And al this vvas done that the scriptures of the Prophers might be fulfilled TheÌ„ the disciples al leauing him fled ✠verse 57 But they taking hold of IESVS led him to Caiphas the high Priest vvhere the Scribes and auncients vvere assembled ✠verse 58 And Peter folovved him a farre of euen to the court of the high Priest And going in he sate vvith the seruants that he might see the end ✠verse 59 And the cheefe Priestes and the vvhole Councel sought false vvitnes against IESVS that they might put him to death ✠verse 60 and they found not vvhereas many false vvitnesses had come in And last of al there came tvvo false vvitnesses ✠verse 61 and they said * This man said I am able to destroy the temple of God and after three dayes to reedifie it ✠verse 62 And the high Priest rising vp said to him Ansvverest thou nothing to the things vvhich these do testifie against thee ✠verse 63 But IESVS held his peace And the high Priest said to him I adiure thee by the liuing God that thou tel vs if thou be Christ the sonne of God ✠verse 64 IESVS saith to him Thou hast said neuertheles I say to you hereafter you shal see * the Sonne of man sitting on the right hand of the povver of God and comming in the cloudes of heauen ✠verse 65 Then the high Priest rent his garments saying He hath blasphemed vvhat neede vve vvitnesses any further behold novv you haue heard the blasphemie ✠verse 66 hovv thinke you But they ansvvering said He is guilty of death ✠verse 67 Then did they spit on his face and buffeted him and other smote his face vvith the palmes of their hands ✠verse 68 saying Prophecie vnto vs O Christ vvho is he that strooke thee ✠verse 69 But Peter sate vvithout in the court and there came to him one â— vvenche saying Thou also vvast vvith IESVS the Galilean ✠verse 70 But he denied before them all saying I vvot not vvhat thou sayest ✠verse 71 And as he vvent out of the gate an other vvenche savv him and she saith to them that vvere there And this felovv also vvas vvith IESVS the Nazarite ✠verse 72 And againe he denied vvith an othe That I knovv not the man ✠verse 73 And after a litle they came that stoode by and said to Peter Surely thou also art of them for euen thy speache doth bevvray thee ✠verse 74 Then he began â— to curse and to svveare that he knevve not the man And incontinent the cocke crevve ✠verse 75 And Peter remembred the vvord of IESVS vvhich he had said Before the cocke crovv thou shalt deny me thrise And going forth ″ he vvept bitterly ANNOTATIONS CHAP. XXVI 1. This wast Cost bestowed vpon Christes body then aliue being to the same not necessary seemed to the disciples lost and fruitles so the like bestowed vpon the same body if the Sacrament vpon altars or Churches seemeth to the simple lost or lesse meritorious then if the same were bestowed vpon the poore 10. Good worke Cost bestowed for religion deuotion and signification is a meritorious worke and often more meritorious then to geue to the poore though both be very good and in some case the poore are to be preferred yea * in certaine cases of necessity the Church wil breake the very coÌ„secrated vessels and iewels of siluer and gold and bestow them in workes of mercy But we may remember very wel and our fathers knew it much better that the poore were then best releeued when most was bestowed vpon the Church 11. Haue not We haue him not in visible maner as he conuersed on the earth with his disciples needing releefe like other poore men but we haue him after an other sort in the B. Sacrament and yet haue him truly and really the self same body Therfore he saith they should not haue him because they should not so haue him but after an other maner as when he said Luc. 24 as though he were not then with them when I was with you 20. Twelue It must needes be a great mysterie that he was to worke in the institution of the new Sacrifice by the maruelous transmutatioÌ„ of bread and wine into his body and bloud Whereas he admitted none although many present in the citie but the twelue Apostles vvhich were already taught to beleue it without contradiction Io. 6 and were to haue the administration and consecration thereof by the Order of Priesthod which also was there geuen theÌ„ to that purpose Whereas at the eating of the Paschal lambe al the familie was wont to be present â—6 He tooke bread Here at once is instituted for the continuance of the external office of Christes eternal Priesthod according to the order of Melchisedec both a Sacrifice and a Sacrament though the Scriptures geue neither of these names to this action and our Aduersaries without al reason or religion accept in a sort the one and vtterly deny the other A Sacrifice in that it is ordeined to continew the memory of Christes death and oblation vpon the Crosse and the application of the general vertue thereof to our particular necessities by coÌ„secrating the seueral â—lemeÌ„ts not into Christes whole person as it was borne of the virgin or now is in heauen but the bread into his body apart as betrayed broken and geuen for vs the wine into his bloud apart as shed out of his body for remission of sinnes and dedication of the new Testament which be conditions of his person as he was in sacrifice and oblation In which mystical and vnspeakable maner he would haue the Church to offer and sacrifice him daily and he in mysterie and Sacrament dyeth though now not only in heauen but also in the SacrameÌ„t he be in deede per Concomitantiaâ— as the Church calleth it that is by sequele of al his partes to ech other whole aliue and immortal Which point because ouâ— Aduersaries vnderstand not not knowing the Scriptures nor the power of God they blaspheme and abuse the people to their damnation It is also a Sacrament in that it is ordeined to be receiued into our bodies and to feede the same to resurrection and immortality and to geue grace and saluation to our soules if we worthely receiue it 26. Blessed Our Aduersaries for the two wordes that are in Greeke and Latin benedixit and gratias egit he blessed he gaue thankes vse only the later of purpose to signifie that Christ blessed not nor consecrated the bread and the wine and so by that blessing wrought any effect vpon them but gaue thankes only to his father as we doe in saying grace But the truth is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to blesse and is referred to the thing that is blessed as Luc. 9 of the fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedixit eis he blessed them and
verb. Do. sec Mat. Tertul. li. 4. cont Marc. Chrys ho. 2. in 2. ad Tim. in fine ho. de prodit Iuda to 3. Grego Nyss in orat Catech. Damase li. 4. c. 14. 24. My body Vvhen the vvordes of Consecration be by tho said impietie of the Protestants thus remoued from the elements no maruel if Christes holy body and bloud be not there or that it is novv no more a Sacrament but common bread and vvine So they that vniustly charge the Cath. Church vvith defrauding the people of one peece of the Sacramēt haue in very deede left no part nor spice of Sacrament neither folovving Christ as they pretend nor S. Paul nor any Euangelist but their owne detestable Secte hauing boldly defaced the vvhole institution not in any accidental indifferent circunstances but in the very substance and al. The right name is gone the due elements both gone no blessing or consecration or other action ouer them the formes be gone and consequently the body and bloud the Sacrament and the Sacrifice 24. This doe By these vvordes authoritie and povver is giuen to the Apostles and by the like in the Sacrament of Orders to al lavvful Priests onely No maruel then that the nevv heretical Ministers being lay men giue the people nothing but bare bread and vvine profane naked and natural elements void of Sacrament and al grace See the Annotation vpon S. Luke chap. 22 19. 24. Take and eate This pertaineth to the receiuing of those things vvhich by consecration are present and sacrificed before as vvhen the people or Priests in the old Lavv did eate the hostes offered or part thereof they vvere made partakers of the sacrifice done to God before And this is not the substance or being or making of the Sacrament or Sacrifice of Christes body and bloud but it is the vse and application to the receiuer of the things vvhich vvere made and offered to God before There is a difference betvvixt the making of a medecine or the substance and ingredience of it and the taking of it Novv the receiuing being but a consequence or one of the endes vvhy the Sacrament vvas made the meane to apply it vnto vs the Aduersaries vnlearnedly make it al and some ad therfore improperly name the vvhole Sacrament and ministration therof by calling it the Communion Vvhich name they giue also rather then any other to make the ignorant beleeue that many must communicate together as though it vvere so called for that it is common to many By which collusion they take avvay the receiuing of the Priest alone of the sicke alone of reseruing the consecrated Host and the vvhole Sacrament Against vvhich deceite knovv that this part of the MASSE is not called Communiō for that many should concurre together alwaies in the external Sacrament but for that vve do communicate or ioyne in vnitie and perfect felovvship of one body vvith al Christian men in the vvorld vvith al vve say that eate it through the vvhole Church and not vvith them onely vvhich eate vvith vs at one time And this fellovvship riseth of that that vve be euery time we receiue either alone or vvith companie partakers of that one body vvhich is receiued through out al the vvorld It is called cōmunion saith S. Damascent so in deede it is for that by it vve comunicate vvith Christ be partakers of his flesh diuinitie by it doe cōcommunicate and are vnited one vvith an other onely let vs take heeds that vve do not participat vvith heretikes And vvhen the Apostle saith that al be one bread and one body that are partakers of one Bread he meaneth not of them onely that communicate at one time and place but that al be so that communicate in vnitie through the whole Church Thē the name Communion is as ignorantly vsed of them as the name of Supper 26. You shal shevv Vpon this vvord the Heretikes fondly ground their false supposition that this Sacrament can not rightly be ministred or made vvithout a sermon of the death of Christ and that this and other Sacraments in the Church be not profitable when they be ministred in a strange language As though the grace force operation actiuitie together vvith the iustruction and representation of the things which they signifie vvere not in the very substance matter forme vse and vvorke it self of euery of the Sacraments and as though preaching vvere not one vvay to shevv Christes Passion and the Sacraments an other vvay namely this Sacrament conteining in the very kindes of the elements and the action a most liuely representation of Christes death As vvisely might they say that neither Abels sacrifice nor the Paschal lambe could signifie Christes death vvithout a Sermon 27. Guilty of the body First herevpon marke vvel that il men receiue the body and bloud of Christ be they infidels or il liuers For in this case they could not be guilty of that vvhich they receiue not Secondly that it could not be so heinous an offense for any man to receiue a peece of bread or a cuppe of vvine though they vvere a true Sacrament For it is a deadly sinne to receiue any Sacramēt with vvil intentiō to cōtinevv in sinne or vvithout repentance of former sinnes but yet by the vnvvorthy receiuing of no other Sacrament is man guilty of Christes body and bloud but here vvhere the vnvvorthy as S. Chrysostom saith doth vilany to Christes ovvne person as the Ievves or Gentiles did that crucified it Chrys ho. de non contemn Ec. c. Ho. 60 61 ad po Antioch Vvhich inuincibly proueth against the Heretikes that Christ is really present 28. Let him proue A man must examine his life diligently vvhether he be in any mortal sinne and must confesse him self of euery offense vvhich he knovveth or feareth to be deadly before he presume to come to the holy Sacrament For so the Apostles doctrine here vvith the continual custom of the Cath. Church and the Fathers example binde him to doe Cypr. de laps nu 7. Aug. Eccl. dog c. 53. 29. Not diseruing the body That is because he putteth no difference nor distinction betvvixt this high meate and others and therfore S. Augustine saith ep 118. c. 3. that it is he that the Apostle saith shal be damned that doth not by singular veneration or adoration make a difference betvvene this meate and al others And againe in Psal 98. No man eateth it before he adore it And S. Ambrose li. 3 c. 12 de Sp. San. We adore the flesh of Christ in the Mysteries S. Chrysostome ho. 24 in 1 Cor. We adore him on the altar as the Sages did in the manger S. Nazianzene in Epitaph Gorgoniae My sister called on him vvhich is vvorshipped vpon the altar Theodorete Dial. 2 Inconf The Mystical tokens be adored S. Denys this Apostles scholer made solemne inuocation of the Sacrament after Consecration
him wel fare thee good and faithful seruant because thou hast been faithful ouer a fevv things I vvil place thee ouer many things enter into the ioy of thy lord ⊢ ✠verse 24 And he also that had receiued the one talent came forth and said Lord I knovv that thou art a hard man thou reapest vvhere thou didst not sovv and gatherest vvhere thou stravvedst not ✠verse 25 and being afraid I vvent and hid thy talent in the earth behold loe here thou hast that vvhich thine is ✠verse 26 And his lord ansvvering said to him Naughtie and sloughtful seruant thou didst knovv that I reape vvhere I sovv not gather vvhere I stravved not ✠verse 27 thou oughtest therfore to haue committed my money to the bankers and comming I might haue receiued mine ovvne â— vvith vsurie ✠verse 28 Take ye avvay therfore the talent from him and giue it him that hath ten talents ✠verse 29 For to * euery one that hath shal be giuen and he shal abound but from him that hath not that also vvhich â— he seemeth to haue shal be taken avvay from him ✠verse 30 And the vnprofitable seruant cast ye out into the vtter darknesse There shal be vveeping and gnashing of teeth ✠verse 31 And vvhen the sonne of man shal come in his maiestie and al the Angels vvith him then shal he sitte vpon the seate of his maiestie ✠verse 32 and al nations shal be gathered together before him and he shal â— separate them one from an other as the pastor separateth the sheepe from the goates ✠verse 33 and shal set the sheepe at his right hand but the goates at his left ✠verse 34 Then shal the king say to them that shal be at his right hand Come ye blessed of my father possesse you the kingdom prepared for you from the foundation of the vvorld ✠verse 35 for I vvas an hungred and â— you gaue me to eate I vvas a thirst and you gaue me to drinke ✠verse 36 I vvas a stranger and you tooke me in naked and you couered me sicke and you visited me I vvas in prison and you came to me ✠verse 37 Then shal the iust ansvveâ— him saying Lord vvhen did vve see thee an hungred and fed thee a thirst and gaue thee drinke ✠verse 38 and vvhen did vve see thee a stranger and tooke thee in or naked and couered thee ✠verse 39 or vvhen did vve see thee sicke or in prison and came to thee ✠verse 40 And the king ansvvering shall say to them Amen I say to you as long as you did it to one of these my least brethren you did it to me ✠verse 41 Then he shal say to them also that shal be at his left hand â— Get ye avvay from me you cursed into fire euerlasting vvhich vvas prepared for the Deuil and his angels ✠verse 42 for I vvas an hungred and you â— gaue me not to eate I vvas a thirst and you gaue me not to drinke ✠verse 43 I was a stranger and you tooke me not in naked and you couered me not sicke and in prison and you did not visite me ✠verse 44 Then they also shall ansvver him saying Lord vvhen did vve see thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister to thee ✠verse 45 Then he shal ansvver them saying Amen I say to you as long as you did it not to one of these lesser neither did you it to me ✠verse 46 And these shal goe into punishment euerlasting but the iust into life euerlasting ⊢ ANNOTATIONS CHAP. XXV 1. Virgiâ—s These virgins fiue wise and fiue foolish signifie that in the Church militant there be good and bad which bad shal be shut out at the later day although they haue lampes that is faith as the other because their lampes are out that is their faith is dead without charity and good workes to lighten them Greg. ho. 12. 1. Lampes These lampes lighted be good workes namely of mercy and the laudable conuersation which shineth before men Aug. ep 120 c. 33. 3. Oyle This oyle is the right inward intention directing our workes to Gods glorie and not to the praise of our selues in the sight of men Aug. ep 120 c. 33. 27. With vsurie Vsurie is here taken for the lawful gaine that a man getteth by wel employing his goods When God geueth vs any talent or talents he looketh for vsurie that is for spiritual increase of the same by our diligence and industrie 29. That which he seemeth to haue He is said to haue Gods gifts that vseth them and to such an one God wil increase his giftes He that vseth them not seemeth to haue rather then â—ath them and from him God wil withdraw that which before he gaue 32. Separate Lo here is the separation for in the Church militant they liued both together As for Heretikes they went out of the Church before and separated them selues and therfore are not to be separated here as being iudged already 34. Come ye 41 get ye away It is no incongruity that God should say Goe into euerlasting fire to them that by their free wil haue repelled his mercie and to the other Come ye blessed of my father take the kingdom prepared for them that by their free wil haue receiued faith and confessed their sinnes and done penance Aug. li. 2 act cum Fel. Manich. c. 8. 35. You gaue me Hereby we see how much almes-deedes and al workes of mercy preuaile towardes life euerlasting and to blot out former sinnes Aug. in Ps 49. 42. Gaue me not He chargeth them not here that they beleeued not but that they did not good workes For such did beleeue but they cared not for good workes as though by dead faith they might haue come to heauen Aug. defid op c. 15. ad Dulcit q. 2. to 4. CHAP. XXVI To the Councel of the Iewes Iudas by occasion of Marie Magdaelens â—intmeÌ„t doth sell him for litle 17 After the Paschal lambe 26 he giueth them that bread of life promised Io. 6. in a mystical Sacrifice or Separation of his Body and Bloud 31 And that night he is after his prayer 47 taken of the Iewes men Iudas being their captaine and forsaken of the other eleuen for feare 57 is falsely accused and impiously condemned of the Iewes Councel 67 and shamefully abused of them 69 and thrise deâ—ied of Peter Al euen as the Scriptures and him self had often foretold verse 1 AND it came to passe vvhen IESVS had ended al these vvordes he said to his Disciples ✠verse 2 You knovv that after tvvo dayes shal be Pasche and the Sonne of man shal be deliuered to be crucified ✠verse 3 Then vvere gathered together the cheefe Priestes and auncients of the people into the court of the high priest vvho
thereby wrought in them that wonderful multiplication So the blessing of God is alwayes effectual and therfore here also he blessed the bread and by that blessing with the wordes folowing made it his body Ambros li. de his qui initi myst c. 9. Aug. ep 59 ad Paulinum Now whereas taking the cuppe it is said he gaue thankes We say that it is al one with blessing and that he blessed the cuppe as before the bread as it is euident by these wordes of S. Paul Calix cui benedicimus the cuppe which we blesse and therfore he calleth it Calicem benedictionis the cuppe of blessing vsing the same Greeke word that is spoken of the bread But why is it then said here he gaue thankes because we translate the wordes faithfully as in the Greeke and the Latin and because the sense is al one as we are taught by S. Paul before alleaged and by the fathers which cal this geuing of thankes ouer the cuppe or ouer the bread the blessing therof S. Iustin in fin 2. Apol. Panem Eucharistisatum S. Irenâ—e li. 4. c. 34. Panem in quo gratiâ— actâ— sunt S. Cyprian de coen do Calix solenni benedictione sacratus that is The bread blessed by geuing thankes vpon it The cuppe consecrated by solemne blessing 26. This is The bread and the wine be turned into the body and bloud of Christ by the same omnipotent power by which the world was made and the word was incarnate in the wombe of the virgin Damasc li. 4 c. 14. Cypr. de Coen Domini Amb. li. de myst init c. 9. 26. My body He said not This bread is a figure of my body or This wine is a figure of my bloud but This is my body and This is my bloud Damasc li. 4 c. 14. Theophyl in hunc locum Cone 2. Nâ—c act 6 to 4 eiusdem actionis in fine When some fathers cal it a figure or signe they meane the outward formes of bread and wine 28. Bloud of the new Testament As the old Testament was dedicated with bloud in these wordes This is the bloud of the Testament c. Heb. 9. so here is the institution of the new Testament in Christes bloud by these wordes This is the bloud of the new Testament c. Which is here mystically shed and not only afterward vpon the Crosse for the Greeke is the present tense in al the Euangelistes and S. Paul and likewise speaking of the body 1 Cor. 11. it is in the Greeke the present tense and Luc. 22. and in the Latin here And the Heretikes them selues so put it in their translations 29. Fruite of the vine S. Luke putteth these wordes before he come to the consecration whereby it seemeth that he speaketh of the wine of the Paschal lambe and therfore nameth it the fruite of the vine but if he speake of the wine which was now his bloud he nameth it notwithstaÌ„ding wine as S. Paule nameth the other bread for three causes first because it was so before as Eue is called Adams bone and Aarons rod deuoured their roddes Whereas they were not now roddes but serpents And He tasted the water turned into wine whereas it was now wine and not water and such like secondly because it keepeth the formes of bread and wine and things are called as they appeare as when Raphael is called a yong man Tob. 5. and Three men appeared to Abraham Gen. 18. whereas they were three Angels thirdly because Christ in this Sacrament is very true and principal bread and wine feeding and refreshing vs in body and soule to euerlasting life â—9 Not as I wil. A perfect example of obedience and submitting our self and our willes to Gods will and ordinance in al aduersity and that we should desire nothing temporal but vnder the condition of his holy pleasure and appointment 41. Watch and pray Hereof came Vigils and Nocturnes that is watching and praying in the night commonly vsed in the Primitiue Church of al Christians as is plaine by S. Cyprian and S. Hierom but afterward and vntil this day specially of Religious persons 69. Wench S. Gregorie declaring the difference of the Apostles before the receiuing of the Holy Ghost and after saith thus Euen this very Pastor of the Church him self at whose most sacred body we sitte how weake he was the wenche can tell you but how strong he was after his answer to the high Priest declareth Act. 5. 29 We must obey God rather then men Greg. ho. 20 â—o Euang. 74. To curse A goodly example and warning to mans infirmity and to take heede of presumption and to hang only vpon God in tentations 75. Wept bitterly S. Ambrose in his Hymne that the Church vseth at Laudes speaking of this saith Hoc ipsa Petra ecclesia canente culpam diluit When the Cocke crewe the Rocke of the Church him self washed away his fault S. August 1 Retract c. â—1 CHAP. XXVII The cheefe of the Ievves accuse him to Pilate the Gentil his betrayer and the Iudge and the Iudges wife testifying in the meane time manifoldly his innocencie 20 and persuade the common people also not only to preferre the murderer Barabbas but also to crie CRVCIFIGE Al to the reprobation of their vvhole nation and nothing but fulfilling the Scriptures 27 After many illusions 31 he is crucified by the Gentils 38 Which the Ievves seeing do triumph as if they had novv the victorie 45 But euen then by many vvonderful vvorkes he declareth his might to their confusion 57 Finally being buried they to make al sure set souldiars to keepe his sepulcher verse 1 AND vvhen morning vvas come al the cheefe Priestes and auncients of the people consulted together against IESVS that they might put him to death ✠verse 2 And they brought him bound and deliuered him to Ponce Pilate the President ✠verse 3 Then Iudas that betrayed him seeing that he vvas condemned â— repenting him returned the thirtie siluer peeces to the cheefe Priestes and auncients ✠verse 4 saying I haue sinned betraying iust bloud But they said what is that to vs looke thou to it ✠verse 5 And casting dovvne the siluer peeces in the temple he departed and vvent and hanged him self vvith an halter ✠verse 6 And the cheefe Priestes hauing taken the siluer peeces said It is not lavvful to cast them into the Córbana because it is the price of bloud ✠verse 7 And after they had consulted together they bought vvith them the potters field to be a burying place for strangers ✠verse 8 For this cause that field vvas called Hacéldama that is the field of bloud euen to this present day ✠verse 9 Then vvas fulfilled that vvhich vvas spoken by Ieremie the Prophet saying And they tooke the thirtie peeces of siluer the price of the priced vvhom they did price of the children of
24 But in those daies after that tribulation * the sunne shal be darkened and the moone shal not giue her light ✠verse 25 and the starres of heauen shal be falling dovvne and the povvers that are in heauen shal be moued ✠verse 26 And then they shal see the * Sonne of man comming in the cloudes vvith much povver and glorie ✠verse 27 And then shal he send his Angels and shal gather together his elect from the foure vvindes from the vttermost part of the earth to the vttermost part of heauen ✠verse 28 And of the figtree learne ye a parable Vvhen novv the bought thereof is tender and the leaues come forth you knovv that sommer is very nigh ✠verse 29 so you also vvhen you shal see these things come to passe knovv ye that it is very nigh at the doores ✠verse 30 Amen I say to you that this generation shal not passe vntil al these things be done ✠verse 31 Heauen and earth shal passe but my vvordes shal not passe ✠verse 32 But of that day or houre no man knovveth neither the Angels in heauen nor the Sonne but the Father ✠verse 33 Take heede vvatch and pray for you knovv not vvhen the time is ✠verse 34 Euen as a man vvho being gone into a strange countrie left his house and gaue his seruants authoritie * ouer ech vvorke and commaunded the porter to vvatch ✠verse 35 Vvatch ye therfore for you knovv not vvhen the lord of the house commeth at euen or at midnight or at the cocke crovving or in the morning ✠verse 36 lest comming vpon a soden he finde you sleeping ✠verse 37 And that vvhich I say to you I say to al Vvatch ⊢ ANNOTATIONS CHAP. XIII 4. When shal these things be The miseries which did fall before the destruction of the Temple and citie of Hierusalem were a resemblance of the extreme calamitie that shal befall before the later day at the time of Antichrist wherevpon Christs speaketh indifferently of both 6. I am he As before destruction of Hierusalem diuerse Seducers arose and called them selues Christes promising the people deliuerance from the feares and dangers they were in of forraine souldiars so shal there come many towards the end of the world and make them selues Christes and Authors of Sectes and shal gaiue many Disciples as in plaine wordes foloweth in this chapter v. 22. There shal rise vp False-Christs and False-Prophets c. 14. The abomination of desolation No heresie doth so properly and purposely tend to this abomination of desolation * which by Antichrist shal be atchieued as this Caluinisme which taketh away with other Sacraments and external worship of God the very sacrifice of Christes Body and bloud Which being taken away as S. Cyprian saith no religion can remaine 22. Signes and Wonders Fasle-Christes and False-Prophets be seducers who in the later day by the power of the diuel shal seeme to worke wonders and yet men must not beleeue them Much lesse these which for their false faith can not shew so much as one false miracle CHAP. XIIII Iudas by occasion of Marie Magdalens ointment doth sel him to the Councel of the Ievves 12 After the Paschal lambe he giueth them the bread of life Io. 6. in a mystical sacrifice or separation of his bodie and bloud 27 and that night is after his prayer 43 taken of thee levves men Iudas being their Captaine is forsaken of the other eleuen for feare 53 is falsly accused and impiously condemned of the Ievves Councel 65 and shamefully abused of them 66 and thrise denied of Peter Al euen as the Scriptures and him self had often foretold verse 1 AND the Pasche vvas and the Azymes after tvvo daies and the cheefe Priests and the Scribes sought hovv they might by some vvile lay hands on him and kil him ✠verse 2 For they said Not on the festiual day lest there might be a tumult of the people ✠verse 3 And * vvhen he vvas at Bethania in the house of Simon the Leper and sate at meate there came a vvoman hauing an alabaster boxe of ointment of pretious spike-narde and breaking the alabaster-boxe she povvred it out vpon his head ✠verse 4 But there vvere certaine that had indignation vvithin them selues and said Vvhereto is ″ this vvast of the ointment made ✠verse 5 For this ointment might haue been sold for more then three hundred pence and giuen to the poore And they murmured against her ✠verse 6 But IESVS said ″ Let her alone vvhy do you molest her she hath vvrought a good vvorke vpon me ✠verse 7 for the poore you haue alvvaies vvith you and vvhen you vvil you may doe them good but me you haue not alvvaies ✠verse 8 That vvhich she had she hath done she hath preuented to anoint my body to the burial ✠verse 9 Amen I say to you Vvheresoeuer this Gospel shal be preached in the vvhole vvorld that also vvhich she hath done shal be told for a memorie for her ✠verse 10 And * Iudas Iscariote one of the Tvvelue vvent his vvay to the cheefe Priests for to betray him to them ✠verse 11 Vvho hearing it vvere glad and they promised him that they vvould giue him money And he sought hovv he might betray him conueniently ✠verse 12 And * the first day of the Azymes vvhen they sacrificed the Pasche the Disciples say to him Vvither vvilt thou that vve goe and prepare for thee to eate the Pasche ✠verse 13 And he sendeth tvvo of his Disciples and saith to them Goe ye into the citie and there shal meete you a man carying a pitcher of vvater folovv him ✠verse 14 and vvhithersoeuer he entreth say to the maister of the house that the Maister saith Vvhere is my refectorie vvhere I may eate the Pasche vvith my Disciples ✠verse 15 And he vvil shevv you a great chamber adorned and there prepare for vs. ✠verse 16 And his Disciples vvent their vvaies and came into the citie and they found as he had told them and they prepared the Pasche ✠verse 17 And * vvhen euen vvas come he commeth vvith the Tvvelue ✠verse 18 And vvhen they vvere sitting at the table and eating IESVS said Amen I say to you that one of you shal betray me he that eateth vvith me ✠verse 19 But they began to be sad and to say to him seuerally Is it I ✠verse 20 Vvho said to them One of the Tvvelue he that dippeth vvith me his hand in the dish ✠verse 21 and the Sonne of man in deede goeth * as it is vvritten of him but vvo to that man by vvhom the Sonne of man shal be betrayed it vvere good for him if that man had not been borne ✠verse 22 And * vvhiles they vvere eating IESVS tooke ″ bread and
and il men vvhen they blame good men for giuing their goods to the Church 22. Bread This is bread before the Sacramental wordes but the Consecration once done of bread is made the flesh of Christ Ambros li. 4 c. 4 de Sacramentis 23. Chalice Wine and Water is put into the Chalice but is made bloud by Consecration of the heauenly word though to auoid the lothsomnesse which would be in the sight of bloud thou receiuest that which hath the likenes and resemblance thereof Ambr. ibidem â—â— 24. My bodie My bloud Whosoeuer beleeueth it not to be true that is said he falleth from grace and saluation Epiph. in Ancorato Let vs euer giue credite to God and neuer resist him though the thing that he saith seeme neuer so absurd in our imagination or farre passe al our sense and vnderstanding For his wordes can not beguile vs but our sense may easely be deceiued Seeing therfore that he said This is my body let vs neuer doubt of the matter Chrysost ho. 83. in Mat. sub finem 71. He began to curse In this one Apostle Peter the first and cheefe in the order of Apostles in whom the Church was figured both sortes were to be signified to wit the strong and the weake because without both the Church is not Aug. ser 13. de verb. Do. Againe Our Sauiour would shew by the example of the cheefe Apostle that no man ought to presume of him self when neither S. Peter could auoid the danger of mutability Aug. tract 66. in Euang. Io. Leo Ser. 9. de Pass Do. CHAP. XV. The cheefe of the Ievves accuse him to Pilate the Gentil â— And he seeking to deliuer him they persuade the common people vvho hitherto vvere alvvaies ready to defend him not only to prefere the murderer Barabbas but also to crie Crucifige to the reprobation of the vvhole nation 16 After many illusions 20 he is crucified by the Gentils â—9 Vvhich the Ievves seing do triumph as if they had novv the victorie 33 But euen then by many vvonderful vvorkes he declareth his might 42 and finally is buried honorably verse 1 AND forthvvith in the morning the cheefe Priests vvith the auncients and the Scribes and the vvhole councel consulting together binding IESVS led and deliuered him to Pilate ✠verse 2 And Pilate asked him Art thou the King of the Ievves but he ansvvering said to him Thou saiest ✠verse 3 And the cheefe Priests accused him in many things ✠verse 4 And Pilate againe asked him saying Ansvverest thou nothing see in hovv many things they accuse thee ✠verse 5 But IESVS answered nothing more so that Pilate marueled ✠verse 6 And vpon the festiual day he vvas vvont to release vnto them one of the prisoners vvhomsoeuer they had demaunded ✠verse 7 And there vvas one called Barabbas vvhich vvas put in prison vvith seditious persons vvho in a sedition had committed murder ✠verse 8 And when the multitude vvas come vp they began to require according as alvvaies he did vnto them ✠verse 9 And Pilate ansvvered them and said Vvil you that I release to you the King of the Ievves ✠verse 10 For he knevv that the cheefe Priests for enuy had deliuered him ✠verse 11 But the ″ cheefe Priests moued the people that he should release Barabbas rather to them ✠verse 12 And Pilate againe ansvvering said to them Vvhat vvil you then that I doe to the King of the Ievves ✠verse 13 But they againe cried Crucifie him ✠verse 14 And Pilate said to them Vvhy vvhat euil hath he done But they cried the more Crucifie him ✠verse 15 And Pilate vvilling ″ to satisfie the people released to them Barabbas and deliuered IESVS hauing vvhipped him for to be crucified ✠verse 16 And * the souldiars led him into the court of the Palace and they call together the vvhole band ✠verse 17 and they clothe him in purple and platting a crovvne of thornes they put it vpon him ✠verse 18 And they began to salute him Haile King of the Ievves ✠verse 19 And they smote his head vvith a reede and they did spit on him and bovving the knees they adored him ✠verse 20 And after they had mocked him they stripped him of the purple and put on him his ovvne garments and they leade him forth to crucifie him ✠verse 21 And they forced a certaine man that passed by Simon a Cyrenêan comming from the countrie the father of Alexander and Rufus to take vp his crosse ✠verse 22 And they bring him into the place Golgotha vvhich being interpreted is The place of Caluarie ✠verse 23 And they gaue him to drinke vvine mingled vvith myrrhe and he tooke it not ✠verse 24 And crucifying him they deuided his garments casting lottes vpon them vvho should take vvhich ✠verse 25 And it vvas the third houre and they crucified him ✠verse 26 And the title of his cause vvas superscribed KING OF THE IEWES ✠verse 27 And vvith him they crucifie tvvo theeues one on the right hand and an other on his left ✠verse 28 And the Scripture vvas fulfilled that saith And vvith the vvicked he vvas reputed ✠verse 29 And they that passed by blasphemed him vvagging their heades and saying Vah ' he that destroieth ' the temple and in three daies buildeth ′ it ✠verse 30 saue thy self comming dovvne from the crosse ✠verse 31 In like maner also the cheefe Priests mocking said vvith the Scribes one to an other He saued others him self he can not saue ✠verse 32 Let Christ the King of Israel come dovvne novv from the crosse that vve may see and beleeue And they that vvere crucified vvith him railed at him ✠verse 33 And vvhen it vvas the sixt houre there vvas made darkenes vpon the vvhole earth vntil the ninthe houre ✠verse 34 And at the ninthe houre IESVS cried out vvith a mightie voice saying Eloi Eloi lamma-sabacthani Which is being interpreted My God my God vvhy hast thou forsaken me ✠verse 35 And certaine of the standers about hearing said Behold he calleth Elias ✠verse 36 And one running and filling a spunge vvith vinegre and putting it about a reede gaue him drinke saying Let be let vs see if Elias come to take him dovvne ✠verse 37 And IESVS putting forth a mightie voice gaue vp the ghost ✠verse 38 And the vele of the temple vvas rent in tvvo from the toppe to the bottome ✠verse 39 And the Centurion that stoode ouer against him seeing that so crying he had giuen vp the ghost said In deede this man vvas the sonne of God ✠verse 40 And there vvere also vvomen looking on a farre of among vvhom vvas Marie Magdalene and Marie the mother of Iames the lesse and of Ioseph and Salóme ✠verse 41 and vvhen he vvas in Galilee they folovved him and ministred to him and
the very end of the vvorld 25 And then vvhat signes shal come of the last day terrible to the vvorld 28 but comfortable to vs of his Church 34 so that vve be alvvaies vvatchful verse 1 AND beholding he savv them that did cast their giftes into the treasurie riche persons ✠verse 2 And he savv also a certaine poore vvidovv casting tvvo brasse mites ✠verse 3 And he said Verely I say to you that this poore vvidovv hath cast more then al. ✠verse 4 For al these of their aboundance haue cast into the giftes of God but she ″ of her penurie hath cast in al her liuing that she had ✠verse 5 And certaine saying of the temple that it vvas adorned vvith goodly stones and donaries he said ✠verse 6 These things vvhich you see * the daies vvil come vvherein there shal not be left a stone vpon a stone that shal not be destroied ✠verse 7 And they asked him saying Maister when shal these things be and vvhat shal be the signe vvhen they shal begin to come to passe ✠verse 8 Vvho said See you be not seduced for many vvil come in my name saying that I am he and the time is at hand goe not therfore after them ✠verse 9 And vvhen you shal heare of vvarres and seditions be not terrified these things must first come to passe but the end is not yet by and by ✠verse 10 Then he said to them Nation shal rise against nation and kingdom against kingdom ✠verse 11 And there shal be great earth-quakes in places and pestilences and famines and terrours from heauen and there shal be great signes ✠verse 12 But before al these things they vvil lay their hands vpon you and persecute you deliuering you into synagogs and prisons dravving you to kings and presidents for my name ✠verse 13 and it shal happen vnto you for testimonie ✠verse 14 Lay vp this therfore in your hartes not to premeditate hovv you shal ansvver ✠verse 15 For I vvil giue you mouth and vvisedom vvhich al your aduersaries shal not be able to resist and gaine say ✠verse 16 And you shal be deliuered vp of your parents and brethren and kinsemen frendes and they vvil put to death of you ✠verse 17 And you shal be odious to al men for my name ✠verse 18 and a heare of your head shal not perish ✠verse 19 In your patience you shal possesse your soules ⊢ ✠verse 20 And vvhen you shal see Hierusalem compassed about vvith an armie then knovv that the desolation thereof is at hand ✠verse 21 then they that are in Ievvrie let them flee to the mountaines and they in the middes thereof let them depart and they in the countries let them not enter into it ✠verse 22 for these are the daies of vengeance that al things may be fulfilled that are vvritten ✠verse 23 But vvo to them that are vvith childe and that giue sucke in those daies for there shal be great affliction vpon the land and vvrath on this people ✠verse 24 And they shal fall by the edge of the svvord and shal be led captiue into al nations and Hierusalem shal be troden of the Gentiles til the times of nations be fulfilled ✠verse 25 * ◠And there shal be signes in the sunne and the moone and the starres and vpon earth distresse of nations for the confusion of the sound of sea and vvaues ✠verse 26 men vvithering for feare and expectation vvhat shal come vpon the vvhole vvorld for the povvers of heauē shal be moued ✠verse 27 and then they shal see the Sonne of man comming in a cloude vvith great povver and maiestie ✠verse 28 But vvhen these things begin to come to passe looke vp and lift vp your heades because your redemption is at hand ✠verse 29 And he spake to them a similitude See the figtree and al trees ✠verse 30 Vvhen they novv budde forth fruite out of them selues you knovv that summer is nigh ✠verse 31 So you also vvhen you shal see these things come to passe knovv that the kingdom of God is nigh ✠verse 32 Amen I say to you that this generation shal not passe til al be done ✠verse 33 Heauen and earth shal passe but my vvordes shal not passe ⊢ ✠verse 34 And looke vvel to your selues lest perhaps your hartes be ouercharged vvith surfetting and drunkēnesse and cares of this life and that day come vpon you sodenly ✠verse 35 For as a snare shal it come vpon al that sit vpon the face of al the earth ✠verse 36 Vvatch therfore praying at al times that you may be accounted vvorthie to escape al these things that are to come and to stand before the Sonne of man ✠verse 37 And the daies he vvas teaching in the temple but the nightes going forth he abode in the mount that is called Oliuet ✠verse 38 And al the people in the morning vvent vnto him in the temple to heare him ANNOTATIONS CHAP. XXI 4. Of her penurie To offer or giue almes of our superfluites is not so acceptable nor meritorious as to bestow some of that which is of our necessarie prouision and which we may hardly spare from our selues for that procedeth of greater zeale vvil and intention which be more respected of God then the substance of the gift CHAP. XXII Iudas doth sell him to the Ievves 7 After the old Paschal 19 he giueth to his disciples the bread of life in a mystical sacrifice of his body and bloud for an euerlasting comemoration of his Passion 21 He couertly admonisheth the traitour 24 Against their ambitious contention he shevveth them that the maioritie of any among them in this vvorld is for their seruice as his ovvne also vvas 28 and hovv he vvil exalt them al in the vvorld to come 31 foretelling Peter the singular priuilege of his faith neuer failing 33 and his three negations 35 and hovv they shal al now be put to their shiftes 39 And that night after his praier with svveating of bloud 43 he is taken of the Ievves men Iudas being their captaine yet shevving them both by miracle and vvord that they could doe nothing vnto him but by his ovvne permission 54 Then in the cheefe Priestes house he is thrise denied of Peter 63 shamefully abused of his keepers 66 and in the morning impiously condemned of their Councel for confessing him self to be the Sonne of God verse 1 AND the festiual day of the Azymes approched vvhich is called Pasche ✠verse 2 and the cheefe Priests and the Scribes sought hovv they might kil him but they feared the people ✠verse 3 And Satan entred into Iudas that vvas surnamed Iscariote one of the Tvvelue ✠verse 4 And he vvent and talked vvith the cheefe Priests and the Magistrates hovv he might betray him
saying Verely this fellovv also vvas vvith him for he is also a Galilaean ✠verse 60 And Peter said Man I knovv not vvhat thou sayest And incontinent as he vvas yet speaking the cocke crevv ✠verse 61 And our Lord turning looked on Peter And Peter remembred the vvord of our Lord as he had said That before the cocke crovv thou shalt thrise denie me ✠verse 62 And Peter going forth a doores vvept bitterly ✠verse 63 And the men that held him mocked him beating him ✠verse 64 And they did blindefold him and smote his face And they asked him saying Prophecie vvho is it that smote thee ✠verse 65 And blaspheming many other things they said against him ✠verse 66 And vvhen it vvas day there assembled the auncients of the people and cheefe Priests and Scribes and they brought him into their councel saying ✠verse 67 If thou be Christ tel vs. And he said to them If I tel you you vvil not beleeue me ✠verse 68 if also I aske you vvil not ansvver me nor dimisse me ✠verse 69 But from hence forth the Sonne of man shal be sitting on the right hand of the povver of God ✠verse 70 And they al said Art thou then the sonne of God Vvho said You say that I am ✠verse 71 But they said Vvhat neede vve testimonie any further For our selues haue heard of his ovvne mouth ANNOTATIONS CHAP. XXII 15. With desire I haue desired This great desire he had to eate this Paschal lambe was not for it self vvhich he had celebrated many yeres before but because he meant immediatly after the Paschal of the Law vvas sacrificed eaten to institute the other new Paschal in the oblation and eating of his owne body by vvhich the old Paschal should end and be fulfilled and in which the old Testament and Law ceasing the Kingdom of God which is the state of the new Testament and of his Church should begin For the very passage from the old Law to the new was in this one supper 17. Taking the chalice This chalice according to the very euidence of the text it self also is not the second part of the Holy Sacrament but that solemne cuppe of vvine vvhich belonged as a libament to the offering and eating of the Paschal lambe Which being a figure specially of the holy Chalice vvas there drunken by our Sauiour and giuen to the Apostles also with declaration that it should be the last cuppe of the Law not to be drunken any more til it should be drunken new in the kingdom of God that is to say in the celebration of the B. Sacrament of his bloud of the new Testament And by this place it seemeth very like that the wordes in S. Matthew I wil not drinke of the fruite of the vine c. were pertaining to this cuppe of the old Law and not to the Holy Sacrament though they be there by repetition or recapitulation spoken after the holy Chalice 19. This is my body Although sense tel thee it is bread yet it is the body according to his vvordes let faith confirme thee iudge not by sense after the vvordes of our Lord let no doubt rise in thy minde Cyril mystag 4. Of the veritie of flesh and bloud there is left no place to doubt by the profession of our Lord him self and by our faith it is flesh and bloud in deede Is not this truth To them be it vntrue which deny IESVS CHRIST to be true God Hilar li. 8 de Trinit 19. Which is giuen As the former wordes make and proue his body present so these wordes plainely signifie that it is present as giuen offered or sacrificed for vs and being vttered in the present tence it signifieth not onely that it should aftervvard be giuen or offered on the Crosse but that it vvas then also in the Sacrament giuen and offered for vs. Whereby it is inuincebly proued that his Body is present as an host or Sacrifice and that the making or consecrating thereof must needes be Sacrificing And therfore the holy Fathers in this sense call it a Sacrificing Nissen orat 1 de resur Leo ser â— et â— de Pass Hesychius li. 2. in Leuit. c. 8. Grego ho. 37 in Euang. et Dial. li 4 c. 59. Cyrillus Hieros mystag 5. Dionys Eccl. hier c. 3. Ignat. ep 5. ad Smyrn Iustinus dial cum Tryph. circ med Iren. li. 4 c. 32 et 14. Tertu de cult fam et ad vxor li. 2. Cypr. ep ad Cacil et de Can. Do. Euseb Demonst euang li. 1 c. 10 Nazian orat â— cont IulianuÌ„ Chryst ho. 83 in 26 Mat. et li. 6 de Sacerd. Ambros li. 4 de Sacram. c. 6. et li. 1 Offic. c. 48. Hiero. in ep ad Hedib q 2. et ad Euagr. ep 126 to 3. August in psal 33 conc 1. et alibi sape Graci omnes in 9 Hebr. et Primasius Conc. Nic. 1. can 14. Ephes ad Nestor Constantinop 6. can 32. Nicen. â— act 6 to 3. Laâ—cran Constant Flor. Trid. 19. Doe this In these vvordes the holy Sacrament of Order is instituted because povver and coÌ„mission to doe the principal act and vvorke of Priesthod is giuen to the Apostles that is to doe that vvhich Christ then did concerning his body which was to make and offer his body as a sacrifice for vs and for all that haue neede of Sacrifice and to giue it to be eaten as Christes body sacrificed to al faithful For as the Paschal lambe was first sacrificed and then eaten so vvas his body and thus to doe he here giueth commission and authoritie to the Apostles and to al Priests which be their successors in this matter Dionys cal Hierar c. 3. Iren. li. 4 c. 32. Cypr. ep ad Cacil Chrys ho. 17 in ep ad Hebr. Ambros in Ps 38. in c. 10 ad Hebr. 19. For a commemoration This Sacrifice and Sacrament is to be done perpetually in the Church for the commemoration of Christ specially of his Passion that is to say that it may be a liuely representation exemplar and forme of his Sacrifice vpon the crosse Of vvhich one oblatioÌ„ on the crosse not onely al other sacrifices of the Lavv vvere figures but this also though this in a more nigh high mystical and maruelous sort then any other for in them Christ death vvas signified as by resemblance and similitudes of external creatures and bodies of brute beasts but in this of the new Testament his body visibly sacrificed on the crosse in and by the self same body sacrificed and immolated in SacrameÌ„t and vnder the shapes of bread and vvine is most neerely perfectly resembled and therfore this is most properly coÌ„memoratiue as most neerely expressing the very condition nature efficacie sort and substance of that on the crosse For which the holy fathers call it the very self same sacrifice though in other maner which was
but raise it in the last day ✠verse 40 And this is the vvil of my father that sent me that euery one that seeth the Sonne and beleeueth in him haue life euerlasting and I vvil raise him in the last day ⊢ ✠verse 41 The Ievves therfore murmured at him because he had said I am the bread vvhich descended from heauen ✠verse 42 and they said is not this IESVS the sonne of Ioseph vvhose father and mother vve knovv Hovv then faith he That I descended from heauen ✠verse 43 IESVS therfore ansvvered and said to them Murmure not one to an other ✠verse 44 no man can come to me vnles the Father that sent me ″ dravv him and I vvil raise him vp in the last day ✠verse 45 It is vvritten in the Prophers And al shal be docible of God Euery one that hath heard of the Father and hath learned commeth to me ✠verse 46 Not that any man hath seen the Father but he vvhich is of God this hath seen the Father ✠verse 47 Amen amen I say to you he that beleeueth in me hath life euerlasting ✠verse 48 I am the bread of life ✠verse 49 Your fathers did eate ″ Manna in the desert and they died ✠verse 50 This is the bread that descendeth from heauen that if any man eate of it he die not ✠verse 51 I am the liuing bread that came dovvne from heauen If any man eate of this bread he shal liue for euer and * the bread vvhich I vvil giue is my flesh for the life of the vvorld ⊢ ✠verse 52 The Ievves therfore stroue among them selues saying ″ Hovv can this man giue vs his flesh to eate ✠verse 53 IESVS therfore said to them Amen amen I say to you ″ Vnles you eate the flesh of the Sonne of man ″ and drinke his bloud ″ you shal not haue life in you ✠verse 54 He that eateth my flesh and drinketh my bloud hath life euerlasting and ″ I vvil raise him vp in the last day ⊢ ✠verse 55 For my flesh is ″ meate in deede and my bloud is drinke in deede ✠verse 56 He that eateth my flesh and drinketh my bloud abideth in me and I in him ✠verse 57 As the liuing father hath sent me and I liue by the father and he that eateth me the same also shal liue by me ✠verse 58 This is the bread that came dovvne from heauen Not as your fathers did eate Manna and died ″ He that eateth this bread shal liue for euer ⊢ ✠verse 59 These things he said teaching in the Synagogue in Capharnáum ✠verse 60 Many therfore of his Disciples hearing it said This saying is hard and vvho can heare it ✠verse 61 But IESVS knovving vvith him self that his Disciples murmured at this he said to them Doth this scandalize you ✠verse 62 ″ If then you shal see * the Sonne of man ascend vvhere he vvas before ✠verse 63 It is the spirit that quickeneth ″ the flesh profiteth nothing The vvordes that I haue spoken to you be spirit and life ✠verse 64 But there be certaine of you ″ that beleeue not For IESVS knevv from the beginning vvho they vvere that did not beleeue and vvho he vvas that vvould betray him ✠verse 65 And he said Therfore did I say to you that no man can come to me vnles it be giuen him of my Father ✠verse 66 After this many of his Disciples ″ vvent backe and novv they vvalked not vvith him ✠verse 67 IESVS therfore said to the Tvvelue Vvhat vvil you also depart ✠verse 68 Simon ″ Peter therfore ansvvered him Lord to vvhom shal vve goe thou hast the vvordes of eternal life ✠verse 69 And vve beleeue and haue knovven that thou art Christ the sonne of God ✠verse 70 IESVS ansvvered them Haue not I chosen you the Tvvelue of you one is a deuil ✠verse 71 And he meant Iudas Iscariot Simons sonne for this same vvas to betray him vvhereas he vvas one of the Tvvelue ANNOTATIONS CHAP. VI. 27. Worke not the meate By their greedy seeking after him for meate of the body he taketh occasion to dravv them to the desire of a more excellent foode which he had to giue them and so by litle to open vnto them the great meate and mysterie of the B. Sacrament which as he proueth doth not onely far passe their ordinarie bread or his maruelous multiplied loaues but Manna it self which they thought came from heauen and so much wondered at it 32. The true bread Though the person of Christ incarnate euen out of the Sacrament also be meant vnder the Metaphores of bread and drinke from heauen and our beleefe in him be signified by eating and feeding yet the causes why they should be recommended vnto vs in such termes were that he was to be eaten and drunken in deed in the formes of bread and wine for the which cause his body on the crosse is called his bread his bloud shed on the crosse * the bloud of the grape no doubt because the same body and bloud were in Holy Sacrament to be eaten and drunken In vvhich speaches either of Christs person generally or peculiarly of the same as in the B. Sacrament the true bread is not taken proprely and specially for that substance which is of corne and called vvith vs bread but generally for food or meate and therfore it hath ioyned vvith it lightly a terme signifying a more excellent sort of sustenance as the true bread the bread of heauen the bread of life Supersubstantial bread in which sort the holy Sacrament which is Christs body is both here and in S. Luke and S. Paul also often called bread euen after consecration not onely for that it was made of bread but because it is bread more truely and by more excellent property and calling then that vvhich ordinarily is named bread 44. Dravv him The Father dravveth vs and teacheth vs to come to his Sonne and to beleeue these high and hard mysteries of his incarnation and of feeding vs vvith his ovvne substance in the Sacrament not cōpelling or violenty forcing any against their will or without any respect of their consent as Heretikes pretend but by the svveete internal motions and persuasions of his grace and spirit he wholy maketh vs of our owne vvill and liking to consent to the same 49. Manna and died The Heretikes holding the fathers of the old Testament to haue eaten of the same meate and to haue had as good Sacraments as vve be here refuted Christ putting a plaine difference in the very substance thereof and in the graces and effects much more at large Manna vvas onely a figure of the B. Sacrament though a very excellent figure thereof for many causes It came in a sort from heauen out Sacrament more it vvas made by
onely that they among them selues did al feede of one bread drinke of one rocke vvhich vvas a figure of Christ therein especially that out of Christes side pearced vpon the Crosse gushed out bloud and vvater for the matter of our Sacraments 13. As to vvisemen To cause them to leaue the sacrifices and meates or drinkes offered to Idols he putteth them in minde of the onely true Sacrifice and meate and drinke of Christes body and bloud of vvhich and the sacrifice of Idols also they might not be in any case partakers Vsing this terme vt prudentibus loquor in the same sense as it is thought as the Fathers of the primitiue Church did giue a vvatch vvord of keeping secrete from the Infidels and vnbaptized the mysterie of this diuine Sacrifice by these vvordes Norunt fidels norunt qui initiati sunt August in Ps â—9 33. Conc. 1. 2. Ps 109. Ho. 42. c. 4. in lib. 50 hom Orig. in Leuit. ho. 9. Chrys ho. 2â— in Gen. in fine ho. 51 ad po Antioch ho. 5. in 1 Tim. S. Paul saith I speake to you boldly of this mysterie as to the vviser and better instructed in the same 16. Which vve blesse That is to say the Chalice of Consecration vvhich vve Apostles and Priests by Christes commission do consecrate by vvhich speach as vvel the Caluinists that vse no consecration of the cuppe at al blasphemously calling it magical murmuration and peruersely referring the benediction to thankes giuing to God as also the Lutherans be refuted vvho affirme Christes body and bloud to be made present by receiuing in the receiuing onely for the Apostle expresly referreth the benediction to the chalice and not to God making the holy bloud and the communicating thereof the effect of the benediction 16. The participation of the body The holy Sacrament and Sacrifice of Christs body and bloud being receiued of vs ioyneth vs in soul and body and engraffeth vs into Christ him self making vs partakers and at a peece of his body and bloud For not by loue or spirit onely saith S. Chrysostom but in very deede vve are vnited in his flesh made one body vvith him memebers of his flesh and boones Chrys ho. 45 in Io. sub finem And S. Cyril Such is the force of mystical benediction that it maketh Christ corporally by communicating of his flesh to dvvel in vs. Cyril li. 10. in Io. c. 13. 17. One bread one body As vve be first made one vvith Christ by eating his body and drinking his bloud so secondly are vve conioyned by this one bread vvhich is his body and cuppe vvhich is his bloud in the perfect vnion and felovvship of al Catholike men in one Church vvhich is his body Mystical Vvhich name of Body mystical is specially attributed and appropriated to this one commonvvealth and Societie of faithful men by reason that al the true persons and true members of the same be maruelously knit together by Christes ovvne one body and by the self same bloud in this diuine Sacrament See S. August li. 21 c. 25 de ciu Dei Hilar. li. 8 de Trin. circamed 18. They that eate the hostes It is plaine also by the example of the Ievves in their Sacrifices that he that eateth any of the host immolated is partaker of the Sacrifice and ioyned by office and obligation to God of vvhose sacrifice he eateth 20. I vvil not haue you I conclude then saith the Apostle thus that as the Christian vvhich eateth and drinketh of the sacrifice or Sacrament of the altar by his eating is participant of Christes body and is ioyned in felovvship to al Christian people that eate and drinke of the same being the host of the nevv Lavv and as al that did eate of the hostes of the Sacrifices of Moyses Lavv vvere belonging and associated to that state and to God to vvhom the Sacrifice vvas done euen so vvhosoeuer eateth of the meates offered to Idols he shevveth and profesteth him self to be of the Communion and Societie of the same Idols 21. You can not drinke Vpon the premisses he vvarneth them plainely that they must either forsake the sacrifice and fellovvship of the Idols and Idolaters or els refuse the Sacrifice of Christs body and bloud in the Church In al vvhich discourse vve may obserue that our bread and chalice our table and altar the participation of our host and oblation be compared or resembled point by point in al effects conditions and proprieties to the altars hostes sacrifices and immolations of the Ievves and Gentils Vvhich the Apostle vvould not nor could not haue done in this Sacrament of the Altar rather then in other Sacraments or seruice of our religion if it onely had not bene a Sacrifice and the proper vvorship of God among the Christians as the other vvere among the Ievves and Heathen And so do al the Fathers acknovvledge calling it onely continually almost by such termes as they do no other Sacrament or ceremonie of Christes religion The lambe of God laid vpon the table Conc. Nic. the vnblouddy seruice of the Sacrifice In Conc. Ephes ep ad Nestor pag. 605. the Sacrifice of sacrifices Dionys Ec. Hier. c. 3. the quickening holy sacrifice the vnblouddy host and victime Cyril Alex. in Conc. Ephes Anath 11. the propitiatorie sacrifice both for the liuing and the dead Tertul. de cor Milit. Chrys ho. 41 in 1 Cor. Ho. 3. ad Philip. Ho. 66 ad po Antioch Cypr. ep 66. de coen Do. nu 1. August Ench. 109. Quaest 2. ad Dulcit to 4. Ser. 34. de verb. Apost the Sacrifice of our Mediator the sacrifice of our price the Sacrifice of the nevv Testament the sacrifice of the Church August li. 9. c. 13. li. 3 de bapt c. 19. the one onely inconsumptible victime vvithout vvhich there is no religion Cyprian de coen Do. nu 2. Chrys ho. 17 ad Hebr. The pure oblation the nevv offering of the nevv Lavv the vital and impolluted host the honorable and dreadful Sacrifice the Sacrifice of thankes giuing or Eucharistical and the Sacrifice of Melchisedec Vvhich Melchisedec by his oblation in bread and vvine did properly and most singularly prefigurate this office of Christes eternal Priesthod and sacrificing him self vnder the formes of bread and vvine vvhich shal continevv in the Church through out al Christian Nations in steed of al the offerings of Aarons Priesthod as the Prophete Malachie did foretel as S. Cyprian S. Iustine S. Irenaeus and others the most auncient Doctors and Martyrs do testifie Cypr. ep 63. nu 2. Iustin Dial. cum Trypho post med Irenae li. 4. c. 12. And S. Augustine li. 17 c. 20 de ciu Dei li. 1 cont adu leg proph c. 18. li. â— de bapt c. 19 S. Leo ser 8 de Passione and others do expresly auouch that this one Sacrifice hath succeded al other and fulfilled al other differences of
for her because heare is giuen her for a veile ✠verse 16 But if any man seeme to be contentious vve haue no such ″ custome nor the ` CHVRCH ' of God ✠verse 17 And this I commaund not praising it that you come together not to better but to vvorse ✠verse 18 First in deede vvhen you come together into the Church I heare that there are schismes among you and in part I beleeue it ✠verse 19 For ″ there must be heresies also that they also vvhich are approued may be made manifest among you ✠verse 20 Vvhen you come therfore together in one is it not novv to eate ″ our Lordes supper ✠verse 21 For euery one taketh his ovvne supper before to eate And one certes is an hungred and an other is drunke ✠verse 22 Vvhy haue you not houses to eate and drinke in or contemne ye the Church of God and confound them that haue not Vvhat shal I say to you praise I you in this I do not praise you ✠verse 23 For I receiued of our Lord that vvhich also ″ I haue deliuered vnto you that our Lord IESVS ″ in the night that he vvas betraied ″ tooke ″ bread ✠verse 24 and giuing thankes brake and said ″ Take ye eate ″ THIS IS ″ MY BODY VVHICH SHAL BE DELIVERED FOR YOV ″ this doe ye for the commemoration of me ✠verse 25 In like maner also the chalice after he had supped saying THIS CHALICE IS THE NEVV TESTAMENT IN MY BLOVD this doe ye as often as you shal drinke for the coÌ„memoration of me ✠verse 26 For as often as you shal eate this bread and drinke the chalice ″ you shal shevv the death of our Lord vntil he come ✠verse 27 Therfore vvhosoeuer shal eate this bread or drinke the chalice of our Lord vnvvorthily he shal be ″ guilty of the body and of the bloud of our Lord. ✠verse 28 But let a man proue him self and so let him eate of that bread and drinke of the chalice ✠verse 29 For he that eateth and drinketh vnvvorthily eateth and drinketh iudgement to him self ″ not discerning the body of our Lord. ⊢ ✠verse 30 Therfore are there among you many weake and feble and ″ many sleepe ✠verse 31 But if vve did ″ iudge our selues vve should not be iudged ✠verse 32 But vvhiles vve are iudged of our Lord vve are chastised that vvith this world vve be not damned ⊢ ✠verse 33 Therfore my brethren vvhen you come together to eate ″ expect one an other ✠verse 34 If any man be an hungred let him eate at home that you come not together vnto iudgement And the rest ″ I vvil dispose vvhen I come ANNOTATIONS CHAP. XI 2. My precepts Our Pastors and Prelates haue authoritie to commaund and vve are bound to obey And the Gouerners of the Church may take order and prescribe that vvhich is comely in euery state as time and place require though the things be not of the substance of our religion 5. Euery vvoman Vvhat gifts of God so euer vvomen haue though supernatural as some had in the Primitiue Church yet they may not forget their vvomanly shamefastnes but shevv them selues subiect and modest and couer their heads vvith a veile 16. Custome If vvomen or other to defend their disorder malipertnes dispute or alleage Scriptures and reasons or require causes of their preachers vvhy by vvhat authoritie they should be thus restrained in things indifferent make them no other ansvver but this This is the custome of the Church this is our custome Vvhich is a goodly rule to represse the saucinesse of contentious â—anglers vvhich being out of al modestie and reason neuer vvant vvordes and replies against the Church Vvhich Church if it could then by prescription of tvventy or thirty yeres and by the authority of one or tvvo of their first preachers stoppe the mouthes of the seditious vvhat should not the custome of fiftene hundred yeres the decrees of many hundred Pastors gaine of reasonable modest and humble men 19. There must be heresies Vvhen the Apostle saith Heresies must be He shevveth the euent and not that God hath directly so appointed it as necessarie for that they be it commeth of mans malice and free vvil but that they be conuerted to the manifestation of the good and constant in faith the Churches vnitie that is Gods special vvorke of prouidence that vvorketh good of euil And for that there should fall Heresies and Schismes specially concerning the Article and vse of the B Sacrament of the Altar vvhereof he novv beginneth to treate it may make vs maruel the lesse to see so great dissensions Heresies and Schismes of the vvicked and vveake in faith concerning the same Such things then vvil be but vvo to him by vvhom scandals or Sectes do come Let vs vse Heretikes saith S. Augustine not to that end to approue their errours but that by defending the Catholike doctrine against their deceices vve may be more vvatchful and vvary because it is most truely vvritten There must be heresies that the tried and approued may be manifested or discoured from the holovv hartes among you Let vs vse this benefite of Gods prouidence for Heretikes be made of such as vvould erre or be naught though they vvere in the Church but being out they profite vs excedingly not by teaching the truth vvhich they knovv not but by stirring vp the carnal in the Church to seeke truth and the spiritual Catholikes to deere the truth for there be innumerable holy approued men in the Church but they be not discerned from other among vs nor manifest so long as vve had rather sleepe in darknes of ignorance then behold the light of truth therfore many are raised out of their sleepe by Heretikes to see the day of God and are glad thereof August c. 8. de vera relig 20. Our Lordes supper The Christians at or about the time of the Churches onely Sacrifice and their communicating thereof kept great feastes vvhich continued long for that the reliefe of the poore vpon the common charges of the richer sort and the charitie and vnitie of al sortes vvere much preserued thereby for vvhich cause they vvere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Charities of the auncient Fathers and vvere kept commonly in Church houses or porches adioyning or in the body of the Church vvhereof see Tertullian Apolog. c. 19. Clemens Alexand. S. Iustine S. Augustine cont Faiest li. 20 c. 20. after the Sacrifice and Communion vvas ended as S. Chrysostom ho. 27. in 1 Cor. in initio iudgeth Those feastes S. Paul here calleth Coenas Dominicas because they vvere made in the Churches vvhich then vvere called Dominica that is Our Lordes houses The disorder therfore kept among the Corinthians in these Church-feastes of Charitie the Apostle seeketh here to redresse from the foule abuses
Ecclesiast Hier. c. 1 part â— in princip and before the receiuing the vvhole Church of God crieth vpon it Domine non sum digniâ—s Deus propitius este mihi peccators Lambe of God that takest avvay the sinnes of the vvorld haue mercie on vs. And for better discerning of this diuine meate vve are called from common profane houses to Gods Churchs for this vve are forbidden to make it in vulge apparel and are appointed sacred solemne vestiments Hiero. in Epitaph Nâ—pot li. 2 adu Pelag. c. 9. Paulinus ep 12 ad Seuer Io. Diaco in vit D. Greg. li. 3 c. 59. For this is the halovving of Corporals and Chalices Ambr. 2 Off. c. 28. Nazianz Orat. ad Arianos Optatuâ— li. 6 in initio for this profane tables are remoued and altars consecrated August Ser de temp 255. for this the very Priests them selues are honorable chast sacred Hiero. ep 1 ad Heliodorum c. â— Liâ— adu Iouin c. 19 Ambros in 1 Tim. 3. for this the people is forbidden to touch it vvith coÌ„mon hands Nazianz. orat ad Aâ—â—anoâ— in initio for this great care and solicitude is taken that no part of either kinde fall to the ground Cyril Hieros mystag 5 in fine Orig. ho. 13 in c. 25 Exod. for this sacred prouision is made that if any hosts or parts of the Sacrament do remaine vnreceiued they be most religiously reserued vvith al honour and diligence possible and for this examination of consciences confession continencie as S. Augustine saith receiuing it fasting Thus dovve Catholikes and the Church of God discerne the holy Body and bloud by S. Paules rule not onely from your profane bread and vâ—ine vvhich not by any secrete abuse of your Curats or Clerkes but by the very order of your booke the Minister if any remaine after your Communion may take home vvith him to his ovvne vse and therfore is no more holy by your ovvne iudgement then the rest of his meates but from al other either vulgar or sanctified meates as the Catechumens bread and our vsual holy bread If al this be plaine and true and you haue nothing agreable to the Apostles nor Christes institution but al cleanâ— contrarie then imporet vobis Deus and confound you for not discerning his holy Body and for conculcating the bloud of the nevv Testament â—0 Many sleepe Vve see here by this it is a fearful case and crime to defile by sinne as much as in vs lieth the body of Christin the Sacrament seeing God strooke many to death for it in the Primitiue Church and punished others by greuous sicknes No maruel that so many strange diseases and deaths fall vpon vs novv in the vvorld 31. Iudge your selues Vve may note here that it is not ynough onely to sinne no more or to repent lightly of that vvhich is past but that vve should punish our selues according to the vveight of the faults past and forgiuen and also that God vvil punish vs by temporal scourges in this life or the next if vve do not make our selues very cleane before vve come to receiue his holy Sacrament vvhose heaâ—y hands vve may escape by punishing our selues by fasting and other penance 33. Expect one an other Returning novv to their former fault and disorder for the vvhich he tooke this occasion to talke of the holy Sacrament and hovv great a fault it is to come vnvvorthely to it he exhorteth them to keepe their said suppers or feastes in vnitie peace and sobrietie the riche expecting the poore c. 34. I vvil dispose Man particular orders decrees moe then be here or in any other booke of the nevv Testament expresly vvritten did the Apostles as we see here and namely S. Paul to the Corinthians set dovvne by tradition vvhich our vvhole ministration of the MASSE is agreable vnto as the substance of the Sacrifice and Sacrament is by the premisses proued to be most consonant Caluins supper and Communion in al points vvholy repugnant to the same And that it agreeth not to these other not vvritteÌ„ traditions they easely confesse The * Apostles deliuered vnto the Church to take it onely fasting they care not for it The Apostles taught the Church to consecrate by the vvordes and the signe of the Crosse vvithout vvhich saith S. Augustine tract in Io. 118. Ser. â—5 in append Chrys ho. 〈◊〉 in 16 Mat. no Sacrament is rightly perfited the Protestants haue takeÌ„ it avvay The Apostles taught the Church to keepe * a Memorie or inuocatioÌ„ of Saincts in this Sacrifice the Caluinists haue none The Apostles decreed that in this Sacrifice there should be special praiers for the dead Chrys ho. in ep ad Philip. Aug. de cur pro mort c. 1 they haue none Likewise that water should be mixed with the winâ— and so forth See Annot. in c. 11 〈◊〉 23. Bread Therfore if Caluin had made his new administration according to all the Apostles written wordes yet not knovving how many things beside the Apostle had to prescribe in these wordes Catera cum venerâ— disponam the rest I wil dispose when I come he could not haue satisfied any wise man in his new chaunge But now seeing they are fallen to so palpable blindnes that their doing is directly opposite to the very Scripture also which they pretend to folow onely and haue quite destroied both the name substance and al good accidents of Christes principal Sacrament we trust al the world wil see their folly and impudencie CHAP. XII They must not make their diuersitle of Giftes an occasion of Schisme considering that al are of one Holy Ghost and for the profit of the one body of Christ vvhich in the Church 12 Vvhich also could not be a body vvithout such varietie of members 12 Therfore neither they that haue the inferiour giftes must be discontent seing it is Gods distribution nor they that haue the greater contemne the other considering they are no lesse necessarie 25 but al in al ioyne together 2â— and euery one knovv his ovvne place verse 1 ANd concerning spiritual things I vvil not haue you ignoraÌ„t brethren ✠verse 2 You know that vvhen you vvere heathen you vvent to dumme Idols according as you vvere ledde ✠verse 3 Therfore I doe you to vnderstand that no maÌ„ speaking in the Spirit of God saith anáthema to IESVS And no man can say Our Lord IESVS but in the holy Ghost ✠verse 4 And there are diuisions of graces but one Spirit ✠verse 5 Andthere are diuisions of ministrations but one Lord. ✠verse 6 And there are diuisions of operations but one God vvhich vvorketh al in al. ✠verse 7 And the manifestation of the Spirit is giuen vnto euery one to profit ✠verse 8 To one certes by the Spirit is giuen the vvord of vvisedom and to an other the vvord of knovvledge according to the same Spirit ✠verse 9 to an other
And that to haue been the errour of the Hebrues you may read in S. Augustine li. 3. doct Christ c. 6. And this vve tel the Protestants is the onely purpose of the Apostle But they be so grosse or ignorant in the Scriptures and so malitiously set against Gods and the Churches truth that they peruersely and folishly turne the vvhole disputation against the sacrifice of the B. Masse and the Priests of the new Testament as though vve held that the sacrifice of the altar vvere the general redemption or redeeming sacrifice or that it had no relation to Christes death or that it vvere not the representation and most liuely resemblance of the same or vvere not instituted and done to apply in particular to the vse of the partakers that other general benefite of Christes one oblation vpon the Crosse Against the Ievves then onely S. Paul disputeth and against the false opinion they had of their Priests and sacrifices to vvhich they attributed al remission and redemption vvithout respect of Christes death 15. Of those preuarications The Protestants do vnlearnedly imagine that because al sinnes be remitted by the force of Christes passion that therfore there should be no other sacrifice after his death Vvhereas in deede they might as vvell say there ought neuer to haue been sacrifice appointed by God either in the lavv of Nature or of Moyses as al their argumeÌ„ts made against the Sacrifice of the Church vpon the Apostles discourse proue as vvel or rather onely that there vvere no sacrifices of Aarons order or Leuitical lavv at all For against the Ievves false opinion concerning them doth he dispute and not a vvord touching the sacrifice of the Church vnto vvhich â—n al this discourse he neuer opposeth Christes sacrifice vpon the Crosse al Christian men vvel knovving that the host oblation of those tvvo though they differ in maner and external forme yet is in deede al one The Apostle then shevveth here plainely that al the sinnes that euer vvere remitted since the beginning of the vvorld vvere no othervvise forgiuen but by the force and in respect of Christes Passion Yet it folovveth not therevpon that the oblations of Abel Abraham Aaron c vvere no sacrifices as by the Heretikes foolish deduction it should do S. Paul not opposing Christes Passion to them for the intent to proue them to haue been no sacrifices but to proue that they vvere not absolute sacrifices nor the redeeming or consummating Sacrifice vvhich could not be many nor done by many Priests but by one and at one time by a more excellent Priest theÌ„ any of them or any other mere mortal man And that you may see the blasphemous pride and ignorance of Caluin and in him of al his fellovves read so many as may read Heretical bookes his commentarie vpon this place and there you shal see him gather vpon this that Christes death had force from the beginning vvas the remedie for al sinnes since the creation of the vvorld therfore there must be no moâ— but that one sacrifice of Christes death Vvhich must needes by his deduction hold as it doth in deede no lesse against the old sacrifices then the nevv sacrifice of the Church and so take avvay al vvhich is against the Apostles meaning and al religion 20. This is the bloud Christes death vvas necessarie for the full confirmation ratification and accomplishement of the nevv Testament though it vvas begonne to be dedicated in the sacrifice of his last supper being also vvithin the compasse of his Passion Vvhich is euident by the vvordes prouounced by Christ ouer the holy chalice vvhich be correspondent to the vvordes that vvere spoken as the Apostle here declareth in the first sacrifice of the dedication of the old lavv hauing also expresse mention of remission of sinnes thereby as by the bloud of the nevv Testament Vvhereby it is plaine that the B. Chalice of the altar hath the very sacrificall bloud in it that vvas shed vpon the Crosse in by vvhich the nevv Testament vvhich is the lavv of spirit grace and remission vvas dedicated and doth consist And therfore it is also cleere that many diuine things vvhich to the Heretikes or ignorant may seeme to be spoken onely of Christes sacrifice vpon the Crosse be in deede verified fulfilled also in the sacrifice of the altar Vvhereof S. Paul for the causes aforesaid vvould not treate in plaine termes See Isychius li. 1 in Leuit. c. 4 paulo post initium applying al these things to the immolation of Christ also in the Sacrament 23. The examplers Al the offices places vessels and instruments of the old lavv vvere but figures and resemblances of the state and sacraments of the nevv Testament vvhich are here called celestials for that they are the liuely image of the heauenly state next ensuing vvhich be therfore specially dedicated and sanctified in Christes bloud sacrificed on the altar and sprinkled vpon the faithful as the old figures and people vvere cleansed by the bloud of beasts And therfore by a transition vsual in the holy Scriptures the Apostle sodenly passeth in the senteÌ„ce immediatly folovving and turneth his talke to Christes entrance into heauen the state vvhereof both by the Sacraments of the old lavv and also more specially by them of the nevv is prefigured 25. Offer him self often As Christ neuer died but once not neuer shal die againe so in that violent painful and blouddy sort he can neuer be offered againe neither needeth he so to be offered any more hauing by that one action of sacrifice vpon the Crosse made the full ransom redemption and remedie for the sinnes of the vvhole vvorld Neuerthelesse as Christ died and vvas offered after a sort in all the sacrifices of the Lavv and Nature since the beginning of the vvorld al vvhich vvere figures of this one oblation vpon the Crosse so is he much rather offered in the sacrifice of the altar of the nevv Testament incomparably more neerely diuinely and truely expressing his death his body broken his bloud shed then did any figure of the old lavv or other sacrifice that euer vvas as being in deede though in hidden sacramental and mysticall and vnblouddy maner the very self same B. body and bloud the self same host oblation and sacrifice that vvas doue vpon the Crosse And this truth is most euident by the very forme of vvordes vsed by our Sauiour in the institution and consecration of the holy Sacrament and by the profession of all the holy Doctors Our sacrifice saith S. Cyprian is correspondent to the Passion of Christ And The sacrifice that vve offer is the Passion of Christ ep 63. nu 4. nu 7. S. Augustine de fâ—d ad Pet. c. 19. In those carnal sacrifices vvas the prosiguring of the flesh of Christ vvhich he vvas to offer for sinnes and of the bloud vvhich he vvas to sheads but in this Sacrifice is the commemoration of the flesh of Christ vvhich
TestameÌ„t they are forced to forsake the Greeke of the nevv or if they vvil mainteine the Greeke of the nevv they must forsake sometime the Hebrue in the old but this argument shal be forced against them els vvhere By this litle the Reader may see vvhat gay patrones they are of the Greeke text and how litle cause they haue in their owne iudgements to translate it or vaunt of it as in derogation of the vulgar Latin translation how easily we might answer them in a word why we translate not the Greeke forsooth because it is so infinitely corrupted But the truth is we do by no meanes grauÌ„t it so corrupted as they say though in comparison we know it lesse sincere incorrupt then the vulgar Latin and for that cause and others before alleaged we preferre the said Latin and haue translated it If yet there remaine one thing which perhaps they wil say when they can not answer our reasons aforesaid to wit that we preferre the vulgar Latin before the Greeke text because the Greeke maketh more against vs we protest that as for other causes we preferre the Latin so in this respect of making for vs or against vs we allow the Greeke as much as the Latin yea in sundrie places more then the Latin being assured that they haue not one and that we haue many aduantages in the Greeke more then in the Latin as by the Annotations of this new Testament shal euidently appeare namely in al such places where they dare not translate the Greeke because it is for vs against them as when they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances and not iustification and that of purpose as Beza confesseth Luc. 1 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances or instructions and not traditions in the better part 2 Thess 2 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and not Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 images rather then idols and especially when S. Luke in the Greeke so maketh for vs the vulgar Latin being indifferent for them and vs that Beza saith it is a corruption crept out of the margent into the text Vvhat neede these absurd diuises and false dealings with the Greeke text if it made for them more then for vs yea if it made not for vs against them But that the Greeke maketh more for vs see 1 Cor. 7. In the Latin Defraude not one another but for a time that you giue your selues to prayer in the Greeke to fasting and prayer Act. 10 30. in the Latin Cornelius saith from the fourth day past vntil this houre I vvas praying in my house and behold a man c. in the Greeke I vvas fasting and praying 1 Io. 5 18 in the Latin Vve knovv that euery one vvhich is borne of God sinneth not but the generation of God preserueth him c. in the Greeke but he that is borne of God preserueth him self Apoc. 22 14. in the Latin Blessed are they that vvash their garmeÌ„ts in the bloud of the lambe c. in the Greeke Blessed are they that doe his commaundements Rom. 8 38. Certus sum c. I am sure that neither death nor life nor other creature is able to separate vs from the charitie of God as though he vvere assured or we might and should assure our selues of our predestination in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am probably persuaded that neither death nor life c. In the Euangelists about the Sacrifice and B. Sacrament in the Latin thus This is my bloud that shal be shed for you and in S. Paul This is my body vvhich shal be betraied or deliuered for you both being referred to the time to come and to the sacrifice on the crosse in the Greeke This is my bloud vvhich is shed for you and my body vvhich is broken for you both being referred to that present time when Christ gaue his body and bloud at his supper then sheading the one and breaking the other that is sacrificing it sacramentally and mystically Loe these and the like our aduantages in the Greeke more then in the Latin But is the vulgar translation for al this Papistical therfore do we folow it for so some of them call it and say it is the worst of al other If it be the Greeke as you see is more and so both Greeke and Latin and consequently the holy Scripture of the new Testament is Papistical Againe if the vulgar Latin be Papistical Papistrie is very auncient and the Church of God for so many hundred yeres wherein it hath vsed and allowed this translation hath been Papistical But wherein it is Papistical forsooth in these phrases and speaches Pâ—â—nitentiam agite Sacramentum hoc magnum est AVE GRATIA PLENA Talibus hostiis promeretur Deus and such like First doth not the Greeke say the same see the Annotations vpon these places Secondly could he translate these things Papistically or partially or rather prophetically so long before they were in controuersie thirdly doth he not say for pâ—â—nitentiam agite in an other place pâ—â—nitemini and doth he not translate other mysteries by the vvord Sacramentum as Apoc. 17 Sacramentum mulieris and as he translateth one vvord Gratia plena so doth he not translate the very like vvord plenus vlceribus vvhich them selues do folow also is this also Papistrie Vvhen he said Heb. 10 29. Quanto deteriora merebitus supplicia c. and they like it vvel ynough might he not haue said according to the same Greeke word Vigilate vt mereamini fugere ista omnia stare ante filium hominis Luc. 21 36. and Qui merebuntur saculum illud resurrectionem exmortuis c. Luc. 10 35. and Tribulationes quas sustinetis vt mereamini regnum Dei pro quo et patimini 2. Thess 1. 5. Might he not we say if he had partially affecteted the word merite haue vsed it in al these places according to his and your owne translation of the same Greeke word Hebr. 10 29 Vvhich he doth not but in al these places saith simply Vt digni habeamini and Qui digni habebâ—â—tur and how can it be iudged Papistical or partial when he saith Talibus hostiis promerâ—tur Deus Heb. 13 Vvas Primasius also S. Augustines scholer a Papist for vsing this text and al the rest that haue done the like Vvas S. Cyprian a Papist for vsing so often this speach promereri Dominum iustis operibus poâ—nitentia c. or is there any difference but that S. Cyptian vseth it as a deponent more latinly the other as a passiue lesse finely Vvas it Papistrie to say Senior for Presbyter Ministrantibus for sacrificantibus or liturgiam celebrantibus simulacbris for idolis fides tuaete saluum fecit sometime for sanum fecit Or shal we thinke he was a Caluinist for translating thus as they thinke he was a Papist when any
he cometh and to my seruant doe this he doeth it ✠verse 10 And IESVS hearing this marueiled and sayd to them that folovved him Amen I say to you I haue not found so great faith in Israel ✠verse 11 And I say to you that many shal come from the East and West and shal sitte dovvne vvith Abraham Isaac Iacob in the kingdom of heauen ✠verse 12 but the children of the kingdom shal be cast out into the exteriour darkenesse there shal be vveeping gnashing of teeth ✠verse 13 And IESVS said to the Centurion Goe and as thou hast beleeued be it done to thee And the boy vvas healed in the same houre ⊢ ✠verse 14 And * vvhen IESVS was come into Peters house he savv ″ his vviues mother layde in a fitte of a feuer ✠verse 15 and he touched her hand and the feuer left her and she arose and ministred to him ✠verse 16 And vvhen euening vvas come they brought to him many that had diuels and he cast out the spirites vvith a vvord and al that vvere il at ease he cured ✠verse 17 that it might be fulfilled vvich vvas spoken by Esay the Prophete saying He tooke our infirmities and bare our diseases ✠verse 18 And IESVS seeing great multitudes about him commaunded to goe beyond the vvater ✠verse 19 And a * certaine Scribe came and sayd to him Master I vvil folovv thee vvithersoeuer thou shalt goe ✠verse 20 And IESVS sayth to him the foxes haue holes and the foules of the ayre nestes but the sonne of man hath not vvhere to lay his head ✠verse 21 And * an other of his Disciples sayd to him Lord permit me first to goe burie my father ✠verse 22 But IESVS sayd to him Folovv me and ″ let the dead burie their dead ✠verse 23 And * vvhen he entered into the boate his Disciples folovved him ✠verse 24 and loe a great tempest arose in the sea so that the boate vvas couered vvith vvaues but he slept ✠verse 25 And they came to him and raised him saying Lord saue vs vve perish ✠verse 26 And he saith to them Why are you fearful O ye of litle faith Then rising vp ″ he commaunded the vvindes the sea and there ensued a great calme ✠verse 27 Moreouer the men marueled saying What an one is this for the vvindes and the sea obey him ⊢ ✠verse 28 And * vvhen he vvas come beyond the vvater into the countrey of the Gerasens there mette him tvvo that had diuels coming forth out of the sepulcres exceding fierce so that none could passe by that vvay ✠verse 29 And behold they cried saying What is betvvene vs and thee IESV the sonne of God art thou come hither to torment vs before the time ✠verse 30 And there vvas not farre frome them an heard of many svvine feeding ✠verse 31 And the diuels besought him saying If thou cast vs out send vs into the heard of svvine ✠verse 32 And he said to theÌ„ Goe But they going forth vvent into the svvine and behold the whole heard vvent vvith a violence headlong into the sea and they dyed in the vvaters ✠verse 33 And the svvineheardes sled and comming into the citie told al and of them that had been possessed of diuels ✠verse 34 And behold the vvhole citie vvent out to meete IESVS and vvhen they savv him they besought him that he vvould passe from their quarters ANNOTATIONS CHAP. VIII 4 Priest The Priests of the old law saith S. Chrysostome had authoritie and priuilege only to discerne who where healed of leprosie and to denounce the same to the people but the Priests of the new law haue power to purge in very deede the filth of the soule Therefore whosoeuer despiseth them is more vvorthie to be punished then the rebel Dathaâ— and his complices S. Chryso li. 3. de Sacerd. 4. Gift Our Sauiour willeth him to goe and offer his gift or sacrifice according as Moyses prescribed in that case because the other sacrifice being the holiest of al holies which is his body was not yet begonne So saith S. Aug. li. 2. q. Euang. q. 3. Cont. Aduers leg Preph li. â— c. 19. 20. â— Not worthy Orig. ho. 5. in diuers When thou eatest saith he and drinkest the body and bloud of our Lord he entereth vnder thy roofe Thou also therefore humbling thy self say Lord I am not worthy c. So said S. Chrysostom in his Masse and so doeth the Cath. Churche vse at this day in euery Masse See S. Augustine ep 118 ad Ianu. 14. His Wiues mother Of Peter specially among the rest it is euident that he had a wife but as S. Hiâ—rom sayth after they were called to be Apostles they had no more carnal companie with their wiues as he proueth there by the very wordes of our Sauiour * He that hath left wise c. And so in the Latin Churche hath been alwayes vsed that maried men may be and are daily made Priests either after the death of the wife or with her consent to liue in perpetual continencie And if the Greekes haue Priests that doe otherwise S. Epiphanius a Greeke Doctor telleth them that they doe it agaynst the ancient Canons and Paphnutius plainely signifieth the same in the first Councel of Nice But this is most playne that there was neuer either in the Greeke Church or the Latin authentical example of any that married after holy Orders 22. Let the dead By this we see that not only no wordly or carnal respect but no other laudable dutie toward our parents ought to stay vs from folowing Christ and choosing a life of greater perfection 26. He commaunded The Churche here signified by the boate or shippe and Catholikes are often tossed with stormes of persecution but Christ who seemed to sleepe in the meane time by the Churches prayers awaketh and maketh a calme CHAP. IX The Maisters of the Iewes he confuteth both with reasons and miracles a defending his remitting of sinnes 9 his eating with sinners 14 and his condescending to his weake Disciples vntil he haue made them stronger 18 shewing also in two miracles the order of his prouidence about the lewes and Gentils leauing the one when he called the other 27 he cureth tvvo blind men and one possessed 35 And hauing vvith so many miracles together confuted his enemies and yet they worse and worse vpon pitie toward the people he thinketh of sending true pastours vnto them verse 1 AND entring into a boate he passed ouer the vvater and came into his ovvne citie ✠verse 2 And * behold they brought to him one sicke of the palsey lying in bedde And IESVS seeing their faith said to the sicke of the palsey Haue a good hart sonne thy sinnes are forgiuen thee
vvinges and thou vvouldest not ✠verse 38 Behold your house shal be lest desert to you ✠verse 39 For I say to you you shal not see me from hence forth til you say Blessed is he that commeth in the name of our Lord. â— ANNOTATIONS CHAP. XXIII 2. Chaire of Moyses God preserueth the truth of Christian religion in the Apostolike See of Rome which is in the new law answerable to the chaire of Moyses notwithstaÌ„ding the Bishops of the same were neuer so wicked of life yea though some traitour as il as Iudas were Bishop thereof it should not be preiudicial to the Church and innocent Christians for whom our Lord prouâ—ding said Doe that which they say but doe not as they doe August Epist 165. 3. Whatsoeuer they shal say Why saith S. Augustin doÌ„est thou call the Apostolike Chaire the chaire of pestilence If for the men why Did our Lord Iesus Christ for the Pharisees any vvrong to thee Chaire vvherein they sate Did he not commend that chaire of Moyses and preseruing the honour of the chaire reproue them For he saith They sitte vpon the Chaire of Moyses that vvhich they say doe ye These things if you did vvel consider you vvould not for the men vvhom you defame blaspheme the See Apostolike vvhervvith you doe not communicate And againe he saith Neither for the Pharisees to vvhom yu compare vs not of vvisdom but of malice did our Lord commaund the Chaire of Moyses to be forsaken in vvhich chaire verely he figured his ovvne for he vvarneth the people to doe that vvhich they say and not to doe that vvhich they doe and that the holinesse of the Chaire be in no case forsaken nor the vnity of the flocke deuided for the naughty Pastours 6. Loue the first places He condemneth not dew places of Superiority geuen or taken of men according to their degrees but ambitious seeking for the same and their prowde hart and vvicked intention which he saw within them and therfore might boldly reprehend them 8. One is your maister In the Catholike Church there is one Maister Christ our Lord and vnder him one Vicar with whom al Catholike Doctors and teachers are one because they teach al one thing but in Arch-heretikes it is not so where euery one of them is a diuerse maister and teacheth contrarie to the other and wil be called Rabbi and Maister euery one of their owne Disciples Arius a Rabbi among the Arians Luther among the Lutherans and among the Caluinists Caluin 10. Maisters Wiclefe and the like Heretikes of this time doe herevpon condemne degrees of Schole and titles of Doctors and Maisters where they might as wel reproue S. Paul for calling him self Doctor and Maister of the Gentiles and for saying that there should be alwayes Doctors in the Church and whereas they bring the other words folowing against Religious men who are called fathers as wel might they by this place take away the name of carnal fathers and blame S. Paule for calling him self the only spiritual father of the Corinthians but in deede nothing is here forbidden but the contentious diuision and partiality of such as make them selues Ringleaders of Schismes and Sectes as Donatus Arius Luther Caluin 11. Scribes and Pharisees In al these reprehensions it is much to be noted that our Sauiour for the honour of Priesthod neuer reprehendeth Priests by that name Cypr. ep 65. whereas our Heretikes vse this name of purpose in reproche and despite 14. Praying long prayers They are not reprehended here for the things them selues which for the most part are good as long prayer making Proselytes garnishing the Prophetes sepulchres c. but for their wicked purpose and intention as before is said of fasting prayers almes Mat. 6. 15. Double more They that teach that it is ynough to haue only faith doe make such Christians as the Iewes did Proselytes children of Hel far more then before August lib. de fide oper cap. 26. 19. Sanctifieth Note that donaries and gifts bestowed vpon Churches and altars be sanctified by dedication to God and by touching the altar and other holy things as now specially the vessels of the sacrifice and Sacrament of Christes body and bloud by touching the same and the altar it self wherevpon it is consecrated whereof Theophylacte writeth thus vpon this place In the old lavv Christ permitteth not the gift to be greater then the altar but vvith vs the altar is sanctified by the gift for the hostes by the diuine grace are turned into our Lords body and therfore is the altar also sanctified by them 21. By him that dwelleth therein By this we see that swearing by creatures as by the Gospel by Saincts is al referred to the honour of God whose Gospel it is whose Saincts they are 28. Appeare to men Christ might boldly reprehend them so often and so vehemently for hypocrisie because he knew their harts and intentions but we that can not see within men may not presume to call mens external good doings hypocrisie but iudge of men as we see and know 29. Garnish Christ blameth not the Iewes for adorning the sepulchres of the Prophetes but entwyteth them of their malice toward him and of that which by his diuine knowledge he foresaw that they would accomplish the wickednes of their fathers in sheding his bloud as their fathers did the bloud of the Prophetes Hilar. CHAP. XXIIII To his Disciples by occasion of Hierusalem and the Temples destruction he foretelleth * vvhat things shal be before the consummation of the vvorld as specially 14 the Churches ful preaching vnto al nations 15 then vvhat shal be in the very consummation to vvit Antichrist vvith his passing great persecution and seduction but for a short times 29 then incontinent the Day of iudgement to our great comfort in those miseries vnder Antichrist 35 As for the moment to vs it perteineth not to knovv it 37 but rather euery man to vvatch that vve be not vnprouided vvhen he commeth to ech one particularly by death verse 1 AND IESVS being gone out of the temple vvent And his disciples came to shevv him the buildings of the teÌ„ple ✠verse 2 And he ansvvering said to theÌ„ Do you see al these things Amen I say to you there shal â— not be left here a stone vpon a stone that shal not be destroied ✠verse 3 And vvhen he vvas sitting vpon Mount-oliuet the disciples came to him secretly saying Tel vs vvhen shal these things be and vvhat shal be â— the signe of thy comming and of the consummation of the vvorld ✠verse 4 And IESVS ansvvering said to them Bevvare that no man â— seduce you ✠verse 5 for many shal come in my name saying â— I am Christ and they shal seduce many ✠verse 6 For you shal heare of vvarres bruites of vvarres See that ye be not troubled for these
seemly for them to know these secretes gaue them by way of Prophecie warning of diuerse miseries signes and tokens that should fall some further of and some neerer the later day by which the faithful might alwayes prepare them selues but neuer be certaine of the houre day moneth nor yere when it should fall Aug. Ep. 10. 4. Seduce The first and principal warning needful for the faithful from Christes Ascension to the very end of the world is that they be not deceaued by Heretikes which vnder the titles of true teachers and the name of Christ and his Gospel wil seduce many 5. I am Christ Not only such as haue named them selues Christ as Simon Menander and such like but al Arch-heretikes be Christes to their folowers Luther to the Lutherans Caluin to the Caluinists because they beleeue them rather then Christ speaking in his Church 12. Iniquity abound When Heresie and false teachers reigne in the world namely toward the later day wicked life aboudeth and charity decayeth 14. Shal be preached The Gospel hath been preached of late yeres and now is by holy Religious men of diuers Orders in sundery great Countries which neuer heard the Gospel before as it is thought 15. Abomination of desolation This abomination of desolation foretold was first partly fulfilled in diuerse prophanations of the Temple of Hierusalem when the sacrifice and seruice of God was taken away but specially it shal be fulfilled by Antichrist and his Precursors when they shal abolishe the holy Masse which is the Sacrifice of Christes body and bloud and the only soueraine worship dewe to God in his Church as S. Hyppolytus writeth in these wordes The Churches shal lament with great lamentation because there shal neither oblation be made nor incense nor worship grateful to God But the sacred houses of Churches shal be like to cottages and the pretious body and bloud of Christ shal not be extant openly in Churches in those dayes the Liturgie or Masse shal be extinguished the Psalmodie shal cease the reciting of the Scriptures shal not be heard Hippol. de Antichristo By which it is plaine that the Heretikes of these daies be the special fore-runners of Antichrist 22. Shal be shortened The reigne of Antichrist shal be short that is three yeres and a halfe Dan. 7. Apoc. 11. Therfore the Heretikes are blasphemous and ridiculous that say Christes Vicar is Antichrist who hath sitten these 1500 yeres 24. Great signes These signes and miracles shal be to the outward appearance only for S. Paule calleth them * lying signes to seduce them only that shal perish Wherby we see that if Heretikes could worke feyned and forged miracles yet we ought not to beleeue them much lesse when they can not so much as seeme to doe any 26. In closets Christ hauing made the Churches authority bright and clere to the whole world warneth the faithful to take heede of Heretikes and Schisinatikes which haue their conuenticles aside in certaine odde places and obscure corners alluring curious persons vnto them Aug. li. 1. q. Euang. q. 38. For as for the comming together of Catholikes to serue God in secrete places that is a necessarie thing in time of persecution and was vsed of Christians for three hundred yeres together after Christ * and the Apostles also and disciples came so together in Hierusalem for feare of the Iewes And Catholikes doe the same at this day in our countrie not drawing religion into corners from the society of the Catholike Church but practising secretely the same faith that in al Christendom shineth and appeareth most gloriously 29. Immediatly If the later day shal immdediatly folow the persecution of Antichrist which is to endure but three yeres and halfe as is aforesaid then is it mere blasphemie to say Gods Vicar is Antichrist and that by their owne limitation these thousand yeres almost CHAP. XXV Continuing his Sermon he bringeth two parables of ten Virgìns and of Talents to shew how it shal be in Domesday with the Faithful that prepare and that prepare not themselues 31 Then also without parables he sheweth that such Faithful as doe workes of mercy shal haue for them life euerlasting and such as doe not euerlasting damnation verse 1 THEN shà l the kingdom of heauen be like to ten â— virgins vvhich taking their â— lampes vvent forth to meete the bridegrome and the bride ✠verse 2 And fiue of them vvere foolish and fiue vvise ✠verse 3 but the fiue foolish hauing taken their lampes did not take ″ oil vvith them ✠verse 4 but the vvise did takâ— oile in their vessels vvith the lampes ✠verse 5 And the bridegrom â— tarying long they slumbered all the slept ✠verse 6 And at midniâ—â—t there vvas a clamour made Behold the bridegrome comâ—â—â— goe ye forth to meete him ✠verse 7 Then arose al those virgins and they trimmed their lampes ✠verse 8 And the foolish said to the vvise Giue vs of your oile because our lampes are going out ✠verse 9 The vvise ansvvered saying Lest peraduenture there suffise not for vs and you goe rather to them that sel and bie for your selues ✠verse 10 And vvhiles they vvent to bie the bridegrome vvas come and they that vvere ready entred vvith him to the mariage and the gate vvas shut ✠verse 11 But last of al come also the other virgins saying Lord Lord open to vs. ✠verse 12 But he ansvvering said Amen I say to you I knovv you not ✠verse 13 Watch ye therfore because you knovv not the day nor the houre ⊢ ✠verse 14 For * euen as a man going into a strange countrie called his seruants and deliuered them his goods ✠verse 15 And to one he gaue fiue talents and to an other tvvo and to an other one to euery one according to his propre facultie and immediatly he tooke his iourney ✠verse 16 And he that had receiued the fiue talents vvent his vvay and occupied vvith the same and gained other fiue ✠verse 17 Likevvise also he that had receiued the tvvo gained other tvvo ✠verse 18 But he that had receiued the one going his vvay digged into the earth and hid his lords money ✠verse 19 But after much time the lord of those seruants commeth and made a count vvith them ✠verse 20 And there came he that had receiued the fiue talents and offred other fiue talents saying Lord fiue talents thou didst deliuer me behold I haue gained other fiue besides ✠verse 21 His lord said vnto him wel fare thee good and faithful seruant because thou hast been faithful ouer a fevv things I vvil place thee ouer many things enter into the ioy of thy lord ✠verse 22 And there came also he that had receiued the tvvo talents and said Lord tvvo talents thou didst deliuer me behold I haue gained other tvvo ✠verse 23 His lord said to
vvas called Caiphas ✠verse 4 and they consulted hovv they might by some vvile apprehend IESVS and kil him ✠verse 5 But they said Not on the festiual day lest perhaps there might be a tumult among the people ✠verse 6 And * vvhen IESVS vvas in Bethania in the house of Simon the Leper ✠verse 7 there came to him a vvoman hauing an alabaster-boxe of pretious ointment and povvred it out vpon his head as he sate at the table ✠verse 8 And the Disciples seeing it had indignation saying whereto is ◠this vvast ✠verse 9 for this might haue been sold for much and giuen to the poore ✠verse 10 And IESVS knovving it said to them why do you molest this vvoman for she hath vvrought a ◠good vvorke vpon me ✠verse 11 For the poore you haue alvvayes vvith you but me ◠you haue not alvvayes ✠verse 12 For she in povvring this ointment vpon my body hath done it to burie me ✠verse 13 Amen I say to you vvheresoeuer this Gospel shal be preached in the vvhole vvorld that also vvhich she hath done shal be reported for a memorie of her ✠verse 14 * Then vvent one of the Tvvelue vvhich vvas called Iudas Iscarioth to the cheefe Priestes ✠verse 15 and said to them what vvil you giue me and I vvil deliuer him vnto you But they appointed vnto him thirtie peeces of siluer ✠verse 16 And from thenceforth he sought opportunitie to betray him ✠verse 17 And * the first day of the Azymes the Disciples came to IESVS saying where vvilt thou that vve prepare for thee to eate the Pasche ✠verse 18 But IESVS said Goe ye into the citie to a certaine man and say to him The Maister saith My time is at hand vvith thee do I make the Pasche vvith my Disciples ✠verse 19 And the Disciples did as IESVS appointed them and they prepared the Pasche ✠verse 20 But vvhen it vvas euen he sate downe vvith his ◠tvvelue Disciples ✠verse 21 And vvhile they vvere eating he said Amen I say to you that one of you shal betray me ✠verse 22 And they being very sad began euery one to say Is it I Lord ✠verse 23 But he ansvvering said * He that dippeth his hand vvith me in the dish he shal betray me ✠verse 24 The Sonne of man in deede goeth as it is vvritten of him but vvo be to that man by vvhom the Sonne of man shal be betrayed It vvere good for him if that man had not been borne ✠verse 25 And Iudas that betrayed him ansvvering said Is it I Rabbi He saith to him Thou hast said ✠verse 26 And * vvhiles they vvere at supper IESVS ◠tooke bread and ◠blessed and brake and he gaue to his Disciples and said Take ye and eate ◠THIS IS ◠MY BODY ✠verse 27 And taking the chalice ◠he gaue thankes and gaue to them saying Drinke ye al of this ✠verse 28 For THIS IS ◠MY BLOVD OF THE NEVV TESTAMENT VVHICH SHAL BE SHED FOR MANY VNTO REMISSION OF SINNES ✠verse 29 And I say to you I vvil not drinke from henceforth of this ◠fruite of the vine vntil that day vvhen I shal drinke it vvith you nevv in the kingdom of my father ✠verse 30 And an hymne being said they vvent forth vnto Mount-oliuet ✠verse 31 Then IESVS saith to them Al you shal be scandalized in me in this night For it is vvritten I vvil strike the Pastor and the sheepe of the flocke shal be dispersed ✠verse 32 But after I shal be risen againe I vvil goe before you into Galilee ✠verse 33 And Peter ansvvering said to him Although al shal be scandalized in thee I vvil neuer be scandalized ✠verse 34 IESVS said to him Amen I say to thee that in this night before the cocke crovv thou shalt denie me thrise ✠verse 35 * Peter saith to him Yea though I should die vvith thee I vvil not denie thee Likevvise also said al the Disciples ✠verse 36 Then IESVS commeth vvith them into a village called Gethsémani and he said to his Disciples Sitte you here til I goe yonder and pray ✠verse 37 And taking to him Peter and the tvvo sonnes of Zebedee he began to vvaxe sorovvful and to be sad ✠verse 38 Then he saith to them My soul is sorovvful euen vnto death stay here and vvatch vvith me ✠verse 39 And being gone forvvard a litle he fel vpon his face praying and saying My Father if it be possible let this chalice passe from me neuerthelesse ◠not as I vvil but as thou ✠verse 40 And he commeth to his Disciples and findeth them sleeping and he saith to Peter Euen so Could you not vvatch one houre vvith me ✠verse 41 ″ Watch ye and pray that ye enter not into tentation The spirit in deede is prompt but the flesh vveake ✠verse 42 Againe the second time he vvent and prayed saying My Father if this chalice may not passe but I must drinke it thy vvil be done ✠verse 43 And he commeth againe and findeth them sleeping for their eyes vvere become heauy ✠verse 44 And leauing them he vvent againe and he prayed the third time saying the self same vvord ✠verse 45 Then he commeth to his Disciples and saith to them Sleepe ye novv and take rest behold the houre approcheth and the Sonne of man shal be betrayed into the hands of sinners ✠verse 46 Rise let vs goe behold he approcheth that shal betray me ✠verse 47 * As he yet spake behold Iudas one of the Tvvelue came and vvith him a great multitude vvith svvordes and clubbes sent from the cheefe Priestes and the auncients of the people ✠verse 48 And he that betrayed him gaue them a signe saying whomsouer I shal kisse that is he hold him ✠verse 49 And forthvvith cōming to IESVS he said Haile Rabbi And he kissed him ✠verse 50 And IESVS said to him Freend vvhereto art thou come Then they drevve neere and laid hands on IESVS and held him ✠verse 51 And behold one of them that vvere vvith IESVS stretching forth his hand drevve out his svvord and striking the seruant of the high Priest cut of his eare ✠verse 52 Then IESVS saith to him Returne thy sword into his place for al that take the svvord shal perish vvith the svvord ✠verse 53 Thinkest thou that I cannot aske my Father and he vvil giue me presently more then tvvelue legions of Angels ✠verse 54 Hovv then shal the scriptures be fulfilled that so it must be done ✠verse 55 In that houre IESVS said to the multitudes You are come out as it vvere to a theefe vvith svvordes and clubbes to apprehēd me I sate daily vvith you teaching in the temple and you laid no hands on me ✠verse 56
blessing brake and gaue to them and said Take THIS IS ″ MY BODY ✠verse 23 And taking the ″ chalice giuing thankes he gaue to them and they al dranke of it ✠verse 24 And he said to them THIS IS ″ MY BLOVD OF THE NEVV TESTAMENT THAT SHAL BE SHED FOR MANY ✠verse 25 Amen I say to you that novv I vvil not drinke of the fruite of the vine vntil that day vvhen I shal drinke it nevv in the kingdom of God ✠verse 26 And an hymne being said they vvent forth into Mount-oliuet ✠verse 27 And IESVS saith to them You shal al be scandalized in me in this night for it is vvritten I vvil strike the Pastor and the sheepe shal be dispersed ✠verse 28 But after that I shal be risen againe I vvil goe before you into Galilee ✠verse 29 And Peter said to him Although al shal be scandalized yet not I. ✠verse 30 And IESVS saith to him Amen I say to thee that thou this day in this night before the cocke crovv tvvise shalt thrise deny me ✠verse 31 But he spake more vehemently Although I should die together vvith thee I vvil not denie thee And in like maner also said they al. ✠verse 32 And they come into a farme-place called Gethsemani And he saith to his Disciples Sit you here vntil I pray ✠verse 33 And he taketh Peter and Iames and Iohn vvith him and he began to feare and to be heauy ✠verse 34 And he saith to them My soul is sorovvful euen vnto death stay here and vvatch ✠verse 35 And vvhen he vvas gone forvvard a litle he fel flat vpon the ground and he prayed that if it might be the houre might passe from him ✠verse 36 and he said Abba Father al things are possible to thee transferre this chalice from me but not that vvhich I vvil but that vvhich thou ✠verse 37 And he commeth and findeth them sleeping And he saith to Peter Simon sleepest thou couldst thou not vvatch one houre ✠verse 38 Vvatch ye and pray that you enter not into tentation The spirit in deede is prompt but the flesh infirme ✠verse 39 And going avvay againe he prayed saying the selfe same vvord ✠verse 40 And returning againe he found them a sleepe for their eies vvere heauy and they vvist not vvhat they should ansvver him ✠verse 41 And he commeth the third time and saith to them Sleepe ye novv and take rest it suffiseth the houre is come behold the Sonne of man shal be betraied into the hands of sinners ✠verse 42 Arise let vs goe behold he that shal betray me is at hand ✠verse 43 And * as he vvas yet speaking commeth Iudas Iscariote one of the Tvvelue and vvith him a great multitude vvith svvordes and clubbes from the cheefe Priestes and the Scribes and the Auncients ✠verse 44 And the betrayer of him had giuen them a signe saying Vvhomsoeuer I shal kisse it is he lay hold on him and leade him vvarily ✠verse 45 And vvhen he vvas come immediatly going to him he saith Rabbi and he kissed him ✠verse 46 But they laid hands vpon him and held him ✠verse 47 And one certaine man of the stāders about dravving out a svvord smote the seruant of the cheefe priest and cut of his eare ✠verse 48 And IESVS ansvvering said to them As to a theefe are you come out vvith svvordes and clubbes to apprehend me ✠verse 49 Ivvas daily vvith you in the temple teaching and you did not lay hands on me But that the Scriptures may be fulfilled ✠verse 50 Then his disciples leauing him al fled ✠verse 51 And a certaine yong man folowed him clothed vvith sindon vpō the bare they tooke him ✠verse 52 But he casting of the sindon fled from them naked ✠verse 53 And they brought IESVS to the cheefe Priest and al the Priests and the Scribes and the Auncients assembled together ✠verse 54 And Peter folovved him a farre of euen in vnto the court of the high Priest and he sate vvith the seruants at the fire and vvarmed him self ✠verse 55 And the cheefe Priests and al the councel sought testimonie against IESVS that they might put him to death neither found they ✠verse 56 For many spake false witnes against him and the testimonies vvere not cōuenient ✠verse 57 And certaine rising vp bare false vvitnes against him saying ✠verse 58 That vve heard him say * I vvil dissolue this temple made vvith hand and in three daies vvil I build an other not made vvith hand ✠verse 59 And their testimonie vvas not conuenient ✠verse 60 And the high Priest rising vp into the middes asked IESVS saying Ansvverest thou nothing to these things that are obiected to thee of these ✠verse 61 But he held his peace and ansvvered nothing Againe the high Priest asked him and said to him Art thou Christ the sonne of the blessed God ✠verse 62 And IESVS saith to him I am And you shal see the * Sonne of man sitting on the right hand of povver and comming vvith the cloudes of heauen ✠verse 63 And the high Priest renting his garments saith Vvhat neede vve vvitnesses any further ✠verse 64 You haue heard blasphemie hovv thinke you Vvho al condemned him to be guilty of death ✠verse 65 And certaine began to spit vpon him and to couer his face and to beate him vvith buffets and to say vnto him Prophecie and the seruants gaue him blovves ✠verse 66 And vvhen Peter vvas in the court beneath there commeth one of the vvoman-seruants of the high Priest ✠verse 67 And vvhen she had seen Peter vvarming him self beholding him she saith And thou vvast vvith IESVS of Nazareth ✠verse 68 But he denied saying Neither knovv I neither vvot I vvhat thou saiest And he vvent forth before the court and the cocke crevve ✠verse 69 And againe a vvench seeing him began to say to the standers about That this fellovv is of them ✠verse 70 But he denied againe And after a vvhile againe they that stoode by said to Peter Verily thou art of them for thou art also a Galilaean ✠verse 71 But he ″ began to curse and to svveare That I knovv not this man vvhom you speake of ✠verse 72 And immediatly the cocke crevv againe And Peter remembred the vvord that IESVS had said vnto him Before the cocke crovv tvvise thou shalt thrise deny me And he began to vveepe ANNOTATIONS CHAP. XIIII 4. This wast Religious offices done to Christ for signification deuotion or honour sake both then in his life and novv in the Holy Sacrament be of some vnder pretence of better bestowing such things vpon the poore condemned vniustly 6. Let her alone Christ answereth for the deuout woman and for defence of her fact as we must answer against the ignorant
one grote doth she not light a candle and svveepe the house and seeke diligently vntil she finde ✠verse 9 And vvhen she hath found calleth together her frendes and neighbours saying Reioyce vvith me because I haue found the grote vvhich I had lost ✠verse 10 So I say to you there shal be ioy ″ before the Angels of God vpon one sinner that doth penance ⊢ ✠verse 11 And he said A certaine man had tvvo sonnes ✠verse 12 and the yonger of them said to his father Father giue me the portion of substance that belongeth to me And he deuided vnto them the substance ✠verse 13 And not many daies after the yonger sonne gathering al his things together vvent from home into a farre countrie and there he vvasted his substance liuing riotously ✠verse 14 And after he had spent al there fel a sore famine in that countrie and he began to be in neede ✠verse 15 And he vvent and cleaued to one of the citizens of that countrie And he sent him into his farme to feede svvine ✠verse 16 And he vvould faine haue filled his bellie of the huskes that the svvine did eate and no bodie gaue vnto him ✠verse 17 And returning to him self he said Hovv many of my fathers hirelings haue aboundance of bread and I here perish for famine ✠verse 18 I vvil arise and vvil goe to my father and say to him Father I haue sinned against heauen and before thee ✠verse 19 I am not novv vvorthie to be called thy sonne make me as one of thy hirelings ✠verse 20 And rising vp he came to his father And vvhen he vvas yet farre of his father savv him and vvas moued vvith mercie and running to him fel vpon his necke and kissed him ✠verse 21 And his sonne said to him Father I haue sinned against heauen before thee I am not novv vvorthie to be called thy sonne ✠verse 22 And the father said to his seruants Quickely bring forth the first stole and doe it on him and put a ring vpō his hand and shoes vpon his feete ✠verse 23 and bring ″ the fatted calfe and kil it and let vs eate and make merie ✠verse 24 because this my sonne vvas dead and is reuiued vvas lost and is found And they began to make merie ✠verse 25 But his elder sonne vvas in the field and vvhen he came and drevv nigh to the house he heard musicke and dauncing ✠verse 26 and he called one of the seruants and asked vvhat these thinges should be ✠verse 27 And he said to him Thy brother is come and thy father hath killed the fatted calfe because he hath receiued him safe ✠verse 28 But he had indignation and vvould not goe in His father therfore going forth began to desire him ✠verse 29 But he ansvvering said to his father Behold so many yeres doe I serue thee and I neuer transgressed thy commaundement and thou didst neuer giue me a kidde to make merie vvith my frendes ✠verse 30 but after that thy sonne this that hath deuoured his substance vvith whoores is come thou hast killed for him the fatted calfe ✠verse 31 But he said to him Sonne thou art alvvaies vvith me and al my things are thine ✠verse 32 But it behoued vs to make merie and be glad because this thy brother vvas dead and is reuiued vvas lost and is found ⊢ ANNOTATIONS CHAP. XV. 7. Then vpon ninety nine iust Neither God nor the Saincts in heauen nor men in earth do for al that esteeme more of penitent sinners then they do of them that continevv iust and godly though by the soden motion and present affection of ioy that man taketh and expresseth in such alteration and nevv fallen good it be here signified that the conuersion of euery sinner is exceding acceptable to God and giueth his Saincts nevv cause of ioy and thankes giuing to God in an other kinde then for the continuance of the iust 10. Before the Angels The Angels and other celestial spirits in heauen do reioyce at euery sinners conuersion they know then and haue care of vs yea our hartes and inward repentance be open to them how then can they not heare our prayers And betwixt Angels and the blessed soules of Saincts there is no difference in this case the one being as highly exalted as the other and as neere God in whom and by whom onely they see and know our affaires as the other 23. The fatted calfe This feasting and festiuitie saith S. Augustine li. 2 qu. Euang. c. 33. to 4. are novv celebrated throughout the vvhole vvorld the Church being dilated and spred for that calfe in the body and bloud of our Lord is both offered to the Father and also feedeth the vvhole house And as the calfe signifieth the B. Sacrament of the body and bloud of Christ so the first stole may signifie our innocencie restored in baptisme and the rest other graces and giftes giuen vs in the other Sacraments CHAP. XVI He teacheth the riche to procure heauen vvith their riches 14 And being therfore derided of the couetous Pharisees vvho savv temporal riches promised in the letter of the Lavv he shevveth that novv is come the preaching of the kingdom of God howbeit the Lavv for al that in no iote shal be frustrat 19 foretelling them also that the couetous Ievvis shal be denied of their father Abraham when poore Laxarus the penitent Gentily shal rest in his bosome verse 1 AND he said also to his Disciples There vvas a cartaine riche man that had a bailife he vvas il reported of vnto him as he that had vvasted his goods ✠verse 2 And he called him and said to him Vvhat heare I this of thee render account of thy bailiship for novv thou canst no more be bailife ✠verse 3 And the bailife said vvithin him self Vvhat shal I doe because my lord taketh avvay from me the bailiship digge I am not able to begge I am ashamed ✠verse 4 I knovv vvhat I vvil doe that vvhen I shal be remoued from the bailiship they may receiue me into their houses ✠verse 5 Therfore calling together euery one of his lords detters he said to the first Hovv much doest thou ovve my lord ✠verse 6 But he saith An hundred pipes of oile And he said to him Take thy bil and sit dovvne quickly vvrite fiftie ✠verse 7 After that he said to an other But thou hovv much doest thou ovve Vvho said An hundreth quarters of vvheat He said to him Take thy bil and vvrite eightie ✠verse 8 And ″ the lord praised the bailife of iniquitie because he had done vvisely for the children of this vvorld are vviser then the children of light in their generation ✠verse 9 And I say to you Make vnto you frendes of the mammon of iniquitie that vvhen you faile ″ they may
to them ✠verse 5 And they vvere glad and bargained to giue him money ✠verse 6 And he promised And he sought opportunitie to betray him apart from the multitudes ✠verse 7 * And the day of the Azymes came vvherein it vvas necessarie that the Pasche should be killed ✠verse 8 And he sent Peter and Iohn saying Goe and prepare vs the Pasche that vve may eate ✠verse 9 But they said Vvhere vvilt thou that vve prepare it ✠verse 10 And he said to them Behold as you enter into the citie there shal meete you a man carying a pitcher of vvater folovv him into the house into vvhich he entreth ✠verse 11 and you shal say to the good manof the house The Maister saith to thee Vvhere is the inne vvhere I may eate the Pasche vvith my Disciples ✠verse 12 And he vvil shevv you a great refectorie adorned and there prepare ✠verse 13 And they going found as he said to them and prepared the Pasche ✠verse 14 And vvhen the houre vvas come he sate dovvne and the tvvelue Apostles vvith him ✠verse 15 And he said to them ″ Vvith desire I haue desired to eate this Pasche vvith you before I suffer ✠verse 16 For I say to you that from this time I vvil not eate it til it be fulfilled in the kingdom of God ✠verse 17 And ″ taking the chalice he gaue thankes and said Take and deuide among you ✠verse 18 for I say to you That I vvil not drinke of the generation of the vine til the kingdom of God doe come ✠verse 19 * And taking bread he gaue thankes and brake and gaue to them saying ″ THIS IS MY BODY ″ VVHICH IS GIVEN FOR YOV ″ Doe this ″ for a commemoration of me ✠verse 20 In like maner the chalice also after he had supped saying THIS IS THE CHALICE ″ THE NEVV TESTAMENT IN MY BLOVD ″ VVHICH SHAL BE SHED FOR YOV ✠verse 21 * But yet behold the hand of him that betraieth me is vvith me on the table ✠verse 22 And the Sonne of man in deede goeth according to that vvhich is determined but yet vvo to that man by vvhom he shal be betrayed ✠verse 23 And they began to question among them selues vvhich of them it should be that should doe this ✠verse 24 * And there fel also a cōtention betvvene them vvhich of them seemed to be greater ✠verse 25 And he said to them The kinges of the Gentiles ouerrule them and they that haue povver vpon them are called beneficial ✠verse 26 But you not so but he that is the greater among you let him become as the yonger he that is the leader as the waiter ✠verse 27 For which is greater he that sitteth at the table or he that ministreth is not he that sitteth but I am in the middes of you as he that ministreth ✠verse 28 you are they that haue remained vvith me in my tētations ✠verse 29 And I dispose to you as my father disposed to me a kingdō ✠verse 30 that you may eate drinke vpon my table in my kingdom may sit vpon thrones iudging the tvvelue tribes of Israel ✠verse 31 And our Lord said ″ Simon Simon behold Satan hath required to haue you for to sift as vvheate ✠verse 32 BVT I HAVE PRAIED FOR THEE that thy faith faile not and thou once conuerted confirme thy brethren ✠verse 33 Vvho said to him Lord vvith thee I am readie to goe both into prison and vnto death ✠verse 34 And he said * I say to thee Peter the cocke shal not crovv to day til thou denie thrise that thou knovvest me ✠verse 35 And he said to them Vvhen I sent you * vvithout purse and skrippe and shoes did you lacke any thing But they said Nothing ✠verse 36 He said therfore vnto them But novv he that hath a purse let him take it likevvise also a skrippe and he that hath not let him sel his coate and bie a svvord ✠verse 37 For I say to you that yet this that is vvritten must be fulfilled in me And vvith the vvicked vvas he reputed For those things that are concerning me haue an end ✠verse 38 But they said Lord Loe tvvo svvordes here But he said to them It is ynough ✠verse 39 * And going forth he vvent according to his custome into mount-Oliuet And his Disciples also folovved him ✠verse 40 And vvhen he vvas come to the place he said to them Pray lest ye enter into tentation ✠verse 41 And he vvas pulled avvay from them a stones cast and kneeling he praied ✠verse 42 saying Father if thou vvilt transferre this chalice from me But yet not my vvil but thine be done ✠verse 43 And there appeared to him an Angel from heauen strengthening him And being in an agonie he praied the longer ✠verse 44 And his svveat became as droppes of bloud trikling dovvne vpon the earth ✠verse 45 And vvhen he vvas risen vp from praier and vvas come to his Disciples he found them sleeping for pensifenes ✠verse 46 And he said to them Vvhy sleepe you arise pray lest you enter into tentation ✠verse 47 As he vvas yet speaking behold a multitude and he that vvas called Iudas one of the Tvvelue vvent before them and approched to IESVS for to kisse him ✠verse 48 And IESVS said to him Iudas with a kisse doest thou betray the sonne of man ✠verse 49 And they that vvere about him seeing vvhat vvould be said to him Lord Shal vve strike vvith the svvord ✠verse 50 And one of them smote the seruant of the high Priest and cut of his right eare ✠verse 51 But IESVS ansvvering said Suffer ye thus farre And vvhen he had touched his eare he healed him ✠verse 52 And IESVS said to them that vvere come vnto him the cheefe Priests and magistrates of the temple and auncients As it vvere to a theefe are you come forth vvith svvordes and clubbes ✠verse 53 Vvhen I vvas daily vvith you in the temple you did not lay handes vpon me but this is your houre and the povver of darkenesse ✠verse 54 And apprehending him they led him to the high Priests house but Peter folovved a farre of ✠verse 55 And a fire being kindled in the middes of the court they sitting about it Peter vvas in the middes of them ✠verse 56 Vvhom vvhen a certaine vvenche savv sitting at the light and had beheld him she said This fellovv also vvas vvith him ✠verse 57 But he denied him saying Vvoman I knovv him not ✠verse 58 And after a vvhile an other man seeing him said And thou art of them But Peter said O man I am not ✠verse 59 And after the space as it vvere of one houre a certaine other man affirmed
done on the crosse as it is the self same thing that is offered in the Sacrament and on the crosse whereby you may see the peruersitie of the Protestants or their ignorance that thinke it therfore not to be Christs body because it is a memorie of his body or a figure of his body vpon the crosse nor to be a true sacrifice because it is a commemoratiue sacrifice for as the thing that more liuely neerely and truely resembleth or representeth is a better figure then that which shadoweth it a far of so this his body in the Sacramēt is more perfectly a figure of Christs body sacrifice then any other Christ him self the Sonne of God is a figure and character of his fathers person being yet of the self same substance and Christs body transfigured on the holy Mount was a figure and resemblance of his person glorified in heauen euen so is his body in the Sacrament to a faithful man that knovveth by his beleefe grounded on Christs owne vvord that in the one forme is his body in the other his bloud the most perfect representatiō of his death that can be As for the sacrifice it is no lesse a true Sacrifice because it is commemoratiue of Christs Passion then those of the old Testament vvere the lesse true because they vvere prefiguratiue for that is the condition annexed to al Sacrifice of euery Lavv to represent Christs Passion 20. The nevv Testament in my bloud Moyses tooke the bloud of the first sacrifice that vvas made after the geuing of the Lavv Exod. 24. and vvith bloud confirmed the couenant and compact betvvixt God and his people and so dedicated the old Testament vvhich vvithout bloud saith S Paul vvas not dedicated Moyses put that bloud also into a stāding peece and sprinkled al the people c. vvith the same said these formal vvordes This is the bloud of the couenant c. or as it is read in S. Paul of the Testament vvhich God hath deliuered vnto you Vnto al vvhich Christ in this action about the second part of this his sacrifice in euery of the Euangelists most cleerely alludeth expressing that the new Testament is begonne and dedicated in his bloud in the Chalice no lesse then the old vvas dedicated begonne and ratified in that bloud of calues conteined in the goblet of Moyses vvith vvhich his ovvne bloud he sprinkled invvardly his Apostles as the first fruits of the new Testament imitating the wordes of Moyses and saying This is the Chalice the new Testament c. which the other Euangelists spake more plainly This is my bloud of the new Testament By al which it is most certaine that Christes bloud in the Chalice is the bloud of Sacrifice and that in this sacrifice of the altar consisteth the external religion and proper seruice of the new Testamēt no lesse then the soueraine worship of God in the old Law did cōsist in the sacrifices of the same For though Christes sacrifice on the Crosse and his bloud shed for vs there bed the general price redemption and satisfaction for vs all and is the last and perfectest sealing or confirmation of the new law and Testament yet the seruice and Sacrifice which the people of the new Testament might resort vnto could not be that violent action of the Crosse but this on the Altar which by Christes owne appointment is and shal be the eternal office of the new Testament and the continual application of al the benefites of his Passion vnto vs. 20. Which shal be shed It is much to be obserued that the relatiue Vvhich in these vvordes is not gouerned or ruled as some vvould perhaps thinke of the novvne bloud but of the vvord chalice which is most plaine by the Greeke Which taketh away al cauillations and shifts from the Protestants both against the real presence and the true Sacrificing For it sheweth euidently that the bloud as the contents of the chalice or as in the chalice is shed for vs for so the Greeke readeth in the present tense and not onely as vpon the crosse And therfore as it foloweth thereof inuincibly that it is no bare figure but his bloud in deede so it ensueth necessarily◠that it is a Sacrifice and propitiatorie because the chalice that is the Bloud contained in the same is shed for our sinnes For al that know the maner of the Scriptures speaches know also that this Bloud to be shed for sinne to be sacrificed for propitiation or for pardon of sinnes And this text proueth al this so plainely that Beza turneth him self roundly vpon the Holy Euangelist charging him with Soloecisme or false Greeke or els that the wordes which yet he cōfesseth to be in al copies Greeke and Latin are thrust into the text out of some other place vvhich he rather standeth vpon then that S. Luke should speake incongruously in so plaine a matter And therfore he saith plainely that it can not be truely said neither of the chalice it self nor of the contents thereof vvhich is in deede to giue the lie to the blessed Euangelist or to deny this to be Scripture So cleere is the Scripture for vs so miserable flights and shifts is falshod put vnto God be thanked 24. Contention The Apostles perceiuing Christs departure from them and his kingdom to be neere as infirme men and not yet endewed with the spirit of God began to haue emulation and cogitations of Superiority one ouer an other which our Maister represseth in them by exhortation to humility and by his owne example that being their Lord yet so lately serued them not forbidding Maioritie or Superioritie in them but pride tyranny and contempt of their inferiours 31. Simon Simon Lastly to put them out of doubt he calleth Peter twise by name and telling him the Diuels desire to sifte and trie them al to the vttermost as he did that night saith that he hath specially prayed for him to this end that his faith should neuer faile and that he being once conuerted should after that for euer confirme establish or vphold the rest in their faith which is to say that Peter is that man whom he would make Superiour ouer them and the whole Church Whereby we may learne that it was thought fit in the prouidence of God that he who should be the head of the Church should haue a special priuilege by Christes praier and promes neuer to faile in faith and that none other either Apostle Bishop or priest may chalenge any such singular or special prerogatiue either of his Office or person otherwise then ioyning in faith with Peter and by holding of him The danger saith S. Leo was common to al the Apostles but our Lord tooke special care of Peter that the state of al the rest might be more sure if the head were inuincible God so dispensing the aide of his grace that the assurance and strength which Christ gaue to
end ceasing of their sacrifice adoration in both the Temples should shortly be and euen then vvas begone to be fulfilled instructing her in three things concerning that point first that the true Sacrifice should be tied no more to that one place or nation but that true adoration should be through out al Nations according to the Prophecie of Malachie Secondly that the grosse and carnal adoration by the flesh and bloud of beastes and other external terrene creatures nor hauing in them grace spirit and life should be taken avvay an other sacrifice succeede which should be in it self inuisible celestial diuine ful of life Spirit and grace and thirdly that this adoration and sacrifice should be the veritie it self vvhereof al the former sacrifices and hostes were but shadovves and figures and he calleth that here spirit and truth vvhich in the first Chapter is called grace and truth Al vvhich is no more but a prophecie and description of the Sacrifice of the faithful Gentils in the body and bloud of Christ not that it is not by external meanes giuen to vs for othervvise vve being men consisting of flesh and bloud could not be capable thereof but that it is spirit and life in it self being the flesh of the VVORD of God And if a man enlarge the vvord of AdoratioÌ„ vvhich here as is said signifieth properly the worship of God by sacrifice to al the Sacraments of the new Law they al likewise be spirit and grace the Holy Ghost working inuisibly and internally vpon our soules by euery one of them WherevpoÌ„ our Baptisme is water the Holy Ghost our Penance the word of absolution and the Holy Ghost our ConfirmatioÌ„ oile the Holy Ghost by imposition of handes finally al the adoration of the Catholike Church is properly spiritual though certaine external creatures for our natures state and necessitie be ioyned therevnto Take heede therfore thou gather not of Christs wordes that Christian men should haue no vse of external office towards God for that would take away al sacrifice Sacraments praiers Churches and societie of men in his Seruice CHAP. V. Curing a bedâ—ed man at the pond of miracle because he doth it on the Sabboth the blind Ievves do persecute him 7 and againe because he saith that God is his natural father 19 He therevpon continueth saying the Fathers operation and his to be in euery thing alone and that he shal do greater things then these miraculous cures to vvit 21 quicken the dead in soule by sinne as being appointed Iudge of al 21 yea and quicken the dead in bodies also incoÌ„tinent iudging al vprightly 31 And that these are not bragges of his ovvne but his vvitnesses to be 33 Iohn Baptist 36 his ovvne miraculous vvorkes 37 his fathers voice at his baptisme 39 the Scriptures also namely of Moyses verse 1 AFTER these things there vvas a festiual day of the Ievves and IESVS vvent vp to Hierusalem ✠verse 2 And there is at Hierusalem `vpon ' Probatica a ″ pond vvhich in hebrevv is surnamed Bethsaida ' hauing fiue porches ✠verse 3 In these lay a great multitude of sicke persons of blinde lame vvithered expecting the stirring of the vvater ✠verse 4 And an Angel of our Lord descended at a certaine time into the pond and the vvater vvas stirred And he that had gone dovvne first into the pond after the stirring of the vvater vvas made vvhole of vvhatsoeuer infirmitie he vvas holden ✠verse 5 And there vvas a certaine man there that had been eight and thirtie yeres in his infirmitie ✠verse 6 Him vvhen IESVS had seen lying knevv that he had novv a long time he saith to him Vvilt thou be made vvhole ✠verse 7 The sicke man ansvvered him Lord I haue no man vvhen the vvater is troubled to put me into the pond For vvhiles I come an other goeth dovvne before me ✠verse 8 IESVS saith to him Arise take vp thy bed and vvalke ✠verse 9 And forthvvith he vvas made vvhole and he tooke vp his bed and vvalked And it vvas the Sabboth that day ✠verse 10 The Ievves therfore said to him that vvas healed It is the Sabboth thou maist not take vp thy bed ✠verse 11 He ansvvered them He that made me vvhole he said to me Take vp thy bed and vvalke ✠verse 12 They asked him therfore Vvhat is that man that said to thee Take vp thy bed and vvalke ✠verse 13 But he that vvas made vvhole knevv not vvho it vvas For IESVS shronke aside from the multitude standing in the place ✠verse 14 Aftervvard IESVS findeth him in the temple and said to him Behold thou art made vvhole ″ sinne no more lest some vvorse thing chaunce to thee ✠verse 15 That man vvent his vvay and told the Ievves that it vvas IESVS that made him vvhole ⊢ ✠verse 16 Therevpon the Ievves persecuted IESVS because he did these things on the Sabboth ✠verse 17 But IESVS ansvvered them My father vvorketh vntil novv and I doe vvorke ✠verse 18 TherevpoÌ„ therefore the Ievves sought the more to kil him because he did not only breake the Sabboth but also he said God was his father making him self aequal to God ✠verse 19 IESVS therfore ansvvered and said to them Amen amen I say to you The Sonne can not doe any thing of him self but that vvhich he seeth the Father doing For vvhat things soeuer he doeth these the Sonne also doeth in like maner ✠verse 20 For the Father loueth the Sonne and shevveth him al things that him self doeth and greater vvorkes then these vvil he shevv him that you may marueil ✠verse 21 For as the Father doth raise the dead and quickeneth so the Sonne also quickeneth vvhom he vvil ✠verse 22 For neither doth the Father iudge any man but al iudgement he hath giuen to the Sonne ✠verse 23 that al may honour the Sonne as they doe honour the Father He that honoureth not the Sonne doth not honour the Father vvho sent him ✠verse 24 Amen amen I say to you that he vvhich heareth my vvord and beleeueth him that sent me hath life euerlasting and he commeth not into iudgement but shal passe ' from death into life ✠verse 25 Amen amen I say to you that the houre commeth and novv it is vvhen the dead shal heare the voice of the Sonne of God and they that haue heard shal liue ✠verse 26 For as the Father hath life in him self so he hath giuen to the Sonne also to haue life in him self ✠verse 27 and he hath giueÌ„ him povver to doe iudgement also because he is the Sonne of man ✠verse 28 Marueil not at this because the houre commeth vvherein al that are in the graues shal heare his voice ✠verse 29 and they that haue done good things shal come forth into the resurrection of life but they that haue done
God miraculously our Sacrament more it vvas to be eaten for the time of their peregrination our Sacrament more it vvas to euery man vvhat he liked best our Sacrament more a litle thereof serued and sufficed as vvel as much our Sacrament more it vvas reserued for such daies as it could not be gathered and our Sacramēt much more it vvas kept for a memorial in the arke of the Testament our Sacrament much more the discontented and incredulous murmured and gainsaid it at our Sacrament much more it sustained their bodies in the desert our Sacrament both body and soule much more 52. Hovv can this man It came not to their minde that nothing vvas impossible to God that vvickedly said Hovv can this man giue vs his flesh but vve may make great profite of their sinne beleeuing the Mysteries and taking a lesson neuer to say or once thinke Hovv for it is a Ievvish vvord and vvorthy al punishment so saith S. Cyril li. 4 c. 11 in Io. Neuertheles if one asked onely for desire to learne in humility as our Lady did touching her hauing a childe in her virginitie then he must take the Angels answer to her That it is of the Holy Ghost so saith S. Damascene li. 4. c. 14. 53. vnles you eate Christ cōmending the Sacrament of the faithful vnto vs said Except you eate c. you can not haue life in you So the life saith of life and to him that thinketh the life to be a lier this meate shal be death not life to him August Ser. 2 de verb. Ap. c. 1. And S. Leo thus Because our Lord saith Except you eate c. let vs so communicate that vve nothing doubt of the truth of Christes body and bloud for that 〈◊〉 receiued vvith mouth vvhich is beleiued in hart and they ansvver Amen in vaine that dispute against that vvhich they receiue 53. And drinke This the Protestants alleage for the necessitie of receiuing in both kindes but in respect of them selues who lightly hold al this chapter to pertaine nothing to the Sacramental receiuing but to spiritual feeding on Christ by faith onely it can make nothing for one kinde or other And in respect of vs Catholikes who beleeue Christs whole person both humanitie and Diuinitie both flesh and bloud to be in either forme and to be vvholy receiued no lesse in the first then in the second or in both this place commaundeth nothing for both the kindes 53. You shal not haue life Though the Catholikes teach these wordes to be spoken of the Sacrament yet they meane not no more then our Sauiour here doth to exclude al from saluation that receiue not actually and Sacramentally vnder one or both kindes For then children that die after they be baptized and neuer receiued Sacramentally should perish which to hold were heretical Neither did S. Augustine meane applying these wordes to infants also that they could not be saued without receiuing sacramentally as not onely the Heretikes but Erasmus did vnlearnedly mistake him but his sense is that they were by the right of their Baptisme ioyned to Christs body Mystical and thereby spiritually partakers of the other Sacrament also of Christs body and bloud As al Catholike men that be in prison ioyning with the Church of God in hart and desire to receiue and be partakers with the Church of this Sacrament and those specially that deuoutly heare Masse and adore in presence the body and bloud of Christ ioyning in hart with the Priest al these receiue life and fruite of the Sacrament though at euery time they receiue not sacramentally in one or both kindes And although in the Primitiue Church the holy Sacrament in the second kind were often giuen euen to infants to sanctifie them yet as the holy Councel hath declared it was neuer ministred vnto them with opinion that they could not be saued without it and therfore the Heretikes do vntruely charge the Church and the Fathers with that errour 54. I vvil raise him As the Sonne liueth by the Father euen so do vve liue by his flesh saith S. Hilarie li. 8. de Trin. And S. Cyril againe thus Though by nature of our flesh vve be corruptible yet by participation of life vve are reformed is the propertie of life For not onely our soules vvere to be lifted vp by the holy Ghost to life euerlasting but this rude grosse terrestrial body of ours is to be reduced to immoralitie by touching tasting and eating this agreable food of Christes body And vvhen Christ saith I vvil raise him vp he meaneth that this body vvhich he eateth shal raise him Our flesh saith Tertullian eateth the body and bloud of Christ that the soule may also be fatted therfore they shal both haue one revvard at the Resurrection And S. Irenaeus Hovv do they affirme that our bodies be not capable of life euerlasting vvhich is nourished by the body and bloud of our Lord Either let them change their opinion or els cease to offer the Eucharist S. Gregorie Nyssene also saith That liuely body entering into our body changeth it and maketh it like and immortal 55. Meate in deede Manna was not the true meate nor the water of the rocke the drinke in deede for they did but driue avvay death or famine for a time and for this life But the holy Body of Christ is the true food nourishing to life euerlasting and his bloud the true drinke that driueth death avvay vtterly for they be not the body and bloud of a mere man but of him that being ioyned to life is made life and therfore are vve the body and members of Christ because by this benediction of the mysterie vve receiue the sonne of God him self So saith S. Cyril li. 4 c. 16 in Io. 58. He that eateth this bread By this place the holy Councel proueth that for the grace and effect of the Sacrament which is the life of the soule there is no difference whether a man receiue both kindes or one because our Sauiour vvho before attributed life to the eating and drinking of his body and bloud doth here also affirme the same effect vvhich is life euerlasting to come of eating onely vnder one forme Therfore the Heretikes be seditious calumniators that would make the people beleeue the Catholike Church and Priests to haue defrauded them of the grace and benefite of one of the kindes in the Sacrament Nay it is they that haue defrauded the world by taking away both the real substance of Christ and the grace from one kinde and both kindes and from al other Sacraments The Church doth onely by the wisedom of Gods Spirit and by instruction of Christ and his Apostles according to time and place for Gods most honour the reuerence of the Sacrament and the peoples most profite thereby dispose of the maner and order how the Priest how the people shal receiue
and al other particular pointes Which him self saith S. Augustine did not take order for that he might cōmit that to the Apostles by vvhom he vvas to dispose his Churches affaires though both he and the Apostles and the Fathers of the primitiue Church left vs example of receiuing vnder one kind Christ * at Emmaüs The Apostles Act. 2 42. The primitiue Church in giuing the bloud onely to children Cypr. li. de lapsis nu 10. in reseruing most commonly the body onely Tertul. li. 2 ad vxo nu 4. Cypr. li. de lapsis nu 10. in houseling the sicke therewith Euseb Ec. hist li. 6 c. 36. in the holy Eremites also that receiued and reserued it commonly and not the bloud in the wildernes Basil ep ad Caesariam Patritiam and in diuers other cases which were to long to rehearse Whereby the Church being warranted and in the ruling of such things fully taught by Gods spirit as wel for the reprouing of certaine heresies that Christ God and man vvas not vvhole and al in euery part of the Sacrament as specially for that the Christian people being novv enlarged and the communicants often so many at once that neither so much vvine could be conueniently consecrated nor vvithout manifold accidents of sheading or abusing be receiued vvhereof the Protestants haue no regard because it is but common vvine vvhich they occupie but the Church knovving it to be Christs ovvne bloud must haue al dreadful regard therfore I say she hath decreed and for some hundreth yeres put in vse that the Priest saying Masse should alvvaies both consecrate and also receiue both kindes because he must expresse liuely the Passion of Christ and the separation of his bloud from his body in the same and for to imitate the vvhole action and institution as vvel in sacrificing as receiuing as to vvhom properly it vvas said Do this for that vvas spoken onely to such as haue povver thereby to offer and consecrate But the Lay men and the Clergie also vvhen they do not execute or say Masse them selues should receiue in one kinde being thereby no lesse partakers of Christs vvhole person and grace then if they receiued both For as S. Paul saith He that eateth the hostes is partaker of the altar He that eateth saith he for though there vvere drink-offerings or libaments ioyned lightly to euery sacrifice yet it vvas ynough to eate onely of one kinde for to be partaker of the vvhole 62. If you shal see Our Sauiour seemeth to insinuate that such as beleeue not his wordes touching the holy Sacrament and thinke it impossible for him to giue his Body to be eaten in so many places at once being yet in earth should be much more scandalized and tempted after they saw or knew him to be ascended into heauen Vvhich is proued true in the Capharnaites of this time whose principal reason against Christs presence in the Sacrament is that he is ascended into heauen yea who are so bold as to expound this same sentence for them selues thus It is not this body or flesh which I wil giue you for that I wil carie with me to heauen Whereby if they meant onely that the condition and qualities of his body in heauen should be other then in the Sacrament it were tolerable for S. Augustine speaketh sometime in that sense but to deny the substance of the body to be the same that is wicked 63. The flesh profiteth nothing If this speach were spoken in the sense of the Sacramentaries it would take away Christs incarnation manhod and death no lesse then his corporal presence in the Sacrament for if his flesh were not profitable al these things were vaine Therfore CHRIST denieth not his owne flesh to be profitable but that their grosse and carnal conceiuing of his wordes of his flesh and of the maner of eating the same was vnprofitable Which is plaine by the sentence folowing where he warneth them that his wordes be spirit and life of high Mystical meaning and not vulgarly and grosly to be taken as they tooke them And it is the vse of the Scripture to call mans natural sense reason and carnal resisting or not reaching supernatural truthes flesh or bloud as Flesh and bloud reuealed not this to thee c Mat. 16. This carnalitie then of theirs stood in two points specially first that they imagined that he would kill him self and cut māgel his flesh into partes so giue it them raw or rost to be eaten among them Which could not be meant saith S. Augustine for that had conteined an heinous and barbarous facte and therfore they might and should haue bene assured that he would commaund no such thing but some other sweete sense to be of his hard mystical or figuratiue wordes and to be fulfilled in a Sacrament mysterie and a maruelous diuine sort otherwise then they could comprehend Secondly they did erre touching his flesh in that they tooke it to be the flesh of a mere man and of a dead man also when it should come to be eaten of which kind of flesh Christ here pronoūceth that it profiteth nothing Wherevpon S. Cyrist saith This body is not of Peter or Paul or any other like but of Christ IESVS who is the life it self and therfore this Body giueth life the very fulnes of the Diuinitie dvvelling in it And the holy Councel of Ephesus in the 11 Anathematisme expounded also by the said S. Cyril The Eucharist is not the body of any common person for the flesh of a common man could not quicken but of the VVORD it self But the Heretike Nestorius dissolueth the vertue of this Mysterie holding mans flesh onely to be in the Eucharist Thus there And S. Ignatius cited of Theodorete and many other Fathers haue the like Whereby we may see that it commeth of the Diuinitie and Spirit without which Christs flesh can not be that this Sacrament giueth life 64. That beleeue not It is lacke of faith you seee here that causeth men to spurne against this high truth of the Sacrament as also it may be learned here that it is the great and merciful gift of God that Catholike men do against their senses and carnal reasons beleeue and submit them selues to the humble acknowledging of this Mysterie lastly that it may wel by Christs insinuation of Iudas be gathered that he specially spurned against our Maisters speaches of the holy Sacrament 66. Went backe It can be no maruel to vs now that so many reuolt from the Church by offense or scandal vniustly taken at Christs body and bloud in the Sacrament seeing many of his Disciples that savv his vvonderful life doctrine and miracles forsooke Christ him self vpon the speach promes of the same Sacramēt for the mysterie of it is so supernatural and diuine in it self and withal so low base for our sakes by the shew of the formes of these terrene
elements vnder which it is and we eate it that the vnfaithful and infirme do so stumble at Christ in the Sacrament as the Iewes and Gentils did at Christ in his humanitie For the causes of contradictions of the Incarnation and Transsubstantion be like And it may be verily deemed that whosoeuer now can not beleeue the Sacrament to be Christ because it is vnder the formes of bread and wine and is eaten and drunken would not then haue beleued that Christ had bene God because he was in shape of man and crucified To conclude it was not a figure nor a mysterie of bare bread and wine nor any Metaphorical or Allegorical speach that could make such a troupe of his Disciples reuolt at once when he said he was a doore a vine away a Pastor and such like vnto which kinde of speaches the protestants ridiculously resemble the wordes of the holy Sacrament who was so mad to mistake him or to forsake him for the same For the Apostles at the least would haue plucked them by the sleeues and said Goe not away my maisters he speaketh parables The cause therfore was their incredulitie and the height of the Mysterie for that they neither knew the meanes how it might be present nor would beleeue that he was able to giue his flesh to be eaten in many places And euen such is the vnbeleefe of the Heretikes about this matter at this day â—â— Peter ansvvered Peter answereth for the Twelue not knowing that Iudas in hart was already naught and beleued not Christs former wordes touching the B. Sacrament but was to reuolt afterward as wel as the other Wherein Peter beareth the person of the Church and al Catholike men that for no difficulty of his word nor for any reuolt be it neuer so general of Schismatikes Heretikes or Apostataes either for this Sacrament or any other Article wil euer forsake Christ And when company draweth vs to reuolt let vs say thus Lord whither or to whom shal we goe when we haue forsaken thee to Caluin Luther or such and forsake thee and thy Church with the vnfaithful multitude No thou hast the wordes of life and we beleeue thee and thy Church wil not nor can not beguile vs. Thou hast saith S. Augustine life euerlasting in the ministration of thy body and bloud and a litle after Thou art life euerlasting it self and thou giuest not in thy flesh and bloud but that vvhich thy self art CHAP. VII The Iewes of Hierusalem seeking his death he walketh in Galilee where he signifieth to his brethren that not in this feast Scenopégia but in an other to wit Pasche folovving the Ievves should kil him that is not vvhen they vvould but vvhen he vvil 10 In so much that at this feast he teacheth openly in the Temple and conuerteth many 14 both in the middle day 37 and the last day thereof vvithout any hurt though also the Rulers send to apprehend him verse 1 AFTER these things IESVS vvalked into Galilee ' for he vvould not vvalke into Ievvrie ' because the Ievves sought to kil him ✠verse 2 And the festiual day of the Ievves * Scenopégia vvas at hand ✠verse 3 And his brethreÌ„ said to him Passe from hence and goe into Ievvrie that thy Disciples also may see thy vvorkes vvhich thou doest ✠verse 4 For no man doeth any thing in secrete and seeketh him self to be in publike If thou doe these things manifest thy self to the vvorld ✠verse 5 For neither did his brethren beleeue in him ✠verse 6 IESVS therfore saith to them My time is not yet come but your time is alvvaies readie ✠verse 7 The vvorld can not hate you but me it hateth because I giue testimonie of it that the vvorkes there of are euil ✠verse 8 Goe you vp to this festiual day I goe not vp ' to this festiual day because my time is not yet accomplished ✠verse 9 when he had said these things him self taried in Galilee ✠verse 10 But after his brethren vvere gone vp then he also vvent vp to the festiual day not openly but as it vvere in secrete ✠verse 11 The Ievves therfore sought him in the festiual day and said Vvhere is he ✠verse 12 And there vvas much murmuring in the multitude of him For certaine said That he is good And others said No but he seduceth the multitudes ✠verse 13 Yet no man spake openly of him for feare of the Ievves ⊢ ✠verse 14 And vvhen the festiuitie vvas novv halfe done IESVS vvent vp into the teÌ„ple and taught ✠verse 15 And the Ievves marueiled saying Hovv doth this man knovv letters vvhereas he hath not learned ✠verse 16 IESVS ansvvered them and said My doctrine is not mine but his that sent me ✠verse 17 If any man vvil doe the vvil of him he shal vnderstand of the doctrine vvhether it be of God or I speake of my self ✠verse 18 He that speaketh of him self seeketh his ovvne glorie But he that seeketh the glorie of him that sent him he is true and iniustice in him there is not ✠verse 19 Did not Moyses giue you the lavv and none of you doeth the lavv ✠verse 20 * Vvhy seeke you to kil me The multitude ansvvered and said Thou hast a deuil vvho seeketh to kil thee ✠verse 21 IESVS ansvvered and said to them One vvorke I haue done and you doe al marueil ✠verse 22 Therfore * Moyses gaue you circuncision not that it is of Moyses but * of the fathers and in the Sabboth you circuncise a man ✠verse 23 If a man receiue circuncision in the Sabboth that the lavv of Moyses be not broken are you angrie at me because I haue healed a man vvholy in the Sabboth ✠verse 24 Iudge not according to the face but iudge iust iudgement ✠verse 25 Certaine therfore of Hierusalem said Is not this he vvhom they seeke to kil ✠verse 26 And behold he speaketh openly and they say nothing to him Haue the Princes knovven in deede that this is CHRIST ✠verse 27 But this man vve knovv vvheÌ„ce he is But vvhen CHRIST coÌ„meth no man knovveth vvhence he is ✠verse 28 IESVS therfore cried in the temple teaching and saying Both me you doe knovv and vvhence I am you knovv And of my self I am not come but he is true that sent me vvhom you knovv not ✠verse 29 I knovv him because I am of him and he sent me ✠verse 30 They sought therfore to apprehend him and no man laide handes vpon him because his houre vvas not yet come ✠verse 31 But of the multitude many beleeued in him ⊢ and said CHRIST vvhen he coÌ„meth shal he doe more signes then these vvhich this man doeth ✠verse 32 The Pharisees heard the multitude murmuring these things touching him and the Princes ' and Pharisees sent ministers to apprehend him
his coate And his coate vvas vvithout seame vvrought from the toppe through out ✠verse 24 They said therfore one to an other Let vs not cut it but let vs cast lottes for it vvhose it shal be That the scripture might be fulfilled saying They haue parted my garments among them and vpon my vesture they haue cast lottes And the souldiars did these things ✠verse 25 And there stoode beside the crosse of IESVS his mother and his mothers sister Marie of Cléphas and Marie Magdalene ✠verse 26 Vvhen IESVS therfore had seen his mother and the disciple standing vvhom he loued he saith ″ to his mother Vvoman behold thy sonne ✠verse 27 After that he saith ″ to the disciple Behold thy mother And from that houre the disciple tooke her to his ovvne ⊢ ✠verse 28 Aftervvard IESVS knovving that al things vvere novv consummate that the * scripture might be fulfilled he saith I thirst ✠verse 29 A vessel therfore stoode there ful of vinegre And they putting a spongeful of vinegre about hyssope offered it to his mouth ✠verse 30 IESVS therfore vvhen he had taken the vinegre said It is coÌ„summate And bovving his head he gaue vp the ghost ✠verse 31 The Ievves therfore because it vvas the Parasceue that the bodies might not remaine vpon the crosse on the Sabboth for that vvas a greate Sabboth day they desired Pilate that their legges might be broken and they might be taken avvay ✠verse 32 The souldiars therfore came and of the first in deede they brake the legges and of the other that vvas crucified vvith him ✠verse 33 But after they vvere come to IESVS vvhen they savv that he vvas dead they did not breake his legges ✠verse 34 but one of the souldiars vvith a speare opened his side and incontinent there came forth ″ bloud and vvater ✠verse 35 And he that savv it hath giuen testimonie and his testimonie is true ⊢ And he knovveth that he saith true that you also may beleeue ✠verse 36 For these things vvere done that the scripture might be fulfilled You shal not breake a bone of him ✠verse 37 And againe an other scripture saith They shal looke on him vvhom they pearsed ✠verse 38 And after these things Ioseph of Arimathaea because he vvas a disciple of IESVS but secrete for feare of the Iewes desired Pilate that he might take avvay the body of IESVS And Pilate permitted He came therfore and tooke avvay the body of IESVS ✠verse 39 * Nicodemus also came he that at the first came to IESVS by the night bringing a mixture of myrrhe and aâ—oés about an hundred poundes ✠verse 40 They tooke therfore the body of IESVS and bound it in linnen clothes vvith the spices as the maner is vvith the Ievves to burie ✠verse 41 And there vvas in the place vvhere he vvas crucified a garden and in the garden a nevv monument vvherein no man yet had been laide ✠verse 42 There therfore because of the Parasceue of the Ievves they laid IESVS because the monument vvas hard by ANNOTATIONS CHAP. XIX 15. His owne crosse This crosse for that it was the instrument of our redemption and as it were the altar of the supreme sacrifice highly sanctified by the touching bearing and oblation of the sacred body and bloud of our Lord is truely called the HOLY CROSSE and hath been endued vvith vertue of miracles both the whole and euery litle peece thereof For the which causes and specially for the most neere memorial of Christes Passion it hath been visited in Pilgrimages honoured by festiual daies and otherwise reserued reuerâ—nced of the ancient fathers with al deuotion as contrariwise it hath been abused of Pagans Apostaraes and Heretikes seeking in vaine to deface and destroy it See S. Cyril li. 6. cont Iulian. S. Hierom ep 17. S. Paulinus ep 11. Ruffinus li. 1. c. â— 8. Euagr. histo li. 4. c. 25. S. Leo ep 72. and Ser. â— de Passione Paulus Diac. li. 18. 26. To his mother The maruelous respect that Christ had to his mother vouchsauing to speake to her and to take order for her euen from the crosse in the middes of his infinite anguishes and mysteries a working for mankind 27. To the Disciple A great honour to Iohn and charge to haue that blessed iewel in keeping and an vnspeakable comfort that from that day forward the one was to the other mother and sonne virginem virgini coÌ„mendauit saith S. Hierom. He coÌ„mended the virgin to a virgin 34. Bloud and vvater This pearsing of Christs side though on the souldiars part it was done blindly and insolently yet by Gods ordinance it conteined great mysteries and was presigured by Moyses striking the rocke with his rodde as this streame of bloud and water drawen miraculously out of his dead body running in the Sacraments of the Church after the people of God was signified by the water of the same rocke folowing the Israelites in the desert Out of this side saith S. Augustine issued the Sacraments Hence saith S. Chrysostom the great mysteries haue their beginning Who vvarneth vs that vvhen vve come to drinke of the holy chalice vve should so approche as though vve drevv the bloud out of Christes side And both bloud and vvater apart did flovv forth to shevv vs the fountaine of the tvvo principal Sacraments and their seueral matters Baptisme and the Eucharist springing to life euerlasting in the Church The fathers also say that the Church vvho is Christs spouse and his coadiutrice in applying the bloud and vvater to the benefite of the Faithful was here formed builded and taken out of this holy side of Christ sleeping on the Crosse as * Eue was of Adams side when he was cast a sleepe in Paradise CHAP. XX. Vpon Easter day his body is missed in the Sepulcher first by M. Magdalene 3 secondly by Peter also and Iohn the vvinding clothes yet remayning 11 Then to M. Magdalene after she had seen tvvo Angels IESVS also him self appeareth 〈◊〉 She hauing told to the Disciples he appeareth to them also the same day and sendeth them as him self vvas sent giuing them the Holy Ghost to remitte and to reteine sinnes 26 Againe vpon lovv Sunday he appeareth to them letting Thomas see that he might beleeue and commending such as not seeing yet do beleeue 30 The effect of this booke verse 1 AND the first of the Sabboth Marie Magdalene commeth early vvhen it vvas yet darke vnto the monument and she savv the stone taken avvay from the monumeÌ„t ✠verse 2 She ranne therfore and coÌ„meth to Simon Peter and to the other disciple vvhom IESVS loued and saith to them They haue taken our Lord out of the monument and vve knovv not vvhere they haue laid him ✠verse 3 Peter therfore vvent forth and that other disciple
vvithal foretelleth that he must suffer in Hierusalem and that al must be ready to suffer vvith him 17  9  The Transfiguration     He casteth out the diuel vvhich his disciples could not cast out commending vnto them fasting and praier 17 9   He paieth the didrachmes for him and Poter after that Peter had found a stater in the fishes mouth 18 9 9  His disciples contending for Superioritie he teacheth humilitie 18 9   He threateneth the scandalizers of litle ones 18    He teacheth vs to forgiue our brother sinning against vs. 10 10 9 7 Leauing Galilee he goeth into Iurie and the Samaritanes vvil not receiue him   17  In that iourney he healeth the ten lepers    7 He teacheth in the Temple in the feast of Scenopégia that is of Tabernacles    8 He absolueth the vvoman taken in aduoutrie teacheth in the Temple and goeth out of their handes that vvould haue stoned him    9 He restoreth sight to him that vvas borne blinde    10 He reasoneth of the true Pastor and his sheepe   10  He sendeth the 70 disciples and they returne The parable of the Samaritane and the vvounded man Martha entertaineth Iesus   11  He teacheth the maner and force of praier and reprehendeth the preposterous cleannesse of the Pharisees   12  He teacheth not to feare them that kil the body onely to cast avvay the care of riches by the parable of him that thought his barnes to litle and that the faithful seruant vvil alwaies expect the comming of his lord and maister   13  He threateneth them vnles they doe penance shewing Gods patience by the fruitles figtree that vvas suffered to stand one yere more He healeth the crooked vvoman teacheth the vvay to heauen to be narrovv   14  He healeth him that had a dropsie on the Sabboth and teacheth them to renounce al things in comparison of him    10 In the feast of Dedication he goeth out of their handes that vvould haue stoned him   15  The parables of the lost sheepe of the grote and of the prodigal sonne   16  The parable of the vniust bailife 19 10 16  Of the indissolubilitie of matrimonie   16  The riche glutton and Lazarus   17  Vvo to scandalizers The force of faith euen to the mouing of trees vvith a vvord   18  Of the Pharisee and the Publicane that vvent to pray 19 10 16  He imposeth or laieth his handes vpon litle children and exhorteth a yong riche man to forsake al and become perfect 10    The parable of the vvorkemen hired into the vineyard    11 He raiseth Lazarus and the Iewes cōsult hovv to destroy him 10 10 19  He foretelleth his death and denieth the request of Zebedees tvvo sonnes asking the tvvo cheefe places about him   18  He healeth a blinde man before his entring into Iericho   19  Zachaeus the Publicane entertaineth Christ The parable of tho ten poundes deliuered to ten seruants 10  10  He healeth tvvo blinde men as he goeth out of Iericho 16 14 12  At a supper in Bethánia Marie povvred ointment vpon him 21 11 19 12 Riding vpon an asse he entreth gloriously into Hierusalem 21   12 He healeth the lame and the blinde and Gentiles desire to see him 21 11 19  He curseth the figtree and casteth the biers and sellers out of the Temple 21 11 19.20  To his enemies the Ievves he auoucheth his povver by Iohns Baptisme vvhich vvas of God and foretelleth their reprobation vvith the Gentils vocation in their place by parables as the parable of the tvvo sonnes the one promising to doe the other doing his fathers commaundement 21 12 20  The parable of the vineyard let out to husbandmen that killed both the seruants and the sonne sent to require fruite 22    The parable of the king that made a mariage for his sonne inuiting ghests to the feast and they vvould not come 22 12 20  He ansvvereth their question of paying tribute to Caesar and the Sadducees question of the Resurrection 22 12   He ansvvereth the Pharisees question of the greatest commaundement 22 12 20  He putteth them to silence vvith this question concerning CHRIST hovv he could be Dauids sonne 23 12 20  He biddeth them doe as the Scribes teach but not as they doe  12 12  He extolleth and preferreth the poore vvidovves offering 24 13 21  He foretelleth to some of his Disciples the destruction of the Temple and of Hierusalem and by that occasion vvhat things shal be before the consummation of the vvorld and Antichrist in the consummation and then incontinent Domesday vvarning vs to prepare our selues against his comming 25    By the parable of the ten Virgins the parable of the talents he shevveth hovv it shal be at Domesday vvith the Faithful that prepare and that prepare not them selues and vvithout parables that they vvhich doe not good vvorkes shal be damned 26 14 22  Iudas bargaineth vvith the Ievves to betray him and tvvo of his disciples prepare the Paschal lambe    13 At the supper he vvasheth his Apostles feete 26 14 22  He instituteth the Sacrifice of his body and bloud in the B. Sacrament 26 14 22 13 He foretelleth that one of the Tvvelue shal betray him appeasing their contention for the superioritie and that they shal al deny him    14 His sermon after supper    17 His prayer to his father 26.27 14.15 22.23 18.19 The storie of his Passion and burial from thursday at night til the next day at euentide 28 16 24 20 He riseth the third day  16  20 appeareth first to Marie Magdalene 28    Then to the other vvomen   24  Then to Peter ver 34. then to the tvvo disciples going into Emmaus ver 15.  16 24 10 Then to the disciples gathered together in a house at Hierusalem vvhen he entred the doores being shut and gaue them povver to remit and reteine sinnes    20 Then vpon Lovv-Sunday to the disciples likevvise gathered together and Thomas among them    21 Then at the sea of Tiberias to Peter the rest that were fishing vvhere he committeth his sheepe to Peter 18 16   Then to the disciples vpon a mount in Galilee giuing them commission to preache and baptize through out the vvhole vvorld   24  Then in Bethánia vvhere he promiseth to send the holy Ghost bidding them tarie in the meane time in Hierusalem  16 24  and so
and Icónium and persvvading the multitudes and * stoning Paul they drevv him out of the citie thinking him to be dead ✠verse 19 But the disciples compassing him round about he rising vp entred into the citie and the next day he vvent forth vvith Barnabas vnto Derbè ✠verse 20 And vvhen they had euangelized to that citie and had taught many they returned to Lystra and Icónium and to Antioche ✠verse 21 confirming the hartes of the disciples and exhorting them to continue in the faith and that by many tribulations vve must enter into the kingdom of God ✠verse 22 And vvhen they ″ had ordained to them ″ Priests in euery Church and had praied vvith fastings they commended them to our Lord in vvhom they beleeued ✠verse 23 And passing through Pisidia they came into Pamphylia ✠verse 24 and speaking the vvord of our Lord in Pergé they vvent dovvne into Attalia ✠verse 25 and from theÌ„ce they sailed to Antioche * vvhence they had been deliuered to the grace of God vnto the vvorke vvhich they accomplished ✠verse 26 And vvhen they vvere come and â—ad assembled the Church they reported vvhat great things God had done vvith them that he had opened a doore of faith to the Gentils ✠verse 27 And they abode no litle time vvith the disciples ANNOTATIONS CHAP. XIIII 12. They vvould sacrifice This loe is the diuine vvorship consisting in external sacrifice and in acknovvledging the parties vvorshipped to be gods vvhich * may be done to no man nor creature and therfore the Apostles refuse it vvith al possible diligence and al the Angels and Saincts in heauen refuse that adoration by sacrifice The Catholike Church suffereth no Priest nor other so to vvorship any Sainct in heauen or earth She hath but one external Sacrifice vvhich is in the holy Masse of Christs body and bloud that she offereth to God alone and neither to Peter nor to Paul saith S. Augustine though the Priest that sacrificeth standeth ouer their bodies and offereth in their memories But other kindes of honours and dueties inferior vvithout al comparison hovv great so euer they be to this vve do as the Scriptures and Nature teache vs to al Superiors in heauen and earth according to the degrees of grace honour and blessednes that God hath called them vnto from our B. Ladie Christs ovvne mother to the lest seruant he hath in the vvorld for vvhich the Heretikes vvould neuer accuse Christian people of Idolatrie if they had either grace learning faith or natural affection â—â— Had ordained The Heretikes to make the vvorld beleeue that al Priests ought to be chosen by the voices of the people and that they neede no other Ordering or Consecration by Bishops pressing the proâ—ane vse of the * Greeke vvord more then the very natural signification requireth and Ecclesiastical vse beareth translate thus Ordained by election Vvhereas in deede this vvord in Scripture signifieth Ordering by imposition of hands as is plaine by other vvordes equiualent Act. 6 13. 1 Tim. 4. â— 2 Tim. 1. Vvhere the Ordering of Deacons Priests and others is called * Imposition of hands not of the people but of the Apostles And this to be the Ecclesiastical vse of the vvord appeareth by S. Hierom saying as is before alleaged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— the Ordering of Clerkes or Clergie men by praier of voice and imposition of hand â—â— Priests Euen so here also as before fleing from the proper apt knovven vvord vvhich is most precisely correspondent to the very Greeke in our tongue and al nations they translate for Priest Elder that is for a calling of Office a vvord of age for a terme of art and by consent of al the Church and Apostolike authoritie and Fathers appropriated to holy Order a vulgar common and profane terme Vvith as litle grace as if they should translate Pontificem a bridgemaker the Maior of London the Bigger of London And thus you see vvithin three vvordes compasse they flee guilefully from the Latin to the Greeke and againe guilefully from the Greeke to the vulgar English Such corruption of Scriptures their hatred of Priesthod driueth them vnto If they had translated it so vvhen the Scriptures vvere first vvritten at vvhich time the vvord vvas but nevvly receiued into the special and Ecclesiastical signification and vvhen it vvas yet taken sometimes in common profane sort as 1 Tim. 5. or there only vvhere our auÌ„cient Latin version turneth Presbyter into Senior because the vvord vvas not yet vvholy and only appropriated to holy Orders as aftervvard by vse of many hundred yeres it vvas and is their dealing might haue had some colour of honestâ—e and plainesse vvhich novv can not be but of plaine falshod and corruption and that of further purpose then the simple can see Vvhich is to take avvay the office of Sacrificing and other functions of Priests proper in the nevv TestameÌ„t to such as the Apostles often and the posteritle in maner altogether call Priests Presbyteros Vvhich vvord doth so certainely imply the authoritie of sacrificing that it is by vse made also the onely English of Sacerdos the Aduersaries them selues as vvel as vve so translating it in al the old and nevv Testament though they can not be ignorant that Priest commeth of Presbyter and not of Sacerdos and that antiquitie for no other cause applied the signification of Presbyter to Sacerdos but to shevv that Presbyter is in the nevv Lavv that vvhich Sacerdos vvas in the old the Apostles abstaining from this and other like old names at the first and rather vsing the vvordes Bishops Pastors and Priests because they might be distinguished from the Gouernours and sacrificers of Aarons order vvho as yet in the Apostles time did their old functions still in the Temple And this to be true and that to be a Priest is to be a man appointed to sacrifice the Heretikes them selues calling Sacerdos alvvaies a Priest must needes be driuen to confesse Although their folly is therein notorious to apply vvillngly the vvord Priest to Sacerdos and to take it from Presbyter vvhereof it is properly deriued not only in English but in other languages both french and Italian Vvhich is to take avvay the name that the Apostles and fathers gaue to the Priests of the Church to giue it vvholy onely to the order of Aaron vvhich neuer had it before our Priesthod began Neuer did there Heretikes stand so much vpon doubtful deriuations and descant of vvordes as these Protestants do and yet neuer men behaued them selues more fondly in the same as vvhosoeuer marketh the distinction of their Elders Ministers Deacons and such like shal perceiue CHAP. XV. Some of those Ievves also that vvere Christians do fall and are authors of the Heresie of Iudaizing 2 They referre the matter to Councel 7 Wherein after great disputation Peter striking the stroke
vvel in respect of revvard at Gods hand the Apostle confessing expresly that al this that he doth either of duety or of Supererogation aboue duety as to preach of freecost and to vvorke vvith his ovvne hands to get his ovvne meate and his fellovves and to abstaine from many lavvful things al is the rather to attaine the revvard of heauen 24. So runne If such as runne for a price to make them selues more svvift and to vvinne the game abstaine from many meates and pleasures vvhat should not vve doe or suffer to vvinne the crovvne of glorie proposed and promised to none but such as runne trauel and endeuour for it 27. I chastise The goale of euerlasting glorie is not promised nor set forth for onely-faith men for such runne at randon but it is the price of them that chastise and subdue their bodies and fleshly desires by fasting vvatching voluntary pouertie and other afflictions Lord hovv farre is the carnal doctrine of the Sectaries and the mauers of these daies from the Apostles spirit Vvherein euen vve that be Catholikes though vve do not condemne vvith the Protestants these voluntarie afflictions as superfluous much lesse as superstitious or iniurious to Christs death but much cōmend them yet vve vse nothing the zeale and diligence of our first Christian aunceters herein and therfore are like to be more subiect to Gods temporal chastisments at the least in the next life then they vvere 72. Lest perhaps Here may vve lambes tremble saith a holy father vvhen the ramme the guide of the flocke must so labour and punish him self besides al his other miseries adioyned to the preaching of the Gospel lest perhaps he misse the marke A man might thinke S. Paul should be as sure and as confident of Gods grace saluation as vve poore vvretched caitiues but the Heretikes vnhappy securitie presumption and faithles persuasion of their saluation is not fides Apostolorum but fides daemoniorum not the faith of the Apostles but the faith of Diuels CHA. X. See the argument of the 9 Chapter vvhich comprehendeth the contents of this also verse 1 FOR I vvil not haue you ignorant brethren that our fathers vvere al * vnder the cloude al * passed through the sea ✠verse 2 and al in Moyses vvere baptized in the cloude and in the sea ✠verse 3 and * al did eate ″ the same spiritual foode ✠verse 4 and al * drunke the same spiritual drinke and they * drunke of the spiritual rocke that folovved them and the rocke vvas Christ ✠verse 5 but in the more part of them God vvas not vvel pleased ⊢ for they * vvere ouerthrovven in the desert ✠verse 6 And these things vvere done in a figure of vs that vve be not couering euil things as * they also coueted ✠verse 7 Neither become ye Idolaters as certaine of them as is vvritten The people sate dovvne to eate and drinke and rose vp to play ✠verse 8 Neither let vs fornicate * as certaine of them fornicate and there fel in one day three and tvventie thousand ✠verse 9 Neither let vs tempt Christ as certaine of them tempted and * perished by the serpents ✠verse 10 Neither doe you murmure as * certaine of them murmured and perished by the destroyer ✠verse 11 And al these things chaunced to them in figure but they are vvritten to our correption vpon vvhom the endes of the vvorld are come ✠verse 12 Therfore he that thinketh him self to stand let him take heede lest he fall ✠verse 13 Let not tentation apprehend ' you but humane and God is faithful vvho vvil not suffer you to be tempted aboue that vvhich you are able but vvil make also vvith tentation issue that you may be able to susteine ⊢ ✠verse 14 For the vvhich cause my deerest flee from the seruing of Idols ✠verse 15 I speake ″ as to vvise men your selues iudge vvhat I say ✠verse 16 The chalice of benediction ″ vvhich vve do blesse is it not the cōmunication of the bloud of Christ and the bread vvhich vve breake is it not ″ the participation of the body of our Lord ✠verse 17 For being many vve are ″ one bread one body al that participate of one bread ✠verse 18 Behold Israël according to the flesh ″ they that eate the hostes are they not partakers of the altar ✠verse 19 Vvhat then do I say that that vvhich is immolated to Idols is any thing or that the Idol is any thing ✠verse 20 But the things that the heathen do immolate to deuils they do immolate and not to God And ″ I vvil not haue you become fellovves of deuils ✠verse 21 ″ You can not drinke the chalice of our Lord and the chalice of deuils you can not be ″ partakers of the table of our Lord and of the table of deuils ✠verse 22 Or do vve emulate our Lord Vvhy are we stronger then he ″ Al things are lavvful for me but al things are not expedient ✠verse 23 Al things are lavvful for me but al things do not edifie ✠verse 24 Let no man seeke his ovvne but an other mans ✠verse 25 Al that is sold in the shambles eate asking no question for conscience ✠verse 26 The earth is our Lordes and the fulnes thereof ✠verse 27 If any inuite you of the infidels and you vvil goe eate of al that is set before you asking no question for conscience ✠verse 28 But if any man say This is immolated to Idols do not eate for his sake that shevved it and for conscience ✠verse 29 conscience I say not thine but the others For vvhy is my libertie iudged of an other mans conscience ✠verse 30 If I participate vvith thankes vvhy am I blasphemed for that vvhich I giue thankes for ✠verse 31 Therfore vvhether you eate or drinke or do any other thing doe al things vnto the glorie of God ✠verse 32 Be vvithout offense to the Ievves and to the Gentiles and to the Church of God ✠verse 33 as I also in al things doe please al men not seeking that vvhich is profitable to my self but vvhich is to many that they may be saued ANNOTATIONS CHAP. X. 1. The same The red sea and the cloud ◠figure of our Baptisme the Manna from heauen and vvater miraculously dravven out of the rocke a figure of the holy Sacrament of Christes body and bloud our Sacraments containing the things and graces in truth vvhich theirs only signified And it is an impudent forgerie of the Caluinists to vvrite vpon this place that the Ievves receiued no lesse the truth and substance of Christ and his benefites in their figures or Sacraments then vve do in ours and that they and vve al eate and drinke of the self same meate and drinke the Apostle saying
sacrifices that it hath the force and vertue of al other to be offered for al persons and causes that the others for the liuing and the dead for sinnes and for thankes giuing and for vvhat other necessitie so euer of body or soule Vvhich holy action of Sacrifice they also call the MASSE in plaine vvordes August ser 251. 91. Con. Carthag 2 c. 3. 4. c. â—4 Mileuit c. 12. Leo ep 88. 81 c. 2. Grego li. 2. ep 9 93. c. This is the Apostles and Fathers doctrine God graunt the Aduersaries may find mercie to see so euident and inuincible a truth 21. Partakers of the table Though the faithful people be many vvaies knovven to be Gods peculiar and be ioyned both to him among them selues and also seuered and distinguished from al others that pertaine not to him as vvel Ievves and Pagans as Heretikes and Schismatikes by sundry other external signes of Sacraments doctrine and gouernement yet the most proper and substantial vnion or difference consisteth in the Sacrifice and Altar by vvhich God so specially bindeth his Church vnto him and him self vnto his Church that he acknovvledgeth none to be his that is not partaker of his one onely Table and Sacrifice in his Church and acquitteth him self of al such as ioyne in felovvship vvith any of the Heathen at their Idolatrie or vvith the Ievves at their Sacrifices or vvith Heretikes and Schismatikes at their prophane and detestable table Vvhich because it is the proper badge of their separation from Christ and his Church and an altar purposely erected against Christes Altar Priesthod and Sacrifice is in deede a very sacrifice or as the Apostle here speaketh a table and cuppe of Diuels that is to say wherein the Diuel is properly serued and Christes honour no lesse then * by the altars of Ieroboam or any prophane superstitious rites of Gentilitiâ— defiled And therfore al Catholike men if they locke to haue felovvship with Christ and his members in his body and bloud must deeme of it as of Idolatrie or sacrilegious superstition and abstaine from it and from al societie of the same as good To bie did from Ieroboams calues and the altars in Dan and Bethel and as the good faithful did from the Excelses and from the temple and sacrifices of Samaria Novv in the Christian times vve haue no other Idols but heresies nor Idolothytes but their false seruices shifted into our Churches in steede of Gods true and onely vvorship Cypr. de vnit Ec. nu 2 Hiero. in 11 Osee 8. Amos. in 2. Habat Aug. in ps 80. v. 10. De Ciu. Dei li. 18. c. 51. 23 Al things are lavvful Hitherto the Apostles arguments and examples vvhereby he vvould auert them from the meates offered to Idols seeme plainly to coÌ„demne their fact as Idololatrical or as participant accessory to Idolatrie not onely as of scaÌ„dal giuen to the weake brethren and so no doubt it vvas in that they went into the very temple of the Idols and did vvith the rest that serued the Idols eate and drinke of the flesh and libaments directly offered to the Idol yea and feasted together in the same bankets made to the honour of the same Idols vvhich could not but defile them and entangle them vvith Idolatrie not for that the meate it self vvas iustly belonging to any other but to God or could be defiled made noisome or vnlawful to be eaten but for and in respect of the abuse of the same and detestable dedicating of that to the diuel vvhich belonged not to him but to God alone Of vvhich sacrilegious act that ought not to be partakers as needes they must entering and eating with them in their solemnities to this end hath S. Paul hiâ— her to admonished the Corinthians Novv he declareth that othervvise in prophane feasts it is lavvful to eate vvithout curious doubting or asking vvhether this or that vvere offered meates and in markettes to bye vvhatsoeuer is theresold vvithout scruple and vvithout taking knovvledge vvhether it be of the Idolothytes or no vvith this exception first that if one should inuite him to eate or bye this or that as sacred and offered meates that then he should not eate it lest he should seeme to approue the offering of it to the Idol or to like it the better for the same Secondly vvheÌ„ the vveake brother may take offence by the same For though it be lavvful in it self to eate any of these meates vvithout care of the Idol yet al lavvful things be not in euery time and place expedient to be done CHAP. XI He commendeth them for keeping his Traditions generally 3 and in particular for this that a man praied and prophecied bareheaded a vvoman veiled he bringeth many reasons 17 About another he reprehendeth the riche that at the Charitable supper supped vncharitably as telling them that they receiued therfore vnvvorthely the B. Sacrament 23 telling them that they receiued therfore vnvvorthely the B. Sacrament and shevving them vvhat an heinous sinne that is seeing it is our Lordes body and the representation of his death as he by tradition had taught them verse 1 BE ye folovvers of me as I also of Christ ✠verse 2 And I praise you brethren that in al things you be mindeful of me and as I haue deliuered vnto you you keepe ″ my precepts ✠verse 3 And I vvil haue you knovv that the head of euery man is Christ and the head of the vvoman is the man and the head of Christ is God ✠verse 4 Euery man praying or prophecying vvith his head couered dishonesteth his head ✠verse 5 But ″ euery vvoman praying or prophecying vvith her head not couered dishonesteth her head for it is al one as if she vvere made balde ✠verse 6 For if a vvoman be not couered let her be polled but if it be a foule thing for a vvoman to be polled or made balde let her couer her head ✠verse 7 The man truely ought not to couer his head because he is the image and glorie of God but the vvoman is the glorie of the man ✠verse 8 For the man is not of the vvoman but the vvoman of the man ✠verse 9 For * the man vvas not created for the vvoman but the vvoman for the man ✠verse 10 Therfore ought the vvoman to haue povver vpon her head for the Angels ✠verse 11 But yet neither the man vvithout the vvoman not the vvoman vvithout the man in our Lord. ✠verse 12 For as the vvoman is of the man so also the man by the vvoman but al things of God ✠verse 13 Your selues iudge doth it become a vvoman not couered to pray vnto God ✠verse 14 Neither doth nature if self teach you that a man in deede if he nourish his heare it is an ignominie for him ✠verse 15 but if a vvoman nourish her heare it is a glorie
″ faith in the same Spirit to an other the grace of doing cures in one Spirit ✠verse 10 to an other the vvorking of miracles to an other prophecie to an other discerning of spirites to an other kindes of tonges to an other interpretation of languages ✠verse 11 And al these things vvorketh one and the same Spirit diuiding to euery one according as he vvil ⊢ ✠verse 12 For * as the body is one and hath many members and al the members of the body vvhereas they be many yet are one body so also Christ ✠verse 13 For in one Spirit vvere vve al baptized into one ' vvhether Ievves or Gentiles or bondmen or free and in one Spirit vve vvere al made to drinke ✠verse 14 For the body also is not one member but many ✠verse 15 ″ If the foote should say because I am not the hand I am not of the body is it therfore not of the body ✠verse 16 And if the eare should say because I am not the the eie I am not of the body is he therfore not of the body ✠verse 17 If the vvhole body vvere the eie vvhere is the hearing If the vvhole vvere the hearing vvhere is the smelling ✠verse 18 But novv God hath set the members euery one of them in the body as he vvould ✠verse 19 And if al vvere one member vvhere vvere the body ✠verse 20 But novv there are many members in deede yet one body ✠verse 21 And the eie can not say to the hand I neede not thy helpe or againe the head to the feete You are not necessarie for me ✠verse 22 But much more those that seeme to be the more vveake members of the body are more necessarie ✠verse 23 and such as vve thinke to be the baser members of the body vpon them vve put more aboundant honour and those that are our vnhonest partes haue more aboundant honestie ✠verse 24 And our honest partes neede nothing but God hath tempered the body giuing to it that vvanted the more aboundant honour ✠verse 25 that there might be no ″ schisme in the body but the members together might be careful one for an other ✠verse 26 And if one member suffer any thing al the members suffer vvith it or if one member do glorie al the members reioyce vvith it ✠verse 27 And you are the body of Christ and members of member ✠verse 28 And * some verily God hath set in the Church first Apostles secondly prophets thirdly doctors next miracles thē the graces of doing cures helpes gouernements kindes of tonges ✠verse 29 Are al Apostles are al prophets are al doctors are al miracles ✠verse 30 haue al the grace of doing cures do al speake vvith tonges do al interpret ✠verse 31 But pursue the better giftes And yet I shevv you a more excellent vvay ANNOTATIONS CHAP. XII 9. Faith in the same This faith is not an other in substance then the common faith in Christ but is of an other accidental qualitie onely that is of more seruor deuotiō zeale and confident trust specially for doing of miracles 13. If the foote The Church is of exceding great distinctiō of members giftes orders and offices yet of great concord concurrence mutual communion and participation in al actions of her members among them selues and vvith Christ the head of the Body 25. Schisme in the body As Charitie and vnitie of spirit is the proper bond and vveale of the common Body so is diuision or Schisme vvhich is the interruption of peace and mutual Societie-betvvene the partes of the same the special plague of the Church and as odious to God as rebellion to the temporal Soueraine CHAP. XIII That aboue al other Giftes they should seeke after Charitie as that vvithout vvhich nothing profiteth 4 and vvhich doth al as 〈◊〉 to be done and remaineth also in heauen verse 1 IF I speake vvith the tonges of men and of Angels and haue ″ not charitie I am become as sounding brasse or a tinkling cymbal ✠verse 2 And if I should haue prophecie and knevv al mysteries and al knovvledge and if I should haue al faith so that I could remoue mountaines and haue not charitie I am nothing ✠verse 3 And if I should distribute al my goods to be meate for the poore and if I should ″ deliuer my body so that I burne and haue not charitie it doth profit me nothing ✠verse 4 Charitie is patient is benigne Charitie enuieth not dealeth not peruersly is not puffed vp ✠verse 5 is not ambitious seeketh not her ovvne is not prouoked to anger thinketh not euil ✠verse 6 reioyceth not vpon iniquitie but reioyceth vvith the truth ✠verse 7 suffereth al things beleeueth al things hopeth al things beareth al things ✠verse 8 Charitie neuer falleth avvay vvhether prophecies shal be made voide or tonges shal cease or knovvledge shal be destroied ✠verse 9 For in part vve knovv and in part vve prophecie ✠verse 10 But vvhen that shal come that is perfect that shal be made voide that is in part ✠verse 11 Vvhen I vvas a litle one I spake as a litle one I vnderstood as a litle one I thought as a litle one But vvhen I vvas made a man I did avvay things that belōged to a litle one ✠verse 12 Vve see novv by a glasse in a darke sort but then face to face Novv I knovv in part but then I shal knovv as also I am knovven ✠verse 13 And novv there remaine faith hope charitie ″ these three but the greater of these is charitie ANNOTATIONS CHAP. XIII 1. Not Charitie Vvithout Charitie both tovvard euery particular person and specially tovvard the common body of the Church none of al the giftes and graces of God he profitable 1. Deliuer my body Beleeue saith S. Augustine assuredly and hold for certaine that no Heretike and Schismatike that vniteth not him self to the Catholike Church againe hovv great almes so euer he giue yea or shede his bloud for Christes name can possibly be saued For many Heretikes by the cloke of Christes cause deceiuing the simple suffer much But vvhere true faith is not there is no iustice because the iust liueth by faith So it is also of Schismatikes because vvhere charitie is not iustice can there be none vvhich if they had they vvould neuer plucke in peetes the body of Christ vvhich is the Church Aug. seu Pulg de sid ad Pet. c. 39. So saith S. Augustine in diuers places not onely of Heretikes that died directly for defense of their heresie as the Anabaptistes and Caluinists novv a daies do for that is more damnable but of some Heretikes and Schismatikes that may die among the Heathen or Turkes for defense of truth or some Article of Christes religion Aug. de verb. D◠ser 50 c. 2. in
plant Therfore if the rest be Antichrist let Beza boldly say that S. Peter vvas so also and that diuers of the auÌ„cient Catholike fathers did serue and vvorke though vnvvares tovvardes the setting vp of the great Antichrist for so doth that blasphemous penne boldly vvrite in his Annotations vpon this place and an English printed booke of late comming forth out of the same schoole hath these vvordes As for Leo and Gregorie Bishops of Rome although they vvere not come to the ful pride of Antichrist yet the mysterie of iniquitie hauing vvrought in that Seate neere fiue or sixe hundred yeres before them and then greatly increased they vvere deceiued vvith the long continuance of errour Thus vvriteth a malapert scholer of that impudent schole placing the mysterie of Antichrist as vvorking in the See of Rome euen in S. Peters time and making these tvvo holy fathers great vvorkers and furtherers of the same vvhereas an other English Rabbine doubted not at Paules crosse to speake of the self same fathers as great Doctors and Patrones of their nevv Gospel thus O Gregorie ô Leo if vve be deceiued you haue deceiued vs. Vvhereof vve giue the good Christian Reader vvarning more diligently to bevvare of such damnable bookes and Maisters carying many vnaduised people to perdition 4. Extolled The great Antichrist vvhich must come neere the vvorldes end shal abolish the publike exercise of al other religions true and false and pull dovvne both the B. Sacrament of the altar vvherein coÌ„sisteth specially the vvorship of the true God and also al Idols of the Gentils and sacrifices of the Ievves generally al kinde of religious vvorship sauing that vvhich must be done to him self alone vvhich vvas partly prefigured in such kings as published that no God nor man but them selues should be praied vnto for certaine daies as * Darîus and such like Hovv can the Protestants then for shame and vvithout euident coÌ„tradiction auouch the Pope to be Antichrist vvho as vve say honoureth Christ the true God vvithal his povver or as they say honoureth Idols and chalengeth no diuine honour to him self much lesse to him self onely as Antichrist shal do He huÌ„bly praieth to God lovvly kneeâ—eth dovvne in euery Church at diuers altars erected to God in the memories of his Saincts and praieth to them He saieth or heareth Masse daily vvith al deuotion he confesseth his sinnes to a Priest as other poore men do he adoreth the holy Eucharist vvhich Christ affirmed to be his ovvne body the Heretikes call it an Idol no maruel if they make the Pope his Vicar Antichrist vvhen they make Christ him self an Idol These religious dueties doth the Pope vvhereas Antichrist shal vvorship none nor pray to any at the least openly 4. In the temple Most auncient vvriters expound this of the Temple in Hierusalem vvhich they thinke Antichrist shal build vp againe as being of the Ievves stocke and to be acknovvledged of that obstinate people according to our Sauiours prophecie Io. 5 for their expected and promised Messias Iren. li. 5 in fine Hyppolyt de consum mundi Cyril Hieros Cacech 15. Author op imp ho. 49. in Mat. See S. Hierom in 11 Dan. Grego li. 31. Moral c. 11. Not that he shal suffer them to vvorship God by their old maner of sacrifices al vvhich he vvil either abolish or conuert to the onely adoration of him self though at the first to apply him self to the Ievves he may perhaps be circumcised and keepe some part of the law for it is here said that he shal sitte in the Temple as God that is he shal be adored there by sacrifice and diuine honour the name and vvorship of the true God wholy defaced And this they thinke to be the abominatioÌ„ of desolation foretold by Daniel mentioned by our Sauiour prefigured and resembled by Antiochus and others that defaced the worship of the true God by prophanation of that Temple specially by abrogating the daily sacrifice which was a figure of the only sacrifice and continual oblation of Christes holy body and bloud in the Church as the abolishing of that vvas a figure of the abolishing of this vvhich shal be done principally most vniuersally by Antichrist him self as novv in part by his forerunners through out al Nations and Churches of the vvorld though then also Masse may be had in secret as it is novv in nations vvhere the secular force of some Princes prohibiteth it to be said openly For although he may haue his principal seate and honour in the Temple and citie of Hierusalem yet he shal rule ouer the vvhole vvorld and specially prohibite that principal vvorship instituted by Christ in his Sacraments as being the proper Aduersarie of Christes person name lavv and Church the prophanation and desolation of vvhich Church by taking avvay the sacrifice of the altar is the proper abomination of desolation and the vvorke of Antichrist onely S. Augustine therfore li. 20 de ciuit c. 19. and S. Hierom q. 11 ad Algasiam do thinke that this sitting of Antichrist in the temple doth signifie his sitting in the Church of Christ rather then in Salomons temple Not as though he should be a cheefe member of the Church of Christ or a special part of his body mystical and be Antichrist and yet vvithal continuing vvithin the Church of Christ as the Heretikes feine to make the Pope Antichrist vvhereby they plainely confesse and agnise that the Pope is a member of the Church c. in ipso sinu Ecclesiae and in the very bosome of the Church say they for that is ridiculous that al Heretikes vvhom S. Iohn calleth Antichristes as his precursors should go out of the Church and the great Antichrist him self should be of the Church in the Church coÌ„tinevv in the same and yet to them that make the vvhole Church to reuolt from God this is no absurditie But the truth is that this Antichristian reuolt here spoken of is from the Catholike Church and Antichrist if he euer vvere of or in the Church shal be an Apostata and a renegate out of the Church and shal vsurpe vpon it by tyrannie and by chalenging vvorship religion gouernement thereof so that him self shal be adored in al the Churches of the vvorld vvhich he list to leaue standing for his honour And this is to sitte in the temple oâ— against the Temple of God as some interprete If any Pope did euer this or shal do then let the Aduersaries call him Antichrist And let the good Reader obserue that there be tvvo special causes vvhy this great man of sinne is called Antichrist The one is for impugning Christes kingdom in earth that is to say his spiritual regiment vvhich he constituted and appointed in his Church and the forme of gouernement ordained therein applying al to him self by singular tyrannie and vsurpation in vvhich kinde S. Athanasius ep at Solit. vit
an external Priesthod or Christes death to abolish the same for this is a demonstration that if Christ haue abolished Priesthod he hath abolished the nevv lavv vvhich is the nevv Testament and state of Grace vvhich as Christian Commonvvealths liue vnder Neither vvere it true that the Priesthod vvere traÌ„slated vvith the Lavv if al external Priesthod ended by Christes death vvhere the nevv lavv began for so the lavv should not depend on Priesthod but dure vvhen al Priesthod vvere ended vvhich is against S. Paules doctrine Furthermore it is to be noted that this legitimation or putting Communities vnder lavv and Priesthod of vvhat order soeuer is no othervvise but ioyning one vvith an other in one homage or sacrifice external vvhich is the proper act of Priesthod for as no lavvful state can be vvithout priesthod so no priesthod can be vvithout sacrifice And vve meane alvvaies of Priesthod sacrifice taken in their ovvne proper signification as here S. Paul taketh them for the constitution difference alteration or traÌ„slation of states and lavves rise not vpon any mutation of spiritual or metaphorically taken Priesthod or sacrifice but vpon those things in proper acception as it is most plaine Lastly it foloweth of this that though Christ truely sacrificed him self vpon the Crosse there also a Priest according to the order of Melchisedec and there made the ful redemption of the vvorld confirmed and consummated his compact and Testament and the lavv and priesthod of this his nevv and eternal state by his bloud yet that can not be the forme of sacrifice into vvhich the old Priesthod and sacrifices vvere translated vvherevpon the Apostle inferreth the translation of the Law For they all vvere figures of Christes death and ended in effect at his death yet they vvere not altered into that kind of sacrifice vvhich vvas to be made but once and vvas executed in such a sort that peoples and nations Christened could not meete often to vvorship at it nor haue their law and Priestes constituted in the same though for the honour and duety remembrance and representatioÌ„ thereof not onely vve Christianâ— but also al peoples faithful both of Iewes Gentiles haue had their priesthod and sacrifices according to the difference of their states Vvhich kind of Sacrifices vvere translated one into an other and so no doubt is the Priesthod Leuitical properly turned into the Priesthod and sacrifice of the Church according to Melchisedecks rite and Christes institution in the formes of bread and vvine See the next note 17. A Priest for euer Christ is not called a Priest for euer onely for that his person is eternal or for that he sitteth on the right hand of God and perpetually praieth or maketh intercession for vs or for that the effect of his death is euerlasting for al this proueth not that in proper signification his Priesthod is perpetual but according to the iudgement of al the fathers grounded vpon this deepe and diuine discourse of S. Paul and vpon the very nature definition and propriety of Priesthod and the excellent act and order of Melchisedec and the state of the new law he is a Priest for euer according to Melchisedecks order specially in respect of the sacrifice of his holy body and bloud instituted at his last supper and executed by his commission commaundement and perpetual concurrence vvith his Priests in the formes of bread and vvine in vvhich things onely the said high Priest Melchisedec did sacrifice For though S. Paul make no expresse mention hereof because of the depth of the mysterie and their incredulity or feeblenesse to vvhom he vvrote yet it is euident in the iudgement of all the learned fathers vvithout exception that euer vvrote either vpon this epistle or vpon the 14 of Genesis or the Psalme 109 or by occasion haue treated of the sacrifice of the altar that the eternity and proper act of Christes Priesthod and consequently the immutability of the new law consisteth in the perpetual offering of Christes body and bloud in the Church Which thing is so vvell knowen to the Aduersaries of Christes Church and Priesthod and so graunted that they be forced impudently to cauill vpon certaine Hebrue particles that Melchisedec did not offer in bread and vvine yea and vvhen that vvill not serue plainely to deny him to haue been a Priest vvhich is to giue checkmate to the Apostle and to ouerthrow all his discourse Thus vvhiles these vvicked men pretend to defend Christes onely Priesthod they in deede abolish as much as in them lieth the vvhole order office and state of his eternall law and Priesthod Arnobius saith By the mysterie of bread and vvine he vvas made a Priest for euer And againe The eternal memorie by vvhich he gaue the food of his body to them that feare him in psal 109. 110. Lactatius In the Church he must needes haue his eternal Priesthod according to the order of Melabisedec Li. 14. Institut S. Hierom to Luagrius Aarons Priesthod had an end bus Melchisedecks that is Christes and the Churches is perpetuall both for the time past and to come S. Chrysostom therfore calleth the Churches sacrifice hostiaâ— inconsumptibâ—em an host or sacrifice that can not be consumed ho. 17 in 9 Hebr. S. Cyprian bostiam qua sublatae nulla esset futura religio an host vvhich being taken away there could be no religion de Canaâ— Dâ—mini nu 2. Emissenus perpetuam oblationem perpetuò currentem redemptionem a perpetual oblation and a redemption that runneth or continueth euerlastingly ho. 5 de Pasch And our Sauiour expresseth so much in the very institution of the B. Sacrament of his body and bloud specially vvhen he calleth the later kind the nevv Testament in his bloud signifying that as the old law vvas established in the bloud of beastes so the new vvhich is his eternal Testament should be dedicated and perpetual in his owne bloud not onely as it vvas shed on the Crosse but as giuen in the Chalice And therfore into this sacrifice of the altar saith S. Augustine li. 17 de Ciuit. c. 20. S. Leo ser 8 de Passione and the rest vvere the old sacrifices to be translated See S. Cyprian ep 63 ad Cecil nu 2. Ambrose de Sacram. li. 5. 6. 4. S. Augustine in Psal 33. Conc. â— and li. 17. de Ciuit. c. 17. S. Hierom ep 17. c. 2. ep 126. Epiph. har 55. Theodoret in Psal 109. Damascene li. 4. c. 14. Finally if any of the fathers or all the fathers had either vvisedom grace or intelligence of Gods vvorde and mysteries this is the truth If nothing vvil serue our Aduersaries Christ Iesus confound them and defend his eternal Priesthod and state of his new Testament established in the same 18. Of the former commaundement The vvhole law of Moyses conteining all their old Priesthod sacrifice sacraments and ceremonies is called the Old commaundement and the new Testament conteining
the sacrifice of Christes body and bloud and al the sacraments and graces giuen by the same is named the Nevv mandatum for vvhich our forefathers called the Thursday in the holy vveke Maundy thursday because that in it the new law and Testament was dedicated in the Chalice of his bloud the old mandatum law Priesthod and sacrifices for that they vvere insufficient and vnperfect being taken avvay and this new sacrifice after the order of Melchisedec giuen in the place thereof 19. The introduction Euer obserue that the abrogation of the old law is not an abolishing of al Priesthod of al Priesthod but an introductiō of a new conteining the hope of eternal things vvhere the old had but temporal 21. With an othe This othe signifieth the infallible and absolute promis of the eternitie of the new Priesthod and state of the Church Christ by his death and bloud shed in the sacrifice of the Crosse confirming it sealing it and making him self the surety and pledge therof For though the new Testament vvas instituted giuen and dedicated in the Supper yet the vvarrant confirmation and eternal operation therof vvas atchieued vpon the Crosse in the one oblation and one general and euer lasting redemption there made 23. Being many The Protestants not vnderstanding this place feine very folishly that the Apostle should make this difference betvvixt the old state and the new that in the old there were many Priests in the new none at all but Christ Which is against the Prophet Esay specially prophecying of the Priests of the new Testament as S. Hierom declareth vpon the same place in these vvordes You shal be called the Priests of God the ministers of our God shal it be said to your it taketh away al visible Priesthod consequently the lawful state that the Church and Gods people haue in earth vvith al Sacraments and external vvorship The Apostle then meaneth first that the absolute sacrifice of cōsummation perfection and vniuersal redemption vvas but one once done and by one onely Priest done and therfore it could not be any of the sacrifices or al the sacrifices of the Iewes law or vvrought by any or by all of them because they vvere a number at once and succeding one an other euery of their offices and functions ending by their death and could not vvorke such an eternal redemption as by Christ onely vvas vvrought vpon the Crosse Secondly S. Paul insinuateth therevpon that Christ neuer loseth the dignitie or practise of his eternal Priesthod by death nor othervvise neuer yeldeth it vp to any neuer hath successors after him that may enter into his roome or right of Priesthod as Aaron and al other had in the Leuitical Priesthod but that him self vvorketh and concurreth vvith his ministers the Priests of the new Testament in al their actes of Priesthod as vvel of sacrifice as Sacrament blessing preaching praying and the like vvhat so euer This therfore vvas the fault of the Hebrues that they did not acknowledge their Leuitical sacrifices and Priesthod to be reformed and perfited by Christes sacrifice on the Crosse and against them the Apostle onely disputeth and not against our Priests of holy Church or the number of them vvho al confesse their Priesthod and al exercises of the same to depend vpon Christes onely perpetual Priesthod 27. This did he once This is the special preeminence of Christ that the offereth for other mens sinnes onely hauing none of his owne to offer for as al other Priests both of the old and new law haue And this againe is the special dignitie of his owne person not communicable to any other of vvhat order of Priesthod so euer that he by his death which is the onely oblation that is by the Apostle declared to be irreiterable in it self paied the one full sufficient ransom for the redemption of all sinnes CHAP. VIII Out of the same Psalme 109 he vrgeth this also Sit thou on my right hand shevving that the Leuitical tabernacle on earth vvas but a shadovv of his true Tabernacle in heauen vvithout vvhich he should not be a Priest at all 6 Vvhereas he is of a better Priesthod the◠they as also he proueth by the excellencie of the nevv Testament aboue the old verse 1 BVT the summe concerning those things vvhich be said is Vve haue such an high priest vvho is sette on the right hand of the seate of maiestie in the heauens ✠verse 2 a minister of the holies and of the true tabernacle vvhich our Lord pight not man ✠verse 3 For euery high priest is appointed to offer giftes and hostes vvherfore it is ″ necessarie that he also haue some thing that he may offer ✠verse 4 ″ if then he vvere vpon the earth neither vvere he a priest vvhereas there vvere that did offer giftes according to the Lavv ✠verse 5 that serue the exampler shadow of ″ heauenly things As it vvas ansvvered Moyses vvhen he finished the tabernacle * See quod he that thou make al things according to the exampler vvhich vvas shevved thee in the mount ✠verse 6 But novv he hath obtained a better ministerie by so much as he is mediatour of a better testament vvhich is established in better promises ✠verse 7 For if that former had been void of fault there should not certes a place of a secōd been sought ✠verse 8 For blaming them he saith Behold the daies shal come saith our Lord and I vvil consummate vpon the house of Israel and vpon the house of Iuda a nevv Testament ✠verse 9 not according to the testament vvhich I made to their fathers in the day that I tooke their hand to bring them out of the land of Aegypt because they did not continue in my testament and I neglected them saith our Lord. ✠verse 10 For this is the testament vvhich I vvil dispose to the house of Israel after those daies saith our Lord Giuing my lavves ″ into their minde in their hart vvil I superscribe them and I vvil be ″ their God and they shal be my people ✠verse 11 and eueryone ″ shall not teach his neighbour and euery one his brother saying Knovv our Lord because al shal knovv me from the lesser to the greater of them ✠verse 12 because I wil be merciful to their iniquities their sinnes I wil not now remember ✠verse 13 And in saying a nevv the former he hath made old And that vvhich grovveth auncient and vvaxeth old is nigh to vtter decay ANNOTATIONS CHAP. VIII 3. Necessarie that he also Euen now being in heauen because he is a Bishop and Priest he must needes haue somewhat to offer and vvherein to do sacrifice and that not in spiritual sort onely for that could not make him a Priest of any certaine order And it is most false and vvicked to hold vvith the Caluinistes that Melchisedecks Priesthod
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
vvhile he that is to come vvil come and vvil not slacke ✠verse 38 and my iust ″ liueth of faith ⊢ but if he vvithdravv him self he shal not please my soule ✠verse 39 But vve are not the children of vvithdravving vnto perdition but of faith to the vvinning of the soule ANNOTATIONS CHAP. X. 1. A shadovv The sacrifices and ceremonies of the old law vvere so far from the truth of Christs Sacraments and from giuing spirit grace remission redemption and iustification and therevpon the entrance into heauen and ioyes celestiall that they vvere but mere shadowes vnperfectly and obscurely representing the graces of the new Testament and of Christes death vvhereas all the holy Churches rites and actions instituted by Christ in the Priesthod of the new law conteine and giue grace iustification and life euerlasting to the faithful and vvorthy receiuers and therfore they be not shades or darke resemblances of Christes passion vvhich is the fountaine of all grace and mercie but perfect images and most liuely representations of the same specially the sacrifice of the altar vvhich because it is the same oblation the same host and offered by the same Priest Christ IESVS though by the ministerie of man and in mysterie is the most pure and neere image character and correspondence to the sacrifice of Christes passion both in substance force and effect that can be 2. They should haue ceased If the hostes and offerings of the old law had been of them selues perfect to all effectes of redemption and remission as the Hebrues against vvhom the Apostle disputeth did thinke and had had no relation to Christes sacrifice on the Crosse or any other absolute and vniuersal oblation or remedie for sinne but by and of their owne efficacie could haue generally purged and cleansed man of all sinne and damnation then they should neuer haue needed to be so often repeated and reiterated For being both generally auailable for all by their opinion and particularly applied in as ample sort as they could be to the seueral infirmities of euery offender there had been no sinnes left But sinnes did remaine euen those sinnes for vvhich they had offered sacrifices before notvvithstanding their sacrifices vvere particularly applied vnto them For offering yerely they did not onely offer sacrifices for the new committed crimes but euen for the old for vvhich they had often sacrificed before the sacrifices being rather recordes and attestations of their sinnes then a redemption or full remission as Christes death is Vvhich being once applied to man by Baptisme vvipeth away all sinnes past God neuer remembring them any more nor euer any sacrifice or sacrament or ceremonie being made or done for them any more though for new sinnes other remedies be daily requisite Their sacrifices then could not of them selues remitte sinnes much lesse make the general redemption vvithout relation to Christes Passion And so you see it is plaine euery vvhere that the Apostle proueth not by the often repetition of the Iewish sacrifices that they vvere no sacrifices at all but that they vvere not of that absolute force or efficacie to make redemption or any remission vvithout dependance of the one vniuersal redemption by Christ his vvhole purpose being to inculâ—ate vnto them the necessitie of Christes death and the oblation of the new Testament As for the Churches holy sacrifice it is cleane of an other kinde then those of the Iewes and therfore he maketh no opposition betwixt it and Christes death or sacrifice on the Crosse in all this Epistle but rather as a sequele of that one general oblation couertly alvvaies inferreth the same as being in a different maner the very self same host and offering that vvas done vpon the Crosse and continually is vvrought by the self same Priest 4. Impossible The hostes and sacrifices of the old law vvhich the carnal Iewes made all the count of vvithout relation to Christes death vvere not onely not perfect and absolute sufficient in them selues but they did not nor could not remit any sinnes at all being but onely signes therof reserring the offenders for remission in deede to Christes Passion I or the bloud of bruit beastes could haue no other effect nor any other element or creature before Christes death the fruite vvhereof before it vvas extant could be no othervvise properly applied vnto them but by beleefe in him 5. Host and oblation He meaneth not that God vvould no host nor sacrifice any more as the Protestants falsely imagin for that vvere to take away not onely the sacrifice of Christes body vpon the altar but the sacrifice of the same body vpon the Crosse also Therfore the Prophet speaketh onely of the legal and carnal sacrifices of the Iewes signifying that they did neuer of them selues please God but in respect of Christ by vvhose oblation of his owne body they should please 5. But a body If Christ had not had a body he could not haue had any vvorthy matter or any matter at all to sacrifice in visible maner other then the hostes of the old law Neither could he either haue made the general redemption by his one oblation vpon the Crosse nor the daily sacrifice of the Church for both vvhich his body vvas fitted by the diuine vvisedom Which is an high conclusion not vnderstood of Ievves Pagans nor the Heretikes of our time that Christes humane nature vvas taken to make the Sonne of God vvho in his diuine nature could not be either Priest or host fitte to be the sacrifice and Priest of his father in a more vvorthy sort then all the Priests or oblations of the old law And that this body vvas giuen him not onely to be the sacrifice vpon the Crosse but also vpon the altar S. Augustine affirmeth in these vvordes The table vvhich the Priest of the nevv Testament doth exhibit is of his body and bloud for that it the sacrifice vvhich succeded al these sacrifices that vvere offered in shadovv of that to come For the vvhich also vve acknovvledge that voice of the same Mediatour in the psalme BVT A BODY THOV HAST FITTED TO ME because in steede of all those sacrifices and oblations his body is offered and is ministred to the partakers or receiuers Li. 17 Ciuit. Dei c. 20. And againe li. 4 de Trin. c. 14. Who so iust and holy a Priest as the onely sonne of God What might so conueniently be offered for men of men as mans flesh and vvhat so fitte for this immolation or offering as mortal flesh vvhat so cleane for cleansing the vices of mortal men as she flesh borne of the virgins vvombe and vvhat can be offered and receiued so gratefully as the flesh of our sacrifice made the body of our Priest 8. Neither did they please thee By that he saith the things offered in the Lavv did not please God and likevvise by that he saith the former to be taken avvay that the second may haue
place it is euident that all hostes and sacrifices be not taken avvay by Christ as the Heretikes folishly conceiue but that the old hostes of brute beastes be abrogated to giue place to that vvhich is the proper host of the nevv lavv that is Christes ovvne body 1â— Often offering the same hostes As S. Paul is forced often to inculcate that one principle of the efficacâ—e and sufficiencie of Christes death because of the Hebrues to much attributing to their legal sacrifices and for that they did not 〈◊〉 them to Christes onely oblation so vve through the intolerable ignorance and importunity of the Heretikes of this time abusing the vvordes of the Apostle spoken in the devve defence and declaration of the valure and efficacie of Christes Passion aboue the sacrifices of the Lavv are forced to repeat often that the Apostles reason of many Priests and often repetition of the self same sacrifices concerneth the sacrifices of the Lavv onely vnto vvhich he opposeth Christes sacrifice and Priesthod and speaketh no vvord of or against the Sacrifice of the nevv Testament vvhich is the sacrifice of Christes ovvne Priesthod Lavv and institution yea the same sacrifice done daily vnblouddily that once vvas done blouddily made by the same Priest Christ Iesus though by his ministers hands and not many hostes as those of the old lavv vvere but the very self same in number euen Christes ovvne body that vvas crucified And that you may see that this is the iudgement of all antiquity and their exposition of these and the like vvordes of this Epistle and that they seeing the very same arguments that the Protestants novv make so much a doe vvithall among the simple and vnlearned yet vvel perceiued that they made nothing against the daily oblation or sacrifice of the altar and therfore ansvvered them before the Protestants vvere extant 1200 yeres vve vvil set dovvne some of their vvordes vvhose authoritie and exposition of the Scriptures must preuaile in all that haue vvisedom or the feare of God aboue the false and vaine gloses of Caluin and his folovvers Thus then first saith S. Ambrose Quid 〈◊〉 c. What vve then do not vve offer euery day vve offer surely but this sacrifice is an exampler of that for vve offer alvvaies the self same and not novv one lambe to morovv an other but alvvaies the self same thing therfore it is one sacrifice othervvise by this reason because it is offered in many places there should be many Christes not so but it is one Christ in euery place here vvhole and there vvhole one body But 〈◊〉 vvhich vve doe is done for a commemoratieâ— of that vvhich vvas done for vve offer not an other sacrifice as the high Priest of the old lavv but alvvaies the self same c. Primaâ—ius S. Augustines scholer doth also preoccupate these Protestants obiections thus What shal vve say then I do not our Priests daily offer sacrifice they offer surely because vve sinne daily and daily haue neede to be cleansed and because he can not die he hath giuen vs the sacrament of his body and bloud that as his Passion vvas the redemption and absolution of the vvorld so also this oblation may be redemption and cleansing to all that offer it in truth and veritie So saith this holy father to vvitte that as the sacrifice of the Crosse vvas a general redemption so this of the altar is to all that vse it a particular redemption or application of Christes redemption to them In vvhich sense also V. Bede calleth the holy Masse redemptionâ—â— corporis anima 〈◊〉 the euerlasting redemption of body and soul li. 4 c. 22. histor Againe the same Primasius The diuinity of the Word of God vvhich is euery vvhere maketh that there are not many sacrifices but one although it be offered of many and that as it is one body vvhich he tooke of the Virgins vvombe not many bodies euen so also one sacrifice not diuers as those of the Ievves vvere S. Chrysostom also and after him Theophylacte and Oecumenius and of the Latines Haimo Paschasius Remigius and others obiect to them selues thus Do not vve also offer euery day vve offer surely but this sacrifice is an exampler of that for vve offer alvvaies the self same and not novv one lambe to morrovv an other but the self same therfore this is one sacrifice Othervvise because it is offered in many places there should be many Christes And a litle after Not an other sacrifice as the high Priest of the old Lavv but the self same vve do alvvaies offer rather vvorking a remembrance or commemoration of the sacrifice See the Annotation Luke 22 19. vpon these vvordes A commemoration Thus did al the auncient fathers Greeke and Latin treate of these matters and so they said Masse and offered daily and many of them made such formes of celebrating the diuine sacrifice as the Greekes and Latines do vse in their Liturgies and Masses and yet they lavv these places of the Apostle and made commentaries vpon them and vnderstood them I trovv as vvel as the Protestants He that for his further confirmation or comfort list see vvhat the auÌ„cient Councels and Doctors beleeued taught and practised in this thing let him read the first holy Councel of Nice cap. 14 in fine Conc. ex Grace the Councel of Ephesus Anathematis 11. the Chalcedon Councel act 3. pag. 112. Conc. Aneyran c. 1. 4. 5. Neocaesar can 13. Laodic can 19. Carthag 2 cap. â— Carthag 3 cap. 24. Carthag 4 cap. 33. c. 41. S. Denys cap. 3 Eccl. hier S. Andrevve in historia Passiones S. Ignatius ep ad Smyrnonses S. Martialis ep ad Burdegalenses S. Iustine Dialog cum Triphone S. Irencus li. 4 cap. 32. 34. Tertullian de cultu forminarum de corona milis Origen homil 〈◊〉 in Leuit. S. Cyprian ep ad Cecilium nu 2. de Cana Domini nu 14. Eusebius demonst Euang. li. 1 cap. 10. and the rest vvhich vve haue cited by occasion before might cite but for rediousnes a truth most knovven and agreed vpon in the Christian religion 18. Novv there is not Christes death can not be applied vnto vs in that full and ample sort as it is in baptisme but once Christ appointing that large remission and application to be made but once in euery man as Christ died but once for it is not meant that all sinne shal cease after Christes sacrifice vpon the Crosse nor that there should be no oblation for sinnes committed after Baptisme or that a man could not sinne at al after Baptisme or that if he sinned aftervvard he could haue no remedie or remission by Gods ordinance in the Church vvhich diuers falsehods sundrie Heretikes gather of this and such like places but onely the Apostle telleth the Hebrues as he did before chap. 6 and as he doth straight aftervvard that if they fall novv vvherevnto they seemed very
saying Yet once and I vvil moue not only the earth but heauen also ✠verse 27 And in that he saieth Yet once he declareth the translation of moueable things as being made that those things may remaine vvhich are vnmoueable ✠verse 28 Therfore receiuing an vnmoueable kingdom vve haue grace by the vvhich let vs serue pleasing God vvith feare reuerence ✠verse 29 For * our God is a consuming fire ANNOTATIONS CHAP. XII 6. He scourgeth By this vve proue that God often punisheth the sinnes euen of his louing children though not vvith eternal damnation yet vvith temporall chastisement and correction that he doth not alvvaies together vvith the remission of deadly sinnes eternal punishment exempt the offender receiued to his grace from al fatherly correction either in this life or in the next Neither haue the Heretikes of this time any reason or scripture in the vvorld vvhy they should take avvay Gods chastisement of his children in the next life more then in this vvorld 17. He found not It is not meant that Esau could not find remission of his sinne at Gods hand but that hauing once sold and yelded vp the right of his first-birth to his yonger brother it vvas to late to be sorie for his vnaduised bargaine CHAP. XIII He commandeth vnto them mutual loue 2 hospitality 3 compassion 4 chastitie 5 contentation 7 imitation of the faith of their Catholike Prelates and Martyrs not harkening to the doctrines of Heretikes nor fearing the casting out of the Ievves synagogus 17 and obedience to their present pastors 18 And so vvith requesting their praiers and praying for them he endeth the Epistle verse 1 LET the charitie of the fraternitie abide in you ✠verse 2 And ◠hospitalitie do not forget for by this certaine being not avvare * haue receiued Angels to harbour ✠verse 3 Remember them in bondes as if you vvere boūd vvith them and them that labour as your selues also remaining in bodie ✠verse 4 ◠Mariage honorable in all and the bed vndefiled For fornicatours aduouterers God vvil iudge ✠verse 5 Let your maners be vvithout auarice contented vvith things present For he said I vvil not leaue thee neither vvil I forsake thee ✠verse 6 so that vve do confidently say Our Lord is my helper I vvil not feare vvhat man shal doe to me ✠verse 7 ◠Remember your Prelates vvhich haue spoken the vvord of God to you the end of vvhose conuersation beholding imitate their faith ✠verse 8 IESVS Christ yesterday and to day the same also for euer ✠verse 9 Vvith various strāge doctrines be not led avvay For it is best that the hart be established vvith grace ◠not vvith meates vvhich haue not profited those that vvalke in them ✠verse 10 ◠Vve haue an altar vvhereof they haue not povver to eate vvhich serue the tabernacle ✠verse 11 For * the bodies of those beastes vvhose bloud for sinne is caried into the holies by the high priest are burned vvithout the campe ✠verse 12 For the vvhich thing IESVS also that he might sanctifie the people by his ovvne bloud suffered vvithout the gate ✠verse 13 Let vs goe forth therfore to him vvithout the campe carying his reproche ✠verse 14 For vve haue not here a permanent citie but vve seeke that vvhich is to come ✠verse 15 By him therfore let vs offer ◠the host of praise alvvaies to God that is to say * the fruite of lippes confessing to his name ✠verse 16 And beneficence and communication do not forget for vvith such hostes ◠God is promerited ✠verse 17 ◠Obey your Prelates and be subiect to them For they vvatch as being to render account for your soules ⊢ that they may doe this vvith ioy and not mourning for this is not expedient for you ✠verse 18 Pray for vs for vve haue confidence that vve haue a good conscience vvilling to conuerse vvel in all ✠verse 19 And I beseeche you the more to doe this that I may the more spedily be restored to you ✠verse 20 And the God of peace vvhich brought out from the dead the great Pastor of the sheepe in the bloud of the eternal testamēt our Lord IESVS Christ ✠verse 21 fitte you in al goodnes that you may doe his vvil doing in you that vvhich may please before him by IESVS Christ to vvhom is glorie for euer and euer Amen ✠verse 22 And I desire you brethren that you suffer the vvord of consolation For in very fevv vvordes haue I vvritten to you ✠verse 23 Knovv you our brother Timothee to be dismissed vvith vvhom if he come the sooner I vvil see you ✠verse 24 Salute al your prelates and al the sainctes The brethren of Italie salute you ✠verse 25 Grace be vvith you al. Amen ANNOTATIONS CHAP. XIII 2. Hospitality Hospitality that is receiuing and harbouring of poore pilgrimes persecuted and desolate persons is so acceptable to God and so honorable that oftentimes it hath been mens good happe to harbour Angles in steede of poore folke vnawares Vvhich must needes be euer a great benediction to them and their families as vve see by Abraham and Lot Gen. 18. 19. and the like fell also to S. Gregorie as Io. Diaconus vvriteth to vvhose ordinarie table of poore men not onely Angels but Christ also came in Pilgrimes vveede In vit li. 1. c. 10. li. 2. c. 22 23. vvhereof if vve had not example and vvarrant by S. Paules vvordes in this place and many other expresse Scriptures of the old Testament these scorneful miscreants of this time making so litle account both of good vvorkes and such miraculous enterance of Christ and his Angels into holy mens harbour vvould make this also seeme fabulous as they do other like things 4. Mariage honorable The Apostle saith a holy doctor saith Mariage honorable in all and the bed vndefiled And therfore the seruants of God in that they are not maried thinke not the good of mariage to be a fault but yet they doubt not perpetual continencie to be better them good mariage specially in this time vvhen it is said of continencie He that can take let him take De fid ad Pet. 6. 3. apud Aug. in fine Marke the doctrine of the fathers and of the Catholike Church concerning matrimonie that it is honorable and so honorable that it is a holy sacrament but yet inferiour to virginity and perpetual continencie honorable in all that is all such as may lawfully marie and are lawfully maried not in brother and sister not in persons that haue vowed the contrarie to vvhom the same Apostle saith it is damnable 1. Tim. 5. v. 11. And this vvere the meaning of this place if it vvere to be read thus Mariage is honorable But to see how the Protestants in all their translations
to abuse the simple do falsifie this sentence of the Apostle to make it serue for the mariage of Votaries it is notorious First they vse deceit in supplying the verbe substantiue that vvanteth making it the Indicatiue moode thus Mariage is honorable c. as though the Apostle affirmed al mariage to be honorable or lavvful vvhere the verbe to be supplied ought rather to be the Imperatiue moode Let mariage be honorable that so the speache may be an exhortation or commaundement to them that be or vvil be maried to vse them selues in that state in al fidelity cleanlinesse and coniugal continencie one tovvard an other as vvhen S. Peter also and this Apostle exhorte maried men to giue honour to their vviues as to the vveaker vessels and to possesse their vessel in honour not in the passions of ignominie and vncleanlinesse this is honorable or chast mariage to vvhich he here exhorteth And that it is rather an exhortation then an affirmation it is euident by the other partes and circumstances of this place both before after al vvhich are exhortations in their owne translations this only being in the middes and as indifferent to be an exhortation as the rest by their owne confession they restraine of purpose Our text therfore and al Catholike translatioÌ„s leaue the sentence indifferent as it is in the Greeke and as true translatours ought to do not presuming to addict it to one side lest they should restraine the sense of the holy Ghost to their owne particular fantasie Againe our new Translatours corrupt the text in that they translate in omnibus among al men because so they thinke it vvould sound better to the ignorant that Priests Religious and al vvhosoeuer may marie vvhere they can not tell either by the Greeke or Latin that in omnibus should be the masculine gendre rather then the neutre as not only Erasmus but the Greeke doctors also take it to signifie that mariage should be honorably kept betweene man and vvife in al pointes and in al respectes See S. Chrys and Theophyl in hunc locum For there may be many filthy abuses in vvedlocke vvhich the Apostle vvarneth them to take heede of and to keepe their mariage-bed vndefiled But the third corruption for their purpose aforesiad and most impudent is that some of the Caluinistes for in omnibus translate inter quosuis vvith a marginal interpretation to signifie al orders conditions states and qualities of men So boldly they take away al indifferencie of senses and make Gods vvord to speake iust that vvhich them selues vvould and their heresie requireth in vvhich king they passe al impudencie and al heretikes that euer vvere 7. Remember your Prelates Vve be here vvarned to haue great regard in our life and beleefe to the holy fathers Doctors glorious Bishops gone before vs in Gods Church not doubting but they being our lawful Pastors had and taught the truth of vvhom S. Augustine said That vvhich they found in the Church they held fast that vvhich they learned they taught that vvhich they receiued of their fathers the same they deliuered to their children Cont. Iulian. li. 2 c. 10. Vvhich respect to our holy forefathers in faith is now in this vvicked contempt of the Heretikes so much the more to be had See the said holy doctors second booke against Iulian the Pelagian throughout vvhat great account he maketh of them in the confutation of heresies and hovv far he preferreth them aboue the proud Sectmaisters of that time as vve must now doe against our new doctors This place also is rightly vsed to proue that the Church of God should keepe the memories of Saincts departed by solemne holidaies and other deuout vvaies of honour 9. Not vvith meates He speaketh not of Christian fastes but of the legal difference of meates vvhich the Hebrues vvere yet proâ—e vnto not considering that by Christes faith they vvere made free from al such obseruations of the Law 10. We haue an altar He putteth them in minde by these vvordes that in folowing to much their old Iewish rites they depriued them selues of an other maner and a more excellent sacrifice and meate meaning of the holy altar and Christes ovvne blessed body offered and eaten there of vvhich they that continue in the figures of the old Law could not be partakers This altar saith I sychius is the altar of Christes body vvhich the Ievves for their incredulity must not behold Li. 6 c. 21 in Leuit. And the Greeke vvord as also the Hebrue ansvvering therevnto in the old testament signifieth properly an altar to sacrifice on and not a metaphorical and spiritual altar Vvhereby vve proue against the Heretikes that vve haue not a common table or profane communion borde to eate mere bread vpon but a very altar in the proper sense to sacrifice Christes body vpon and so called of the fathers in respect of the said body sacrificed Greg. Nazianz. in orat de sorore Gorgonia Chrys demonst quòd Christus sit Deus Socrat. li. 1. c. 20. 25. Aug. ep 86. De ciu Dei li. 8. c. 27. li. 22. c. 10. Confess li. 9 c. 11. 13. Cont. Faust Manich. li. 20. c 21. Theophyl in 23. Mat. And vvhen it is called a table it is in respect of the heauenly foode of Christs body and bloud receiued 15. The hoste or praise Though it may signifie the spiritual sacrifices of praise and thankesgiuing of vvhat sort soeuer ye it specially may be thought to signifie the great Sacrifice of the B. body and bloud of Christ not as vpon the Crosse vvhich vvas but once done in bloudy sort but as in the Church and new Testament vvhere it is daily done vnblouddily being the proper host of laude and thankes giuing and therfore called the Eucharist and being the fruite and effecte of Christ and his Priests lippes or vvordes that is of consecration because this sacrifice is made by the force of the holy vvordes And vvhen vve reade in the psalme and other places of the olde Testament of the host of praise it may be thought to be a prophecie of the nevv Sacrifice not of euery vulgar thankes giuing And so the old fathers in the primitiue Church to hide the mysteries from the vnvvorthy or heathen often speake What is saith S. Augustine a more holy sacrifice of praise then that vvhich consisteth in thankes giuing all vvhich the faithful do knovv in the sacrifice of the Church Li. 1. cont aduers leg preph c. 18. Againe c. 20. The Church from the times of the Apostles by the most certaine successions of Bishops offereth to God in the body of Christ the Sacrifice of praise And a 〈◊〉 aftervvard Novv Israel according to the spirit that is the Church offereth a singular Sacrifice according to the spirit of vvhose house be vvil not take calues nor goates but vvil take the Sacrifice of praise not according
euery one of them one and it vvas said to them that they should rest yet a litle time ″ til their fellovv-seruaÌ„tes be complete and their brethren that are to be slaine euen as they ✠verse 12 And I savv vvhen he had opened the sixt seale and behold there vvas made a great earth-quake and the sunne became blacke as it vvere sacke cloth of heare and the vvhole moone became as bloud ✠verse 13 and the starres from heauen fel vpoÌ„ the earth as the figge tree casteth her greene figges when it is shaken of a great vvinde ✠verse 14 and heauen departed as a booke folded together and euery hil and ilandes vvere moued out of their places ✠verse 15 And the kinges of the earth princes and tribunes and the riche and the strong and euery bond-man and free-man * hid them selues in the dennes and the rockes of mountaines ✠verse 16 And they say to the mountaines and the rockes * Fall vpon vs and hide vs from the face of him that sitteth vpon the throne and from the wrath of the Lambe ✠verse 17 because the great day of their wrath is come and vvho shal be able to stand ANNOTATIONS CHAP. VI. 9. Vnder the altar Christ as man no doubt is this altar vnder vvhich the soules of al Martyrs liue in heauen expecting their bodies as Christ their head hath his body there already And for correspondence to their place of state in heauen the Church saieth commonly their bodies also or relikes neere or vnder the altars vvhere our Sauiour body is offered in the holy Masse and hath a special prouiso that no altars be erected or consecrated vvithout some part of a Saincts body or relikes Conâ— Asrican can 50. Carthag 5. can 14. See S. Hierom cont vigilant c. 3. S. Augustine de ciuit li. 8. c. 27. S. Gregorie li. 5. ep 50. li. 1. ep 52. li. 2 ep 58. Vvher vnto the Prophet seemeth here to allude making their soules also to haue their being in heauen as it vvere vnder the altar But for this purpose note vvel the vvordes of S. Augustine or vvhat other auncient writer soeuer vvas the author thereof Ser. 11 de Sanctis Vnder the altar saith he of God I savv the soules of the slaine What is more reuerent or honorable then to rest vnder that altar on vvhich sacrifice is done to God and in vvhich our Lord is the Priest as it is vvritten Thou art a Priest according to the order of Melchisedec Rightly do the soules of the iust rest vnder the altar because vpon the altar our Lordes body is offered neither vvithout cause do the iust there call for reuenge of their bloud vvhere also the bloud of Christ is shed for sinners and many other goodly vvordes to that purpose This place also the vvicked heretike Vigilantius as S. Hierom vvriting against him vvitnesseth c. 2 abused to proue that the soules of Martyrs and other Saincts vvere included in some certaine place that they could not be present at their bodies and monuments vvhere Christian people vsed in the primitiue Church to pray vnto them as Catholike men doe yet nor be vvhere they list or vvhere men pray vnto them To vvhich the holy doctor ansvvereth at large that they be vvheresoeuer Christ is according to his humanitie for vnder that altar they be Part of his vvordes be these that you may see hovv this blessed father refuted in that Heretike the Caluinistes so long before they vvere borne Dcst thou saith he presâ—â—ribe savves to God Doest thou feâ—ter the Apostles that they may be kept in prison til the day of iudgement and be kept from their Lord of vvhom it is vvritten They folovv the Lambe vvhither soeuer he goeth If the Lambe be in euery place then they that he vvith the Lambe must be euery vvhere And if the diuel and vvicked spirites gadding abrode in the vvorld vvith passing celeritie be present euery vvhere shal holy Martyrs after the sheading of their bloud be kept close vnder an altar that they can not sturre out from thence So ansvvereth this learned doctor Vvhich misliketh our Caluinistes so much that they charge him of great errour in that he saith Christ according to his humanitie is euery vvhere as though he vvere an Vbiquetarie Protestant Vvhere if they had any iudgement they might perceiue that he meaneth not that Christ or his Saincts should be personally present at once in euery place alike as God is but that their motion speede and agilitie to be vvhere they list is incomparable and that their povver and operation is accordingly vvhich they may learne to be the holy doctors meaning by the vvordes that folovv of the Diuel and his ministers vvhoÌ„ he affirmeth to be euery vvhere no othervvise but by their exceding celeritie of being and vvorking mischeefe novv in one place novv in an other and that in a moment For though they be spirites yet are they not euery vvhere at once according to their essence And for our nevv Diuines it vvere a hard thing to determine hovv long Satan that told our Lord he had circuited the earth vvas in his iourney and in the particular consideration and tentation of Iob and hovv many men he assaulted in that his one circuite No no. such curious companions knovv nothing nor beleeue nothing but that they see vvith corporal eies and teach nothing but the vvay to infidelitie 10. And they cried S. Hierom also against the said Vigilantius reporteth that he vsed an argument against the praiers of Saincts out of this place for that these Martyrs cried for reuenge and could not obtaine But vve vvil report his vvordes that you may see how like one heretike is to an other these of our daies to those of old Thou saiest in thy booke saith S. Hierom c. 3. that vvhiles vve be aliue one of vs may pray for an other but after vve be dead no mans praier shal be heard for an other specially seing the Martyrs asking reuenge of their bloud could not obtaine So said the Heretike Against vvhich the holy Doctor maketh a long refuâ—ation prouing that they pray much more after they be in heauen then they did here in earth and that they shal be much sooner heard of God then vvhen they vvere in the vvorld But for the Heretikes argument framed out of these vvordes of the Apocalypse thus These Martyrs did not obtaine 〈◊〉 Saincts do not pray for vs it vvas so friuolous and the antecedent so manifestly false that he vouchsaued not to stand about it For it is plaine that the Martyrs here vvere heard and that their petition should be fulfilled in time appointed by God vvherevnto they did and do alvvaies conforme them selues for it vvas said vnto them That they should rest yet a litle time til c. And that Martyrs praiers be heard in this case our Sauiour testifieth Luc 18 saying And vvil not God reuenge
Reward for relieuing Catholike prisoners 27 m. 28. nu 21. 587 m. 588. for visiting them in prison 587 m. for confessing of Christ openly 27. for al workes of mercie 181 m. for forsaking and losing ought for Gods sake 116. 191 marg 202. m. Rome called Babylon and vvhy 654. 665. 730. 731. The Church there neuer called Babylon 654. 665. 731. The Protestants sometime wil not haue Babylon to signifie Rome 665. 730. Their malice in expounding the 7 hilles of Rome when the Angel him self expoundeth it othervvise 731. The cōmendation of the Church of Rome and the faith thereof 381. 384. The Gospel transported from Hierusalem thither 287. 348 marg The Romane faith and the Catholike faith al one 384. The Priuilege of that See not to erre 66. 67. 206. 250. nu 3. Gods prouidence tovvards the same more then to al other states 370. 556. That See is the rocke of the Church and S. Peters chaire and See Apostolike 46. 47. 67. It standeth vnmoueable against all Turkes Tyrants Heretikes Schismatikes 556. Princes and Emperours stand in awe thereof 364 marg The auncient fathers of al Countries sought vnto it for resolution of doubtes 206. So ought al true preachers 499. Heretikes only refuse so to doe 499. They hate this See 423. They barke about it in vaine 47. They place Antichrist there in S. Paules time 557. The great Apostasie vvhich S. Paule speaketh of 2 Thes 2 shal be from this See of Rome 556. The Romans deuotion in visiting the Churches and Martyrs Relikes in their Stations and Pilgrimages is a signe of greater faith 384. S SAcraments seuen 506. 259. See Confirmation Penance Orders Mariage Extreme vnction Few and easie in respect of the Ievves Sacramēts 506. More effectual and beneficial ibidem 446. 623. 619 marg 627. 228. External elements in the same not burdenous not Iudaical nor Heathenish 506. 228. Christ vsed external elemēts 247. what is to adore in spirit 228. S. Augustine falsely alleaged for tvvo Sacraments only 506. Grace is giuen in by the Sacraments 224. 228. 276. 313. 357 marg 393. 39◠marg 504. 577. 586 marg 598 marg 523. 627. 652. 653. 262 marg 586 marg They flovved out of Christs side thence haue their vertue 273. Contempt of the Sacraments damnable 157 marg 321. 316 marg Vve may not the lesse esteeme the Sacraments because of the ministers of them pag. 4. nu 3. pag. 89. nu 9. The Sacraments first to be called for in sicknes 92. The B. SACRAMENT of the altar 236. The great mysterie and institution thereof by our Sauiour 78. 79. 125. 128. 201. 204. 449. 451. The Catholikes imitate Christes institution thereof and the Apostles traditon the Protestants do not 451. 452. 454. The Protestants haue taken avvay the B. Sacrament altogether 452. 237. nu 58. The real presence 78. 79. 128. 204. 205. 236. 237. nu 55. pag. 238. 291. 446. nu 16. pag. 447. 453. 624. 628. 466 m. The Gospel so plaine for the real presence the Beza controuleth it 205. 201 marg Transubstantiation 79. 128. 238. nu 66. pag. 220 marg Christs miraculous supernatural dealing with his body many vvaies and that it is not to be measured by sense and natural reason 40. nu 26. pag. 49. nu 2. pag. 55. nu 26. p. 121. nu 24. pag. 132. 148. 236. nu 52. pag. 238. 275. 276. 315 marg 540. 632. Faith necessarie in this Sacrament 128. The Protestants iudge thereof by sense and reason 238. They are like the grosse Capharnaites 238. To aske hovv it may be is a Ievvish vvord 238. Their scoffing at it 38. nu 55. pag. 83. 103. nu 3. 129 marg The real presence is by consecration 79. 128. 446. not by receiuing or in the receiuing only ibidem and 452. The Heretikes arguments ansvvered 124 and 254 marg Adoration of the B. Sacrament p. 6. 21. nu 8. pag. 453. 604. The honour thereof by solemne processions 61. by costly altars chalices ornaments 78. 128. by cleane corporals 84. by many other meanes 453. 116 marg The Angels are present 707. nu 8. It sanctifieth the altar 67. 309. nu 33. It is the supersubstantial and daily bread specially desired in the PATER NOSTER 15. 16. The preeminēces thereof aboue Manna 236. The wōderful effectes thereof in the receiuers 237. 447. In what sense it is called sometime a figure 79. nu 26. Hovv it is both a figure and yet the thing it self 205. 604. How it is called bread after the consecration 79. 236. Vvhether S. Paul saying the supper of our Lord meane the B. Sacrament 451. Receiuing in one kinde 57 125 marg 213. 236. 237 at large The authoritie of Scriptures and primitiue Church for the same 237. 295 marg 351 marg It is indifferent in one or both kindes according to the Churches ordinance 237. 259. The causes vvhy the Church appointed one kind 237. The whole grace in one kinde therfore the people not defrauded 237. The Heretikes arguments answered ibid. 125 marg Priests saying Masse must receiue both kindes 237. The puritie and preparation required to the worthie receiuing thereof 222. 258. 453. nu 27. 28. 29. Cōfession of euery mortal sinne necessarie before we receiue 453. Euil men receiue the true body bloud though vnworthily 453. The danger and punishement of vnworthie receiuing 453. nu 27. pag. 454. nu 30. 31. pag. 449 marg It is both a Sacrament and a Sacrifice and vvhy 78. 184. The SACRIFICE of the altar 21. nu 4. 204 and 447 and 616. 617. 623. 627. 628 at large 228. nu 23. 332. nu 12. 638. Christ sacrificed his body and bloud at his last supper 79. nu 28. 204. 205. The sacrifice of the altar is the self same that was vpon the Crosse 624. 628. Christ is often offered and in many places 628. It is a commemoratiue sacrifice yet a true sacrifice 205. It succeded in the place of al the sacrifices of the old Law 447. num 21. 617. 628. Christ did not take away al sacrifice by the new Testament but change them into a better 617. 623. 628. The external religion of the new Testament is principally in the Sacrifice of the altar 205. Christs eternal priesthod consisteth in this sacrifice 617. The fathers cal it the vnbloudy sacrifice 625. they call it the Masse 447. Vvhy it is called the Eucharist 638. The general redemption vpon the Crosse particularly applied in this sacrifice 629. The Caluinists argumēt against this sacrifice maketh no lesse against the sacrifices of Moyses 624. 205. nu 19. Their argument against Christs body often offered and in many places was answered by the fathers long agoe 628. It is offered to God only 332. in the memorie and honour of Saincts 332. 454. 726. for the liuing and the dead 454. 447. nu 21. pag. 726. See Masse Sacrilege Taking away of holy things or profaning them 303. 222. 92 n. 25. In what cases holy Ievvels and ornamēts
Scripture then the moral partes 1. Tim. 6. 2 Tim. c. 3 2 Pet. 3. They presuppose no difficulties which al the learned fathers felt to be in the Scriptures * Apoc. 5 1. * Act. 8. Confess lib. 12. cap. 14. See ep 3. Aug. Hiero ep 13. c. 4. Ruff. Ec. hist li. 2. c. 9. Maners and life nothing amended but much worse since this licentious tossing of holy Scriptures Scriptures as profanely cited as heathen poëtes Scriptures errâ—neously expounded according to euery vvicked mans priuate fansie 1 Cor. 2 Mat. 4. Al Heretikes pretend Scriptures The Scriptures haue been falsely and heretically translated into the vulgar tongues and sundrie other vvaies sacrilegiously abused and so giuen to the people to reade 2 Cor. 4. * Bezaan not in c. 1. Lu. v. 78. * See the tenth article of their Creede in meter Al this their dealing is noted as occasion serueth in the Annotations vpon this Testiment and more at large in a booke lately made purposely of that matter called A DISCOVERIE c. Caluin coÌ„plaineth of the new delicat traÌ„slators namely Castalion him self Beza being as bad or vvorse Pref. in nouuÌ„ Testa Gal. 1567. Iostâ— Sim lerus in vita Bullingeri 2 Cor. 2. 17. * See the 4 article of their Creede in meter vvhere they professe that Christ desceÌ„ded to deliuer the fathers afterward in their coÌ„fessioÌ„ of their faith they deny Limbus patrum The purpose commoditie of setting forth this Catholike edition The religious care sinceritie obserued in this translatioÌ„ See S. August li. 3. confes c. 5. The auncient fathers kept religiously the very barbarismes of the vulgar Latin text Mat. 22. Mar. 8. Hebr. 7. Mat. 6. 10. 22. Luâ— 13. Of the ANNOTATIONS vvhy they vvere made vvhat matter they coÌ„teine 2 Cor. 2. 2 Cor. 3. De doctâ— Christ lib. 3. cap. 10. Heresies make Catholikes more diligent to search and finde the senses of holy Scripture for refelling of the same In Psal 67. propè finem Many causeâ— vvhy this nevv Testament is traÌ„slated according to the auncient vulgar Latin text It is most auncient Corrected by S. Hierom. Ep. 10. CommeÌ„ded by S. Augustine Vsed and expounded by the fathers Only authentical by the holy Councel of Trent Sess 4. Most graue least partial Precise in folovving the Greeke Preferred by Beza him self Al the rest misliked of the Sectaries them selues eche reprehending an other * Coâ—hla c. 11 de Cano Script authoritâ—â—â— * The nevv Test printed theÌ„ yere 1580. in the title It is 〈◊〉 then the vulgar Greeke text it self The auncient fathers for proofe therof and the Aduersaries them selues Li. 5 cont MarcionoÌ„ * Ambrose Hierom. Li. 1 cont louin c. 7. Li. 12 c. 4. Li. 7. c. 32. The Caluinistes them selues ofteÌ„ forsake the Greeke as corrupt and translate according to the auÌ„cient vulgar latin text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superfluities in the Greeke vvhich Erasmus calleth trifling and rash additions See No. Test Graec. Rob. Stephani in folio and Crisâ—ins The vulgar Latin translation agreeth vvith the best Greeke copies by Bezas ovvne iudgement Beza prafat No. Test 1556 See him also Anno. in 13. Act. v. 20. Vvhen the Fathers say that the Latin text must yeld to the Greeke be corrected by it they meane the true and vncorrupted Greeke text The vulgar Latin TranslatioÌ„ is many waies iustified by most auncient Greeke copies the Fathers Codex veronensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latin fathers See Annot Lenan in No. Test and Annot Luca Brugensis in biblia Praefat. in 4. Euang. ad Damasum Praefat. citata The fevv and final faultes negligently crept into the vulgar Latin translation Sess 4. The Caluinists confessing the Greeke to be most corrupt yet translate that only and hold that only for authentical Scripture In Annot No. Test an 1556. They standing precisely vpon the Hebrue of the old and Greeke text of the nevv Testament must of force denie the one of them * An. Dâ— 1556 and 1565. They say the Greeke is more corrupt then vve vvil graunt them We preferre not the vulgar Latin text as making more for vs. The Greeke text maketh for vs more then the vulgar Latin Luc. 22. 〈◊〉 â—0 For the real presence For fasting For free vvil Against only faith Against only faith Against special assurance of saluation For the sacrifice of Christs body and bloud The ProtaÌ„tats condemning the old vulgar translation as making for vs coÌ„demns them selues * Against D. Sand. Rocke pag. 147. See Kemnis in exam CoÌ„c Trid. 〈◊〉 4. Mat. 3. 11. Eph. 5. Luc. 1. Heb. 13. Mar. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 16. v. 20. It is void of al partialitie * Na. Test 1580. in ep ad Hebr. Ep. 14 18. The Papistrie thereof as they terme it is in the very sentences of the Holy Ghost more then in the translatioÌ„ Mat. 16. 10. 20. Mat. 16. laâ— 2. 1 Tim. 5. 1 Io. 5. Heb. 12. The maner of this translation and vvhat hath been obserued therein * See the last Table aâ— the end of the booke Certaine vvordes not English nor as yet familiar in the English tongue * See annot Amen Io. c. 8. v. 34. Apoc. c. 19. v. 4. Alleluia No Test an 1580. Bib. an 1577. Parasceue * Mar. 14. v. 42. Pasche Bib. 1577. Mat. 26. 17. Azymes Neophyte Phil. 3. Vvhy vve say our Lord not the Lord but in certaine cases see the Annotations 1 Tim. 6. pag. 585. Catholike termes proceding from the very text of Scripture Certaine hard speaches and phrases Io. 2. The ProtestaÌ„ts presumptuous boldnes and Iibettie in translating Mat. 5. Gehennâ— ignis The Greeke added often in the margent for many causes Mat. 4. Act. 15. 2 Thes 2. 1. Cor. 11. The Latin text sometime noted in the margent In the beginning of bookes Matthew Paul c. not S. Matthew S. Paul c. Bib. an 1579. 1580. an 1577 1562. An other reading in the margent The pointing sometime alâ—eâ—ed The margent reading sometime preferred before the text Luther Caluin Luther Zuinglius Caeluin * Their scholers folovvers * Of Caluin of â—uel of the rest * So he calleth the Churches sense and the fathers interpretations of Scriptures * Othervvise Wiclesse Luther Caluin Puritanes Aug. de cat rud cap. 3. 4. Super Exod. q. 73. Mat. 5. * Io. 20 31. Eze. 1. Apoc. 4. THE FIRST part of this Gospel of the Infancie of our Sauiour Christ * Gen. 12. 22. â— Reg. 7. Psal 131. * Luc. 3 31. This Gospel is most solemly sung in holy Church at Mattins vpoÌ„ Christmas day * Gen. 21. 29. 38. As also it is the Gospel of the CoÌ„ception and Natiuitiâ— of our B. Lady because here is declared the pedegree of her also * 1 Par. 2 5. Ruth 4 18. * 2 Re. 12 24. * 1 Par. 3 10. 4 Reg. 24. *
euerlasting See annotatioÌ„s Matth. 27 29 c. THE fifth part of the Gospel Of the Holy weeke of his Passion in Hierusalem Mt. 21 1 Mr. 11 1 Io. 12 15 PALME SVNDAY ` his disciples ⸬ This was fulfilled 40 yeres after the death of Christ by Titus Vespasianus vvhen besides incredible miseries of famine and other distressès there perished eleueÌ„ hundred thousand and were taken captiues 97000 the siege begiÌ„ning in the very same feast greatest soleÌ„nitie of Easter when they put Christ to death Euseb li. 1 hist c. 6. 1. 8. Ioseph li. 7 c. 17. * Mt. 21 12. Mr. 11 15. MVNDAY Es 56 7 Ier. 7 11 External deuotion Restitution Satisfaction Lu. 21 3. Mr. 21 23. Mr. 11 27 TVESDAY ⸬ See Annot. Mat. c 21 23. Esa 5 1. ⸬ See the marginal annotations Marc. 〈◊〉 Mt. 21 33. Mr. 12 1. Ps 117 22. Mt. 22 15. Mr. 12 13. ⸬ So duties must be done to Princes that our duety to God be not neglected See Annot Mat. c. 22 15. Mt. 22 23. Mr. 12 18. Deu 25 5. ⸬ The greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotteth also this much they that are made vvorthie to wit by the grace of God and so they are in deede worthie as also in the next chapter verse 36. 2. Thess 1. 5. Exo. 3 6. Mt. 22 44. Mr. 12 36. Ps 109 1. Mt. 23 6. Mr. 12 38. To be worthie of heaueÌ„ or to deserue merite it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The new TestameÌ„t an 1580. The dignitie of Saincts Mr. 12 14. Mt. 24 1. Mar. 13 1. ⸬ This was fulfilled 40 yeres after the death of Christ the 19 of August being the very moneth and day where in the Babylonians burnt it from the first building thereof by SalomoÌ„ 1â—30 yeres from the reedifying thereof vnder Cyrus 639 yeres Iosep de bel Iud. li. 9 cap. 10. TVESDAY night ⸬ Many false-prophets Heretikes See An. Mt. 24. Mr. 13. b The Gospel for many Martyrs ⸬ Great persecutioÌ„ of Catholike men Eze. 32 7. Ioel. 3 15. The Gospel vpoÌ„ the 1 Sunday in Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Annot c. 20 15. ⸬ Solitarinesse or eremitage as S. Gregorie Nazian saith is a goodly thing this doth the mount Carmel of Elias teach Iohns desert that mount vnto which IESVS often retired was quietly alone with him self Ser. 26 de amore pauperum Mt. 26 1 The PASSION according to S. Luke in these two chapters is the Gospel at Masse vpon Tenebre wenesday Mr. 14 1 TENEBRE Wenesday Mt. 26 17. Mr. 14 12. MAVNDY Thursday Mt. 26 26. Mr. 14 22. 1. Cor. 11 24. ⸬ The Greeke is here so plaine that there was very bloud in the chalice shed for vs that Beza saith it is a corruption in the greeke See the Annota vpon this place Mt. 26 21. Mr. 14 20. Io. 13 18 Mt. 20 25. Mr. 10 42. ⸬ Straight after the former louing checke admonition he promiseth to them al that haue bene partakers with him of his miseries in this life greater prcemiâ—â—ence in heauen then any Potentate can haue in this world therfore that they neede not be careful of dignitie or Supremacie Mt. 26 34. Mr. 14 30. Mt. 10 9. Lu. 10 4. Es 53 12 Mt. 16 36. Mr. 14 32. THVRSDAY night Io. 18 1 The old Paschal ceaseth and a new is instituted Two cuppes or chalices at Christes last supper Mt. 26 29 The real presence Christ sacrificed his body and bloud in Sacrament at his supper * quod datur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sacrifice of the Altar Cyril Alex anathem 〈◊〉 The Apostles are made Priestes the Sacrament of holy Orders instituted A coÌ„memoratiue sacrifice is a true sacrifice no lesse then the prefiguratiue sacrifices were true sacrifices Ambr. in 10. Hebr. Chrys ho. 17 in ep ad Hebr. To be a figure of a thing and yet the thing it self repugneth not Hebr. 9. Both testameÌ„ts dedicated in bloud vers 20. The external religion of the new Testament principally in the sacrifice of the altar calix qui the chalice which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chalice shed for vs must needes signifie the bloud therein not vvine and the same sacrificed Beza condemneth the Gospel it self of falshod and impossibilitie * Annot. 〈◊〉 Test 1556. Ambition Peters faith shal neuer faile Serm. 2. Assump ad Pontif. Li. q. Noui Test q. 75. to 4. The Romane faith of Peters successors can not falle Cypr. ep 55. nu 6. Bernard ep 190. Popes may erre personally not iudicially or definitiuely Deut. 17. Aug. ep 166. in fine The learned fathers sought to the B. of Rome for resolution of doubtes Bernardus ep 190. Chrys ep 1 2. Cypr. ep 55. nu 2 GOOD FRIDAY Mt. 27 1 11. Mr. 15 1 Io. 18 27. Os 10 8. ` beholding ⸬ This eclipse was seene and wondred at as a thing aboue nature of Dionisius Areopagîta at Thebes wheÌ„ he was yet a Pagan Dionys ep ad Polycarp et ep ad ApollophaneÌ„ Ps 30 6. Mt. 27 57. Mr. 5 43 â—o 19 38 The good theefe Pardon of due penance and satisfaction Visiting the Sepulcher or Sepulchres ⸬ That is first after the Sabboth which is saith S. Hiero. q. 4 ad Hedib dies Dominica our Lords day vvherein he arose for the weeke is deuided into the Sabboth the 1. 2. 3. 4. 5. 6 of the Sabboth the Apostle 1 Cor. 16 2 coÌ„maunded a collection of money to be made on the first of the Sabboth whereby we learne both the keeping of Sunday the Churches count of daies by the 2. 3. 4 of the Sabboth to be Apostolical which S. Syluester after ward named 2. 3. 4 feriam c. Breuiar Roman Decemb. 31 EASTER DAY Mt. 28 1 Mr. 16 1 Io. 20 1. Lu. 9 22 Io. 20 3. Mr. 16 12. The Gospel vpoÌ„ Munday in Easter weeke The Gospel vpoÌ„ Tuesday in Easter weeke Mr. 16 14. Io. 20 19. ⸬ As he shal be Anathema saith S. Aug. which preacheth that Christ neither suffered nor rose againe because we learne by the Gospel That it behoued Christ to suffer and to rise againe the third day so he shal also be Anathema whosoeuer preacheth the Church to be els where theÌ„ in the coÌ„munion of al natioÌ„s because by the self same Gospel we learne in the wordes next folowing and penaÌ„ce to be preached in his name remissioÌ„ of sinnes through out al nations August ep 48. Act. 1 8. 2 1. Mr. 16 19. Act. 1 9. ASCENSION DAY The B. Sacrâ—ment in on kinde The Catholâ—â—e or vniuersal Church De vnit Ec. c. 10. * Mt. 24 14. * Heb. 7 6. Christ blessed diuers waies Io. 20 21. 26. Marc. 10 16. Blessing with the signe of the crosse Gen. 48 14. * Teriul de coron milit nu 3 Basil de Sp. sanct c. 27. * This speach very common in this Gospel as appeareth by the places here marked declareth that he writeth to the Gentils Iren.
li. 2. c. 39. Io. 20 31. Hier. in Catal. a Io. 21 20. b Mat. 4. 21. b Mat. 4. 21. c Act. 12 2. a Io. 13 23. 24. c. 21 20. a Io. 13 23. 24. c. 21 20. a Io. 13 23. 24. c. 21 20. b Io. 20 4. c Io. 21 7. The 1. parte THE ACTES of Christ before his manifestation whiles Iohn Baptist was yet baptizing The Gospel at the third Masse vpō Christmas day And euery day at the end of Masse ` nothing that was made ET VERBVM CARO FACTVM EST. ⸬ He is preferred made of more dignitie and excellencie then I because he was before me al things eternal God The Gospel vpō the 3 Sunday in Aduent Mal. 4 5 Deu. 18 15. ⸬ By like the Iewes ignorātly vnderstood not the place in Deuteronomie of Christ and therfore they aske also whether he be the Prophet there spoken of See also c. 7 40. Esa 40 3. Mt. 3 11. ⸬ He doth oftē here signifie the great difference of his baptisme of Christs as of his person Christs See Annot. Mat. 3. Mr. 1 8. Lu. 3 16. The Gospel on the octaue of the Epiphanie ` sinnes AGNVS DEI at Masse The Gospel vpō S. Andrews eue ⸬ Messias in Hebrue in Greeke Christ ī English Anointed to witte with the spiritual oile of grace aboue his brethren Ps 44. ⸬ Cephas in Syriake Peter in Greeke in English Rocke See Mat. 16 18. The Gospel in a votiue Masse of the holy Angels Gen. 28 12. How God the Sonne is called the VVORD The Platonikes August de Ciu. Dei li. 10 c. 29. The VVORD coeternal vvith the Father distinct in person and of the Father Calu. inst li. 1 c. 13. sect 23 25. The VVORD true God by nature 1 Io. c. 5 20. The Protestants are like the vvrāgling Ariās The VVORD not a creature but the creator Free-vvil Humble kneeling at the solemne wordes of Christs incarnation How mortal men see God The B. Trinitie Peter by his new name designed to be the Rocke of the Church Cephas Petrus Li. 2 c. 12 in Ioan. The Gospel vpō the 2 Sunday after the Epiphanie ⸬ He that seeth water turned in to wine nedeth not dispute or doubt hovv Christ changed bread into his body The Gospel vpō Munday in the fourth vveeke of Lent Ps 68 10. Mt. 26. 61. 27 40. Christ with his presence honoureth and approueth Mariage Cyril in 2 Io. c. 22. Our Ladies intercession Translatours of holy Scriptures Our lady doubteth not but Christ vvil graūt her petition li. 2 in Io. c. 23. Profaners of Gods Church are to be punished in soul body by the Spiritual power The B. Sacrament is not to be giuen to nouices or yonglings in faith Tract in Io. 11. The Gospel vpō Holy Roode day Maij ◠⸬ We folow rather S. August those ancient fathers which most commōly vnderstand this place of the holy Ghost not of the winde◠although both senses be good Nu. 21 9 The Gospel vpō Munday in the whitsonweeke Io. 1 19. Io. 1 20. Baptisme in water necessarie to saluation August haeres 18. Baptisme in two cases not necessarie but othervvise supplied Euery infidel and namely heretikes are iudged already Gal. 5 6. Tit. 3 11◠The excellencie of Christs povver and graces ⸬ He did not baptize ordinarily yet that he baptized his Apostles S. Aug. thinketh it very probable ep 108. Gen. 48 22. The Gospel vpō Friday in the ◠weeke in Lent ⸬ This woman is a figure of the Church not yet iustified but now to be iustified Aug. tract 15 in loan ⸬ There were many other causes why the faithful Iewes could not abide the Samaritans but their precise abstaining from their companie cōuersation was their Schismatical Temple and seruice in moūt Garîzim c He speaketh of his baptizing in the Holy Ghost See Io. c. 7 39. Deu. 12 6. Ps 121 13. 4 Reg. 17 28 36. ⸬ This womā mystically beīg the Church it is here signified that they which at the first beleeue because the Church teacheth so afterward be much confirmed sinding it in the Scripture also and by other instructions Mt. 4 12 Mr. 1 14 Luc. 4 14. Io. 2 9. The Gospel vpō the 20 Sunday after Pentecost Io. 2 11. The Schismatical tēple contendeth against the true Tēple Ioseph li. antiq 11. c. 8. The true Temple preuaileth Ioseph li. 13. antiq c. 6. The true Temple is proued by continual succession Christian adoratiō throughout al natiōs in euery place in spirit veritie that is in the Sacraments and seruice of the new law ful of spirit grace in the veritie of things before prefigured specially the true sacrifice of Christs body and bloud Mal. 1 11. Io. 1 17. The 2 part THE ACTES of Christ in Iewrie hauing already begonne his solemne Manifestation in Galilee Mt. 4 12 the second Pasche of his preaching The Gospel vpō friday in the first vveeke of Lent ⸬ By our latin text and the Greeke this miraculous pond vvas in or vpon Probatica that is a place vvhere the sheepe to be sacrificed vvere kept But by other latin copies S. Hierom and some Greeke fathers Probatica is the very pōd it self so called because the sheepe of sacrifice vvere there vvashed ` Bethesda c multū tempus haberet ` is passed The Gospel vpō Alsoules day ⸬ Not faith only but good and il deedes shal be counted and accordingly rewarded at the day of iudgement Io. 1 19. Mt. 3 17 ⸬ Catholikes searche the scriptures and finde there Peters his successors Primacie the real presence the Priests power to forgiue sinnes iustification by faith good workes Virginitie preferred before matrimonie breach of the vow of cōtinencie damnable voluntarie pouertie Penāce almes and good deedes meritorious diuers rewardes I heauē accordīg to diuers merites such like ⸬ He meaneth specially Antichrist How thē can the Pope be he seing the Iewes receiue him not 1 Vertue of miracles giuen to creatures 2 The same giuē specially to sanctified creatures Hiero. de locis Hebr. post med 3 Miracles done at on time more thē at an other specially ī greater solemnities 4 Angels and Sainctes patrones Workers in places of miracles 5 Miracles in certaine places wrought vpō thē that corporally visite the same See S. Augustine ep 137. 6 Al reasonīg in these matters must yeld to Gods pleasure Hiero. con Lucifer c. ◠10. 2. 7 This water is a figure of Baptisme 8 Christ extraordinarily healeth and saueth vvithout creatures Sinne the cause of sicknes and infirmities Neither Ievves nor Heretikes finde the truth because they searche not the Scriptures deepely but read superficially The 3. part His ACTES in Galilaee in Iewrie about the third Pasche and after The Gospel vpō Midlen◠Sūday Mt. 14 13. Mar. 6 32. Lu. 9 10 Mt. 14 23. Mr. 6 46. ⸬ These wordes do plainly import that the giuing thankes was an
can erre or hath erred at any time or in any point The Gospel vpoÌ„ the 3 Sunday after Easter The Gospel for many Martyrs The Gospel vpoÌ„ the 5 Sunday after Easter ⸬ Vpon this the Church coÌ„cludeth al her praiers Per ChristuÌ„ Dominum nostruÌ„ euen those also that be made to Saâ—cts Mt. 27 31. Mr. 14 27. Christ left many things to be taught by the Church The Spirit of truth The Gospel vpoÌ„ Ascension eue ⸬ The Father glorifieth the Sonne by raising him from death exalting him vp to his right hand making al creatures to bow downe at his Name and geuing him al power and iudgement The Sonne againe glorifieth the Father by making his honour which onely in a maner was in Iewrie before now knowen to al Nations The Gospel in a Votiue Masse against Schisme ⸬ His petition is specially to keepe the Apostles and his Church in vnitâ—e and from Schismes Io. 18 9. Ps 40 10. 108 8. ⸬ To sanctifie him self is to sacrifice him self by dedicating his holy body and bloud to his Father both vpon the Crosse and in the holy SacrameÌ„t True knovvledge of God The Church can not erre The Canon of the Masse THVRSDAY night Mt. 26 36. Mr. 14. 32. The PASSION according to S. Iohn in these two Chapters is the Gospel at Masse vpon Good friday Lu. 22 39. So the PASSION is read in holy weeke foure times according to the foure Euangelistes as S. Augustine appointed also in his Church at Hippo. Ser. 144. de tempore Mt. 26 47. Mr. 14 43. Luc. 22 47. Io. 17 12 Io. 11 49. Mt. 26 58. Mr 14 54. Lu. 22 54. ⸬ It is al one for a man to deny Christ and that he is a disciple of Christ or a Catholike or a Christian man vvhen he is demaunded Aug. tract 11â— in Io. for so Peter here denieth Christ in denying him self to be his Disciple Mt. 27 1 Mr. 15 1 Lu. 23 1 GOOD FRIDAY Io. 12 33 Mt. 20 19. Mt. 27 11. Mr. 15 2. Lu. 23 4. ⸬ It pleased God that Christ who was to dy both for the Iewes the GeÌ„tiles should be betraied of the one and put to death by the other Mt. 27 15. Mr. 15 6. Lu 23 17. Mt. 27 27. Mr. 15 16. ⸬ He meaneth midday counting from sunne rising for so doth the Scripture count the houres of the day Mat. 20. Mar. 15. Luc. 21. Io. 4. Act. â— â—o Mt. 27 33. Mr. 15 20. Lu. 23 33. ⸬ These three tongues being for other causes most famous before in al the world are now also dedicated to God in the triumphaÌ„s title of the Crosse of Christ and in them the holy Scriptures are more conueniently Written taught preseruâ—d * Mt. 27. 35. Mr. 15 24. Luc. 23 34. ⸬ This coate without seame is a figure of the vnitie of the Church Cypr. de vnit Ec. And Euthymius and other write that our Lady made it Ps â—1 19 The Gospel in a votiue Masse of our B. Lady betweene Easter Whitsuntide ⸬ The great loue faith courage compassion and sorovves that our Lady had who forsooke not the Crosse and her sonne when so many were fled from him and his cheefe Apostles denied him b The Gospel in a votiue Masse of the Passion Psa 68 22. Exo. 12 46. Zac. 12 10. * Mt. 27 57. Mr. 15 42. Lu. 23 50. Io. 3 1. 7 50. The HOLY CROSSE By this you see why in Catholike Churches MARIE and Iohn stand by the Roode li. 2. adu Iouinian The Sacraments issued out of Christs side and thence haue their vertue Exo. 18. Num. 30. Tract 9 in Ioan. Hom. 14 in Ioan. The CHVRCH builded of Christs side as Eue of Adams Gen. 2 21. ⸬ That is the first day of the weeke as some interprete it taking Sabboth as sometime it is for a weeke This is our Sunday called Dies Dominiâ—â— because of our Lords resurrection See the marg annot Luâ— 24 1. The Gospel vpoÌ„ Saturday 〈◊〉 Easter weeke EASTER DAY Mt. 28 1 Mr. 16 1 Lu 24 1 Luc. 24. 12. b The Gospel vpoÌ„ Thursday â— Easter weeke ⸬ The Sepulchres of Martyrs saith S. Hierom ep 17 we do honour euery where putting their holy ashes to our eles if we may we touch it also with our mouth and be there some that thinke the monumeÌ„t wherein our Lord was laid is to be neglected where the Diuel and his Angels as often as they are cast out of the possessed before the said monument tremble and roare as if they stoode before the iudgement seate of Christ Mt. 28 1 Mr. 16 5 Luc. 24 4. The Gospel vpoÌ„ Dominica in albis or Lovv Sunday Mr. 16 14. Lu. 24 36. 1. Cor. 15 5. ⸬ Though he gaue them his peace hard before yet novv entering to a nevv diuine action to prepare their hartes to grace and attention he blesseth them againe The Gospel vpoÌ„ S. Thomas the Apostles day Decemb. 21. LOVV SVNDAY ⸬ See the annotation on the 19 verse of this Chapter ⸬ They are more happy that beleeue without sensible argumeÌ„t or sight then such as be induced by sense or reason to beleeue Io. 21 25 The being of Christs body in the B BacrameÌ„t without space or quaÌ„titie correspondeÌ„t there vnto is proued by other examples I Scripture Heretical shifts to auoid plaine Scripture August ep 37. Christ can dispose of his owne body others aboue nature Mat. 19. Aug. li. 2â— c. 8. de ciu Dei Vbiquetaries of Brentiani Christ sheweth his commission so giueth the Apostles power to remit sinnes Augu. q. no. Test q. 93 CoÌ„t ep Parmen li. 2 c. 11. The holy Ghost is here purposely giuen to the Apostle to remit sinnes Cyril li. 12 â— 56 in Io. The Sacrament of PENANCE instituted Men are bound to confesse al their mortal sinnes and that in particular * Cypr. de laps nu 11. * Hiero. in 16 Mat. To reteine sinnes The necessitie of this Sacâ—â—ment Hiero. ad Demetriadem c. â— to 1. Mat. 18. The Heretikes wrastling against plaine Scripture See the coÌ„munion booke The English Ministers heare confessions and absolue Li. 3 de Sacerd. Priests power to forgiue sinnes is aboue the power of Angels or worldly Princes Confession to Priests Secrete or auricular Confession In vita D. Ambr. prope fineÌ„ Mt. 18. The Gospel on wenseday in Easter weeke ⸬ See in S. Augustine tract 122 〈◊〉 Io. the great mysterie hereof concerning the CHVRCH and in S. Gregorie hom 24 in Euang. and S. Bernard li. 2 c. 8 de consid Peters PRIMACIE here mistically signified ` the disciples ⸬ Not the third apparition but the third day of his apparitions for he appeared in the very day of his ResurrectioÌ„ ofteÌ„ againe vpon Low Sunday then this third time And S. Marke saying last he appeared c. 16 14 meaneth his last apparition the first day The Gospel on the one of SS Peter and Paul c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feede rule b The Gospel
part Of his Traditions c In the greeke Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2 21. ` churches The Epistle vpon Maundy Thursday a The Epistle vpon CORPVS Christi day Mat. 26 26. ⸬ The Apostles drift in al that he saith here of the SacrameÌ„t is against vnvvorthy receiuing as S. Augustine also noteth Ep. 11â— c. 3. and not to set out the vvhole order of ministratioÌ„ as the heretikes do ignoraÌ„tly imagine Mr. 14 22. Luc. 22 19. The Custome of the Church is a good answer against al vvranglers That heresies shal come and vvherfore Vvhat coÌ„moditie vve may make of heresies Agapae or suppers of charitie CoÌ„c Gang. can 11. Conc Loadic can 27. 28. Vvhether the Apostle meane by our Lords supper the B. Sacrament TraditioÌ„ vvithout vvriting Whether the catholikes or Protestants doe more imitate Christs institution of the B. Sacrament Al circunstaÌ„ces in our Sauiours action about the B. SacrameÌ„t neede not be imitated Io. 13 2. Luc. 9 16. The Protestants imitate not Christ in blessing the bread and vvine They imitate him not in vnleauened bread and mingling water with wine The vvordes of consecration to be said ouer the bread and vvine the vvhich the Protestants do not tract â—0 in Io. The Protestants haue taken away the B. Sacrament altogether The povver to consecrate giuen to Priests onely The SacrameÌ„t consisteth not in the receiuing Vvhy the Protestants call it the Communion Communion vvhich is a part of the MASSES what it signifieth li. 4. c. 14. de orthod fide Hovv Christs death is shewed by the B. Sacrament it self vvithout sermon or othervvise The vvicked receiue the body bloud The real presence is proued by the heinous offeÌ„se of vnvvorthy receiuing ConfessioÌ„ before receiuing the B. Sacrament Adoration of the B. Sacrament * See the Annot. The manifold honour and discerning of Christes body in the Cath. Church Mat. â— â— ep 118 c. 6. The Profane bread of the Protestants * Aug. de pec merit li. 2. c. 24. Ep. Iuda Holy bread Vnvvorthie receiuing Penance and satisfaction The Masse is agreable to the Apostles vse and tradition the Communion is not Aug. ep 118 c. 6. Aug. tract 84 in Io. Chrys ho. 〈◊〉 in Act. The 6. part As couching the Giftes of the Holy Ghost The Epistle vpon the 10 Sunday after Rentecost ⸬ Al these Giftes be those vvhich the lear nâ—ecall Gratias gratis datas vvhich be bestovved often euen vpon il liuers vvhich haue not the other graces of God whereby their persons should be grateful iust holy in his sight Ro. 12 4 Eph. 4 7. ⸬ A maruelous vnioÌ„ betwixt christ his Church a great coÌ„fort to al Catholikes being members therof that the church and he the head the body make be called one Christ Aug. de vnit Ec. ` one body Eph. 4 11. ⸬ S. Augustine ep 137 giueth the same reason vvhy miracles cures be done at the memories or bodies of some Saincts more then at others by the same Saincts in one place of their memories rather then at other places Zealous faith Vnitie Schisme The Epistle vpon the Sunday of Quinquagesme called Shrouesunday ⸬ This proueth that faith is nothing vvorth to saluatioÌ„ without vvorkes and that there may be true faith vvithout Charitie ⸬ By this text S. Augustine li. â—2 Ciu. c. 29 proueth that the Saints in heauen haue more perfect knovvledge of our affaires here then they had vvhen they liued here ⸬ Charitie is of al the three the greatest Hovv then doth onely saith being inferior to it saue iustifie and not Charitie Charitie False Mattyrs The 3 vertues theological Charitie is lost by mortâ—l sinne not faith ″ Much like to some fond Linguists of our time who thinke them selues better then a doctor of Diuinitie that is not a Linguist c By this word are meant al rude vnlearned men but specially the simple which vvere yet vncharistened as the Catechumens vvhich came in to those spiritual exercises as also infidels did at their pleasures c idiotae ` vvith tongues more theÌ„ you all Es 28 11 2. Tim. 2 12. Gen. 3 16. A paraphrastical exposition of this Chapter concerning vnknovven tongues Of vvhat spiritual exercise the Apostle speaketh The disorders in the same That S. Pauls place maketh nothing against the seruice in the saith toÌ„ge By strange tonges the Apostle meaneth not the latin Greeke or Hebrue S. Augustine our Apostle brought in the Seruice in the latin tongue The latin seruice one and the same in al countries and strange to none The seruice in vulgar toÌ„ge strange and barbarous to euery straÌ„ger Vvhether the seruice in vulgar tonges do more edifie See Annot 1. Cor. 10. 13. The vertue of the SacrameÌ„ts and Seruice consisteth not in the peoples vnderstaÌ„ding The people is to be taught the meaning of Sacraments ceremonies and are taught in al Catholike couÌ„tries Catholike people in euery countrie vnderstandeth euery ceremonie and can behaue them selues accordingly Aug. doct Chr. li. 2. c. 13. That he speaketh not of the Churches seruice is proued by inuincible in arguments The Apostle speaketh not of the peoples priuate praiers in latin as vpon primmars beades or othervvise Latin praiers translated or the people taught the coÌ„tents thereof The peoples deuotion nothing the lesse for praying in Latin Mat. 24. * Greg. li. 27. Moral c. 6. The seruice alvvaies in Latin through out the vvest Church It is not necessarie to vnderstand our praiers Hovv far is sufficient for the people to vnderstand Hovv the mind or vnderstaÌ„ding is edified 1 Cor. 13. 1 Cor. 11 16. A notable rule of S. Augustine Vvomen may haue any temporal Soueraintie but no Ecclesiastical function The 7 part Of the resurrection of the dead The Epistle vpoÌ„ the 11 SuÌ„day after Pentecost c This deliuerie in the latin greeke importeth tradition so by Tradition did the Apostles plant the Church in al truth before they vvrote any thing Es 53 8. Dan. 9 26. Ps 15 10 Ion. 2 2. Lu. 24. Act. 9 3 Conâ— borne out of time c tradidi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ In him Gods grace is not void that worketh by his free vvil according to the motion and direction of the â—â—me grace ⸬ So may we say If the Cath. faith in al pointes be not true then our first Apostles vvere false vvitnesses then hath our Countrie beleeued in vaine al this while then are al our forefathers dead in their sinnes and perished Which presupposing Christ to be God vvere the greatest absurditie in the vvorld Col. 1 18 Ap. 1 5. Ro. 5 12. 1. Thes 4 15. Ps 109. 1. Ps 8 8. Esa 22 13. Menander ⸬ The glorie of the bodies of Saincts shal not be al alike but differeÌ„t in heauen according to mens merits ⸬ As to become spiritual doth not take away the substance of the body glorified no more vvhen Christes body is said to be in spiritual sort in the Sacrament doth
is import the absence of his true body and substance Gen. 2 7 ⸬ Flesh and bloud signifie not here the substance of those things but the corrupt qualitie incident to them in this life by the fall of Adam b The Epistle vpoÌ„ Al-soules day Ap. 8 2. 11 15. Os 13 14. Free vvil vvith grace Heret translation Fasting is meritorious The 8 part Of the contributions ⸬ That is SuÌ„day Hiero. q. 4. Hedibiae So quickly did the Christians keepe Sunday holiday and assembled to Diuine Seruice on the same ⸬ The Heretikes other nevv fangled striue among them selues vvhether Pentecost signifie here the terme of fiftie daies or els the Ievves holy day so called But it coÌ„meth not to their mindes that it is most like to be the feast of whitsontide kept instituted eueÌ„ theÌ„ by the Apostles as appeareth by the Fathers Seâ— S. Aug. ep 119 c. 15 16. Ambr. in c. 17. Luca. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c See Ro. 16 16. c That is our Lord is come Hiero. ep 173. Therfore anathema to al that loue him not or beleue not Thâ—â—phyla vpon this place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 11. 2. Gal. 2. 1. The Epistle for a Martyr that is a Bishop c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al our afflictions be Christs afflictions for the coniunction betwene the head body Merite and satisfaction Vvorldly men feele not the comfort of afflicted Catholikes IntercessioÌ„ of Saincts or holy men for vs no derogation to Christ Hiero. coÌ„t Vigil Publike praiers fastes Their glorie in heauen that conuert other The Protestants inconstancie in chaÌ„ging their writings translations seruice bookes c. Eph. 4 3â— The indeleble character of Baptisme CoÌ„firmatioÌ„ Holy Orders See Conc. Tarraco to â— Concil The Caluinistes vvil be subiect to no tribunal in earth for trial of their religioÌ„ Tyrannical dominioÌ„ is forbid in Prelates not Ecclesiastical Soueraintie for examination of faith or maners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3 9. 1 Cor. 4 15. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he did great Penance saith Theodorete yet he calleth this pardoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grace because his sinne vvas greater then his penance The Apostle excommunicateth enioyneth penance and afterward pardoneth absolueth 1. Cor. â— 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pardon or remission of penance enioyned Penance and satisfaction euidently proued against the Protestants Ioel. 2 12. Mt. 3. et 4 Act. 2 et 26. Zeale against the excommunicate The Apostle chalengeth their obedieÌ„ce to his Ecclesiastical authoritie The authoritie of Indulgences vvhervpoÌ„ it is grouÌ„ded Mat. 18 18. Cypria ep 13. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Theodoret in huÌ„e loc Vvhat is a pardon or indulgence Io. 8 11. Cypr. locis citatu Indulgences or pardons in the primitiue Church 2 Cor. 8. Col. 1 24. Al pardon and remission is in the vertue and name of Christ Heretical traÌ„slation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5 4. Io. 20 2â— Al binding loosing must be vsed to the parties saluation Conc. Nic. can 12. The great penance of the primitiue Church Ancyran can 2 5. Vvhy more pardons and Indulgences now then in old time Mat. 11 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heretikes corrupting of the Scripture The Epistle vpon the 12 Sunday after Peâ—tecost Exo. 34 33. 10. 4 24 The Apostles vvrote the Gospel in mens hartes much more then in paper Scripture written and Tradition vnwritten God grace free will both must coÌ„curre The letter killeth both Ievv and Heretike The preeminence of the new TestameÌ„t Sacraments c. The heretikes more blinde in not seing the Church then the Iewes in not seing Christ Aug. in Psal 10. Conâ— â— True ChristiaÌ„ libertie â— Pet. 2 1â— The Epistle for S. Athanasius Mai. Io. c aporiamur See S. Ambr. Theoph. Ps 115 10. b corrumpitur The English Bible 1577 doth falsely translate prepareth c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretikes corrupters of Gods word Catholike Doctors right handlers therof See Irâ—â— li. 1. c. 1. in 2 ad Rom. â— Tim. 2. Tribulations meritorious of glorie Aug. in ps 93. prope finem ⸬ This place proueth that the Saincts departed novv since Christ sleepe not til the day of iudgement and that they be not holden in any seueral place of rest from the fruition of God til the resurrection of their bodies but that they be present vvith God in their soules Ro. 14 10. Esa 43. 19. Apoc 21 5. c That is to say a sacrifice and an host for sinne See the last annot of this chapter The obiection against praiers for the dead ansvvered by S. Augustine Vvorkes meritorious and demeritorious Bishops and Priests vnder Christ ministers of our reconciliatioÌ„ Gods iustice wherewith he maketh vs iust c. Io. 3 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle vpon the first Sunday of Lent Es 49 8 The Epistle for many Martyrs ⸬ S. Augustine in ps 113 gathereth hereby that the Apostles did vovv pouertie ⸬ It is not lawful for Catholikes to marie vvith Heretikes or Infidels See S. Hierom. cont Iâ—uinian li. 1. Conc. Laod. â— 10 31. Leu. 26 11. Es 52 11 Hier. 31 1. Gods Ministers are his coadiutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods grace forceth no maÌ„ against his vvil Voluntarie penance Not to communicate with Heretikes in any acte of religion Num 16 26. ⸬ Contrition or sorovvful lamenting of our oftenses is the cause of saluation Not onely faith then saueth as the Heretikes affirme Contrâ—tion for a mans sinne vvorketh saluatioÌ„ * To. 2. in assert art 6. â— Leone dâ—nuiat ⸬ The principal respecte next after God is to be had of our maisters in religion in al temporal and spiritual dueties The Epistle for S. Paulinus Iun. 2â— Exo. 16 28. The Epistle vpon S. Lukes day Octob. 18. Ro. 12 17. Temporal benefites vpon spiritual persons One may satisfie and supererogate for an other c That is in this matter of almes Chrys Theophyl The Epistle for S. Laurence Aug. 10 Eccles 35 11. Ps 111 9 ⸬ The fruite of almes is the encrease of grace in al iustice and good workes to life euerlasting God giuing these things for revvard recompense of charitable workes which therfore be called the seed or meritorious cause of these spiritual fruites Procters for Catholike prisoners Cheereful giuing The greater almes the greater merite and revvard Almes redouÌ„d to Gods honour c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 9 23 Punishing of Heretikes Their pride The spiritual povver of Bishops against Heretikes Caluin vpon this place Heretical CoÌ„sistories Ecclesiastical censures namely Excommunication wheÌ„ where to be executed ⸬ The Apostles and their successors did despouse the people vvhom they conuerted to Christ in al puritie Chastitie of truth and vvholy vndefiled and void of errour and heresie Gen. 3 4 ⸬ The note of a false teacher to come â—hat is vvithout lavvful calling or
trāslatiō to mainteine Caluins horrible blasphemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flac. Illyr vpon this place Caluins blasphemie that Christ suffered hel paines vpō the crosse and that his death othervvise were insufficient Christ yelding vp the Ghost accomplished our redemption Io. 19. 30 Christs Passiō sufficient for al but profitable to them only vvhich obey not by faith only but by doing as he and his Church commaund The Apostle omitteth to speake of the B. Sacrament as a mysterie then to deepe for the Ievves capacitie Heb. 10 26. ⸬ It is euident by these vvordes against the Nouatians and the Caluinists that S. Paul meant not precisely that they had done or could do any such sinne vvhereby they should be put out of all hope of saluation and be sure of damnation◠during their life Gen. 22 16. The Apostles forme of Catechisme and the poīts therof The Nouatians as al Heretikes made Scripture the groūd of their heresie * Ambr. de poenit li. 2. c. 2. Other places make no more for the Protestants then this doth for Nouatus Caluins heresie vpon this place vvorse then the Nouatians Ambr. loco cit in ep ad Heb. Chry. ho. 9 in c. 6 ad Hebr. The fathers exposition of this place The Sacramēt of penance is ready for al sinners vvhatsoeuer Hiero. ep 8 ad Demetriad c. 6. Gods iustice in revvarding meritorious vvorkes Gen. 14 18. ⸬ When the fathers catholike expositours pike out allegories and mysteries out of the names of mē the Protestāts not endued vvith the Spirit vvherby the scriptures vvere giuē deride their holy labours in the search of the same but the Apostle findeth high mysterie in the very names of persons and places as you see Nu. 18 21. Deu. 18 1. Ios 14 4. ⸬ The tithes giuen to Melchisedech were not giuē as to a mere mortal mā as al of the tribe of Leui Aarons order were but as to one representing the Sonne of God vvho now liueth and reigneth and holdeth his priesthod the functions therof for euer ` Priesthod Ps 109 4. Ps 10◠4. The Epistle for a Cōfessor that is a Bishop ` them that goe ⸬ Christ according to his humane nature praieth for vs continually representeth his former passion and merites to God the Father Leu. 9 7. 16 6. The resemblāce of Melchisedec to Christ in many points By the sundrie excellencies of Melchisedeck◠Priesthod is proued the excellēcie of the Priesthod sacrifice of the nevv Testament He receiued tithes of Abrahā consequently of Leui Aarō Tithes He blessed Abraham Blessing a great preeminēce specially in Priests The ful accomplishment of mans redēption vvas not by Aarons but by Melchisedecks Priesthod The Apostle to consute the Ievves false persuasion of Aarons Priesthod and sacrifices speaketh altogether of the sacrifice of the Crosse No lavvful state of people vvith out an external Priesthod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 External Priesthod necessarie for the nevv Testament External sacrifice also necessarie for the same The translation of the old Priesthod sacrifices must needes be into the said Priesthod and sacrifice of the Church Hovv Christ is a Priest for eues Christs eternal Priesthod consisteth in the perpetual sacrifice of his body bloud in the Church The Protestāts cauilling vpon particles agaīst Melchisedecks sacrifice Priesthod directly against the Apostle Christs eternal Priesthod and sacrifice in the Church is proued out of the fathers Ep. 126. * That is from Adā to the end of the vvorld represented by sacrifice The old commaundement and the new Maundy thursday vvhy so called The introduction of a new Priesthod The eternitie of the new Priesthod confirmed by the fathers othe Christs passion By the comparison of many priests one is not meant that there is but one Priest of the new Testament Esa c. 61. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is that the absolute sacrifice of eternal redēption could not be done by those many Aaronical priests but by one onely Christ Iesus vvho liueth a Priest for euer hath no successor and as cheefe priest worketh and concurreth vvith al Priests in their priestly functions ⸬ Christ liuing and reigning in heauē continueth his priestly functiō stil and is minister not of Moyses Sancta tabernacle but of his ovvne body bloud vvhich be the true holies and tabernacle not formed by mā but by Gods ovvne hand c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo 25 9. 40. ⸬ The promises and effectes of the Law were temporal but the promises and effectes of Christes Sacraments in the Church be eternal Hier. 31 31. Christs priesthod sacrifice is external not spiritual only * Beza in schol Test Gracolat in c. 7 Heb. num 8. How Christes body is made fit to be sacrificed and eaten perpetually Kingdom of heauen and heauēly things spokē of the Church Grace the effect of the new Testament The new Testamēt or couenant betwene God man Luc. 〈◊〉 Scriptures abused for phātastical inspirations Act. 2. Io. 14. ◠12. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 25. 26 1. 36. The Epistle vpon Imber saturday in Septemb. 3 Reg. 8. 2 Par. 5. Exo. 25 22. Exo 30 10. Leu. 16 2. 30. ⸬ The vvay to heauē vvas not open before Christs passion therfore the Patriarches and good men of the old Testament vvere in some other place of rest vntil then c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Al things done in the old Testament and priesthod were figures of Christes actions b The Epistle vpon Passion Sunday Leu. 9 8 16 6. 14 Nu. 19. ` shal ` cleanse Gal. 3 15 ⸬ Here we may learne that the Scriptures conteine not al necessarie tites or truthes whē neither the place to which the Apostle alludeth nor any other mentioneth half these ceremonies but he had them by tradition Exo. 24. 8. c By this word vvhich signifieth to emptie or draw out euen to the botom is declared the plentiful and perfect redēption of sinne by Christ c ad exhaurienda peccata Relikes They cōtinue vvithout putrefaction The holy CROSSE The sepulchres of Christ and his Saincts ep 17. c. 5. Images in Salomons temple commaunded by God Sacrifice not taken avvay by the nevv Testament but changed into a better One only sacrifice on the Crosse the redēption of the vvorld and one onely Priest Christ the redeemes thereof Li. de Sp. lit c. 11. The Apostles disputatiō being only against the errour of the Iewes cōcerning their sacrifices and priests the Protestants applying it against the sacrifice of the Masse priestes of the new Testament Caluins argumēt against the sacrifice of the altar maketh no lesse against the sacrifices of the old Lavv. The correspondēce of vvordes in dedicating both Testamēts proueth the real presence of bloud in the Chalice In the old Testament vvere figures of the novv in the nevv is resemblance of the heauenly state Christ once offered in blouddy sort but vnblouddily
in your account ✠verse 18 But I haue al things and abound I vvas filled after I receiued of Epaphroditus the things that you sent an odour of svveetenes an ″ acceptable host pleasing God ✠verse 19 And my God supply al your lacke according to his riches in glorie in Christ IESVS ✠verse 20 And to God our father be glorie vvorld vvithout end Amen ✠verse 21 Salute ye euery saincte in Christ IESVS The brethren that are vvith me salute you ✠verse 22 Al the sainctes salute you but especially they are of Caesars house ✠The grace of our Lord IESVS Christ be vvith your spirit Amen ANNOTATIONS CHAP. IIII. 1. My ioy He calleth them his ioy and crovvne for that he expected the crovvne of euerlasting life as a revvard of his labours tovvardes them Vvhereby vve may learne also that besides the essential glorie vvhich shal be in the vision and fruition of God there is other manifold fellcitie incident in respect of creatures â— Sincere companion The English Bibles vvith one consent interprets the Greeke vvordes faithful yokefellovv perhaps to signifie as some vvould haue it that the Apostle here speaketh to his vvife but they must vnderstand that their Maisters Caluin and Beza mislike that exposition and * al the Greeke fathers almost much more reiect it and it is against S. Paules ovvne vvordes speaking to the vnmaried That it is good for them to remaine so euen as him self did 1 Cor. 7 8. Vvhereby it is euident he had no vvife and therfore meaneth here some other his coadiutor and fellovv-labourer in the Gospel 1â— Acceptable Hovv acceptable almes are before God vve see here namely vvhen it is giuen for religion to deuout persons for a recompense of spiritual benefites for so it putteth on the condition of an oblation or sacrifice offered to God and is most acceptable and svvete in his sight THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE COLOSSIANS THE Epistle to the Colossians is not only in sense but almost in vvordes also all one vvith the Epistle to the Ephesians and vvas sent also by the same messenger Tychicus c. 4 â— 7. And in it he maketh like mention of his bandes and sufferings c. 1. v. 24. and c. 4. v. 3 18. And therfore no doubt is vvas vvritten at Rome at the same time to vvitte in his last apprehension yet before he knevv of his martyrdom This difference there is that he had himself preached to the Ephesians but vvith the Colossians he had neuer bene as he signifieth c. 2. v. 1. Therefore although in matters of exhortation he be here briefer then to the Ephesians yet in matters of doctrine be is longer And generally he assureth them that to be the truth vvhich their Apostle Epaphras had taught them but namely he giueth them vvarning both of the Iudaical False-apostles vvho sought to corrupt them vvith some ceremonies of Moyses lavv and also of the Platonike Philosophers vvho reiected Christ vvho is in deede the head of the Church and Mediator to bring vs to God and in steed of him brought in certaine Angels as more excelleÌ„t then be vvhom they termed Minores dij teaching the people to sacrifice vnto them calling that humilitie that they might bring them to the great God Vvith vvhich falsehood the heresie of Simon Mague a long time deceiued many as vve reade in Epiph. har 21. Against such therefore S. Paul telleth the Colossians that Christ is the Creator of all the Angels God in person the head of the Church the principall in all respects that he is the Redeemer Mediator and pacifier betvvene God and men and therefore by him vve must goe to God so that vvhether vve pray our selues or desire any other in earth or in heauen to pray for vs al must be done as the Cath. Church in euery Collect doth Per Christum dominum nostrum that is through Christ our Lord. or per Do. nostrum Iesum Christum filium tuum qui tecum viuit regnat c. Vvhereby the Church professeth coÌ„tinually against such seductions both the Mediator ship and the Godhead of Christ THE EPISTLE OF PAVL TO THE COLOSSIANS CHAP. I. Saying that he thanketh God for their excellent faith and charitie and continually praieth for their encrease he doeth vvithal giue vvitnes to the preaching of their Apostle Epaphrâ—s and extelleth the grace of God in bringing them to Christ vvho is cheefe aboue al and peacemaker by his bloud This is the Gospel not of Epaphras alone but of the vniuersal Church and of Paul him self vvho also suffereth for it verse 1 PAVL an Apostle of IESVS Christ by the vvil of God and brother Timothee ✠verse 2 to them that are at Colossa sainctes and faithful brethren in Christ IESVS ✠verse 3 Grace to you and peace from God our Father and our Lord IESVS Christ Vve giue thankes to God and the Father of our Lord IESVS Christ alvvaies for you praying ✠verse 4 hearing your faith in Christ IESVS and the loue vvhich you haue tovvard al the saincts ✠verse 5 for the hope that is laid vp for you in heauen vvhich you haue heard in the vvord of the truth of the Gospel ✠verse 6 that is come to you as also in the vvhole vvorld it is and fructifieth and grovveth euen as in you since that day that you heard knevv the grace of God in truth ✠verse 7 as you learned of Epaphras our deerest fellovv-seruant vvho is a faithful minister of IESVS Christ for you ✠verse 8 vvho also hath manifested to vs your loue in spirit ✠verse 9 Therefore vve also from the day that vve heard it cease not praying for you and desiring that you may be filled vvith the knovvledge of his vvil in al vvisedom and spiritual vnderstanding ✠verse 10 that you may vvalke vvorthie of God in al things pleasing Fructifying in al good vvorke increasing in the knovvledge of God ✠verse 11 in al povver strengthened according to the might of his glorie in al patience and longanimitie vvith ioy ✠verse 12 giuing thankes to God and the Father vvho hath made vs vvorthy vnto the part of the lot of the sainctes in the light ✠verse 13 vvho hath deliuered vs from the povver of darkenes and hath translated vs into the kingdom of the sonne of his loue ✠verse 14 in vvhom vve haue redemption the remission of sinnes ⊢ ✠verse 15 vvho is thâ— * image of the inuisible God the first-borne of al creature ✠verse 16 because * in him vvere created al things in heauen and in earth visible and inuisible vvhether Thrones or Dominations or Principalities or Potestates ✠al by him in him vvere created ✠verse 17 and he is before al and al consist in him ✠verse 18 And he is the head of the body the CHVRCH vvho is the beginning first-borne of
the dead that he may be in al things holding the primacie ✠verse 19 because in him it hath vvel pleased al fulnes to inhabite ✠verse 20 and by him to reconcile al things vnto him self pacifying by the bloud of his crosse vvhether the things in earth or the things that are in heauen ✠verse 21 And you vvhereas you vvere sometime alienated and enemies in sense in euil vvorkes ✠verse 22 yet novv he hath reconciled in the body of his flesh by death to present you holy immaculate and blameles before him ✠verse 23 if yet ye coÌ„tinue in the faith grounded and stable and vnmoueable from the hope of the Gospel vvhich you haue heard vvhich is preached among al creatures that are vnder heauen vvhereof I Paul am made a minister ✠verse 24 Vvho novv reioyce in suffering for you and â— do accomplish those things that vvant of the passions of Christ in my flesh for his body vvhich is the CHVRCH ✠verse 25 vvhereof I am made a minister according to the dispensation of Gods vvhich is giuen me tovvard you that I may fulfil the vvord of God ✠verse 26 the mysterie that hath been hidden from vvorldes and generations but novv is manifested to his sainctes ✠verse 27 to vvhoÌ„ God vvould make knowen the riches of the glorie of this sacrament in the Gentiles vvhich is Christ in you the hope of glorie ✠verse 28 vvhom vve preache admonishing euery man and teaching euery man in al vvisedom that vve may present euery man perfect in Christ IESVS ✠verse 29 Vvherein also I labour striuing according to his operation vvhich he vvorketh in me in povver ANNOTATIONS CHAP. I. 24. Dâ—â—â—â—â—plish that â—â—â—â—teth As Christ the head and his body make one person mystical and one full Christ the Church being therfore his plenitude fulâ—es or complement Ephes 1 so the passions of his head and the afflictions of the body and members make one complete masse of passions Vvith such difference for al that betvvene the one sort and the other as the preeminence of the head and specialâ—y such a head aboue the body requireth and giueth And not only these passions vvhich he suffered in him self vvhich vvere fully ended in his death and vverein them selues fully sufficient for the redemption of the vvorld remission of al sinnes but al those vvhich his body and members suffer are his also and of him they receiue the condition qualitie and force to be meritorious and satisfactorie For though there be no insufficiencie in the actions or passions of Christ the head yet his vvisedom vvil and iustice requireth and ordaineth * that his body and members should be fâ—llovves of his passions as they looke to be fellovves of his glorie that so suffering vvith him and by his example they may applâ—e to them selues and others the general medicine of Christes merites and satisfactions as it is effectually and applied to vs by Sacraments sacrifice and other vvaies also 〈…〉 sor being no more iniurious to Christeâ— death then the other notvvithstanding the vaine clamours of the Protestants that vvould vnder pretence of Christes Passion take avvay the valure of al good deedes Herevpon it is plaine novv that this accomplishment of the vvants of Christes Passions vvhich the Apostle and other Saincts make vp in their flesh is not meanâ— but of the penal and satisfactorie vvorkes of Christ in his members euery good man adding continually and specially Martyrs somevvhat to accomplish the full measure thereof and these be the plenitude of his passions and satisfactions as the Church is the plenitude of his person therfore these also through the communion of Saincts and the societie that is not onely betvvene the head and the body but also betvvene one members and an other are not only satisfactorie and many vvaies profitable for the sufferers them selues but also for other their fellovv-members in Christ for though one member can not merite for an other properly yet may one beare the burden and discharge the debt of an other both by the lavv of God and nature and it vvas ridiculous Heresie of Vvicleffe to deny the same Yea as vve see here the passions of Saincts are alvvaies suffered for the common good of the vvhole body and sometimes vvithal by the sufferers special intention they are applicable to special persons one or many as here the Apostle ioyeth in his passions for the Collossians in an other place his afflictions be for the saluation of the Corinthians sometimes he vvisheth to be Anatheâ—â—a that is according to Origens exposition iâ— li. 〈◊〉 ho. 10. 24. a sacrifice for the Ievves and he often speaketh of his death as of a libation host or offering as the fathers do of al Martyrs passions Al vvhich dedicated and sanctified in Christes bloud and sacrifice make the plenitude of his Passion and haue a forcible crie intercession and satisfaction for the Church and the particular necessities thereof In vvhich as some do abound in good vvorkes and satisfactions as S. Paul vvho reckeneth vp his afflictions and glorieth in them 2 Cor. 11 and Iob vvho auoucheth that his penalties farre surmounted his sinnes and our Ladie much more vvho neuer sinned and yet suffered so great dolours so others some do vvant and are to be holpen by the aboundance of their fellovv-members Vvhich entercourse of spiritual offices and the recompense of the vvants of one part by the store of the other is the ground of the old libels of Indulgence vvhereof is treated before our of S. Cyprian See the Annotations 2 Cor. 2. v. 10 and of al indulgences or pardons vvhich the Church daily dispenseth vvith great iustice and mercie by their hands in vvhom Christ hath put the vvord of our reconcilement to vvhom he hath committed the keies to keepe and vse his sheepâ— to seede his mysteries and al his goods to dispense his povver to binde and loose his commission to remine and reteine and the stevvardship of his familie to giue euery one their meate and sustâ—nance in due season CHAP. II. He is careful for them though he vvere neuer vvith them that they rest in the vvonderful vvisedom vvhich is in Christian religion and be not caried avvay either vvith Philosophie to 〈◊〉 Christ and to sacrifice to Angelâ—â— or vvith Iudaisme to receive any 〈…〉 of Moyses lavv verse 1 FOR I vvil haue you knovv brethren vvhat maner of care I haue for you and for them that are at Laodicia and vvhosoeuer haue not seen my face in the flesh ✠verse 2 that their hartes may be comforted instructed in charitie vnto al the riches of the fulnes of vnderstaÌ„ding vnto the knovvledge of the mysterie of God the Father of Christ IESVS ✠verse 3 in vvhom be al the treasures of vvisedom and knovvledge hidde ✠verse 4 But this I say that no man deceiue you in loftines of vvordes ✠verse 5 For although I