kinde of ſeruice it was forbidden that thoſe kinde of perſons ſhoulde be preſent. And Apuleius in his .2. booke ſaith, that the Prieſt did vſe when he offered ſacrifices, to ſay thus: foreign, that is, who ſhal abide here? To whom was anſwered: foreign, As though it ſhould hauehave bene ſaid: honeſt & good men, when as they which wer polluted & vnworthy wer gon. So was it done in our church:foreign. for after that ſaying aforeſaid of the Deacon, foreign, fallers away, & ſuch as wer put to repentance went their way. Of theſe orders Dioniſius made mencion. They wer called foreign, which wer vexed with euyll ſpirits. Peraduenture they wer excōmunicated, for thoſe at that time, I meane in the primatiue church, wer deliuered vp to Sathan.
Miſſa as it wer Miſsio. Ambroſe.Therfore (as it now appeareth, by that which we hauehave ſaid) the Latin church called the celebration of the ſacrament of the holy ſupper Miſſam, as it wer miſſionem, that is, a ſending away. For Ambroſius alſo ſaid in a certain place, miſſas facere. And ſurely this ſentence ſemeth muche more probable vntounto me, than doth theirs which thinke that name to be deriued of this hebrew woorde Maſſe. But now that we hauehave entreated of the name of Maſſe,Partes of the Maſſe. we wyl alſo ſet foorthe the partes thereof, as they were had among the elders. The Grecians ſeeme to hauehave begon their foreign, that is, the exerciſe of the Lords ſupper at foreign,foreign. foreign, that is, Lord hauehave mercy vponupon vsus, As though before al they would implore forgeuenes of their ſinnes. Which phraſe the latin church hath borowed of the, which ſome attribute to Gregory. But whyleſt the people gathered together, and before they were aſſembled, they ſong a peece of ſome Pſalme,Introitus. or ſome part of the ſcripture, and that ſong they called Introitus, that is an entraunce, bicauſe that at that time the people might enter in. And they make Celeſtine authour of that. After foreign, the people being in a maner glad, for the obtaining of pardon for their ſynnes, to geue thankes vntounto God,Gloria in excel…s Collectes. did ſyng this hymne Gloria in altiſsimis, that is: Glory to God on high, which they wil hauehave to be the inuention of Teleſphorus. Then had they Collectes, which are aſcribed vntounto Gelaſius. Moreouer, certain leſſons were rehearſed out of the holye ſcriptures, either out of the old teſtament, or els out of the Actes, or Epiſtles of the Apoſtles.The Epiſtle. Whiche leſſons being done, there was to be rehearſed ſome part of the Euangelicall hyſtory. But when the Readers had red vntounto the church the fyrſt leſſons, the deacon ſtoode vp in a high place, or pulpit, namely to be ſene, and to be vnderſtande of al men,The Goſpel. The graduale. Halleluiah. wher he diſtinctly pronounced that which was to be redde out of the Goſpell. But whyleſt hee went and aſcended vp the ſtayres, the people vſed to ſyng ſome verſes of Pſalmes, which commonlye they called Graduales, that is, ſtayre ſonges. They added alſo vntounto them, Halleluiah, that is, prayſe the Lord, as it were clapping of hands with a ioyous cry, for the glad tidinges of the goſpell. This hebrewe woord Halleluiah, ſemeth to be taken out of the Churche of Ieruſalem: whereof there is mencion made alſo in the Apocalipſe, and in the tytle of certayne Pſalmes, When the Deacon had red the Goſpell, the Byſhop,A Sermon. or the Paſtor of the Churche added thereunto an interpretation and exhortation: wherin vices were reproued, and deliberation taken of ſuch as wer to be excommunicated. Which thinges being thus finiſhed,The Papiſtes hauehave tranſpoſed the ſendyng away of the people. the Cathecumenites and others which woulde not communicatr, were ſent awaye. But in our tyme, bycauſe there are found very ſeldome any Cathecumenites, and they whych do not communicate doo ſtande myngled with the reſt, yea almoſt none communicate except it be the Sacrificer alone. The Papiſtes hauehave differred that Miſsio, that is, that ſendyng awaye, to the ende of their abhominations. For then they vſe to ſay with a loude voyce, Ite, Miſſa eſt, That is: Go your way,Ite Miſſa eſt. nowe is the departure.
But in the olde tyme, thoſe thinges being finiſhed,The Symbole of the fayth. whyche wee hauehave rehearſed, they which abode to be partakers of the holy Supper, dyd ſing the Simbole of the fayth, that they might diligentlye inſtruct one an other in the principal heades of religion, wherein they conſented. For in Symboles is comprehended the fumme of faith, whiche comprehenſion or ſumme,The Symbole is called the tradition of the Church. Tertulian. The counſel of Nice. if a man wyll diligently reade the olde Fathers, he ſhal finde to be called Traditio Eccleſiae, that is the tradition of the Churche, which is both taken out of the holy Scriptures, and alſo neceſſarye to be beleued for ſaluation. And ſometimes Tertullian bringeth it agaynſt the heretickes which denyed the holy Scriptures. The Synode holden at Nicena made a full and perfecte Symbole, but not the fyrſte, for as muche as there were certaine Symboles before, as we may know euen of Tertullian hym ſelfe. Then whyle they ſoong the Creede or Symbole, ſuch as were preſent offered of theyr goods ſuche thynges as they thought good.Three vſes of oblation. The offering ſerued for three maner of vſes, for parte of it was ſpent on certayne moderate banquets, whiche the Chriſtians dyd at that tyme verye religiouſlye celebrate among them ſelues, and they were commonly called foreign,Charitable banquetes. that is charitable banquets. Part of that which remained was diſtributed vntounto the poore. And finally ſome of the bread & wyne was layd vp for the vſe of the holye Supper. And that thys oblation of thinges was then added,Offertory. Collectes. twoo thinges doo teſtefye. Fyrſt certayne verſes which were ſoong by the people, whileſt the offering was in doing, which was therfore called of thē Offertorium, that is an offring. The ſame is alſo knowen by thoſe collectes which are redde in that part of the Maſſe. Yea, and Iuſtinus the moſt auncient Martyr hath made mencion of the ſame oblation in his Apologie or defence, and Ciprian alſo, and ſome of the old Fathers.Surſum corda. After theſe thinges, when they came to adminiſter the holye Supper, they ſayde Surſum corda, that is: Lyft vp your hartes, as the Ethnickes vſed to cry in their holy thinges,Hoc age. Hoc age, that is, do this. And ſurely the Chriſtians ſaid ſo verye aptlye, and in conuenient time, thereby to admoniſhe them ſelues, to thinke at that time vponupon no carnal nor earthly thing, but wholy to lyft vp their myndes vntounto heauen, where Chriſt is to be ſought, and not in earth, as thoughe he were included in the breade or wyne. After that they gaue thankes, when they ſayd:Gratias agimus tibi. From whence is had the name foreign. Proper words of the Supper The Lordes Prayer. Sanc…us. Prefaces. Canon We geue thankes O Lorde holye father, almightye, and euerlaſting God, through Chriſt our Lorde. &c. Theſe thinges are moſte auncient, and are found very often in old eccleſiaſticall wryters. Yea and that myſtery of the bodie and bloud of Chriſt was called foreign, that is, geuing of thankes, bycauſe all the accompliſhing thereof dependeth vp on thankes geuing. And when the people had ſayd: Through our Lorde Chriſte, he went to the proper woordes of the Supper. Which being rehearſed, there was ſaid the Lordes praier. But Xyſtus before the reherſall of it, would hauehave the people to ſing Sanctus Sanctus. &c. that is, holy, holy. &c. And that there might be better occaſion geuen to come to that ſong, certaine prefaces were put before. And to thoſe they peeced theyr Canon, which one Scolaſticus (as Gregory mencioneth in his Regiſter) made: whiche in deede the ſame Gregory alloweth not, bycauſe he woulde put in thinges of hys owne, and neglected the Lordes prayer. The kyſſe of peace, is ſayd to be the inuention of Leo the ſeconde.Kiſſe of peace. Which ſeemeth not ſo to me, for as muche as that maner was in the Churche, euen in the tyme of the Apoſtels, that Chriſtians ſhoulde entertayne one another wyth the kyſſe of peace. Yea and Paule in hys Epiſtles hath made mencion of that kynd of ſaluation.Agnus dei. And Iuſtine alſo the martyr in his ſecond Apology hath mencioned of this kyſſe. The ſong of Agnus dei, that is the Lambe of God,Diſtribution of the ſacrament. is ſaid to hauehave beene brought in by one Innocentius. And when all theſe thinges were finiſhed, they came to the diſtribution of the Sacrament. Whych whileſt it was in doing, or when it was finiſhed, they ſong a ſong of thanks geuing,Poſt cōmunion Praiers at the end. which they called Poſt Communionem, that is, an after Communion. And all theſe thinges beyng finiſhed and ended, the Miniſter ſent away the people, bleſſing them with a lucky bleſſing.
All theſe thinges, althoughe they led awaye the Chriſtian people from that fyrſt ſimplicity of vſyng the Lordes Supper, very manye thinges beyng added as it ſeemed good vntounto ſundrye men: neuertheleſſe after a ſorte they mighte bee borne withall, neyther can they iuſtly be accuſed eyther of ſuperſtition, or els of Idolatry.Rites were not like in all churches. The churche of Millayne. Howbeit they were not a lyke in all Churches, neyther were they obſerued after one maner. For yet in the Churche of Millaine it is otherwyſe vſed after the inſtitution of Ambroſe. But afterward the Romanē Antichriſtes corrupted all thynges, as I ſhall declare in an other place.
And that by the olde inſtitution were obſerued thoſe thinges whych I hauehave mencioned,Tertulian. I coulde eaſely proue by moſt auncient wryters. Tertullian in hys Apologye ſayth: we aſſemble and gather together, that wee praying might embrace one another, as though we would make a ruſhing into God with our praiers. This violence is acceptable vntounto God. We pray alſo for Emperours, & for their miniſters & powers, for the ſtate of the world, for the quietnes of things, & the tariyng of the end. Theſe things declare the ſūme of the collects. And for the rehearſing of the Scriptures, hee addeth: wee aſſemble together to the rehearſal of the holy ſcriptures, if the quality of the preſent time doth compel vsus, either to foreſee any thing, or diligently to acknowledge any faults, we do aſſuredly fede our fayth wyth holye woordes, wee erecte our hope, wee fyxe oure confidence, and yet we continually repeate diſcipline, by inculcating the preceptes of God. Ther are alſo exhortations, caſtigations, and ſharpe iudgementes of God, for there was iudgement with great waight. &c. Theſe are the thinges whych wer done in the holy aſſembly. Wherunto thoſe thinges are alſo to be added, which the ſame authour ſaith in an other place, namelye that the Lordes Supper was wont to be receaued at the handes of the chiefe Miniſters. &c. We may by theſe woordes perceaue the principal partes of the Maſſe which we hauehave made mencion of.
Iuſtine the Martyr in his ſecond Apologie maketh mencion that the Chriſtians aſſembled together on the Sonday,Iuſtine martyr but he writeth nothing of other feaſt daies. There he ſaith was reherſed the holy ſcriptures, whereunto the Byſhop dyd afterward adioyne his exhortation. Which being finiſhed (ſaith he) we ryſe and pray. He addeth afterward: The bread and drinke is brought to the biſhop, ouer which he geueth thankes as earneſtly as he can: to whom all men anſwer, Amen. Theſe two words declare that they wer not careleſly to be paſſed ouer. Firſt thankes were not geuen raſhlye, but with as muche earneſt as might be, that is, with a ſingular affection. Moreouer, it is manifeſt that all theſe thynges were ſpoken with a loud voyce, ſeing al the people anſwered, Amen. Afterward (ſaith he) is diſtributed the Lordes ſupper, then is the common geuing of thankes, and the offering of almes.
Dioniſius in Hierarchia Eccleſiaſtica maketh mencion almoſt of theſe ſame things, namely of the reading of the ſcriptures, ſinging of Pſalmes, Cōmuniō,Dioniſius. and other thinges, which wer to long now to rehearſe. But (which is muche to be maruailed of) he maketh no mencion of the offering of the body of Chriſt.The workes of Dioniſius ar not hys whych was the Areo-Pagite. Yet we muſt not thinke that he was that Areopagite, of whom the Actes of the Apoſtles hauehave mencioned. But whatſoeuer he was, it is not to be doubted, as farre as I can iudge, but that he was an old wryter. But why I can not thincke that he was an Areopagite, theſe are the reaſons that leade me thereunto. Firſt, bycauſe the kinde of writing which he vſeth, eſpecially of the names of God, and de Hierarchia celeſti, containeth in it rather the doctrine of vayne Philoſophye, than the pure doctrine of Chriſtian religiō, and vtterly wanteth edefiyng: moreouer thoſe bookes ar in a maner voyd of teſtimonies of the holy ſcriptures.Monkes were not in the churche in the Apoſtles tyme. Furthermore in his Hierarchia Eccleſiaſtica hee maketh Monkes as a myddle order betwene a Clarke and the Lay men. When as in the Apoſtles time, that kynde of life was not yet in the Churche. Beſides this, the auncienter Fathers neuer made mencion of thoſe bookes: which is a good argument, that thoſe wrytinges wer none of that Martyrs doing. Gregory the Romane was the firſt of all wryters that made any mencion of him, who in one of his Homelies mencioneth of his writinges. But let vsus leaue him and come to Auguſtine.Auguſtine.
That father in his .59. epiſtle to Paulinus, when he diſſolueth the .v. queſtion, expoundeth the .4. words which ar written in the .1. epiſtle to Timo. the .2.A place to Timothe expounded. 1, Tim: 2. chap. And theſe are the woordes: foreign, and foreign. And he affirmeth foreign, to go before the celebration of the ſacramēt: but foreign he maketh prayers, which are ſaid in the adminiſtration of the ſacrament, wher after a ſorte we vow our ſelues vntounto Chriſt, and he thincketh foreign to bee peticions and requeſtes, with which the Miniſter of the Church prayeth for good thinges vntounto the people ſtanding by. And finally foreign he affirmeth to be the cōmon geuing of thankes. I could to theſe bring a great many more monuments of old writers, but that I thinke theſe are ſufficient at this preſent.
But now to returne to the name of Miſſa, Note an other kind of miſſionI ſee ther hauehave bene ſome whych hauehave thought it to hauehave ben deriued of the word Miſsio, that is ſending, bicauſe thoſe thinges which wer offered of the faithfull, were ſayde to be ſent, and they thyncke that this hebrewe woorde Miſſath gaue the occaſion to that name, bycauſe in Penticoſte the Iewes vſed to ſend gyftes. But why I doo not thyncks the name of Miſſa to be deriued of the hebrewe woorde, I hauehave before declared. And nowe I adde this, that if Miſſa were ſo named of the oblation of thinges, which wer geuen of the godly, then do the Papiſtes abuſe that name, who hauehave no regard at al to the almes of godly men, but onelyonly to the oblation of the bodye and blood of Chriſte, which they commonlye boaſt, and that impudently, that they doo offer it vntounto God the father for the quicke and the dead. But of theſe thinges I thinke I hauehave ſpoken inough and inough.
34 And the Amorrites draue the childrē of Dan vntounto the moūtain, for they ſuffered them not to come downe into the valley.
35 And the Amorrites began to dwel in the mount Hereſch in Aialem, and in Saalbim: and the hande of Ioſeph preuailed, ſo that they became tributaries.
36 And the coaſt of the Amorrites was from the going vp of the Scorpions, and from Petra and vpward.
They of the tribe of Dan diſtruſting the mercy and fauour of God, wer driuē by the Chananites or Amorhites, into the hilly places, wher they were ſcarſe able to abide. For their enemies began to vſurpe the mountaine of Hereſch, whych was appointed to their lot: but the houſe of Ioſeph aided them, and ſo preuailed, that they made the Amorhites tributaries.The borders of the Amorrites wer very large And how farre the borders of the Amorhites extended, is brieflye touched. For they reached vntounto the going vppe of Scorpions, which is a place in the South borders of the tribe of Iudah, not farre from the dead ſea, almoſt euen to Petra, which city is the Metropolitan or chiefe city of Arabia, Petra. Strabo.from which it is called Arabia Petrea. Strabo deſcribeth it, that it was ſituated in a plaine ground, compaſſed in with high rockes, from the bottomes whereof flowed moſte plentifull fountaynes, when as the whole region which lieth by it, was altogether dry and a deſerte.