stipende for his teaching, for the better confirmatiō of their familiaritie. Wherepuon Iustine accōpting him as no Philosoher left him, & departed. And yet not satisfied in mind but desirous to heare of further learning in Philosophye. Marginalia Iustine proueth all sectes of Philosophy. adioyned himselfe to one that professed þ^e Pithagorian sect, a man of great fame, and one who made no small accompt of himselfe. Who after he had followed a time, his maister, demaunded of him whether he had any sight in Musicke, Astronomy, and Geometry, wythout the light of whiche science, he saide he coulde not be apte to receiue the knowledge of vertue and felicitie, vnles before he had vsed to apply his minde from sensible matters to the contemplation of things intellible. And speaking much in the commendation of these sciences, how profitable and necessary they were: after that Iustine had declared him selfe not to bee sene therin, the Philosopher gaue him ouer, which greued Iustine not a little, & so much the more because he thought his master to haue some knowledge in those sciences. After this Iustine considering with himselfe what time was requisite to the learning of these sciences, and thinking not to differre any longer, thought best to resort to the secte of the Platonistes for the great fame that ran of them:Marginalia Iustine a Platonist. wherefore he chose vnto him a singuler learned man of that secte, which lately was come to those parties & so remaining w^t him seemed to profite not a litle in contemplation of supernall things, & inuisible formes, insomuch that he thought shortly to aspire to such sharpnes of witte and wisedome, that out of hand he might atchiue to the comprehension & contēplation of god, which is the end of Plato his Philosophie. Marginalia The end of Plato hys Philosophy. And in this maner he bestowed his youth: but afterward he growing to a riper age, howe & by what meanes the said Iustine came to the knowledge & profession of christianitie, it foloweth likewise in his saide first Apologie: where he affirmeth of him selfe (as witnesseth Eusebius in his fourth booke Marginalia Ex Euseb. lib. 4. cap. 8.) that when he did behold the christians in their torments and sufferinges to be so constaunt in theyr profession, was therwith marvueilously mooued: after this maner reasoning with himselfe, that it was vnpossible for that kinde of people to be subiect to any vice or carnalitie, which vices of their owne nature are not able to sustayne any sharpe aduersitie, much lesse the bytternesse of death. The sight wherof helped him not a litle (being of his own nature inclined to the searching of true knowledge and vertue) to begin thereby to loue and imbrace Christian Relygion;Marginalia Iustine beginneth to fauour Christen Religion. for so he doth witnes of himselfe in the ende of þ^e fyrst Apologie: signifiyng there how it was his seking and indeuor to attaine to Christianitie: Vnderstanding how the Christians by malice of wicked persons were cōpelled to suffer wrong and tormentes, and to be euill spoken of. By sight whereof, as he saith himselfe, he became a Christian, through this occasion; for being thus afflicted in his minde as is aforesaid, it came in his head for his more quietnes to go aside to some desert and solitary place void of concourse of people,Marginalia Iustine goeth into desert. vnto a village or graūge neare to þ^e sea side: whither as he approched, thinking there to be al alone, there meeteth with him an old auntient father of a comly visage and gentle behauior, who folowing him a litle of began to reason with him,Marginalia Iustinus miraculously conuerted by an olde man. where after lōg disputation, when þ^e old man had declared vnto him that there was no knowledge of truth amongst the Philosophers, which neither knewe God, neither were aided by the holy Ghost: & further had reasoned w^t him of þ^e immortality of þ^e soule, of the reward of the godly, & punishment of the wicked: then Iustine being confirmed with his reasons and arguments, yelded to him of his own accorde, and demaunded of him by what meanes he might attaine to that true knowledge of God, Wherof he had spoken? Who then counsailed him to read & searche the Prophetes, adioyning therewith prayer: but what matter, quoth Iustine should I vse for the instruction therof. & who shalbe able to helpe vs if these philosophers (as you say) lacke the truth, & are voide of the same?Marginalia The vanity of the olde Philosophers reproued. To whom the old father aunswering, there haue bene saide he many yeres before these philosophers, other more aūtient then all these, which beyng accompted for Philosophers were iust and beloued of God: who spake by the spirite of God, foreseing and prohesiyng these thinges which wee see now come to passe, & therfore they are called Prophets.Marginalia The doctrine of the Prophetes commended. These only haue knowen the truth and reueled it to men, neither fearing nor passyng for any: who were seduced w^t no opinions of mans inuention, but only spake & taught those things which they themselues both heard and sawe, being inspired with the holy spirit of god: whose writings and works yet to this day remaine.Marginalia The vtilitie of reading the Prophetes. Out of which the reader may receiue great profite & knowledge of thinges, as concerning the first creation of the worlde & end of þ^e same, with al other things necessary to be knowne of euery true Philosopher which wil giue credite vnto them. Neitherin their teaching they do vse any demonstration, as being more certaine of themselues, then that they neede any such demonstration to be made.Marginalia Prophetes to be credited for two causes. For asmuch as the accomplyshing and the end of things both paste, & now present constraineth vs of necessitie to beleue the words and doctrine which they taught: which men not only therefore are to be beleued, but also for their miracles and wonders done are worthy of credite, for that they both preached of God the maker and creator of all thinges: And also did prophecye before of Christ his sonne to be sent of him, The which the false Prophets being seduced with false and wicked spyrits, neither haue done, nor do, but onely take vpon them to worke certaine prodigious wonders for men to gase at, setting out thereby to the worlde false & vncleane spirites: But then afore all thinges make thy prayer, that þ^e gate of light may be opened vnto thee; for otherwise these things cannot be attained vnto of euery man, but onely of such, to whom God and his Christ giueth vnderstanding. These thinges with much more (which now leasure serueth not, to prosecute) after the foresaid old father had declared vnto him he departed: exhortyng him well to follow the things which he had spoken. And after that Iustine as he himselfe witnesseth, saw him no more. Immediatly after thys Iustine being all inflamed as with fyre kindled in his breast, began to conceiue a loue & zeale toward the Prophets and all such as were fauoured of Christ. And thus he reuoluing in his mind more and more these wordes, found only this Philosophie among all other professions, both sure and profitable, and so became he a Philosopher, & in time by these meanes afterwards he was made a Christian and Baptised.Marginalia Iustinus baptised. But where he receiued this holy Sacrament of Baptisme, [illegible text] is not read of, nor yet by what occasiō he left his country and came to Rome. This only we read in Ierome that he was in Rome, & there vsed certaine exercises which he called Diatribas;Marginalia Diatriba. disputing there with Crescens, a Cinycal philosopher, as is before touched. But this is certaine how that Iustine after he had receaued the professiō of Christian Religiō, became an earnest defēder of the same, traueiling and disputing against al the aduersaries thereof, fearing neither peril of life nor daunger of death whereby he might maintaine the doctrine of Christ, against the malicious blasphemers, and also augment the number of Christian beleuers.Marginalia Iustinus an earnest defender of Christ. As may appeare by his vehement disputations against þ^e heathen Philosophers. Also moreouer aswell appeareth in that long disputatiō which he had with one Tripho at Ephesus: as also in his confutations of heretikes. Furthermore his conflictes and ApologiesMarginalia Two Apologies of Iustinus. which with great courage & security he exhibited against the persecutors of the Christians, both the Emperour and the Magistrates, yea and the whole Senate of Rome, doe testifie the same.

Marginalia The summe of his Apologies.Of the which Apologies the first he wrote to the Senate of Rome, and after to Antoninus Pius the Emperour as is before mentioned, where, in the fyrst writing wyth great liberty to the Senate he declared: that of nccessitie he was compelled to write and vtter his minde and consciēce to them. For that in persecuting of the Christians they did neglect their duety, and highly offended God, and therfore neede they had to be admonished. And further writing to Vrbitius liefetenaunt of the Citie, sayd, that hee put men to death and tormentes for no offence committed, but for the confession onely of the name of Christ: which proceedinges and iudgementes neyther became the Emperour nor hys sonne, nor the Senate: defending moreouer in the sayd Apology and purgyng the Christiās of such crimes as falsely were layd and obiected agaynst them by the Ethnikes.

Marginalia The second A- Apology of Iustine.And likewise in hys second Apology writing to Antoius the Emperour and his successours, with like grauity and free libertie, declareth vuto them how they had the name, cōmonly beyng reputed & taken as vertuous Philosophers, mayntayners of iustice, louers of learning, but whether they were so, their actes declared. As for him neither for flattery nor fauour at their hands, he was cōstrayned thus to write vnto them, but onely to sue vnto thē and desire a serious & righteous kind of dealing in their iudgements and sentences. For it becommeth Princes to folow vprightnes & pietie in their iudgements, not tiranny and violence: & also in playne wordes chargeth as wel the emperour as the Senate with manifest wrong. For that they did not graunt the Christians, that which is not denied to all other malefactors, iudging men to death not conuicted but onely for the hatred of the name: Other men which be appeached (said he) in iudgement, are not tondemned, before they are cōuicted: but on vs you take your name only for the crime, when as indede you ought to see iustice done vpō our accusers. And againe (saith he) if a Christian being accused onely denie that name, him you release beyng