is taken Act. 21 and from the Tribune Lysias deliuered to Felix the Gouernour Act. 23 and by him left to Festus Act. 24. he appealeth to Caesar Act. 25 and so is SENT TO ROME Act. 27 vvhere he arriueth Act. 28. Neronis Natiuit Ascen  2 58 25 At Rome he remaineth in free prison tvvo yere Act. 28. and then is deliuered 2 Tim. 4.    After his deliuerie he preached in sundrie countries of the vvest namely in Spaine Hiero. in Cataloge Epiph. Hares 27. Him self vvriteth that he purposed so to doe Ro. 15.    In his Epistle to the Philippians c. â— he minded to visâ—e the Churches of Asia vvhich also he did Genebrard in Chron.    He vvriteth last of al his second Epistle to Timothee a litle before his death 2 Tim. 4. being novv the second time apprehended and in bandes at Rome Theodoret. 14 70 37 He vvas beheaded at Rome the same day that Peter vvas crucified S. Ambros ser 〈◊〉 68. S Maximus OF THE OTHER APOSTLES THE Actes of the rest of the tvvelue Apostles be not much vvritten of in this booke but as * other Ecclesâ—â—stical writers do teâ—tifie they preached specially in these nations as folovveth Andrevv in Aâ—haia Iohn in Asia Philip in Pbrygia Iames in Ievvrie Bartholomevv in Scythia Thomas in India Matthevv in Aethiopia Simon in Persia Thaddâ—us in Mesopotamia the other Iames in Spaine Matthias in Palestine So distributing them selues through out the vvorld to gather one Catholike Church of al Nations according as Christ gaue them commission Mat. 28 19 and as it vvas prophecied of them before Psal 18. Their sound is gone forth into euery countrie and their wordes into the endes of the whole world But before they departed one from an other the time vvhereof is not certainely knovven * al Tvvelue assembling together ful of the Holy Ghost eche laying dovvne his sentence agreed vpon tvvelue principal articles of the Christian faith and appointed them for a rule to al beleeuers Vvhich is therfore called and is THE APOSTLES CREDE Not vvritten in paper as the Scripture but from the Apostles deliuered by tradition Ruff. Hiero. locis citatis Vvhich as of old Hiero. cont Lucifer so at this day al solemnely professe in their Baptisme either by them selues or by others and al that be of age and capacitie are bound to know and beleeue euery article of the â—ame Vvhich are these that folovv THE APOSTLES CREDE or SYMBOLVM APOSTOLORVM 1 I Beleeue in God the Father almightie creator of heauen and earth 2 And in IESVS CHRIST his only Sonne our Lord. 3 Vvho vvas conceiued by the Holy Ghost borne of the Virgin MARIE 4 Suffered vnder Pontius Pilate was crucified dead and buried Descended into Hel. 5 The third day be rose againe from death 6 Ascended into heauen Sitteth at the right haÌ„d of God the Father almightie 7 From thence he shal come to iudge the quicke and the dead 8 I beleeue in the Holy Ghost 9 The holy Catholike Church the communion of saincts 10 Forgiuenesse of sinnes 11 Resurrection of the flesh 12 Life euerlasting Amen ⧠THE ARGVMENT OF THE EPISTLES IN GENERAL AFTER the Gospels vvhich is a storie of Christ himselfe and after the Actes of the Apostles Vvhich is a storie of Christes Church novv folovv the Epistles of the Apostles vvhich they vvrote of such matters as they had then occasion to vvrite of For being the founders and the Doctors of the Church they did in their time as the Doctors that succeeded them did after them vvho from the beginning vnto this day haue vvritten Epistles Bookes against heresies euer as they arose and of al other Ecclesiastical matters as they had occasion ministred vnto them Of vvhich their doing the Apostles first gaue here the ensample as also S. Luke in the Actes of the Apostles led the vvay to al the writers of the Ecclesiastical Historie after him For al though there be no comparison betvvene them for authoritie for asmuch as these are Cannonical Scripture and so are not any vvritings of their successors yet the occasions and matters as I haue said are like Most of these Epistles are S. Paules Epistles the rest are called * Catholicae Epistolae the Epistles Catholike For S. Paul vvriteth not any Epistle to al hovvbeit euery one of them is for al the Church but some to particular Churches of the Gentils as to the Romanes to the Corinthians to the Galatians to the Ephesians to the Philippians to the Colossians to the Thessalonians some to particular persons as to Timothee to Tite vvho vvere Bishops among the Gentiles to vvit of Ephesus and of Crete and to Philémon and then one to the Hebrevves vvho vvere the Ievves of Hierusalem and Iurie But the Epistles of the other Apostles that is of S. Iames S. Peter S. Iohn and S. Iude are not so intituled to any one Church or person except S. Iohns tvvo later short Epistles vvhich yet might not be separated from his first because they vvere al of one Author and therefore they are termed Catholike that is vniuersal For so vvriteth S. Iames To the tvvelue tribes that are in dispersion greeting and S. Peter in his first Epistle thus To the elect straÌ„gers of the dispersion of Pontus Galatia Cappadocia Asia Bithynia in his second thus To them that haue obteined equal faith vvith vs. likevvise S. Iude To them that are in God the father beloued and in Iesus Christ preserued and called S. Iohns first is vvithout title Novv for the occasions of their vvriting vvhereby vve shal perceiue the matters or arguments that they handle it must be remembred as the Storie of that time in the Actes of the Apostles doth at large declare that the Church then beginning vvas planted by the Apostles not onely in the Ievves but also in the Gentiles yea and specially in the Gentiles Vvhich thing offended the Ievves many waies For they could not abide to see so much as their owne Countrie to receiue him for CHRIST vvhom they had reiected and crucified much lesse to see them preach him to the Gentiles also that offended euen those Ievves also that beleeued him to be Christ Hovvbeit such of them as vvere Catholikes and therefore not obstinat vvere satisfied vvhen they vnderstood by the Apostles that it vvas Gods pleasure as Act. 11. vve reade But others of the became heretikes preached to the Christian Gentiles that it vvas necessary for them to receiue also the Ievves religion Of such vve reade Act. 15. Vnles you be circumcised you can not be saued And as these did so preach against the truth so did the vnchristened Ievves not onely them selues persecute but also stirre vp the Idolatrous Gentiles euery vvhere to persecute the Christians by such obstinacie prouoking God to reprobate theire Nation vvhich yet they thought vnpossible to be done because they vvere the seede of Abraham and
be ynough to saluation vvithout saith Baptisme c. 19. But the obseruation Neither to be Ievv nor Gentil bond or free maried or single nor the faith it self vvhich is proper to Christian men vvil serue to saluation vvithout good vvorkes and keeping the commaundements S. Hierom adu Iouin li. 1 c. 16. 25. Counsel I giue A counsel is one thing a commaundement is an other To doe that vvhich is counseled is not necessarie because one may be saued notvvithstanding but he that vvil doe that vvhich he is counseled vnto shal haue a higher degree of glorie He that fulfilleth not a cōmaundement except he doe penance can not escape punishment August li. de virg c. 13. 14. 28. If a virgin marrie He speaketh not of that virgin vvhich hath dedicated her self to God for if any such mary she shal be damned for breaking her first vow but onely of yong maides vnmaried in the vvorld Hiero. adu Iouin li. 1 c. 7. Chrys ho 20. Theodorete Photius and the other Greeke Doctors vpon this place apud Oecum Epiph. hares 61. 28. Tribulation of the flesh They are matuelously deceiued saith S. Augustine li. de virg c. 1◠that thinke the Apostle counseleth virginitie rather then mariage onely for that mariage hath many miseries and molestations ioyned vnto it which by virginitie shal be auoided not in respect of the greater reward in heauen for the Apostles prouident counseling to virginitie is for the next life and he alleageth these troubles of mariage in that sense specially as they be a hinderance from the seruice of God here and therfore an impediment to vs toward the next life and the more ample ioyes thereof 29. As though they had not He exhorteth that such as haue vviues should not vvholy bestovv them selues in the vaine transitorie pleasure and voluptuousnes of their flesh but liue in such moderation that their mariage hinder them as litle as may be from spiritual cogitatiōs Vvhich is best fulfilled of them that by mutual consent do vvholy conteine vvhether they haue had children or none contemning carnal issue for the ioyes of heauen And these mariages be more blessed then any other saith S. Augustine de Ser. Do. in monte li. 1 cap. 14. 32. Careful for the things of our Lord. The Protestants might here learne if they list first that virginitie is not onely preferred before mariage for that it is a more quiet state of life in this world but for that it is more conuenient for the seruice of God Secondly that virginitie hath a grateful puritie and sanctitie both of body soule vvhich mariage hath not Thirdly they may learne the cause why the Church of God requireth chastitie in the clergie and forbiddeth not onely fornication but al carnal copulation euen in lavvful vvedlocke Vvhich is not onely to the end that Gods Priests be not diuided from him by the clogges of mariage but also that they be cleane and pure from the fleshly actes of copulation CHAP. VIII He rebuketh the learned vvho in pride of their knovvledge did eate Idolothyta that is things offered to Idols vsing as they said their libertie but not considering that the ignorant tooke their doing as an example for them to frequent such meates so as they did before in their Paganisme vvith opinion that they did sanctifie the eaters verse 1 AND concerning those things that are sacrificed to Idols vve knovv that ″ vve al haue knovvledge Knovvledge puffeth vp but charitie edifieth ✠verse 2 And if any man thinke that he knoweth something he hath not yet knovven as he ought to knovv ✠verse 3 But if any man loue God the same is knovven of him ✠verse 4 But as for the meates that are immolated to Idols vve knovv that an Idol is nothing in the vvorld and that there is no God but one ✠verse 5 For although there be that are called gods either in heauen or in earth for there are many gods and many lordes ✠verse 6 yet to vs there is one God the Father of vvhom al things and vve vnto him and one Lord IESVS Christ by vvhom al things and vve by him ✠verse 7 But there is not knovvledge in al. For ″ some vntil this present vvith a conscience of the Idol eate as a thing sacrificed to Idols and their conscience being vveake is polluted ✠verse 8 But meate doth not commend vs to God For neither if vve eate shal vve abound nor if vve eate not shal vve lacke ✠verse 9 But take heede lest perhaps this your libertie be an offense to the vveake ✠verse 10 For if a man see him that hath knovvledge sit at table ″ in the Idols temple shal not his conscience being vveake be edified to eate things sacrificed to Idols ✠verse 11 And through thy knovvledge shal the * vveake brother perish for whom Christ hath died ✠verse 12 But sinning thus against the brethren and striking their vveake conscience you sinne against Christ ✠verse 13 Vvherfore if * meate scandalize my brother I vvil neuer eate flesh lest I scandalize my brother ANNOTATIONS CHAP. VIII 1. Vve al haue knovvledge The spiritual and perfectly instructed Christians knevv no meates novv to be vncleane neither for signification as in the Lavv of Moyses nor alwaies by nature and creation as the Manichees thought nor by any other pollution as in that they vvere offered to Idols and therefore they did eate boldly of such meates as vvere sacrificed contemning and condemning their Idols as mere nothing and the vvorship of them as the honour of things imaginarie vvhich their facte for their vvant of discretion and charitie and for the vse of that their libertie to the offense and scandal of the vveake the Apostle doth here reprehend 7. Some vvith a conscience The perfecter mans fault vvas that they gaue offense by their eating to the vveaker Christians Who seeing them vvhom they reputed vvise and learned to eate the meates offered to Idols conceiued that there vvas some vertue and sanctificatiō in those meates from the Idol to which they vvere offered and though that such things were or might be eaten vvith the same conscience and deuotion as before their conuersion Therfore the case standing thus and the Apostles discourse of eating or not eating meates being so as is declared a thing so euident that it admitteth no other interpretation if the Protestants apply any of this admonition against our fastes in the Cath. Church they be to to ridiculous 10. In the Idols temple Like as novv some Catholikes haue said they knovv that Caluins communion is but as other bread and vvine But yet the ignorant seing such goe to the Communion thinke that it is a good act of Religion Yea vvhatsoeuer they pretend it must needes seeme an honour to Caluins Communion when they are seen in the Idols temple solemly sitting or communicating at the
vnlike to the Protestants our Aduersaries vvhich make no scruple to leaue out the name of Paul in the title of the Epistle to the Hebrues though it be in euery Greeke booke vvhich they translate And their most authorised English Bibles leaue our Catholike in the title of S. Iames Epistle and the rest vvhich vvere famously knovven in the primitiue Church by the name of Catholicae Epistolae Euseb hist Eccl. li. 2 c. 22. Item vve giue the Reader in places of some importance an other reading in the margent specially vvhen the Greeke is agreable to the same as Io. 4. transiet de morte ad vitam Other Latin copies haue transiit and so it is in the Greeke Vve binde not our selues to the pointes of any one copie print or edition of the vulgar Latin in places of no controuersie but folovv the pointing most agreable to the Greeke and to the fathers commentaries As Col. 1 10. Ambulantes dignè Deo per omnia placentes Vvalking vvorthy of God in al things pleasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1 17. Vve point thus Deus Domini nostri Iesu Christi pater gloriae as in the Greeke and S. Chrysostom S. Hierom both in text and commentaries Vvhich the Catholike reader specially must marke lest he finde fault vvhen he seeth our translation disagree in such places from the pointing of his Latin Testament Vve translate sometime the word that is in the Latin margent and not that in the text when by the Greeke or the fathers we see it is a manifest fault of the writers heretofore that mistooke one word for an other As In fine not in side 1. Pet. 3. v. 8. praesentiam not praescientiam 2 Pet. 1. v. 16. Heb. 13. latuerunt not placueâ—unt Thus we haue endeuoured by al meanes to satisfie the indifferent reader and to helpe his vnderstanding euery way both in the text and by Annotations and withal to deale most sincerely before God and man in translating and expounding the most sacred text of the holy Testament Fare wel good Reader and if we profit the any whit by our poore paines let vs for Gods sake be partakers of thy deuout praiers together with humble and contrite hart call vpoÌ„ our Sauiour Christ to cease these troubles stormes of his derest spouse in the meane time comforting our selues with this saying of S. Augustine That Heretikes vvhen they receiue povver corporally to afflict the Church doe exercise her patience but vvhen they oppugne her onely by their euil doctrine or opinions then they exercise her vvisedom De ciuit Dei li. 18. ca. 51. THE SIGNIFICATION OR MEANING OF THE NVMBERS AND MARKES vsed in this Nevv Testament THe numbers in the inner margent of the text shevv the number of verses in euery Chapter The numbers in the Arguments before euery Chapter point to the same numbers of verses in the text treating of the same matter The numbers in the beginning of the AnnotatioÌ„s signifie that the Annotation is vpon such a verse of the text The numbers in the inner margent or els vvhere ioyned to the citations of Scripture if they be vvritten thus Gen. 4 16. the first is the chapter the second is the verse If thus Gen. 4. 16. both are the Chapters If thus Gen. 4 16. 17. 18. the first is the chapter al the rest the verses If thus Gen. 4 16. 5 7. it signifieth chap. 4. vers 16. and chap. 5. vers 7. ✠This crosse signifieth the beginning of euery verse ″ This marke in the text signifieth that there is an Annotation vpon that vvord or vvordes vvhich folovv the said marke * This starre in the text or in the Annotations signifieth the allegations cited ouer against the same in the margent or some other thing ansvvering therevnto ` ’ This marke shevveth an other reading in the margent And if there be nothing in the margent it signifieth that those vvordes are not in some copies a b These notes in the text referre the reader to the self same in the margent Mt. for Matthevv Mr. for Marke ⊢ This marke signifieth the ending of Gospels and Epistles Their beginning is knovven by the margent vvhere directly at the beginning of them is set The Gospel or The Epistle vpon such a day And if it could not be so set directly because of other marginal notes then b is the marke of their beginning And if some fevv by ouersight be not noted in the margent it is supplied in the table of Epistles and Gospels at the end of this booke ⧠THE BOOKES OF THE NEVV Testament according to the counte of the Catholike Churche 4 GOSPELS The Gospel of S. Matthevv The Gospel of S. Marke The Gospel of S. Luke The Gospel of S. Iohn The ACTES of the Apostles S. PAVLES EPIST. 14. The Epistle to the Romanes The 1 Epistle to the Corinthians The 2 Epistle to the Corinthians The Epistle to the Galatians The Epistle to the Ephesians The Epistle to the Phillppians The Epistle to the Colossians The 1 Epist to the Thessalonians The 2 Epistle to the ThessaloniaÌ„s The 1 Epistle to Timothee The 2 Epistle to Timothee The Epistle to Titus The Epistle to Philemon The Epistle to the Hebrevves THE 7 CATHOL EPISTLES The Epistle of S. Iames. The 1 Epistle of S. Peter The 2 Epistle of S. Peter The 1 Epistle of S. Iohn The 2 Epistle of S. Iohn The 3 Epistle of S. Iohn The Epistle of S. Iude. The APOCALYPSE of S. Iohn 1 The infallible authoritie and excellencie of them aboue al other writings S. Augustine li. II. cont Faustum cap. 5. THe excellencie of the Canonical authoritie of the old and new Testament is distincted from the bookes of later writers which being confirmed in the Apostles times by the succession of Bishops and propagations of Churches is placed as it were in a certaine throne on high wherevnto euery faithful godly vnderstanding must be subiect and obedient There if any thing moue or trouble thee as absurd thou maiest not say The author of this booke held not the truth but either the copie is faultie or the Translatour erred or thou vnderstandest not But in the workes of them that wrote afterward which are conteined in infinite bookes but are in no case equal to that most sacred authoritie of CANONICAL SCRIPTVRES in which soeuer of them is found euen the same truth yet the authoritie is far vnequal 2 The discerning of Canonical from not Canonical and of their infallible truth and sense commeth vnto vs only by the credite vve giue vnto the CATHOLIKE CHVRCHE through vvhose coÌ„mendation vve beleeue both the Gospel and Christ him self Vvhereas the Sectaries measure the matter by their fantasies and opinion S. Augustine cont Epist fundamenti cap. 5. I for my part vvould not beleeue the Gospel vnles the authoritie of the CATHOLIKE CHVRCH moued me They therfore whom I obied saying Beleeue the Gospel vvhy should I not beleeue them saying Beleeue
and Iohn the sonnes of Zebedee vvho vvere Simons fellovves And IESVS said to Simon Feare not from this time novv ″ thou shalt be taking men ✠verse 11 And hauing brought their shippes to land leauing al things they folovved him ⊢ ✠verse 12 * And it came to passe vvhen he vvas in one of the cities and behold a man ful of leprosie and seeing IESVS and falling on his face besought him saying Lord if thou vvilt thou canst make me cleane ✠verse 13 And stretching forth the hand he touched him saying I vvil be thou made cleane And immediatly the leprosie departed from him ✠verse 14 And he commaunded him that he should tel no body but Goe shevv thy self to the Priest and offer for thy cleansing * as Moyses commaunded for a testimonie to them ✠verse 15 But the bruite of him vvent abrode the more and great multitudes came together to heare and to be cured of their infirmities ✠verse 16 And he retired into the desert and praied ✠verse 17 * And it came to passe one day and he sate teaching And there vvere Pharisees sitting and Doctors of Lavv that vvere come out of euery tovvne of Galilee and Ievvrie and Hierusalem and the vertue of our Lord vvas to heale them ✠verse 18 And behold men carying in a bed a man that had the palsey and they sought to bring him in and to lay him before him ✠verse 19 And not finding on vvhich side they might bring him in for the multitude they ″ vvent vp vpon the roofe and through the tiles let him dovvne vvith the bed into the middes before IESVS ✠verse 20 ″ Vvhose faith vvhen he savv he said Man thy sinnes are forgiuen thee ✠verse 21 And the Scribes and Pharisees began to thinke saying who is this that speaketh blasphemies who can forgiue sinnes but only God ✠verse 22 And vvhen IESVS knevve their cogitations ansvvering he said to them Vvhat doe you thinke in your hartes ✠verse 23 Vvhich is easier to say Thy sinnes are forgiuen thee or to say Arise and vvalke ✠verse 24 but that you may knovv that ″ the sonne of man hath povver in earth to forgiue sinnes he said to the sicke of the palsey I say to thee Arise take vp thy bed and goe into thy house ✠verse 25 And forth vvith rising vp before them he tooke that vvherein he lay and he vvent into his house magnifying God ✠verse 26 And al vvere astonied and they magnified God And they vvere replenished vvith feare saying That vve haue seen maruelous things to day ⊢ ✠verse 27 * And after these things he vvent forth and savv a Publican called Leui sitting at the Custome-house and he said to him Folovv me ✠verse 28 And ″ leauing al things he rose and folovved him ✠verse 29 and Leui made him a great feast in his house and there vvas a great multitude of Publicans and of others that vvere sitting at the table vvith them ✠verse 30 And their Pharisees and Scribes murmured saying to his disciples why doe you eate and drinke vvith Publicans and sinners ✠verse 31 And IESVS ansvvering said to them They that are vvhole neede not the Physicion but they that are il at ease ✠verse 32 I came not to call the iust but sinners to penance ⊢ ✠verse 33 But they said to him * Vvhy doe the disciples of Iohn fast often and make obsecrations and of the Pharisees in like maner but thine doe eate and drinke ✠verse 34 To vvhom he said why can you make the children of the bridegrome fast vvhiles the bridegrome is vvith them ✠verse 35 But the daies vvil come and vvhen the bridegrome shal be taken avvay from them then they shal fast in those daies ✠verse 36 And he said a similitude also vnto them That no man putteth a peece from a nevv garment into an old garment othervvise both he breaketh the nevv and the peece from the nevv agreeth not vvith the old ✠verse 37 And no bodie putteth nevv vvine into old bottels othervvise the nevv vvine vvil breake the bottels and it self vvil be shed and the bottels vvil be lost ✠verse 38 But nevv vvine is to be put into nevv bottels and both are preserued together ✠verse 39 And no man drinking old vvil nevv by and by for he saith The old is better ANNOTATIONS CHAP. V. 3. One ship Simons It is purposely expressed that there were two shippes and that one of them was Peters and that Christ went into that one and sate downe in it and that sitting he taught out of that ship no doubt to signifie the Church resembled by Peters ship and that in it is the chaire of Christ and only true preaching 6. A great multitude of fishes Likewise by this significatiue miracle wrought about Peters fishing is euidently forshewed vvhat wonderful successe Peter should haue in conuerting men to Christ both Ievves and Gentiles as vvhen at one draught that is to say * at one Sermon he drewe into his ship which is Christes Church a great number of men as he did now fishes and so continually by him self and his Successors vnto the worlds end 7. Beckened to their fellowes Peter had so much worke that he called for helpe and ioyned vnto him the other ship representing to vs his Copartiners in the preaching of the Gospel and the coniunction of the Synagogue and the people of Gentilitie vnto Peters ship that is to the Church of Chriss Ambro. li. 4. in Luc. c. vlt. 10. Thou shalt be taking men That al this aforesaid did properly meane Peters trauailes to come in the cōuersion of the world to Christ and his prerogatiue before al men therein it is euident by Christ special promis made to him seuerally and apart in this place that he should be made the taker of men though to other he giueth also as to Peters cooperators and coadiutors the like office Mat. 4. 19. 19. Went vp vpon the roofe A strange diligence in procuring corporal health of and by Christ and an example for vs of the like or greater to obteine saluation of him either for our selues or our frendes and to seeke to his Church and Sacraments with what extraordinarie paine soeuer 20. Whose faith Great is God saith S. Ambrose and pardoneth one sort through the merites of others therfore if thou doubt to obtaine forgiuenesse of thy great offenses ioyne vnto thy self intercessors vse the Churches helpe which may pray for thee and obtaine for thee that which our Lord might denie to thy self Amb. li. 5 in Luc. 24. The sonne of man in earth By which act * saith S. Cyril it is cleere that the Sonne of man hath power in earth to remit sinnes which he said both for him self and vs. For he as God being made man and Lord of the Law forgiueth
39 And he said to them a similitude also Can the blinde leade the blinde doe not both fal into the ditch ✠verse 40 The disciple is not aboue his maister but euery one shal be perfect if he be as his maister ✠verse 41 And vvhy seest thou the mote in thy brothers eie but the beame that is in thine ovvne eie thou considerest not ✠verse 42 Or hovv canst thou say to thy brother Brother let me cast out the more out of thine eie thy self not seeing the beame in thine ovvne eie Hypocrite cast first the beame out of thine ovvne eie and then shalt thou see clerely to take forth the more out of thy brothers eie ⊢ ✠verse 43 For there is no good tree that yeldeth euil fruites nor euil tree that yeldeth good fruite ✠verse 44 For euery tree is knovven by his fruite For neither doe they gather figges of thornes neither of a bush doe they gather the grape ✠verse 45 The good man of the good treasure of his hart bringeth forth good and the euil man of the il treasure bringeth forth euil for of the aboūdance of the hart the mouth speaketh ✠verse 46 And vvhy cal you me Lord Lord and doe not the things vvhich I say ✠verse 47 Euery one that commeth to me and heareth my vvords and doeth them I vvil shevv you to vvhom he is like ✠verse 48 He is like to a man building a house that digged deepe and laid the foundation vpon a rocke And vvhen an inundation rose the riuer bette against that house and it could not moue it for it vvas founded vpon a rocke ✠verse 49 But he that heareth and doeth not is like to a man building his house vpon the earth vvithout a foundation against the vvhich the riuer did beate and incontinent it fell and the ruine of that house vvas great ANNOTATIONS CHAP. VI. 1. Neither this haue you read The Scribes and pharisees boasted most of their knovvledge of the Scriptures but our Sauiour often shevveth their great ignorance Euen so the Heretikes that novv a daies vaunt most of the Scriptures and of their vnderstanding of them may soone be proued to vnderstand litle or nothing 9. Saue a soule Hereby it seemeth that Christ as at other times lightly alvvaies did not only heale this man in body but of some correspondent disease in his soule 12. The vvholenight Our Sauiour instantly prayed alone in the mount vvithout doore al night long as a preparation to the designement of his Apostles the day after to giue example to the Church of praying instantly vvhen priests are to be ordered and a lesson to vs al vvhat vve should doe for our ovvne necessities vvhen Christ did so for other mens 13. Vvhom he named Apostles Here it is to be noted against our Aduersaries that deceitfully measure to the simple the vvhole nature and qualitie of certaine sacred functions by the primitiue signification and compasse of the names or vvordes vvhereby they be called vvith vvhom as a Priest is but an elder and a Bishop a vvatchman or Superintendent so an Apostle is nothing but a Legate or Messenger and therfore as they argue * can make no Lawes nor prescribe or teach any thing not expressed in his mandatum Know therfore against such deceiuers that such things are not to be ruled by the vulgar signification of the word or calling but by vse and application of the holy writers and in this point by Christs ovvne expresse imposition And so this vvord Apostle is a calling of Office gouernement authoritie and most high dignitie giuen by our Maister specially to the College of the Tvvelue whom he endued aboue that vvhich the vulgar etymologie of their name requireth vvith povver to bind and loose to punish and pardō to teach and rule his Church Out of vvhich roome and dignitie vvhich is called in the Psalme and in the actes a Bishoprike vvhen Iudas sel Mathias vvas chosen to supply it and vvas numbered among the rest vvho vvere as founders or foundations of our religion as the Apostle termeth them Therfore to that college this name agreeth by special imposition and prerogatiue though aftervvard it vvas by vse of the Scriptures extended to S. Paul and S. Barnabas and sometimes to the Apostles successors as also by the like vse of Scriptures to the first conuerters of countreis to the saith or their coadiutors in that function In vvhich sense S. Paul chalengeth to be the Corinthians Apostle and nameth Epaphroditus the Philippians Apostle as vve call S. Gregorie his Disciple S. Augustin our Apostles of England In al vvhich taking it euer signifieth dignitie regiment Paternitie Principalitie and Primacie in the Church of God according to S. Paul 1. Cor. 12 He hath placed in his Church first in deede Apostles c. whereby vve may see that S. Peters dignitie vvas a vvonderful eminent Prerogatiue and Soueraintie when he vvas the head not only of other Christian men but the head of al Apostles yea euen of the College of the Tvvelue And if our Aduersaties list to haue learned any profitable lesson by the vvord Apostle more profitably and truely they might haue gathered that Christ called these his principal officers Apostles or Sent him self also specially and aboue al other being Missus that is Sent and called also Apostle in the Scriptures to vvarne vs by the nature of the vvord that none are true Apostles Pastors or Preachers that are not specially sent and called or that can not shevv by vvhom they be sent and that al Heretikes therfore be rather Apostates then Apostles for that they be not sent nor duely called nor chosen to preach 14. Simon Peter in the numbering of the Apostles alvvaies first named and preferred before Andrevv his elder brother and senior by calling See Annotat. Mt. 10 2. 23. Be glad The common miseries that fall to the true preachers and other Catholike men for Christs sake as pouertie famin mourning and persecutions be in deede the greatest blessings that can be and are meritorious of the revvard of heauen Contrarievvise al the felicities of this vvorld vvithout Christ are in deede nothing but vvo and the enterance to euerlasting miserie 26. Shal blesse you This vvo pertaineth to the Heretikes of our daies that delight to haue the peoples praises and blessings and shoutes preaching pleasant things of purpose to their itching eares as did the False-Prophets vvhen they vvere magnified and commended therfore of the carnal Ievves 35 Land hoping nothing In that vve may here seeme to be moued to lend to those vvhom vve thinke not able nor like euer to repay againe it must be holder for a counsel rather then a commaundement except the case of necessitie but it may be taken rather for a precept vvherein vsurie that is to say the expectation not of the money lent but of vantage
vvhiles he ″ blessed them he departed from them and vvas caried into heauen ✠verse 52 And they adoring vvent backe into Hierusalem vvith great ioy ✠verse 53 and they vvere alvvaies in the temple praising and blessing God ANNOTATIONS CHAP. XXIIII 30. Tooke bread The Fathers in diuers places take this to be meant of the B. Sacrament Author operis imperf ho. 17. S. Augustine li. 39 de consensu Euang. c. 25 ser 140 de temp ep 59 ad Paulinum q. 1◠Paulinus him self in the next epistle before that among S. Augustines Venerable Bede also vpon this place Theophylacte vpon this place And that it should be meant of the holy Sacrament the forme of solemne taking the bread into his handes blessing it breaking it and reaching it to his disciples exceding proper to the consecration and common to none other vulgar benediction nor any where vsed but in Christs miraculous multiplying the loaues and the singular effecte in notifying Christ vnto them do proue And if it be the Sacrament as it is most probable then is it an euident example and vvarrant of ministration in one kinde 46. Penance to be preached He shevved vnto them out of the Scriptures not onely the things that were now accomplished in himself but also that were yet to come about his Church as where it should begin to vvit at Hierusalem and hovv farre it should goe to vvit to al nations that he might not suffer vs saith S. Augustine to erre neither in the bridegrome nor in the bride For this maketh manifestly against al Heretikes and Schismatikes that set vp nevv churches in particular countries dravving the people from the foresaid onely true Church vvhich from Hierusalem so grovveth ouer al nations til the end of the vvorld come 50. Blessed them Christ our high priest prefigured specially therein by Melchisedec often gaue his blessing to his somtimes by vvordes as Peace be to you somtimes by imposing his handes and now here by lifting vp his hands ouer his Disciples as it vvere for his farewel In vvhat forme the Scripture doth not expresse but very like it is that in forme of the crosse as Iacob the Patriarch blessed his nephewes for signification of Christs benediction for now the crosse began to be glorious among the faithful and the Apostles as it is most certaine by the fathers vvhich call it an ancient tradition vsed that signe for an external note of benediction Yea S. Augustine saith in Ps 30. Conc. 3 that Christ him self not without cause would haue his signe to be fixed in our foreheads as in the feate of shame fastnes that a Christian man should not be ashamed of the reproche of Christ and what forme can a Christian man vse rather to blesse him self or others then that which was dedicated in Christs death and is a conuenient memorial of the same Howsoeuer it be that the Bishops and Priests of Gods Church blesse with an external signe no man can reprehend being warranted by Christs owne example and action †THE ARGVMENT OF S. IOHNS GOSPEL S Iohns Gospel may be diuided into foure partes The first part is of the actes of Christ before his solemne manifestation of himselfe vvhile Iohn Baptist vvas yet baptizing Chap. 1. 2. 3. 4. The second of his Actes in Iurie hauing novv begonne his solemne manifestation in Galilee Mat. 4 12 the second Easter or Pasche of his preaching Chap. 5. For of the first pasche we had in the first part chap. 2 13 And the pasche of the Iewes was at hand And that feast vvhereof vve haue in this second part chap. 5 1 After this there was a festiual day of * the Iewes is thought of good Authors to be the feast of Pasche The third part is of his Actes in Galilee and in Iurīe about the third Pasche and after it cap. 6 to the 12. For so vve haue chap. 6 4 And Pasche the festiual day of * the Iewes was at hand The fourth part is of the fourth pasche vvhich vve haue in the end of the chap. 11 55 And the pasche of * the Iewes was at hand that is to say of the Holy vveeke of his Passion in Hierusalem chap. 12. vnto the end of the booke By vvhich diuision it is manifest that the intent of this Euangelist vvriting after the other three vvas to omit the Actes of Christ in Galilee because the other three had vvritten them at large and to reporte his Actes done in Iurie vvhich they had omitted And this he doth because Iurie vvith Hierusalem and the Temple beeing the principal parte of the Countrey there abode the principal of the Ievves both for authoritie and also for learning in the lavv or knovvledge of the Scriptures and therfore that vvas the place vvhere our Lord IESVS finding in the Head it selfe and in the leaders of the rest such vvilful obstinacie and desperate resistance as the Prophets had foretold did by this occasion much more plainely then in Galilee both say and proue at sundry times euen euery yere of his preaching himselfe to be the CHRIST that had bene so lōg promised vnto them expected of them the same CHRIST to be not onely a man as they imagined but also the natural consubstantial coëternal Sonne of God the Father vvho novv had sent him Therfore these vvere the vvordes and deedes that serued best the purpose of this Euangelist being to shevv the glorie excellencie of this person IESVS that thereby the Gētils might see hovv vvorthily Hierusalem the Ievves vvere reprobated vvho had refused yea crucified such an one and hovv vvel to their ovvne saluation themselues might doe to receiue him and to beleeue in him For this to haue bene his purpose him selfe declareth in the end saying These are written that you may beleeue that IESVS is CHRIST the Sonne of God and that beleeuing you may haue life in his name And herevpon it is that S. Hierome vvriteth thus in his life Iohn the Apostle whom IESVS loued very much the sonne of Zebedee the brother of Iames the Apostle whom Herod after our Lords Passion beheaded last of al wrote the Gospel at the request of the Bishops of Asia against Cerinthus and other Heretikes and specially against the assertion of the Ebionites then rising who say that Christ was not before MARIE Wherevpon also he was compelled to vtter his Diuine Natiuitie Of his three Epistles and of his Apocalypse shal be said in their ovvne places It folovveth in S. Hierome that In the Second persecution vnder Domitian fourtene yeres after the persecution of Nero he was exiled into the ile Patmos But after that Domitian was slaine and his actes for his passing crueltie repealed by the Senate vnder Nerua the Emperour he returned to Ephesus and there continuing vnto the time of Traiane the Emperour he founded and gouerned al the Churches of Asia and
Father in me The vvordes that I speake to you of my self I speake not But my father that abideth in me he doeth the vvorkes ✠verse 11 Beleeue you not that I am in the Father and the Father in me Othervvise for the vvorkes them selues beleeue ✠verse 12 Amen amen I say to you he that beleeueth in me the vvorkes that I doe he also shal doe and greater then these shal he doe ✠verse 13 because I goe to the Father and vvhatsoeuer you shal aske in my name that wil I doe ⊢ that the Father may be glorified in the Sonne ✠verse 14 If you aske me any thing in my name that vvil I doe ✠verse 15 If you loue me keepe my commaundements ✠verse 16 And I vvil aske the father and he vvil giue you an other Paraclete that he may abide vvith you for euer ✠verse 17 the Spirit of truth vvhom the vvorld can not receiue because it seeth him not neither knovveth him but you knovv ' him because he shal abide vvith you and shal be in you ✠verse 18 I vvil not leaue you orphanes I vvil come to you ✠verse 19 Yet a litle vvhile and the vvorld seeth me no more But you see me because I liue and you shal liue ⊢ ✠verse 20 In that day you shal knovv that I am in my father and you in me and I in you ✠verse 21 He that hath my commaundements and keepeth them he it is that loueth me And he that loueth me shal be loued of my father and I vvil loue him and vvil manifest my self to him ⊢ ✠verse 22 Iudas saith to him not that Iscariote Lord vvhat is done that thou vvilt manifest thy self to vs and not to the vvorld ✠verse 23 IESVS ansvvered and said to him If any loue me he vvil keepe my vvord and my father vvil loue him and vve vvil come to him and vvil make abode vvith him ✠verse 24 He that loueth me not keepeth not my vvordes And the vvord vvhich you haue heard is not mine but his that sent me the Fathers ✠verse 25 These things haue I spoken to you abiding vvith you ✠verse 26 But the Paraclete the holy Ghost vvhom the Father vvil send in my name he shal teach you al things suggest vnto you al things vvhatsoeuer I shal say to you ✠verse 27 Peace I leaue to you my peace I giue to you not as the vvorld giueth doe I giue to you Let not your hart be troubled nor feare ✠verse 28 You haue heard that I said to you I goe and I come to you If you loued me you vvould be glad verily that I goe to the Father because the Father is greater then I. ✠verse 29 And novv I haue told you before it come to passe that vvhen it shal come to passe you may beleeue ✠verse 30 Novv I vvil not speake many things vvith you for the prince of this vvorld commeth and in me he hath not any thing ✠verse 31 But that the vvorld may knovv that I loue the Father and as the Father hath giuen me commaundement so doe I ⊢ Arise let vs goe hence ANNOTATIONS CHAP. XIIII 12. Greater then these S. Chrysostom in a whole booke against the Pagans proueth that this was fulfilled not onely in Peters shadow and Paules garments which as we read in the Actes healed infirmities but also by the Relikes and monuments of Saincts namely of S. Babylas of whom he there treateth thereby inferring that Christ is God who could and did performe these wonderful wordes by the very ashes of his seruants The Protestants cleane contrarie as patrones of the Pagans infidelitie as though our Sauiour had promised these the like miraculous workes in vaine either not meaning or not able to fulfil thē so do they discredite al the approued histories of the Church concerning miracles wrought by Saincts namely that S. Gregorie Thaumaturgus remoued a mountaine the miracles of S. Paul the eremite and S. Hilarion written by S. Hierom the miracles of S. Martin written by Seuerus Sulpitius the miracles testified by S. Augustine de Ciuit Dei the miracles approued by S. Gregorie in his Dialoges the miracles reported by S. Bede in his Ecclesiastical storie and liues of Saincts and al other miracles neuer so faithfully recorded in Ecclesiastical writers In al which things aboue their reach of reason and nature they are as litle persuaded and haue no more faith then had the Pagans against whom S. Chrysostom in the foresaid booke and S. Augustine de Ciu. Dei li. 22 c. 8 and other Fathers heretofore haue written No man therfore needeth to maruel that the very Image of our Lady the like doe miracles euen as Peters shadow did nor wonder if such things seeme stranger and greater then those which Christ him self did whereas our Sauiour to put vs out of doubt saith expresly that his Saincts shal doe greater things then him self did 16. For euer If the Holy Ghost had been promised onely to the Apostles their successors and the Church after them could not haue chalenged it but it vvas promised them for euer Whereby we may learne both that the priuileges and promisses made to the Apostles were not personal but pertaining to their offices perpetually and also that the Church and Pastors in al ages had and haue the same Holy Ghost to gouerne them that the Apostles and primitiue Church had 17. The spirit of truth They had many particular giftes and graces of the Holy Ghost before and many vertues by the same as al holy men haue at al times but the Holy Ghost here promised to the Apostles and their successors for euer is to this vse specially promised to direct them in al truth and veritie and is contrarie to the spirit of errour heresie and falshod And therefore the Church can not fall to Apostasie or Heresie or to nothing as the Aduersaries say 28. Father greater then I. There is no place of Scripture that seemeth any thing so much to make for the Sacramentaries as this and other in outward shew of wordes seemed to make for the Arians who denied the equalitie of the Sonne with the Father Which wordes yet in deede rightly vnderstood after the Churches sense make nothing for their false secte but only signifie that Christ according to his Manhod wa◠inferior in deede and that according to his Diuinitie he came of the Father And if the Heresie or disease of this time were Arianisme we should stand vpon these places and the like against the Arians as we now do vpon others against the Protestants whose secte is the disease and bane of this time CHAP. XV. He exhorteth them to abide in him that is his Church being the true vine and not the Synagogue of the Ievves any more 9 and in his loue louing one an other and keeping his commaundements 13 shevving hovv much
receiue him Vvho vvhen he vvas come profited them much that had beleeued ✠verse 28 For he vvith vehemencie conuinced the Ievves openly shevving by the scriptures that IESVS is CHRIST CHAP. XIX Hovv Paul began the Church of Ephesus first in 1â— that vvere baptized vvith Iohns baptisme â— then preaching three moneths in the Synagogue of the Ievves vntil for their obstinacie and blaspheming he forsooke them disputing aftervvard in a certaine schoole for tvvo yeres space to the maruelous increase of the Church specially through his great miracles also in healing diseases vvith the touche of his clothes and expelling diâ—els 13 vvho yet contemned the Exorcists of the Ievves 18 Hovv the Christians there confesse their actes and burne their vnlavvful bookes 21 and hovv he foretold that after he had been at Hierusalem he must see Rome 23 and vvhat a great sedition vvas raised against him at Ephesus by them that got their liuing of vvorking to the idolatrous Temple of Diana verse 1 AND it came to passe vvhen Apollo vvas at Corinth that Paul hauing gone through the higher partes came to Ephesus and found certaine disciples ✠verse 2 and he said to them Haue you receiued the holy Ghost beleeuing But they said to him Nay neither haue vve heard whether there be a holy Ghost ✠verse 3 But he said In vvhat then vvere you baptized Vvho said In Iohns baptisme ✠verse 4 And Paul said * Iohn baptized the people vvith the baptisme of penance saying That they should beleeue in him that vvas to come after him that is to say in IESVS ✠verse 5 Hearing these things they vvere baptized in the name of our Lord IESVS ✠verse 6 And vvhen Paul had imposed hands on them the holy Ghost came vpon them and they spake vvith tongues and prophecied ✠verse 7 And all the men vvere about tvvelue ✠verse 8 And entring in to the synagogue he spake confidently for three moneths disputing and exhorting of the kingdom of God ⊢ ✠verse 9 But vvhen certaine vvere indûrate and beleeued not il-speaking the vvay of our Lord before the multitude departing from them he separated the disciples daily disputing in the schole of one Tyrannus ✠verse 10 An this vvas done for the space of tvvo yeres so that al vvhich dvvelt in Asia heard the vvord of our Lord Ievves and Gentils ✠verse 11 And God vvrought by the hand of Paul miracles not common ✠verse 12 so that there vvere also brought from his body â— napkins or handkerchefs vpon the sicke and the diseases departed from them and the vvicked spirits vvent out ✠verse 13 And certaine also of the Iudaical exorcists that vvent about assaied to inuocate vpon them that had euil spirits the name of our Lord IESVS saying I adiure you by IESVS vvhom Paul preacheth ✠verse 14 And there vvere certaine sonnes of Sceua a Ievve cheefe priest seuen that did this ✠verse 15 But the vvicked spirit ansvvering said to them IESVS I knovv and â— Paul I knovv but you vvhat are ye ✠verse 16 And the man in vvhom the vvicked spirit vvas leaping vpon them and mastring both ' preuailed against them so that they fled out of that house naked and vvounded ✠verse 17 And this vvas made notorious to al the Ievves and the Gentiles that dvvelt at Ephesus and feare fel vpon al them and the name of our Lord IESVS vvas magnified ✠verse 18 And many of them that beleeued came confessing and declaring their deedes ✠verse 19 And many of them that had folovved â— curious things brought together their â— bookes and burnt them before al and counting the prices of them they found the money to be fiftie thousand pence ✠verse 20 So mightely increased the vvord of God and vvas confirmed ✠verse 21 And vvhen these things vvere ended Paul purposed in the Spirit vvhen he had passed through Macedonia and Achaia to goe to Hierusalem saying After I shall haue been there I must see Rome also ✠verse 22 And sending into Macedonia tvvo of them that ministred vnto him Timothee and Erastus himself remained for a time in Asia ✠verse 23 And at that time there vvas made no litle trouble about the vvay of our Lord. ✠verse 24 For one named Demetrius a siluer-smith that made siluer temples of Diána procured to the artificers no smal gaine ✠verse 25 vvhom calling together and them that vvere the same kinde of vvorkemen he said Sirs you knovv that our gaine is of this occupation ✠verse 26 and you see and heare that this same Paul by persuasion hath auerted a great multitude not only of Ephesus but almost of al Asia saying That they are not gods vvhich be made by handes ✠verse 27 And not only vnto vs is this part in danger to be reproued but also the temple of great Diana shal be reputed for nothing yea her maiestie shal begin to be destroied vvhom al Asia the vvorld vvorshippeth ✠verse 28 Hearing these things they vvere replenished vvith anger and cried out saying Great is Diana of the Ephesians ✠verse 29 And the vvhole citie vvas filled vvith confusion they ranne violently vvith one accord in to the theátre catching Gaius and Aristarchus Macedonians Paules companions ✠verse 30 And vvhen Paul vvould haue entred into the people the disciples did not permit him ✠verse 31 And certaine also of the Princes of Asia that vvere his frendes sent vnto him desying that he vvould not adueÌ„ture him selfe into the theátre ✠verse 32 and others cried an other thing For the assemblie vvas confuse the more part knevv not for vvhat cause they vvere assembled ✠verse 33 And of the multitude they drevv forth Alexander the Ievves thrusting him forvvard But Alexander vvith his hand desiring silence vvould haue giuen the people satisfaction ✠verse 34 Vvhom as soone as they perceiued to be a Ievve there vvas made one voice of al almost for the space of tvvo houres crying out Great is Diana of the Ephesians ✠verse 35 And vvhen the Scribe had appeased the multitudes he saith Ye men of Ephesus for vvhat man is there that knovveth not the citie of the Ephesians to be a vvorshipper of great Diana Iupiters childe ✠verse 36 Forasmuch therfore as these things can not be gainsaid you must be quieted and doe nothing rashly ✠verse 37 For you haue brought these men being neither sacrilegious nor blaspheming your Goddesse ✠verse 38 But if Demetrius and the artificers that are vvith him haue matter to say against any man there are Courtes kept in the common place there are Proconsuls let them accuse one an other ✠verse 39 And if you aske any other matter it may be resolued in a lavvful assemblie ✠verse 40 For vve are in danger also to be accused for this daies sedition vvhereas there is no man guilty by vvhom vve may
verse 27 For the hart of this people is vvaâ—en grosse and vvith their eares haue they heauily heard and their eies they haue shut left perhaps they may see vvith their eies and heare vvith their eares and vnderstand vvith their hart and be conuerted and I heale them ✠verse 28 Be it knovven therfore to you that this Saluation of God is sent to the Gentiles and they vvil heare ✠verse 29 And vvhen he had said these things the Ievves vvent out from him hauing much questioning among them selues ✠verse 30 And he taried ful tvvo yeres in his hired lodging and he receiued al that came into him ✠verse 31 preaching the kingdom of God and â—eaching the things that concerne our Lord IESVS CHRIST vvith al confidence vvithout prohibition ANNOTATIONS CHAP. XXVIII â— Shaking of the beast The promes of Christ Marc. 16 that venemous serpents should not hurt them that beleeue in him is fulfilled not in al beleuers but in such as had the gift of miracles as S. Paul had Vvhom here a viper by nature so venemous that the people thought he should haue died out of hand did no vvhit annoy he extinguishing by the povver of Christ al the poison of the beast Yea and as the Christian people there til this day beleeue by S. Paules praiers the Iland vvas deliuered for euer from al such venemous serpents in so much that children there play vvith scorpions euer since that time and Pilgrimes daily carie vvith them peeces of stones out of the place vvhere S. Paul abode by vvhich they affirme that they heale them vvhich in other countries adioyning are bitten of scorpions the medicine therfore being called S. Paules grace The Heretikes that knovv not the povver of God nor the miraculous vertues giuen to his Saincts maruel and blaspheme vvhen they beare such things as be proper to certaine countries attributed sometimes to Gods miracles done by his Saincts â— as though that vvere not possible or vvere not as much to Gods honour and more then things proceding only of natural causes Such profane men vvould not haue attributed the holsomâ—es of the vvaters of Iericho to Eliseus his vertue and miracles amending them by casting salt into them if the Scripture had not expresly testified the same It is the part of al faithful men to referre such things to God vvhen any iust occasion is giuen therevnto rather then to nature though the incredulous doe alvvaies contrarie for feare of superstition dishonouring God As though this escape of drovvning might better and more to Gods glorie be referted to chaunce and the mariners industrie then to S. Paules praiers and extraordinarie vvorking â—0 Chaine I vvould vvish novv saith S. Chrystome to be for a time in the place vvhere these chaines remaine and to see the â—etters vvhich Diuels feare and Angels reuerence homil 5 ad populum Antiochenum See also S. Gregorie lib. â— episto â—0 of the miracles done by S. Paules chaines and that he sendeth to the Emperesse Constantia some dust thereof 〈◊〉 of for a great Relike and holy gift 22. Concerning this sect The Heretikes of al sortes comfort them selues much vvhen they finde here or els vvhere the Christian faith called of the Ievves or incredulous persons a Sect or an Heresie sometimes in contempt of Christes person the Maister of the same the Secte of the Nazarens as though the Church of God might as vvel erre in naming their doctrine Heresie as the Ievves and Pagans might and did misse in condemning Christian religion for an Heresie or as though the Protestants doctrine vvere as vvel proued and tried to be no Heresie by the Prophâ—ts and other Scriptures miracles and consent of al Nations and ages as Christes blessed doctrine is Vvhereas in deed the Protestants doctrine is euidently conuinced to be heretical by the same arguments that Christes religion is proued to be the only true doctrine of saluation and not an heresie And vvhosoeuer can deduce the Christian faith from Adam to this day through out al the Fathers Patriarches Prophetes Priests Apostles and Bishops by descent and succession of al lavves and states of true vvorshippers and beleeuers vvhich is the only or special vvay to proue that the Christian faith is no heresie he shal by the same meanes al at once proue the Protestants doctrine to be an heresie and a false secte That the Ievves therfore and il men in al places contradicted the Christian religion calling it an Heresie or a Sect as though it had a beginning of some certaine Sect-Maister other them God him self they vvere deceiued and the Church of God neuerthelesse calling the Protestants doctrine Heresie in the vvorst part that can be and in the vvorst sort that euer vvas doth right and most iustly The end of the Actes of the Apostles Vvherevnto we ioyne for the readers behalfe tvvo Tables of the tvvo cheefe Apostles and a note of the rest as an abridgement of the said booke and a supply of some things not there mentioned THE SVMME OF THE ACTES OF THE APOSTLES CONTEINING SPECIALLY THE GESTES OF THE TVVO PRINCIPAL Apostles SS Peter and Paul in such order of time and yeres of the Emperours and from Christs Natiuitia and Ascension as they vvere done so â—â—r as by holy Scriptures or Ecclesiastical vvriters may be gathered Wherein though is be not possible to set dovvne the procise and vndoubted time or yere of euery thing because neither S. Luke nor others do note particularly and orderly the moments of euery action of the said Apostles noâ— vve folovv the most probable and plaine 〈◊〉 that vve finde in holy Scripture and auncient vvriters Whereby the studious reader may easily discouer the folly of the Protestants that can finde no time when * Peter might possibly come to Rome be Bishop and die there diuers things in S. Paules actes being no lesse hard to reconcile to the course of S. Lukes narration then any thing touching the historie of S. Peter namely his * three yeres preaching in Arabia al vvhich must needes be true vvhether vve bit the very iust time or no and hovv so euer authors differ about the same A TABLE OF S. PETER Tiberij Nat. DnÌ„i Ascen  18 34 1 PETER causeth the Disciples to procede to the election of an other Apostle in Iudas roome Act. 1.    Receiuing vvith the rest the gifts of the Holy Ghost on Vvhit-sunday he made the first Sermon and conuerted 3000. Act. 2.    He cureth one borne lame preacheth Christ and penance to the Ievves so that 5000 beleeued Act. 3 4.    He is imprisoned released againe threatened and commaunded to preache no more but he vvith Iohn ansvvereth that they must obey God more then man Act. 4.    He striketh to death vvith a vvord Ananias and Saphira for sacrilege Act. 5.    He is sent
vvas vvholy spiritual For then Christs death vvas not a corporal external visible and truely named sacrifice neither could Christ or Melchisedec be any otherwise a Priest then euery faithful man is vvhich to hold as the Caluinists folowing their owne doctrine must needes do is directly against the Scriptures and no lesse against Christes one oblation of his body vpon the Crosse then it is against the daily sacrifice of his body vpon the altar Therfore he hath a certaine host in external and proper maner to make perpetual oblation thereby in the Church for visible and external act of sacrificing in heauen he doth not exercise 4. If vpon the earth It is by his death and resurrection to life againe that his body is become apt and fitte in such diuine sort to be sacrificed perpetually For if he had liued in mortal sort still that vvay of mystical representation of breaking his body and separating the bloud from the same could not haue been agreable and so the Church and Christian people should haue lacked a priesthod and sacrifice Christ him self should not haue been a Priest of a peculiar order but either must haue offered in the things that Aarons Priests did or els haue been no Priest at all For to haue offered onely spiritually as all faithful men do that could not be ynough for his vocation and our redemption and state of the new Testament How his flesh vvas made fit to be offered and eaten in the B. Sacrament by his death see Isychius li. 1 in leuit cap. 2. 5. Heauenly things As the Church or state of the new Testament is commonly called Regnum coelorum Dei in the Scriptures so these heauenly things be probably taken by learned men for the mysteries of the new Testament And it seemeth that the paterne giuen to Moyses to frame his tabernacle by vvas the Church rather then the heauens them selues al S. Paules discourse tending to shew the difference betwixt the new Testament and the old and not to make comparison betwene the state of heauen and the old law Though incidently because the condition of the new Testament more neerely resembleth the same then the old state doth he sometime may speake somewhat therof also 10. Into their minde This also and the rest folowing is fulfilled in the Church and is the proper effect of the new Testament vvhich is the grace and spirit of loue graffed in the hartes of the faithful by the holy Ghost vvorking in the Sacraments and sacrifice of the new law to that effecte 10. Their God This mutual couenant made betwixt God and the faithful is that vvhich vvas dedicated and established first in the chalice of his bloud called therfore the nevv Testament in his bloud and vvhich vvas straight after ratified by the death of the â—â—stator vpon the Crosse 11. Shal not teach So it vvas in the primitiue Church in such specially as vvere the first founders of our new state in Christ And that vvhich vvas verified in the Apostles and other principal men the Apostle speaketh generally as though it vvere so in the vvhole as S. Peter applieth the like out of Ioël and our Sauiour so speaketh vvhen he saith that such as beleeue in him shal vvorke miracles of diuers sortes Christian men then must not abuse this place to make chalenge of new inspirations and so great knowledge that they neede no Scriptures or teaching in this life as some Heretikes doe vvith much like reason and shew of Scriptures as the Protestants haue to refuse external sacrifice And it is no lesse phantastical madnesse to deny external sacrifice sacraments or Priesthod then it is to abolish teaching and preaching CHAP. IX In the old Testament that secular Sanctuarie had tvvo partes the one signifying that time vvith the ceremonies therof for the emundation of the flesh the other signifying heauen vvhich then vvas shut vntil our High priest Christ entered into it and that vvith his ovvne bloud shed for the emundation of our consciences Wherevpon he concludeth the excellencie of his tabernacle and host aboue the old 25 Noting also the differences that he entered but once so effectual vvas that one blouddy offering of himself for euer vvheras the Leuitical High priest entered euery yere once verse 1 THE former also in deede had iustificatioÌ„s of seruice and a secular sanctuarie ✠verse 2 For the tabernacle vvas made the first vvherin vvere the candlestickes and the table and the proposition of Ioaues vvhich is called Holy ✠verse 3 But after the second vele the tabernacle vvhich is called Sancta Sanctorum ✠verse 4 hauing a golden censar and the arke of the testameÌ„t couered about on euery part vvith gold in the vvhich vvas ″ a golden potte hauing Manna and the rod of Aaron that had blossomed * the tables of the testament ✠verse 5 and ouer it vvere * the ″ Cherubins of glorie ouers had ovving the propitiatorie of vvhich things it is not needeful to speake novv particularly ✠verse 6 But these things being so ordered in the first tabernacle in deede the priests alvvaies entered accoÌ„plishing offices of the sacrifices ✠verse 7 But in the second * once a yere the high priest only not vvithout bloud vvhich he offereth for his ovvne and the peoples ignorance ✠verse 8 the holy Ghost signifying this that the vvay of the holies was not yet manifested the former tabernacle as yet standing ✠verse 9 vvhich is a parable of the time present according to vvhich are offered giftes and hostes vvhich can not concerning the conscience make perfect him that serueth ✠verse 10 onely in meates and in drinkes and diuerse baptismes and iustices of the flesh laid on them ″ vntil the time of correction ✠verse 11 But Christ assisting an high Priest of the good things to come by a more ample and more perfect tabernacle not made vvith hand that is not of this creation ✠verse 12 neither by the bloud of goates or of calues but by his ovvne bloud entered in once into the Holies ″ eternal redemption being found ⊢ ✠verse 13 For * if the bloud of goates and of oxen the ashes of an heifer being sprinkled sanctifieth the polluted to the cleansing of the flesh ✠verse 14 hovv much more hath ' the bloud of Christ vvho by the holy Ghost offered himself vnspotted vnto God cleansed ' our conscience from dead vvorkes to serue the liuing God ✠verse 15 And therfore he is the mediatour of the nevv Testament that death being a meane vnto the redemption ″ of these preuarications vvhich vvere vnder the former testament they that are called may receiue the promise of eternal inheritance ⊢ ✠verse 16 For * vvhere there is a testament the death of the testatour must of necessitie come betvvene ✠verse 17 For a testament is confirmed in
vvould not by paper and inke for I hope that I shal be vvith you and speake mouth to mouth that your ioy may be ful ✠verse 13 The children of thy sister electe salute thee ANNOT. 6. From the beginning This is the rule of a Christian Catholike man to vvalke in that faith and vvorship of God vvhich he hath receiued from the beginning Vvhich is that vvhich vve novv call according to the Scriptures the tradition of the Apostles that vvhich is come to vs from man to man from Bishop to Bishop and so from the Apostles So shal a faithful man auoid seducers that rise vp in euery age teaching nevv doctrine 10. This doctrine The Apostles and true Pastors their lavvful successors and the Church of God in holy Councel vse to set dovvne the true doctrine in those pointes vvhich Heretikes call into controuersie Vvhich being once done and declared to the faithful they neede no other marke or description to knovv an Heretike or false teacher by but that he commeth vvith an other doctrine then that vvhich is set dovvne to them Neither can the Heretikes shift them selues as novv a daies they vvould doe saying ô let vs first be proueds Heretikes by the Scriptures let them define an Heretike No this is not the Apostles rule Many a good honest shepheard knovveth a vvoolfe that can nor define him but the Apostle saith If he bring not this set doctrine he is a seducer So holy Church saith novv Christ is really in the B. Sacrament vnder forme of bread and vvine c. If therfore he bring not this doctrine he is a seducer and an Heretike and vve must auoide him vvhether in his ovvne definitions and censures he seeme to him self an Heretike or no. 10. Receiue him not Though in such times and places vvhere the communitie or most part be infected necessitie often forceth the faithful to conuerse vvith such in vvorldly affaires to salute them to eate and speake vvith them and the Church by decree of Councel for the more quietnes of timorous consciences prouideth that they incurre not excommunication or other censures for communicating in vvorldly affaires vvith any in this kinde except they be by name excommunicated or declared to be Heretikes yet euen in vvordly coonuersatioÌ„ and secular actes of our life vve must auoid them as much as vve may because their familiaritie is many vvaies contagious and nolsome to good men namely to the simple but in matter of religion in praying reading their bookes hearing their sermons presence at their seruice partaking of their Sacraments and al other communicating vvith them in spiritual things It is a great damnable sinne to deale vvith them 10. Nor say God saue you S. Iohn 〈…〉 anotable storie of this holy Apostle touching to is point out of S. Polycarpus vvhich is this There be some saith he that haue heard Polycarpe say that vvhen Iohn the disciple of our Lord vvas going to Ephesus into a bath to vvash him self and savv Corinthus the Heretikes vvithin the same he so denly skipt out saying that he feared lest the bath should fall because Corinthus the enemie of truth vvas vvithin So saith he of S. Iohn and addeth also a like vvorthie example of S. Polycarpe him self vvho on a time meeting Marcion the Heretike and the said Marcion calling vpon him and asking him vvhether he knew him not Yes quoth Polycarpe I knovv thee for Satans sound and heire So great feare saith S. Irernaeus had the Apostles and their disciples to communicate in vvord onely vvith such as vvere adulterers or corrupters of the truth as S. Paul also uvarned vvhen he said A man that is an Heretike after the first and second admonition auoid So far Irenaeus If then to speake vvith them or salute them is so earnestly to be auoided according to this Apostles example doctrines vvhat a sinne is it to flatter them to serue them to marie vvith them and so forth THE THIRD EPISTLE OF IOHN THE APOSTLE He commendeth Gaiues for continuing in the truth and for susteining or succouring true preachers 9 noting Diotrepes for the contrarie and praising Demétrius verse 1 THE Seniour to Gaius the deerest whom I loue in truth ✠verse 2 My deerest concerning al thinges I make my praier that thou proceede prosperously and fare vvel as thy soule doth prosperously ✠verse 3 I vvas exceding glad vvhen the brethren came and gaue testimonie to thy truth euen as thou vvalkest in truth ✠verse 4 Greater thanke ' haue I not of them then that I may heare my children do vvalke in truth ✠verse 5 My deerest thou doest faithfully vvhatsoeuer thou vvorkest on the brethren and that vpon strangers ✠verse 6 they haue rendred testimonie to thy charitie in the sight of the Church vvhoÌ„ thou shalt doe vvel bringing on their vvay in maner vvorthie of God ✠verse 7 For for his name did they depart taking nothing of the Gentiles ✠verse 8 Vve therfore ought to receiue such that vve may be coadiutors of the truth ✠verse 9 I had vvritten perhaps to the Church but he that loueth to beare primacie among them Diótrepes doth not receiue vs. ✠verse 10 For this cause if I come I vvil aduertise his vvorkes vvhich he doeth vvith malicious vvordes chatting against vs. and as though these thinges suffise him not neither him self doth receiue the brethren and them that do receiue he prohibiteth and casteth out of the Church ✠verse 11 My deerest do not imitate euil but that vvhich is good He that doeth vvel is of God he that doeth il hath not seen God ✠verse 12 To Demetrius testimonie is giuen of al and of the truth it self yea and vve giue testimonie and thou knovvest that our testimonie is true ✠verse 13 I had many thinges to vvrite vnto thee but I vvould not by inke and penne vvrite to thee ✠verse 14 But I hope forthvvith to see thee and vve vvil speake mouth to mouth Peace be to thee The freendes salute thee Salute the freendes by name THE ARGVMENT OF THE EPISTLE OF S. IVDE IN the Gospel these are called Fratres Iesu the brethren of Iesus Iames and Ioseph and Simon and Iude. Their father is called Alphaâ—us vvhere Iames is termed Iames of Alphaeus aâ—d their mother Maria Iacobi minoris Marie the mother of Iames the yonger and of Ioseph Vvhich Marie in an other place being called Maria Cleophae vve perceiue their father vvas named both Alphaeus and also Cleophas And that this Cleophas vvas brother to Ioseph our Ladies husband Hegesippus telleth vs. Therfore because Ioseph vvas called the father of Christ his brothers children vvere called the brethren that is according to the custom of the scripture also the kinsmen of our Lord and not because they vvere the children of Ioseph him self by an other vvife much lesse as Heluidius the heretike did blaspheme by our
temporal commodities sake either coiâ—ath or folovveth nevv opinions S. August li. de Vtil â—red cap. 1. And lastly by the resemblance they haue vvith the auncient and notorious Schismatike Corè and his companions vvho forsooke the ordinarie Priesthod appointed by God and would needes doe sacrifice them selues without lavvful calling Such in deede be al Heretikes and such be al their sacraments seruice and offices in their Church as Cores vvere in his schismatical tabernacles And as pride vvas the cause of his reuolting from the obedience of Moyses and Aaron his Priests and true Gouernours so is intolerable pride the cause of al Heretikes forsaking their lavvful Pastors and Rulers and namely of forsaking Christes owne Vicar in earth our true Aaron as S. Bernard calleth him De consid li. 2. cap. 8. To al such forsakers the Apostle here giueth the curse and Va due to the said three Cain Balaam and Corè and telleth them that the storme of darkenes and eternal damnation is prouided for them most liuely describing al Heretikes as in some vve to our woe haue experience by their maners in our daies in al this passage euen to the end of the epistle 19. These are they vvhich segregate them selues The conditions in the later daies that is euer since Christs time not of these onely of our age For there were many that forsooke Gods Church and segregated them selues from the fellowship of the faithful euen in the primitiue Church that vve may the lesse maruel at these mens segregating them selues and going out from the rest into seueral sectes which S. Augustine therfore calleth Segregations THE ARGVMENT OF THE APOCALYPSE OF S. IOHN THAT vvhich the old Testament foretold of Christ him self the Apostles could report the fulfilling thereof in the nevv Testament by vvay of an historie euen from his Conception to his Glorification But of his Church they could not doe the like because in their time it did but beginne being to continue long after them euen to the end of the vvorld and then at length to be glorified as Christ her Spouse alreadie is Herevpon God vvould haue S. Luke to report in the Actes of the Apostles the storie of the Churches beginning and for the rest of it to the end that vve might receiue this benefite also by the Apostles handes he vvould S. Iohn to tell vs of it in this booke by vvay of a prophecie Of vvhich booke S. Hierome saith The Apocalypse of S. Iohn hath as many sacrament or mysteries as vvordes Yea more then that In euery vvord there are hid manifold and sundrie senses Therfore it is very litle that can here be noted in respect Yet to giue the good Catholike vvhose comfort is here some litle helpe the booke may be deuided into fiue partes The first after the Proâ—â—me conteineth seuen Epistles from Christ novv in glorie to seuen Churches of Asia or for these he maketh al one to the seuen Bishops of those Churches meaning no to those only but to al his Churches Bishops throughout the vvorld saying therefore in euery one of them to al in general He that hath an eare let him heare vvhat the Spirit saith to the Churches As also in euery one he exhorteth vs to fight manfully in this spiritual vvarfare of ours against sinne for the victorie and in euery one accordingly promiseth vs a revvard in heauen But before this in the beginning of euery one be partly commendeth partly reprehendeth and exhorteth to penance Vvhere this is much to be noted and feared that among so many he reproueth somevvhat in al saue only in tvvo vvhich are the second the sixt In the beginning also of euery one he taketh some peece out of the apparition going before to frame thereof his slyle agreably to the matter of eche Epistle After this admonition to Pastors and their flockes the second part folovveth vvherein the Church and vvhole course thereof from the beginning to the end is expressed in the opening of a booke in Gods hand and the seuen seales thereof by Christ for the vvhich he seeth praise sung novv in heauen and earth not only to the Godhead as before but also after a nevv manner to Christ according to his Manhod And here vvhen he is come to the opening of the last seale signifying Domesday he letteth that matter alone for a vvhile and to speake more fully yet of the said course of the Church he bringeth in an other pagent as it vvere of seuen Angels vvith seuen Trumpets The effect of both the Seales Trumpets in this That the Church beginning and proceding there should be raised against it cruel persecutions and pestilent heresies and at length after al heresies a certaine most blasphemous Apostasie being the next preparatiue to the comming of Antichrist After al vvhich Antichrist him self in person shal appeare in the time of the sixt seale and sixt trumpet persecuting and seducing for the short time of his reigne more then al before him The Church notvvithstanding shal still continue and vvade through al because Christ her Spouse is stronger then al these aduersaries vvho also straight after the said sixt time shal in the seuenth come in maiestie and iudge al. Of the vvhich iudgement differring yet a vvhile to speake at large he doth first in the third part intreate more fully of the Deuils vvorking by Antichrist and his companie against the Church that the iustice of Christ aftervvard in iudging may be more manifest At length therefore in the fourth part he commeth to the seuen last plagues the seuenth of them conteining the final damnation of the vvhole multitude societie or corps of the vvicked from the beginning of the vvorld to the end Vvhich multitude in the Gospel and first Epistle of this same S. Iohn as also in the other Scriptures commonly is often called Mundus the vvorld and here he calleth it partly Meretricem a vvhore or harlot because vvith her concupiscence she entiseth the carnal and earthly men avvay from God partly Ciuitatem Babylon the Citie of Babylon because it maketh vvarre against Hierusalem the Citie of God and laboureth to hold Gods people captiue in sinne as it vvas shadovved in Nabuchodonosor his Babylonias leading and holding the Ievves vvith their Hierusalem in captiuitie vntil Cyrus in figure of Christ deliuered them But vvhether al these seuen plagues should be vnderstood as the seuenth of Domesday it self it is hard to define More like it is that the first sixe are to goe before Domesday but vvhether corporally and literally so as Moyses plagued Egypt or rather spiritually it is more hard to define Yet it seemeth more easie to vnderstand them corporally as also the plagues vvherevvith Elias and his fellovv shal in the time of Antichrist plague the vvicked vvhich peraduenture shal be the same last plagues vvhere of vve reade in this booke c. 11. v. 6. But not content to haue described
increased by persecution 316 marg Peter Cephas Rocke al one 218 marg 44. 47. 216. Christ by giuing him this name designed him before hand to be the rocke foūdation of his Church ibidem 47. nu 18. p. 79. nu 75. He promiseth to build his Church vpon him that is his person 46. 47. at large He praieth that his faith shal not faile 206. The Church vvas builded vpon him he receiueth the Primacie 279. 516. nu 20. pag. 654. Vpon him not vpon his faith only or confession 45. 46. 47. Peters manifold dignitie preeminence 27. 40. 50. 52. nu 1. p. 94. 128. 131 m. 150. 154. 161 m. 206. nu 31. 224 m. 497. 500. nu 7. p. 278 m. 326. 442. m. S. Paul submitteth his doctrine to his approbation 499. The keies giuen to him what authoritie is signified by them 47. His authoritie to bind and loose 47. He doth practise his primacie 292. 293. 303. marg 337. 499. 501. nu 9. pag. 654. His successors the Bishops of Rome haue the same primacie authoritie 45. nu 17. p. 46. 47. 206. 280. 337. 499. 501. By the Rocke is signified not only Peters person but his Chaire and See the Church of Rome 46. 47. He breaketh the Churches vnitie that forsaketh this See or Chaire 501. 520. Christ is the Rocke foundation and head of the Church on vvay Peter an other way 46. 514. 515. 516. Peters ship signifieth the Church 150. He gouerneth and protecteth the Church continually 304. 668. The Protestants and Puritans disagree about his preeminence or primacie 280 marg They denied it before and now confesse it 280 marg They derogate from Peter as much as is possible 501. Beza thinketh the Greeke text of the scripture falsified in fauour of Peters primacie 27. Their folish argumēts against Peters primacie 312. 421 m. 501. Their impudent assertion that he was neuer at Rome 422. 500. 665. For this purpose only they deny that Babylō signifieth Rome 665. Their wrangling about the time of his being there 665. Their folish and greatest reason against his being there 421 marg 422. He and S. Paul planted the Church at Rome 288. 500. 383 marg 421 mar 370. He wrote from Rome 665. He vvas crucified there 280. A table of S. Peters Actes 374. Pilgrimage pag. 6. 311 marg to the holy land in the primitiue Church 49. to the holy Sepulchre 85. to the memories of Saincts 231. The deuotion of Pilgrimes and the maner of their deuotion in holy places 158. nu 44. pag. 85. See Relikes Pope The succession of Popes is an argument vsed by the Fathers against Heretikes 520. Popes 33 Martyrs pag. 654. and pag. 556. Their roome and dignitie called an Apostleship 520. Their supremacie 280. 515. 572. The practise thereof by S. Leo the great and S. Gregorie the great 280. Hovv they refused the name of vniuersal Bishop 280. The Councel of Chalcedon called the Pope vniuersal Bishop 280. They write them selues Seruos seruorum Dei 280. He is the ministerial head of the Church vnder Christ 515. S. Peters successor 280. 520. Not to communicat vvith him is to be against Christ or vvith Antichrist 33. nu 30. See Antichrist The Pope can not be Antichrist 71. nu 22. 29. pag. 231 marg 554 marg See Antichrist He may erre personally not iudicially 206. 253. 266. nu 13. pag 388 m. p. 502. nu 11. Vve may not respect the Popes person but the priuileges of his office 66. 67. 206. The priuileges and dignities of his office See Roman Church and Peter Praier See Canonical houres Long praier not forbidden pag 16. nu 7. To pray alwaies 190 marg The Churches collectes breife 16. nu 7. Seruice praier in the Latine tōgue much better then in the vulgar 461. at large S. Augustine our Apostle brought vs the seruice in the Latine tongue 461. It vvas alwaies in Latine through out the vvest Church 463. Our people at their first conuersion sang Alleluia not praise ye the Lord. 463. Sursum corda Kyrie eleison ibidem See Masse The peoples priuat praiers in Latine 462. It is not necessarie that they vnderstand either publike or priuate praiers 461. 463. They vnderstand them not being in the English tong neither are they any thing the more edified 461. 463. Their intētion deuotiō is as great acceptable in the one as in the other 462. 463. 43. hu 8. pag. 61. They are edified and take profite of the Priests fūctions though they neither heare nor see what he doth 134. and 135 m. They are taught the meaning of ceremonies and seruice and doe knovv them perfectly in al Cath. countries 461. 462. Latine praiers are and may be translated 462. S. Paules place falsely alleaged against the latin seruice or praier explicated at large and that he speaketh of no such thing much lesse against it 460. 461. 462. 493. An other obiection answered and vvhat it is to pray vvith the lippes only 43. num 8. Faith in praier 643. Vvhat is to pray vvithout intermission 382 marg 551 marg Our Lords praier or the Pater noster 15. 170. It is the first and last in al the Churches praiers and said most often The Aue Maria. See L. our B. Ladie Praier for the dead 361. 480. 687. The Saducees seeme to haue denied it 361. Aërius an old condemned Heretike denied it Other mens praiers intercessions for vs. 150. 420 marg Praying one for an other is of great force 420 marg 543. To pray for our persecutors 209. nu 34. Publike praiers more auailable then priuat pag. 471. The Priests praiers more auailable pag. 610. At the time of praier specially God sendeth comfortable visitations 319 marg Preachers that preach vvel must liue accordingly 104 marg 112 marg 386. marg Catholike preachers in time of persecution vvhat is their comfort 547. Predestination and reprobation declared at large pag. 406. 407. They consist vvith free vvil 370. 403. 406. 407. The mysterie of predestination and reprobatiō is humbly to be reuerēced not curiously searched 402. 403. 407. nu 20. 21. 412. No man must by occasion thereof be reachlesse and desperate in neglecting his saluation 403. 406. 359 marg Good vvorkes must concurre vvith Gods predestination 668. Vvhat and how far we may and should learne herein 403. 412. Heretical and presumptuous bookes of Predestination 407. 412. Priest The name in al languages almost the same 333. heretically changed into Elder ibidem The vvord Senior Auncient in the vulgar Latine translation is alvvaies in the Greeke Presbyter Priest 334 marg 664. 351 marg His office and vocation 609. 610. His dignitie 609. They are called Angels 701. They are coadiutors vvith and vnder Christ and worke in his name 92. 190. 444. 474. 480. 482. 429 marg Their authoritie to remit sinnes 21 24. 53. nu 18. p. 92. 151. 162 m 190. 276. 480. 252 marg The Protestants carpe at this authoritie as the Iewes did at Christ for
more religious then the Protestants Beza Annot. 〈◊〉 Test 155â— The ceremonies of Sacraments done though not mentioned De fid â—p â— 9. Act. 22 4 Gal. 1 13. The Epistle vpoÌ„ the Conuersion of S. Paul Ian. 25. 1. Cor. 15 8. ⸬ The heretikes that conclude CHRIST so in heauen that he caÌ„ be no where els til the day of Iudgement shal hardly resolue a maÌ„ that would know where CHRIST was when he appeared here in the way and spake these words to Saul ⸬ Paul also him self though with the diuine and heauenly voice prostrated and instructed yet was sent to a man to receiue the Sacraments to be ioyned to the Church August de doct Chr. lib. 1. in Prâ—â—m 2 Cor. 11 32. The Church visibly procedeth still vvith much comfort manifold increase euen by persecution ` healeth ⸬ Behold good vvorkes and almes-deedes the force thereof reaching euen to the next life ⸬ The praiers of our Almes folke beadsmen may do vs great good eueÌ„ after our departure For if they procured her temporal life much more may they helpe vs to Gods mercâ—e and to release of punishment in Purgatorie The 4 part THE propagation of the Church to the Gentils also ⸬ Here God first vttered to Peter that the time was come to preach also to the Gentiles and to coÌ„uerse with them for their saluation no lesse then with the Iewes with ful freedoÌ„ to eate al meates without respecte of the prohibition of certaine made in the old Law c In the Greeke fasting praying c At the time of praier specially God sendeth men comfortable visitations ⸬ Note these apparitions and visions to S. Peter Cornelius and others in the Scriptures very ofteÌ„ agaiÌ„st the incredulity of our Heretikes that wil beleeue neither vision nor miracle not expressed in Scripture these being beleeued of Christian men eueÌ„ before they were written c Not such as beleeue only but such as feare God and worke iustice are acceptable to him b The Epistle vpoÌ„ Munday in Easter weeke Mat. 4 12 The Epistle vpoÌ„ Munday in vvhitsoÌ„vveeke Good vvorkes before faith are preparatiues to the same not properly meritorious â—ed in huÌ„c locum Act. 8. The Canonical houres De Orat. Dom. nu 15. Act. 2. Act. 10. Luc. 23. Mattins Psal 5. Euensong Dan. 6. Act. 3. Adoration of creatures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are iustified before must not omit the Sacraments Act. 10 9. Act. 1 5. ⸬ Good Christians heare and obey gladly such truthes as be opened vnto them from God by their cheefe Pastors by vision reuelation or otherwise Act. 8 1. The Epistle vpoÌ„ S. Barnabees day Iun. 11. Act. 4 36. Act. 9 30. The name of CHRISTIANS The Church visible Hierony cont Lucif c. 7. in fine Names of Sectaries and Heretikes Protestants Diuers religious orders are not diuers sectes Ierem. 35. Num. 6. Papistes Catholikes and true Christians al one Not to be with the Pope is to be with Antichrist 〈…〉 ep 37 ep 58 ad Damas The name of CHRISTIANS The name of CATHOLIKES CREDO ECCLESIAM CATHOLICAM The ProtestaÌ„ts deride the name CATHOLIKE * In the Catechismes of the Lutherans The Epistle vpoÌ„â— S. Peter and Paules day Iun. â—9 ⸬ As Peters person vvas more notorious then others therfore better garded then other for feare he should escape so Gods prouidence in preseruing deliuering him for the longer gouernment of his Church is very maruelous ⸬ It is much for the praise of these good Christians that the assemble to Gods seruice praier was kept in their houses in the time of persecution that the Apostle came thither straight out of prison as his first refuge as now Christian people doe much to their coÌ„mendatioÌ„ in places where Heresie doth reigne ⸬ Though God had so miraculously deliuered him yet he would not teÌ„pt God by taâ—ying among his persecutors but accordiÌ„g to Christes coÌ„maundement fled for a time ⸬ Princes that take delite in the flattery and praises of the people so much that they forget them selues to be meÌ„ to giue the honour to God may be warned by this example Act. 11 29. S. Peters chaines Patronage of Angels Gen. 41 16 Publike praier for S. Peter the head The 5 part THE taking of the Gospel avvay from the obstinate Iewes and geuing of it to the Gentils by the ministerie of Paul and Barnabas c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` Barieu Exod. Iosue Iud. 1 Reg. 8. 1. Reg. 16 Ps 88 21 Psa 131 11. Lu. 3 3. Lu. 3 15. The Epistle vpoÌ„ Tuesday in Easter vveeke Lu. 23 1 Act. 1 3. ` to vs their children Ps 2 7. Esa 55 3. Ps 15 10 Abac. 1 5 c the GeÌ„tiles desired c deuout proselytes ⸬ The Ievves of their ovvne free vvil repelling the truth are vnvvorthy of Christ and vvorthily forsaken and the Gentils though they beleeued specially by Gods grace and preordination yet they beleeue also by their ovvne free vvil vvhich standeth vvel vvith Gods prouidence Es 46 6 Lu. 9 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles liturgie or Masse Gal. â— Paul Barnabas are consecrated by men Imber daies * Leo ep 81 c. 1. Praescript times of fasts Epipha in compend Leo ser 3 et 4 de 〈◊〉 7 mensis Imposition of handes Holy orders * Act. 2 42 Hiero. 〈◊〉 c. 58 Esa Spiritual officers of out soules c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ The Heathen might by the daily benefites of God haue knovven him at the least to haue beene their Creatour and only Lord though the mysterie of our Redemption vvere not opened to them 2. Cor. 11 25. ⸬ Vve see by this first that SS Paul Barnabas vvere Bishops hauing here authoritie to giue holy Orders secondly that there vvas euen then a difference betwixt Bishops and Priests though the name in the primitiue Church vvas often vsed indifferently lastly that alvvaies fasting praying were preparatiues to the giuing of holy Orders Act 13 2 Aug. li. 10. de Ciu. Dei â— 1. 〈◊〉 Aug. li. 8. de Ciu. 6. 27. Dulta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical translation against holy orders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiero. in 11. Esa Heretical traÌ„slation against Priesthod If Saâ—â—rdos be a Priest much more Presbyter Presbyter Priest Prebâ—re Preti Gal. 5 2. ` them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c AuÌ„cients here often in this chapter are the same that Priestes vers 2 as S. Hierom taketh it also 1 Pet. 5. the greeke approueth being alvvaies one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests Hiero. in 1 ad Tit. et 4 ad Galat. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b See the Annot vers 28 toward the ende Act. 10 20. Act. 10 45. ⸬ By that faith which worketh by charitie for a dead faith can not purifie the hart of man See chap. 16 31. Amos. 9 11. c Other latin copies and the greeke read thus writing by their handes an epistle contâ—ining these things ⸬ Hereof