Ptōchomuseion [sic]. = The poore mans librarie Rapsodiæ G.A. Bishop of Exceter vpon the first epistle of saint Peter, red publiquely in the cathedrall church of saint Paule, within the citye of London. 1560. Here are adioyned at the end of euery special treatie, certaine fruitful annotacions which may properly be called miscellanea, bicause they do entreate of diuerse and sundry matters, marked with the nombre and figures of Augrime. 2.

Allegoria.

Thus hauyng playnely and sufficiently entreated of the literall and Tropologicall sense, I will now speake of the allegoricall.

The intreating of allegories pertayneth not to euery common sorte of people, neither it must be handled rashly and in euery place. VVher∣fore a great diligence must be bestowed in the declaration of them, I will orderly discusse the matter.

First I wil shew what an allegory is. Secondly how it differeth from a type. Thirdly where and when it is conuenient to adde allegoricall in∣terpretations. Fourthly whiche is the most aptest waye to gather such interpretations. Fiftly and finally I will declare what is the vse of them, and how farre they are to be admitted.

An allegory generally is defined (as testifieth Augustine) to be a trope, where out of one thyng is vnderstand an other thing,* 1.1 as in this example of Paul. Itaque non dormiamus sicut & caeteri, sed vigilemus & sobrii si mus, nam, qui dormiunt, nocte dormiunt, & qui inebriantur nocte sunt ebrii, at nos qui sum{us} diei, sobrii sumus, that is. Therfore let vs not slepe as others do, but let vs wake and be sober, for they which slepe, do slepe

in the night, and they that are droncken, are droncken in the night, but we whiche be of the day, let vs be sober.

This sentence is to be taken allegoricall.

Hierome saith, that an allegory doth portend one thing in wordes, and signifieth another thing in sense. The bookes of Oratours and Poetes are full. The holy Scripture also hath in it many allegories.

But after this sorte an allegorie extendeth it selfe more largely, for as much as this definitiō may be applied to cōparisons, similitudes, darcke speaches, apophthegmes, parables, apologos, and ironies.

Therfore it is requisite to define an allegorie more straytly, and to di∣stinguish it from the other.

Allegoria, is an interpretation of the Scriptures fetched somewhat farre of, and is adioyned either for vtilitie, or els for necessitie vnto the Grammaticall and morall interpretation. And although it be somewhat farre from the meaning of the wordes, yet it kepeth a mete similitude of those thinges whiche be compared together, and it is alwayes proportio∣ned to the doctrine of faith, and applied to the instruction of the hearers.

The ecclesiasticall writers haue many exāples of this interpretation.

VVe se the fabulouse narrations of Poetes (which wer y^e diuines of the heathen) to be so expounded, that vnder them may seme to be hidden the knowledge of great matters, and also that much doctrine may be gathe∣red out of them, as of the natures of thinges, the framyng of life, the de∣crees of Religion. &c.

These formes and kindes of interpretation Palephatus, hath elegant∣ly written of, and also Fulgentius, and Saint Basile.

Euery one of those interpretatiōs if we weigh thē wel, is plaine allego∣ricall, and no man can deny, but there is in them great vtilitie & profit.

After this sorte therfore many places of the holy Scriptures are ex∣poūded allegorically and with great fruite, specially when it is manifest, that the holy Scripture, is fuller of misteries than can be spokē, and that it geueth most plentifull matter of spirituall goodnes to the whole vse of man, aswell of life as of knowledge.

By this it may appeare, what is properly meant by an allegory.

Likewise it is sayd in the Prophet Hieremie. Bibite & inebriamini, vomite & cadite. Drincke and be droncken, spew and fall.

Here is taken a similitude and maner of speaking out of the manners of droncken men, and are noted incredible troubles and great slaughters to follow, of such kyndes of sentences, Saint Augustine geueth a rule say∣ing: An allegory must be aduisedly distinguished from a type. For we se many men to confounde types & allegories together, & where there is a type in any writer, they falsly affirme it to be an allegory. As for exam∣ple.

VVhere Paul saith. Patres nostros fuisse omnes sub nube, & omnes per mare transisse. &c. That is, that all our fathers were vnder y^e cloude, and that they passed all through the sea, and that they were all baptized in Moses in the cloude and in the sea. &c. they suppose this to be an alle∣gory, but they are deceyued, for it is onely a type, or rather an example, for the Apostle proueth by euident examples, that those men should not escape vnpunished, whiche after they had vsed the Sacramentes godly instituted by Christ, returned agayne to their former sinnes.

I will therfore shew you a difference betwene a type and an allegory.

A type or figure is, when any thyng is brought out of the old Testa∣ment, and is shewed to haue foresignified, or to haue figured some thyng done or to be done in the new Testament.

An allegorie is when some thing either out of the old Testament or out of the new is expoūded with a new sense, and is applyed to spirituall doc∣trine, or els to the gouernement of mans life.

A type consisteth in the comparison of actes and dedes, and is wholly hystoricall.

An allegory is occupyed not so much in actes, as in orations, sermons, or sentences.

A type intreateth almost of none other thing than of Christ, and the Churche, and of the law and the Gospell, neither is it in all places applied to our tyme and persons.

An allegory intreateth of all things & is very much applied to our per¦sons which be egged forward, & taught by it vnto y^e offices of godlines.

In summa, Types are straitly applied vnto certayne thynges, as of the person of Christ, of the Churche, of the law, and of the Gospell.

Allegories do largely extend thē selues, and are dispersed into al mat∣ters. VVherby it may happen in one and the selfe same history a type may be marked in one place, and an allegory in another place, as interpretati∣ons greatly different one from another.

For if the history of Dauid, fighting with Goliath, did signifie the strife of Christ with the deuil whom Christ ouercame and vanquished, it is expounded as a type to vs. But if it do signifie the conflict of the spirit with the flesh, whiche euery one of vs feleth in him selfe, than it is an al∣legoricall exposition

It is no great nor hard matter to gather such like examples. You shall read many typicall expositions in many places of the new Testament. Io∣nas being deuoured of the whale, and cast out agayne,* 1.2 is described in Ma∣thew to be a type or figure of Christ buried thre dayes, and rising agayne from death.

The brasen Serpent was a figure of Christ crucified.* 1.3

The Paschall Lambe, whose bones were not broken, was a type and figure of Christ.* 1.4

The two sonnes of Abrahā in Paul do beare a type of the two testamēts.

In whiche place although the Apostle declareth, that they were spo∣ken by an allegorie: yet they may be well sayd, that they were spoken not by an allegorie, but rather by a type, (as Chrisostome hath well noted) saying,* 1.5 Allegoriae vocabulum ibi pro typo vsurpatur, that is. This worde Allegorie is vsed there for a type, for beyng a very learned interpreter of the Scriptures, he perceyued that an allegorie and a type differed much. Albeit it cannot be denied, but that an allegorie also is there inter mingled, where the Apostle interpreteth Hierusalem to be our mother, meanyng vndoubtedly the Churche gathered by the Gentiles, whiche was alwayes counted baren, but after was made more fruitfull than the Synagoge of the Iewes.

If any man desire to haue more examples whiche open the difference betwene an allegorie and a type, let hym read Cyrillus cōmentaries vp∣pon Leuiticus where many tymes when Sacrifices rites and ceremonies are intreated of, he first declareth, if any type of Christ, or of the Churche be had in them Secondly he addeth by an allegorie some thyng profitable for our instruction.

Let this be sufficient how much an allegorie and type do differre.

Now I will proue, where and when it is expedient to vse allegoricall interpretations, but I wll intreate of them last of all. Neither I can throughly intreate of this parte before I haue discussed first those thinges that pertaine to the Grammaticall sense, than, the thinges pertinent to the morall sense, or as the Apostle saith,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how be it this hap∣peneth not alwayes, nor rashly, but then onely when either the necessitie of the sentence enforceth vs, or the great vtilitie of the hearers persua∣deth. I will shew how both may happen.

There be thre causes which enforceth vs by necessitie to expounde by an allegorie.

The first is, when the scriptures pretend a falsitie, vnlesse you graunt some trope to be in them. As for example: the Psalme saith of Christe. Super aspidem & basiliscum ambulabis & conculcabis leonē & draconē.* 1.6 that is. Thou shalt walke vpō the Liō & Aspe, the yong Lion and y^e Dra∣gon shalt thou treade vnder feete. But for so much as we do not read y^e Christ did so, there semeth to be a falsitie in y^e Prophetes wordes. VVher¦fore if ye will expoūd those wordes by an allegory, of the vāquishing of y^e deuill, the world, sinne, and death you haue the playne and true sense.

The second is, when the wordes of the scripture being takē in the grā∣matical sense, do bring forth an absurditie. To this place pertaineth these phrases of God, by which the affections of man are attributed to God, as

anger, repentaunce, irck sonnes, doubting, ignoraunce, and furor. &c.

Likewise this saying of Paul. Hoc faciens, carbones ignis congeres su per caput eius, that is, This doing, thou shalt heape coales of fire vpon his head. VVhere, when mention was made before of feeding, and refreshing the enemie, these wordes semed to be added agaynst the nature of amitie and frendship: but we must interprete them by an allegorie (as Austen sayth) Vt intelligas te ad beneficentiam reuocari:* 1.7 & carbones ignis esse vrentes penitentiae gemitus, quibus superbia sanatur, eius qui dolet se ini micum fuisse hominis, a quo eius miseria subuenitur that is. That thou maiest vnderstand that thou art called agayne to do good, and that the coales of fire, are the burnyng sighes of repentaunce with whiche the prides of hym is healed, who is sorie that he was an enemie to that man, whiche relieued and eased his miserie. &c.

The thyrde cause is when the Grammaticall sense repugneth with sounde doctrine, or is contrarie to good manners.* 1.8 As for example Christ biddeth to plucke out, cut awaye, and cast from vs the eye whiche is cause of offence, but for so much as this his commaundement might not be done without sinne, necessitie enforceth to seeke an Allegoricall interpreta∣tion. And therfore Chrisostome very wel doth affirme that these wordes,* 1.9 are not to be vnderstande to destroye any partes of the body, but doth say that the ill of luste and pleasure is to be reproued, and that Christ speaketh of them here, whiche be ioyned vnto vs by frendshyp and fami∣liaritie, and that plesure is to be auoided, and those frends to be eschewed whiche leade vs from pietie.

The booke called Cantica canticorum, is full of Allegories, yea it is wholly Allegoricall,* 1.10 of the whiche Augustine geueth a goodly rule say¦ing. Si quae facta leguntur a patribus etiam sanctis, that is If we read any thing to be done of y^e holy father which abhorreth frō the custome of good men▪ who after the cōming of the Lord do kepe the preceptes of god, they referre the figure to the vnderstāding, that is to the mysterie, by an alle∣gorie, and do not transferre or bring the dede it selfe to the same maners.

VVhensoeuer therfore we do chaunce vpon such maner of places in the Scripture, we do necessarily flie to allegories for so much as if the Grammaticall interpretation be retained, it gendreth no small errours, for so the errour of the Anthropomorphites sprang, whiche attributed to God the liniamentes of mans body, & affections of mans minde: whē they would not vnderstand those phrases of God vsed in the Scriptures to be spoken by a trope and figure. Likewise the Euchitae erred foolishly, con∣tending that we ought to do nothing els but pray, because it is written in the Gospell, Oportet sēper orare & nun{quam} intermittere, that is. VVe must alwayes pray and neuer ceasse. It is manifest therfore that necessitie en∣forceth

sometime to interprete the Scripture by an allegorie.

Vtilitas.

Vtilitie persuadeth vs to vse allegories, as when in preceptes and ru∣les red in the lawe and the Gospell, the words onely Grammatically and literally taken, do bryng no profitable doctrine nor institution: or if any doctrine do appeare, yet it wilbe more profitable, if an allegoricall inter¦pretation be vsed.

VVhiche thing I will make manifest by an example. VVe read in the history of Iacob how he was deceyued of his father in law Laban, how he tooke to his wife Lia, thinckyng that he had gotten Rachell. How that for Rachell he had serued many yeares very hardlye, how he by a proui∣dent pollicie encreased his flocke of sheepe, laying roddes of diuerse cou∣lours into the troughes. Here seemeth to be proposed none or a very small profitable doctrine, but rather guyles, craftines, foolishe loue and gredy desire of riches. VVherfore that some fruite may be taken, it is expedient to expounde all these thynges by an allegorie. And vndoub∣tedly you shall finde a sweete tast of the spirite vnder the harde barke of the letter, and a pleasaunt mysterie, whiche is this. Lya, signifieth hu∣maine Philosophie, and Rachell may signifie diuine Philosophy, whiche to obtayne, we must employe all our labours and diligences. Neyther yet we ought to contemne and reiecte humaine Philosophie if it happen to be geuen to vs, but yet I say the ende and scope of all our studyes ought to tende to the obtayning of the knowledge of diuinitie. Neyther can the sleightes and guyles of Laban, that is of the worlde and the fleshe hyn∣der vs from enioyeng at lenght the good thinges whiche we desire.

Other perchaunce may expounde this Historie another waye more learnedly and more fruitfully.

VVe read also many such examples in Leuiticus, or in some other booke, of Priesthoode, of ceremonies, of Sacrifices and diuerse obseruati∣ons, After the Grammatical sense, there commeth no profite of thē vnto vs, forasmuch as they be abrogate, and pertayne nothing vnto vs.

Therfore that we may take some spirituall profite out of them, it is expedient to vse allegoricall interpretations profitablie applyed to the institution and framing of lyfe.

So after this sorte among the Grecians Origenes, Cyrillus, and Eu∣cherius did expound almost all the ceremoniall preceptes of the law, and among the Latines S. Austen doth sometyme the same.

But where the Histories be euident and playne whiche minister pro∣fitable doctrine largely enough by them selues, (as many such be in the bookes of Iosua, the Iudges, Samuell, and the kynges) it would be super∣fluous to expound them by allegories.

Likewise where bare preceptes infourmyng manners are contayned as in the Prouerbes, in Ecclesiastes, in Iob, and in the Psalmes, there nede also none allegories.

Now I will declare how Allegoricall interpretations ought to be fra∣med and made, whiche may be best learned and attayned, rather by vse and often iudging of examples intreated of other men, than by preceptes and rules. Notwithstandyng I will geue some generall notes and obser∣uations of this parte.

Obseruatio.

1. That mā may welbe noted of rashnes, which thinketh, y^t the scriptures ought to be interpreted in euery place allegorically. Such boldnes emba∣seth maruelously y^e authoritie of the scriptures▪ for the hearers do forth∣with thincke, that there is no certainty in y^e scriptures, and that it is free for euery man to interprete any place as it pleaseth him selfe, for y^e which cause Porphyrius scorned the teachers of our religion, so likewise did Iu∣lianus the Apostata most enuiously vpbrayde our writers. It behoueth vs alway to perpend and weigh, where necessitie requireth it to be done, and where vtilitie persuadeth it to be done. If in any thing, in this special∣ly we ought to be circumspect and ware.

2. If you desire to frame an allegorie, see first of al, that the sentēce of y^e interpretatiō whiche you meditate, be found expressed in other places of the scriptures, plainely and w^tout any figure, and so y^e vayle beyng drawen away, it may correspond to the analogie of the faith. For seing that euery allegorie is ordayned to teache the hearers of matters of godlines, it is re∣quisite, that a simple doctrine of the truth may appeare in it. VVherfore it is not good to receiue all allegories y^t be made by other mē, but we must examine and trie them by the rule and touch stone of Gods word.

3. VVe must take hede that allegories be kept within certaine boundes of doctrine, & that they be chiefly occupied in commun places of the Gos¦pel & of christian doctrin. He that bringeth thē out of these bounds, be∣sides that he doth iniurie to y^e sacred scriptures, he also hindereth the he∣rers rather than furthereth them: and of him this prouerbe may be veri∣fied, Extra oleas currit, that is. He runneth beyond his boundes.

4. Furthermore an allegorie ought truly to agree in al things with the partes either of the sentēce or of the history which you take in hand to ex¦pound, and that it do by no meanes repugne with things goyng before or thinges following, for if your interpretation disagree and be farre fette, it ••seth all the grace of an allegorie I say not this as though it were ne∣cessarie superstitiously to discusse all the partes and circumstaunces, but that it is not mete to omitte the principal parts, and those that do chiefly commende and adourne the cause.

5. You shall not dwell nor tarie in an allegorie longer than the cause re∣quireth. VVherfore some learned men will, that allegories be briefly and pithily touched rather than thoroughly at large intreated. VVhich kinde is vsed in the sacred scriptures, & therfore oght worthily to be followed. As for example:* 1.11 Thou shalt not mussell the oxes mouth, treading out the corn. doth God care for oxen? Or whether doth he speake this for vs? It is written for vs, that he which ploweth ought to plow in hope, and he whiche treadeth out the corne in hope, ought to be partaker of his hope.

The same Apostle doth very well prosequute that matter whiche he begā concerning the institution of mariage, and of the mutuall loue of mā and woman, he expounding them of Christ and the Church, saith: Miste∣rium magnum est, verum ego loquor de Christo & Ecclesia. It is a great mysterie,* 1.12 but I speake of Christ and of the Churche.

By the whiche interpretation being but short, he greatly stirreth ma∣ried folkes to their duties, and worthily extolleth matrimonie: for he playnely sheweth, that the husbande in the house (so that it be godly or∣dered) beareth and representeth the person of Christ, and the wife the person of the Churche, in so much that in a very small familie there ap∣peareth a certaine image of Chryste and the Churche.

Our sauiour Christ bidding his disciples to beware of the doctrine of the pharisies and of the Saduces,* 1.13 vseth a brief allegorie of leuen. The hi∣storie of Moses coueryng his face is very conningly expounded by Paule of the blindnes of the Iewes

Although some may say, that it is rather a type than an allegorie, yet it may be a very apte allegorie, if we do interprete it of them whiche in our tyme cannot suffer the brightnesse of the veritie, and do preferre the traditions of men before the worde of God.

6 For so much as one and the selfe same place of the Scripture may be diuersly interpreted by an allegorie, yet we must take hede, that we make not many expositiōs therof. Or if the place doth so require, and per aduenture is founde diuersly expounded of the learneder sorte: yet that onely exposition is to be vsed whiche hath more grace and more agreeth to the purpose, and is occupyed in commune places, and is also read to be approued in other places of Scriptures Augustine hath this rule: for af∣ter he had interpreted by an allegorie this verse (and those that folowe, omnia subiecisti sub pedibus eius▪ oues & boues. &c. that is. Thou hast put all thinges vnder his fete shepe and oxen. & cetera.) of the power of Christ, he added in the ende this. Non quia ista nomina isto solum modo intelligi & explicari possunt, sed pro locis nam aliud alibi significant, that is. Not because these woordes may be vnderstood and expounded

onely after this maner, but for the places, for they signifie an other thing in other places of Scriptures. And this rule is to be reteyned in all allego∣ries, that that may be considered and weighed for the meaning of the pre¦sent place, whiche is spoken by a similitude.

These notes concerning Allegories shall suffise.

Finally I will declare what is the vse of Allegories, and how farre they must be admitted. They ought to be discretly and seldome vsed, and ye must alwayes haue respect to the hearers, and specially to them that be weake: for although you do handle them rightly, yet all men do not vnderstand them in one sense. VVherfore it is very requisite, to be dili∣gent in collectyng the morall doctrine, or rather accordyng to the Apo∣stles mynde, in discussing, searching, and settyng foorth of doctrines, in reprouynges, in instructions, in corrections and comfortynges, this is the iudgement of the best part of learned men.

It chaunceth many times, that he whiche is bolde to frame oftentimes allegories, falleth into errour, & vttereth sometime that, which learned and good men do contemne, and the vnlearned and maleuolous do scorne and scoffe at, and wherewith also the weake be offended.

Origene is ill reported of the learned, althoughe he be not obscure in Allegories.

Ambrose also appeareth to be taunted of Hierome, for that he wri∣ting vpon Luke,* 1.14 laboured violently to excuse the denieng of Peter by an allegorie Hierome saith thus. Scio quosdam pii affectus erga Petrum, lo¦cum hunc interpretatos vt dicerent, Petrum non deum negasse, sed homi¦nem, & esse sensum: Nescio hominem quia sçio deum: hoc quam friuolū sit, prudens lector intelligit si sic defendunt Apostolum & deum menda∣cii reum faciunt, that is. I know, that some being godly affected toward y^e Apostle Peter, so interpreted this place, y^t they said Peter did not deny god but man, and y^t the meaning was this. I know him not man, because I know him to be god, how vaine & friuolous an expositiō, this is, y^e prudēt reader perceiueth, if they so defēd Peter, y^t they cōdēne god to be a lyar.

The same Hierome accuseth and condemneth hym selfe,* 1.15 because when he was a yonge man with a youthly rashnes and boldenes he interpreted the Prophet Abdias allegorically, whose history he vnderstood not.

Yea and the hearers thē selues do oftentimes count it, to be as lawfull for thē to dally & play with allegories, as it is for the teacher. And whē it doth not succede as they would wishe it, they do bryng forth monstru∣ous opinions. As the Priscillianistes did obstinatly defende their wicked opinions, contendyng that what soeuer was spoken agaynst them,* 1.16 ought to be interpreted allegorically, by the same madnes as certayne monckes also did defende their loyteryng and idle lyfe.

Furthermore that whiche thou interpretest by an allegorie one waye,* 1.17

an other man with like boldenes will interpret y^e same by an allegory after a much straunger way. VVherby it happeneth, the Anabaptistes do of∣tentymes striue among them selues in their interpretations: and those thynges that they obiect agaynst vs, we, chaungyng a litle the intepre∣tation, do returne them againe to them, as it were buckler players. Ther∣fore you must accustome your selues to vse allegories opēly, but seldome, and with anaduised counsell.

It is not to be allowed to procede at no tyme and in no place, no further than the Grāmatical sense. But it is much more to be disalowed, to runne at euery light trifling occasion to allegoricall interpretations.

Conclusio.

Allegories ought to be receiued, first, whē it is manifest, y^t they are made for a iust cause: that is, either for necessitie, or els for some notable vtility.

Secōdly, they ought to be admitted when they shalbe framed after such a maner, as we see thē to haue ben vsed of learned writers and teachers.

Thirdly, they may be receiued, so that they be ordeined and applied for y^e instruction and correctiō of life: not for the cōprobation of any doctrine of faith, for out of Allegories necessarie argumēts are not to be brought, but onely probable & persuading argumētatiōs, as Austē well affirmeth.

Fourthly, if an allegorie be brought for the confirmation of doctrine, it shall haue the last place, that is, it shalbe brought after all other argu∣mentes brought out of the Scriptures, which arguments euidently with∣out figures and obscurities do confirme and establishe that whiche is the principall and chief assertion by necessary consequentes and conclusions.

By these conditions allegories may take place, and it is certayne, that they beyng thus made, shall not onely not do hurte, but also bring some no small commoditie.

Now to conclude, Allegories do delight, teache, and set foorth a very riche plentifulnes of the Scriptures.

And in deede it cannot be, but the auditours may get some fruite by sondry interpretations made with iudgement.

That whiche sauoureth not to one mans mouth, wilbe pleasaunt to an other mans mouth.

Some men were greatly delighted with heauenly Manna, but other mens stomackes did loth it. Euen so in a greate multitude, there bee some whom the sondry and manifolde exposition of the Scriptures doo please, but there be other whom it displeaseth.

That thyng pleaseth euery man most wherwith he is affectioned. But vnderstand this of the puritie of sincere doctrine. For the doctrine which is vnpure and corrupte of it selfe, how can it profite, any wayes? nay it doth great hurt.

Notes

• * 1.1

  De trinitate lib. 15. cap. 9. 1. Thess, ca. 5,
• * 1.2

  Math. 12.
• * 1.3

  Ioan. 3.
• * 1.4

  Ioan. 19. Gala. 4
• * 1.5

  Comment. in Epist. Gal.
• * 1.6

  Psal. 91.
• * 1.7

  De doctrin. chri. li. 3. c. ••6.
• * 1.8

  Math. 5.
• * 1.9

  hom. 7
• * 1.10

  lib. de doctr. christ. 3. c. 22.
• * 1.11

  1. Cor. 9▪
• * 1.12

  Ephe. 5.
• * 1.13

  Math. 16. Exod 34 2. Cor. 3.
• * 1.14

  In. Commen. Math. 26.
• * 1.15

  In. prefat ad Abdiam.
• * 1.16

  August. in ca¦talogo herae.
• * 1.17

  Idem in li de opere mona.