not blame checke or reprehension of men as some to make the fault seeme lesse vvould haue it but iudgement or eternal damnatioÌ„ which is a heauy sentence God graunt al maried Priests and Religious may consider their lamentable case Vvhat a greuous sinne it is see S. Ambrose ad virginem lapsam cap. 5 8. 12. Their first faith Al the auncient fathers that euer wrote commentaries vpon this Epistle Greeke and Latin as S. Chrysostom Theodorete Oecumenius Theophylactus Primasius S. Ambrose Ven. Bede Haimo Anselme and the rest also al others that by occasion vse this place as the 4 Councel of Carthage ca. 104. and the 4 of Toleto c. 55. S. Athanasius li. de virginitate S. Epiphanius har 48. S. Hierom cont Iouinianum li. 1. c. 7. in c. 44. Ezech. prope finem S. Augustine in exceding many places al these expound the Apostles vvordes of the vovv of Chastitie or the faith and promis made to Christ to liue continently What is to breake their first faith â— saith S. Augustine They vovved and performed not In ps 75. prope finâ—m Againe in an other place They breake their first faith that stand not in that vvhich they vovved Li. de Sancta virgin c. 33. Againe he and aâ— the fathers vvith him in Carthage Councel before named If any vvidovves how yong so euer they vvere left of their husbands deceased haue vovved them selues to God left their laical habite and vnder the testimonie of the Bishop and Church haue appeared in religious vveede and aftervvard goâ— any more to secular mariage according to the Apostles sentence they shal be damned because they vvere so bold to make void the faith or promis of Chastitie which they vovved to our Lord. So saith he and 215 fathers moe in that Councel And this promis of chastitie is called faith because the fidelitie betvvixt maried persons is ordinarily called of holy writers faith and the vovv of chastitie made to God ioyneth him the persons so vovving as it vvere in mariage so farre that if the said persons breake promis they are counted and called in the last alleaged Councel Gods adulterers In the 3 to the Romanes also and often els vvhere faith is taken for promis or fidelitie And that it is so taken here the vvordes irritum facere to frustrate and make void do proue for that terme is commonly vsed in matter of vovv promis or compacte Gen. 17. Num. 30. This promis is called here prima fides the first faith in respect of the later promis vvhich vovvbreakers make to them vvith vvhom they pretend to marrie So saith S. Augustine li. de bono viduit c. 8. 9. and Innocentius 1 ep 2 â—ap 13. to 1. Conâ— And this is the onely natiue euident and agreable sense to the circumstance of the letter And the vaine euasion of the Heretikes to saue the Apostate-Monkes Friers Nunnes and Priests from damnation for their pretended mariages is friuolous to vvit that first faith here signifieth the faith of Baptisme or Christian beleefe not the promis or vovv of Chastitie But vve aske them if this faith of Baptisme be broken by mariage or no. For the text is plaine that by intending to marie they breake their faith and by breaking their faith they be damned if they die vvithout repentance In truth vvhich vvay so euer they writhe them selues to defend their sacrilege or pretended mariages they lose their labour and struggle against their ovvne conscience and plaine Scripture 14. I vvil the yonger He speaketh of such yong ones as vvere yet free For such as had already made vovv neither could they vvithout damnation marie vvere they yong or old nor he vvithout sinne commaund or counsel them to it Neither as S. Hierom proueth to Gerontia and S. Chrysostom vpon this place doth he precisely commaund or counsel the yong ones that vvere free to marie or absolutely forbid them to vovv chastitie God for bid say they But his speach conteineth onely a vvise admonition to the frailer sort that it vvere farre better for them not to haue vowed at all but to haue maried againe then to haue fallen to aduoutrie and Apostasie after profession Vvhich is no more but to preferre second mariage before fornication and a good warning that they vvhich are to professe looke wel vvhat they do S. Paules experience of the fall of some yong ones to mariage caused him to giue this admonition here as also that before that none should be receiued to the Churches almes vnder threescore yeres of age Not forbidding the Church for euer to accept any vovves of vvidowes or virgins til that age as the Heretikes falsely affirme but shewing vvhat vvas meete for that time and the beginning of Christianitie vvhen as yet there vvere no Monasteries builded no prescript rule no exact order of obedience to Superiors but the professed as S. Paul here noteth coursed wandered vp and downe idly as novv our professed virgins or Nunnâ—s do not neither can do Of vvhom therfore vvhere discipline is obserued there is no cause of such danger Besides that vvidowes hauing had the vse of carnal copulation before are more dangerously tempted then virgins that are brought vp from their tender age in pietie and haue no experience of such pleasures See S. Ambrose li. de viduis prouing by the example of holy Anna vvho liued a vvidow euen from her youth til 80 yeres of age in fasting and praying night and day that the Apostle doth not here without exception forbid al yong vvidowes to vow yea he esteemeth that profession in the yonger women much more laudable glorious and meritorious See his booke de Viduis in initio 15. After Satan Vve may here learne that for those to marie vvhich are professed is to turne backe after Satan For he speaketh of such as vvere maried coÌ„trarie to their vow And herevpon vve call the Religious that marie as Luther Bucer Peter martyr and the rest Apostataes More vve learne that such yong ones haue no excuse of their age or that they be vehemently tempted and burne in their concupiscences or that they haue not the gift of Chastitie For notvvithstanding al these excuses these yong professed vvidowes if they marie go backvvard after Satan and be Apostataes damned except they repent For as for the Apostles vvordes to the Corinthians It is better to marie then to burne Vve haue before declared out of the fathers and here vve adde that it pertaineth onely to persons that be free and haue not vowed to the contrarie as S. Ambrose li. ad virg laps c. 5. S. Augustine de bono vid. c. 8. and S. Hierom li. 1. cont Iouin c. 7. expound it The Heretikes of our time thinke there is no remedie for fornication or burning but mariage and so did S. Augustine vvhen he was yet a Manichee Putaâ—am me miserum c. I thought saith he li. 6. Confes
the doting old man this the brabling sophister this on euery hand men presume to teach before they learne it Againe Some vvith poise of lofty vvordes deuise of scripture matters among vvomen othersome phy vpon it learne of vvomen vvhat to teach men and lest that be not ynough by facilitie of tong or rather audacitie teach that to others vvhich they vnderstand neuer a vvhit them selues to say nothing of such as be of my facultie vvho stepping from secular learning to holy scriptures and able to tickle the eares of the multitude vvith a smothe tale thinke all they speake to be the Law of God This he wrote then when this maladie of arrogancie and presumption in diuine matters vvas nothing so outragious as now it is S. Gregorie Nazianzene made an oration of the moderation that vvas to be vsed in these matters where he saith that some in his time thought them selues to haue all the wisedom in the world when they could once repeat tvvo or three wordes and them ill couched together out of Scriptures but he there diuinely discourseth of the orders and differences of degrees how in Christes mysticall body some are ordeined to learne some to teach that all are not Apostles all Doctors all interpreters all of tonges and knovvledge not all learned in Scriptures diuinitie that the people went not vp to talke with God in the mountaine but Moyses Aaron Eleazar nor they neither but by the difference of their callings that they that rebell against this ordinance are guilty of the conspiracie of Corè his cōplices that in Scripture there is both milke for babes and meate for men to be dispensed not according to euery ones greedines of appetit or vvilfulnes but as is most meete for eche ones necessitie and capacitie that as it is a shame for a Bishop or Priest to be vnlearned in Gods mysteries so for the common people it is often times profitable to saluation not to be curious but to folovv their Pastors in sinceritie simplicitie vvhereof excellently saith S. Augustine Fidei simplicitate sinceritate lactati nutriamur in Christo cum parui sumus maiorum cibos non appetamus that is Being fed vvith the simplicitie and sinceritie of faith as it vvere vvith milke so let vs be nourished in Christ and vvhen vve are litle ones let vs not couet the meates of the elder sort Vvho * in an other place testifieth that the vvord of God can not be preached nor certaine mysteries vttered to all men alike but are to be deliuered according to the capacitie of the hearers as he proueth both * by S. Paules example vvho gaue not to euery sort strong meate but milke to many as being not spiritual but carnal and not capable and * by our lordes also vvhho spake to some plainely and to others in parables affirmed that he had many things to vtter vvhich the hearers vvere not able to beare Hovv much more may vve gather that all thinges that be vvritten are not for the capacitie and diet of euery of the simple readers but that very many mysteries of holy vvritte be very far aboue their reach may and ought to be by as great reason deliuered them in measure meane most meete for them vvhich in deede can hardly be done vvhen the vvhole booke of the Bible lieth before euery man in his mother tonge to make choise of vvhat he list For vvhich cause the said Gregorie Nazianzen vvisheth the Christians had as good a lavv as the Hebrues of old had vvho as S. Hierom also vvitnesseth tooke order among them selues that none should read the Cantica Canticorum nor certaine other pieces of hardest Scriptures till they vvere thirtie yeres of age And truely there is no cause vvhy men should be more loth to be ordered and moderated in this point by Gods Church and their Pastors then they are in the vse of holy Sacraments for vvhich as Christ hath appointed Priestes and ministers at vvhose handes vve must receiue them and not be our owne caruers so hath he giuen * vs doctors prophetes expoūders interpreters teachers and preachers to take the lavv and our faith at their mouthes because our faith and religion commeth not to vs properly or principally by reading of Scriptures but as the Apostle saith by hearing of the preachers lavvfully sent though reading in order and humilitie much confirmeth and aduanceth the same Therfore this holy booke of the Scriptures is called of S. Ambrose Liber sacerdotalis the booke of priestes at vvhose handes and disposition vve must take and vse it Li. 2. ad Grat. The vvise vvil not here regard vvhat some vvilful people do mutter that the Scriptures are made for all men and that it is of enuie that the Priestes do keepe the holy booke from them Vvhich suggestion commeth of the same serpent * that seduced our first parents vvho persuaded them that God had forbidden them that tree of knovvledge lest they should be as cunning as him self and like vnto the Highest No no the church doth it to keepe them from blind ignorant presumption and from that vvhich the Apostle calleth falsi nominis scientiam knovvledge falsely so called and not to embarre them from the true knovvledge of Christ She vvould haue all vvise but vsque ad sobrietatem vnto sobrietie as the Apostle speaketh she knovveth the Scriptures be ordained for euery state as meates elements fire vvater candle kniues svvord the like vvhich are as needful most of them for children as old folkes for the simple as the vvise but yet vvould marre all if they vvere at the guiding of other then wise men or vvere in the handes of euery one for whose preseruation they be profitable She forbiddeth not the reading of them in any language enuieth no mans commoditie but giueth order hovv to doe it to edification and not destruction hovv to doe it without casting the holy to dogges or pearles to hogges See S. Chrysost ho. 24 in Matth declaring these hogges dogges to be carnal men Heretikes that take no good of the holy mysteries but thereby do both hurt them selues others how to doe it agreably to the soueraine sinceritie maiestie depth of Mysterie conteined in the same She vvould haue the presumptuous Heretike notvvithstanding he alleage them neuer so fast flying as it vvere through the whole Bible and coting the Psalmes Prophets Gospels Epistles neuer so readily for his purpose as Vincentius Lirinensis saith such mens fashion is yet she vvould according to Tertullians rule haue such mere vsurpers quite discharged of all occupying and possession of the holy Testament which is her old and onely right and inheritance and belongeth not to Heretikes at all vvhom Origen calleth Scripturarū fures theeues of the Scriptures She would haue the vnvvorthy repelled the curious repressed the simple measured the learned himbled and
vnlike to the Protestants our Aduersaries vvhich make no scruple to leaue out the name of Paul in the title of the Epistle to the Hebrues though it be in euery Greeke booke vvhich they translate And their most authorised English Bibles leaue our Catholike in the title of S. Iames Epistle and the rest vvhich vvere famously knovven in the primitiue Church by the name of Catholicae Epistolae Euseb hist Eccl. li. 2 c. 22. Item vve giue the Reader in places of some importance an other reading in the margent specially vvhen the Greeke is agreable to the same as Io. 4. transiet de morte ad vitam Other Latin copies haue transiit and so it is in the Greeke Vve binde not our selues to the pointes of any one copie print or edition of the vulgar Latin in places of no controuersie but folovv the pointing most agreable to the Greeke and to the fathers commentaries As Col. 1 10. Ambulantes dignè Deo per omnia placentes Vvalking vvorthy of God in al things pleasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1 17. Vve point thus Deus Domini nostri Iesu Christi pater gloriae as in the Greeke and S. Chrysostom S. Hierom both in text and commentaries Vvhich the Catholike reader specially must marke lest he finde fault vvhen he seeth our translation disagree in such places from the pointing of his Latin Testament Vve translate sometime the word that is in the Latin margent and not that in the text when by the Greeke or the fathers we see it is a manifest fault of the writers heretofore that mistooke one word for an other As In fine not in side 1. Pet. 3. v. 8. praesentiam not praescientiam 2 Pet. 1. v. 16. Heb. 13. latuerunt not placueâ—unt Thus we haue endeuoured by al meanes to satisfie the indifferent reader and to helpe his vnderstanding euery way both in the text and by Annotations and withal to deale most sincerely before God and man in translating and expounding the most sacred text of the holy Testament Fare wel good Reader and if we profit the any whit by our poore paines let vs for Gods sake be partakers of thy deuout praiers together with humble and contrite hart call vpoÌ„ our Sauiour Christ to cease these troubles stormes of his derest spouse in the meane time comforting our selues with this saying of S. Augustine That Heretikes vvhen they receiue povver corporally to afflict the Church doe exercise her patience but vvhen they oppugne her onely by their euil doctrine or opinions then they exercise her vvisedom De ciuit Dei li. 18. ca. 51. THE SIGNIFICATION OR MEANING OF THE NVMBERS AND MARKES vsed in this Nevv Testament THe numbers in the inner margent of the text shevv the number of verses in euery Chapter The numbers in the Arguments before euery Chapter point to the same numbers of verses in the text treating of the same matter The numbers in the beginning of the AnnotatioÌ„s signifie that the Annotation is vpon such a verse of the text The numbers in the inner margent or els vvhere ioyned to the citations of Scripture if they be vvritten thus Gen. 4 16. the first is the chapter the second is the verse If thus Gen. 4. 16. both are the Chapters If thus Gen. 4 16. 17. 18. the first is the chapter al the rest the verses If thus Gen. 4 16. 5 7. it signifieth chap. 4. vers 16. and chap. 5. vers 7. ✠This crosse signifieth the beginning of euery verse ″ This marke in the text signifieth that there is an Annotation vpon that vvord or vvordes vvhich folovv the said marke * This starre in the text or in the Annotations signifieth the allegations cited ouer against the same in the margent or some other thing ansvvering therevnto ` ’ This marke shevveth an other reading in the margent And if there be nothing in the margent it signifieth that those vvordes are not in some copies a b These notes in the text referre the reader to the self same in the margent Mt. for Matthevv Mr. for Marke ⊢ This marke signifieth the ending of Gospels and Epistles Their beginning is knovven by the margent vvhere directly at the beginning of them is set The Gospel or The Epistle vpon such a day And if it could not be so set directly because of other marginal notes then b is the marke of their beginning And if some fevv by ouersight be not noted in the margent it is supplied in the table of Epistles and Gospels at the end of this booke ⧠THE BOOKES OF THE NEVV Testament according to the counte of the Catholike Churche 4 GOSPELS The Gospel of S. Matthevv The Gospel of S. Marke The Gospel of S. Luke The Gospel of S. Iohn The ACTES of the Apostles S. PAVLES EPIST. 14. The Epistle to the Romanes The 1 Epistle to the Corinthians The 2 Epistle to the Corinthians The Epistle to the Galatians The Epistle to the Ephesians The Epistle to the Phillppians The Epistle to the Colossians The 1 Epist to the Thessalonians The 2 Epistle to the ThessaloniaÌ„s The 1 Epistle to Timothee The 2 Epistle to Timothee The Epistle to Titus The Epistle to Philemon The Epistle to the Hebrevves THE 7 CATHOL EPISTLES The Epistle of S. Iames. The 1 Epistle of S. Peter The 2 Epistle of S. Peter The 1 Epistle of S. Iohn The 2 Epistle of S. Iohn The 3 Epistle of S. Iohn The Epistle of S. Iude. The APOCALYPSE of S. Iohn 1 The infallible authoritie and excellencie of them aboue al other writings S. Augustine li. II. cont Faustum cap. 5. THe excellencie of the Canonical authoritie of the old and new Testament is distincted from the bookes of later writers which being confirmed in the Apostles times by the succession of Bishops and propagations of Churches is placed as it were in a certaine throne on high wherevnto euery faithful godly vnderstanding must be subiect and obedient There if any thing moue or trouble thee as absurd thou maiest not say The author of this booke held not the truth but either the copie is faultie or the Translatour erred or thou vnderstandest not But in the workes of them that wrote afterward which are conteined in infinite bookes but are in no case equal to that most sacred authoritie of CANONICAL SCRIPTVRES in which soeuer of them is found euen the same truth yet the authoritie is far vnequal 2 The discerning of Canonical from not Canonical and of their infallible truth and sense commeth vnto vs only by the credite vve giue vnto the CATHOLIKE CHVRCHE through vvhose coÌ„mendation vve beleeue both the Gospel and Christ him self Vvhereas the Sectaries measure the matter by their fantasies and opinion S. Augustine cont Epist fundamenti cap. 5. I for my part vvould not beleeue the Gospel vnles the authoritie of the CATHOLIKE CHVRCH moued me They therfore whom I obied saying Beleeue the Gospel vvhy should I not beleeue them saying Beleeue
not * Manichaeus Choose vvhether thou vvilt If thou wilt say Beleeue the Catholike loe they vvarne me that I giue no credite vnto you and therefore beleeuing them I must needes not beleeue thee If thou say Beleeue not the Catholikes it is not the right vvay by the Gospel to driue me to the faith of Manichaeus because I beleeued the Gospel it self by the preaching of Catholikes Againe li. de vtilit credend cap. 14. I see the concerning Christ him self I haue beleeued none but the confirmed and assured opinion of peoples and nations and that these peoples haue on euey side possessed the mysteries of the CATHOLIKE CHVRCH Vvhy should I not therfore most diligently require specially among them what Christ commaunded by vvhose authoritie I vvas moued to beleeue that Christ did commaund some profitable thing Vvilt thou oÌ„ Heretike tel me better vvhat he said vvhom I vvould not thinke to haue been at al or to be if I must beleeue because thou saiest it Vvhat grosse madnes is this to say Beleeue the Catholikes the Christ is to be beleeued and learne of vs vvhat he said Againe cont Faustum li. II. cap. 1. Thou seest then in this matter what force the authoritie of the CATHOLIKE CHVRCH hath vvhich euen from the most grounded and founded seates of the Apostles is established vntil this day by the line of Bishops succeding one an other by the consent of so many peoples Vvhereas thou saiest This is Scripture or this is such an Apostles that is not because this soundeth for me and the other against me Thou then art the rule of truth vvhatsoeuer is against thee is not true 3 No heretikes haue right to the Scriptures but are vsurpers the Catholike Church being the true ovvner and faithful keeper of them Heretikes abuse them corrupt them and vtterly seeke to abolish them though they pretend the contrarie Tertullianli De praescriptionibus bringeth in the CATHOLIKE CHVRCH speaking thus to all Heretikes Vvho are you vvhen and from vvhence came you vvhat doe you in my possession that are none of mine by vvhat right Marcion doest thou cut dovvne my wood vvho gaue the licence ô Valentine to turne the course of my fountaines by vvhat authoritie Apelles doest thou remoue my boundes and you the rest vvhy do yovv sovv and seede for these companions at your pleasure It is my possession I possesse it of old I haue assured origins thereof euen from those authors vvhose the thing vvas I am the heire of the Apostles As they prouided by their Testament as they comitted it to my credite as they adiured me so doe I hold it You surely they disherited alvvaies and haue cost you of as forainers as enemies Againe in the same booke Encountering vvith such by Scriptures auaileth nothing but to ouerturne a mans stomake or his braine This heresie receiueth not certaine Scriptures and if it do receiue some yet by adding and taking avvay it peruerteth the same to serue their purpose and if it receiue any it doth not receiue them vvholy and if after a sort it receiue them vvholy neuertheles by diuising diuers expositions it turneth them cleane an other vvay c. 4 Yet do they vaunt them selues of Scriptures excedingly but they are neuer the more to be trusted for that S. Hierom aduersus Luciferianos in fine Let them not flatter them selues if they seeme in their ovvne conceite to affirme that vvhich they say out of the chapters of Scripture vvhereas the Diuel also spake some thinges out of the Scriptures and the Scriptures consist not in the reading but in the vnderstanding Vincentius Lirinensis li. cont prophanas haeresâ—â—â— Nouationes Here perhaps some man may aske vvhether heretikes also vse not the testimonies of diuine Scripture Yet in deede do they and that vehemently For thou shalt see them flie through euery one of the sacred bookes of the Lavv through Moyses the bookes of the kings the Psalmes the Apostles the Gospels the Prophets For vvhether among their ovvne fellowes or strangers vvhether priuatly or publikely vvhether in talke or in their bookes vvhether in bankets or in the streates they I say alleage nothing of their ovvne which they endeuour not to shadow vvith the wordes of Scripture also Read the vvorkes of Paulus Samosatenus of Priscillian of Eunomian of Iouinian of the other plagues pestilences thou shalt finde an infinite heape of examples no page in a manner omitted or voide which is not painted and coloured with the sentences of the new or old testament But they are so much the more to be taken heede of to be feared the more secretly they lurke vnder the shadowes of Gods diuine law For they knovv their stinkes vvould not easily please any man almost if they were breathed out nakedly simply them selues alone therfore they sprinkle them as it vvere vvith certaine pretious spices of the heauenly vvord to the end that he vvhich would easely despise the errour of man may not easely contemne the oracles of God So that they doe like vnto them vvhich vvhen they vvil prepare certaine bitter potionâ— for children do first anoint the brimmes of the cup vvith honie that the vnwarie age vvhen it shal first feele the svvetnes may not feare the bitternes 5 The cause vvhy the Scriptures being perfit yet vve vse other Ecclesiastical vvritings and tradition Vincentius Lirinensis in his golden booke before cited aduersus prophanas haeresâ—â— Nouationes Here some man perhaps may aske for asmuch as the Canon of the Scriptures is perfit and in all pointes very sufficient in it self vvhat neede is there to ioyne therevnto the authoritie of the Ecclesiastical vnderstanding for this cause surely for that all take not the holy Scripture in one and the same sense because of the deepenes thereof but the speaches thereof some interpret one vvay some an other vvay so that there may almost as many senses be picked out of it as there be men for Nouatian doth expound it one vvay and Sabellius an other vvay othervvise Donatus othervvise Arîus Eunomius Macedonius othervvise Photinus Apollinaris Priscillianus othervvise Iouinian Pelagius Celestius lastly othervvise Nestorius And therfore very necessarie it is because of so great vvindinges and turninges of diuers errours that the line of Prophetical and Apostolical interpretation be directed according to the rule of the Ecclesiastical and Catholike sense or vnderstanding S. Basil li. de Spiritu sancto cap. 27. Of such articles of religion as are kept and preached in the Church some vvere taught by the vvritten vvord other some vve haue receiued by the tradition of the Apostles deliuered vnto vs as it vvere from hand to hand in mysterie secretly both vvhich be of one force to Christian religion and this no man vvil deny that hath any litle skill of the Ecclesiastical rites or customes for if vve goe about to reiect the customes not conteined in Scripture as being of smal force vve shal vnvvittingly and
ynough S. Matthew addeth these wordes also of our Sauiour teaching them to obserue al things whatsoeuer I haue commaunded you which conteineth al good workes and the whole iustice of a Christian man 17. These signes shal folow It is not meant that al Christians or true beleeuers should doe miracles but that some for the proofe of the faith of al should haue that gift The which is the grace or gift of the whole Church executed by certaine for the edification and profite of the whole THE ARGVMENT OF S. LVKES GOSPEL S Lukes Gospel may be diuided into fiue partes The first part is of the Infancie both of the precursor and of Christ himselfe chap. 1 and 2. The second of the Preparation that vvas made to the manifestation of Christ chap. 3 and a piece of the 4. The third of Christes manifesting him selfe by preaching and miracles specially in Galilee the other piece of the 4 chap. vnto the middes of the 17. The fourth of his comming into Iurie tovvards his Passion the other piece of the 17 chap. vnto the middes of the 19. The fifth of the Holy weeke of his Passion in Hierusalem the other part of the 19 chap. vnto the end of the booke S. Luke vvas sectator saith S. Hierome that is a disciple of the Apostle Paul and a companion of 〈◊〉 his peregrination And the same vve see in the Actes of the Apostles Vvhere from the 16 chap. S. Luke putteth him selfe in the traine of S. Paul vvriting thus in the storie Forthwith we sought to goe into Macedonia and in like maner in the first person commonly through the rest of that booke Of him and his Gospel S. Hierom vnderstandeth this saying of S. Paul Vve haue sent with him the brother vvhose praise is in the Gospel through al Churches where also he addeth Some suppose so often as Paul in his Epistles saith According to my Gospel that he meaneth of Lukes booke And againe Luke learned the Gospel not onely of the Apostle Paul who had not been with our Lord in flesh but of the other Apostles which him selfe also in the beginning of his booke declareth saying As they deliuered to vs who them selues from the beginning saw and were ministers of the word It foloweth in S. Hierome Therfore he wrote the Gospel as he had heard but the Actes of the Apostles he compiled as he had seen S. Paul vvriteth of him by name to the Colossians Luke the Physicion saluteth you and to Timothee Luke alone is with me Finally of his end thus doth S. Hierome vvrite He liued fourescore and foure yeres hauing no wife He is buried at Constantinople to vvhich citie his bones vvith the Relikes of Andrew the Apostle were translated out of Achaia the twentith yere of Constantinus And of the same Translation also in another place against Vigilantius the Heretike It grieueth him that the Relikes of the Martyrs are couered with pretious couerings and that they are not either tied in cloutes or throwen to the dunghil why are we then * sacrilegious when we enter the Churches of the Apostles Was Constantinus ' the Emperour sacrilegious who translated to Constantinople the holy Relikes of Andrew Luke and Timothee at which the Diuels rore and the inhabiters of Vigilantius confesse that they feele their presence His sacred body is novv as Padua in Italie Vvither it vvas againe translated from Constantinople THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO LVKE CHAP. I. The Annunciation and Conception first of the Precursor 26 and sixe moneths after of Christ also him self 39 The Visitation of our Ladie vvhere both the mothers do Prophecie 5â— The Natiuitie and Circuâ—cision of the Precursor vvhere his father doth prophecie 80 The Precursor is from a childe an Eremite verse 1 BECAVSE many haue gone about to compile a narration of the things that haue been accomplished among vs ✠verse 2 according as they haue deliuered vnto vs vvho from the beginning them selues savv and vvere ministers of the vvord ✠verse 3 it seemed good also vnto me ″ hauing diligently atteined to al things from the beginning to vvrite to thee in order good * Theophilus ✠verse 4 that thou maist knovv the veritie of those vvordes vvhere of thou hast been instructed ✠verse 5 There vvas in the daies of Herod the king of Ievvrie a certaine Priest named Zacharie of the * course of Abia and his vvife of the daughters of Aaron and her name Elizabeth ✠verse 6 And they vvere both ″ iust before God vvalking ″ in al the commaundements ″ and iustifications of our Lord vvithout blame ✠verse 7 and they had no sonne for that Elizabeth vvas barren and both vvere vvel striken in their daies ✠verse 8 And it came to passe vvhen he executed the priestly function in the order of his course before God ✠verse 9 according to the custome of the Priestly function he vvent forth by lot * to offer incense entring into the temple of our Lord ✠verse 10 and * al the multitude of the people vvas praying vvithout at the houre of the incense ✠verse 11 And there appeared to him an Angel of our Lord standing on the right hand of the altar of incense ✠verse 12 And Zacharie vvas troubled seeing him and feare fel vpon him ✠verse 13 But the Angel said to him Feare not Zacharie for thy praier is heard and thy vvife Elizabeth shal beare thee a sonne and thou shalt cal his name Iohn ✠verse 14 and thou shalt haue ″ ioy and exultation and many shal reioyce in his natiuitie ✠verse 15 for he shal be great before our Lord and vvine and sicer he shal not drinke and he shal be replenished vvith the Holy Ghost euen from his mothers vvombe ✠verse 16 and he shal * conuert many of the children of Israel to the Lord their God ✠verse 17 and he shal goe before him * in the spirit and vertue of Elias that he may conuert the hartes of the fathers vnto the children and the incredulous to the vvisedom of the iust to prepare vnto the Lord a perfect people ⊢ ✠verse 18 And Zacharie said to the Angel Vvhereby shal I knovv this for I am old and my vvife is vvel striken in her daies ✠verse 19 And the Angel ansvvering said to him I am Gabriel that assist before God and am sent to speake to thee and to euangelize these things to thee ✠verse 20 And behold thou shalt be dumme and shalt not be able to speake vntil the day vvherein these things shal be done for-because thou hast not beleeued my vvordes vvhich shal be fulfilled in their time ✠verse 21 And the people vvas expecting Zacharie and they marueled that he made tariance in the temple ✠verse 22 And comming forth he could not speake to them and they knevv that he had seen a
worne with old age he died the threescore and eighteth yere after the Passion of our Lord and was buried besides the same citie Whose excellencie the same holy Doctor thus breifly describeth li. 1. Aduers Iouinianum IOHN the Apostle one of our Lords Disciples vvho vvas the yongest among the Apostles and vvhom the faith of Christ found a virgin remained a virgin and therefore is move loued of our Lord and lieth vpon the breast of IESVS and that vvhich Peter durst not aske he desireth him to aske and after the resurrection vvhen Marie Magdalen had reported that our Lord vvas risen againe both of them ranne to the Sepulchre but he came thither first and vvhen they vvere in the ship and fished in the lake of Genezareth IESVS stood on the shore neither did the Apostles knovv vvhom they savv onely the virgin knovveth the virgin and saith to Peter It is our Lord. This Iohn vvas both an Apostle and Euangelist and Prophet an Apostle because he vvrote to the Churches as a Maister an Euangelist because he compiled a booke of the Gospel vvhich except Matthew none other of the tvvelue Apostles did a Prophet for he savv in the ile Patmos where he was banished by Domitian the Emperour for the testimonie of our Lord the Apocalypse conteining infinite mysteries of things to come Tertullian also reporteth that at Rome being cast into a barrel of hote boiling oile he came forth more pure and fresher or liuelier then he vvent in Yea and his Gospel it self much differeth from the rest Matthevv beginneth to vvrite as of a man Marke of the prophecie of Malachie and Esay Luke of the Priesthod of Zacharie the first hath the face of a man because of the genealogie the second the face of a lion for the voice of one crying in the desert the third the face of a calfe because of the Priesthod But Iohn as an Eagle flieth to the things on high mounteth to the Father him self saying In the beginning was the VVORD and the VVORD was with God and God was the VVORD Thus far S. Herome Vpon this Gospel there are the famous commentaries of S. Augustine called Tractatus in Euang. Ioan. to 9. and tvvelue bookes of S. Cyrils commentaries THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO IOHN CHAP. I. The preface of the Euangelist commending Christ as being God the Sonne incarnate to the Gentils and setting out the blindnes of the Ievves in not receiuing him 19 Then the testimonies of Iohn Baptist first to the solemne legacie of the Ievves 29 secondly vvhen he savv IESVS come to him 35 thirdly to his ovvne Disciples also putting them ouer from him self to IESVS Vvho made it plainer to them that he is Christ 40 and so began he also to haue Disciples verse 1 IN THE beginning ″ vvas the WORD and the WORD vvas ″ vvith God and ″ God vvas the WORD ✠verse 2 This vvas in the beginning vvith God ✠verse 3 Al things vvere made ″ by him and vvithout him vvas made nothing That vvhich vvas made ' ✠verse 4 in him vvas life and the life vvas the light of men ✠verse 5 and the light shineth in darkenesse and the darkenesse did not comprehend it ✠verse 6 There vvas a man sent from God vvhose name vvas Iohn ✠verse 7 This man came for testimonie to giue testimonie of the light that al might beleeue through him ✠verse 8 He vvas not the light but to giue testimonie of the light ✠verse 9 It vvas the true light vvhich lighteneth euery man that commeth into this vvorld ✠verse 10 He vvas in the vvorld and the vvorld vvas made by him and the vvorld knevv him not ✠verse 11 He came into his ovvne and his ovvne receiued him not ✠verse 12 But as many as receiued him ″ he gaue them povver to be made the sonnes of God to those that beleeue in his name ✠verse 13 Vvho not of bloud not of the vvil of flesh nor of the vvil of man but of God are borne ✠verse 14 AND ″ THE VVORD VVAS MADE FLESH and dvvelt in vs and vve savv the glorie of him glorie as it vvere of the only-begotten of the Father ful of grace and veritie ⊢ ✠verse 15 Iohn giueth testimonie of him and crieth saying This vvas he of vvhom I spake He that shal come after me is made before me because he vvas before me ✠verse 16 And of his fulnes al vve haue receiued and grace for grace ✠verse 17 For the lavv vvas giuen by Moyses grace and veritie vvas made by IESVS Christ ✠verse 18 God ″ no man hath seen at any time the only begotten Sonne vvhich is in the bosome of the father he hath declared ✠verse 19 And this is Iohns testimonie vvhen the Ievves sent from Hierusalem Priests and Leuites to him that they should aske him Vvho art thou ✠verse 20 And he confessed and did not denie and he confessed That I am not CHRIST ✠verse 21 And they asked him Vvhat then Art thou * Elias And he said I am not Art thou * the Prophet And he ansvvered No. ✠verse 22 They said therefore vnto him Vvho art thou that vve may giue an ansvver to them that sent vs vvhat saiest thou of thy self ✠verse 23 He said I am the voyce of one crying in the desert make straight the vvay of our Lord as Esaie the Prophet said ✠verse 24 And they that vvere sent vvere of the Pharisees ✠verse 25 And they asked him and said to him Vvhy then doest thou baptize if thou be not Christ nor Elias nor the Prophet ✠verse 26 Iohn ansvvered them saying * I baptize in vvater but there hath stood in the middes of you vvhom you knovv not ✠verse 27 The same is he that shal come after me that is made before me vvhose latcher of his shoe I am not worthie to vnloose ✠verse 28 These things were done in Bethania beyond Iordan vvhere Iohn vvas baptizing ⊢ ✠verse 29 The next day Iohn savv IESVS cōming to him and he saith Behold the lambe of God behold him that taketh avvay the sinne ' of the vvorld ✠verse 30 This is he of vvhom I said After me there commeth a man vvhich is made before me because he vvas before me ✠verse 31 And I knevv him not but that he may be manifested in Israel therefore came I baptizing in vvater ✠verse 32 And Iohn gaue testimonie saying That I savv ″ the Spirit descending as a doue from heauen and he remained vpon him ✠verse 33 And I knevv him not but he that sent me to baptize in vvater he said to me He vpō vvhom thou shalt see the Spirit descending and remaining vpon him he it is that baptizeth in the holy Ghost ✠verse 34 And I savv and I gaue testimonie that this is the sonne
of God ⊢ ✠verse 35 The next day againe Iohn stoode and tvvo of his disciples ✠verse 36 And beholding IESVS vvalking he saith Behold the lambe of God ✠verse 37 And the tvvo Disciples heard him speaking and they folovved IESVS ✠verse 38 And IESVS turning and seeing them folovving him saith to them Vvhat seeke you Vvho said to him Rabbi vvhich is called by interpretation Maister vvhere dvvellest thou ✠verse 39 He saith to them Come and see They came and savv where he abode and they taried vvith him that day and it vvas about the tenth houre ✠verse 40 And Andrevv the brother of Simon Peter vvas one of the tvvo that had heard of Iohn and folovved him ✠verse 41 He findeth first his brother Simon and saith to him Vve haue found MESSIAS vvhich is being interpreted CHRIST ✠verse 42 And he brought him to IESVS And IESVS ″ looking vpon him said Thou art Simon the sonne of Iona thou shalt be called Cephas vvhich is interpreted Peter ✠verse 43 On the morovv he vvould goe forth into Galilee and he findeth Philippe And IESVS saith to him Folovv me ✠verse 44 And Philippe vvas of Bethsaida the citie of Andrevv and Peter ✠verse 45 Philippe findeth Nathanael and saith to him Him vvhom Moyses in the lavv and the Prophets vvrote of vve haue found IESVS the sonne of Ioseph of Nazareth ✠verse 46 And Nathanael said to him From Nazareth can there be any good Philippe saith to him Come and see ✠verse 47 IESVS savv Nathanael comming to him and he saith of him Behold an Israelite in very deede in vvhom there is no guile ✠verse 48 Nathanael saith to him Hovv knovvest thou me IESVS ansvvered and said to him Before that Philippe did cal thee vvhen thou wast vnder the figtree I saw thee ✠verse 49 Nathanael ansvvered him and saith Rabbi thou art the sonne of God thou art the king of Israel ✠verse 50 IESVS ansvvered and said to him Because I said vnto thee I savv thee vnder the figtree thou beleeuest greater then these things shalt thou see ✠verse 51 And he saith to him Amen Amen I say to you You shal see the heauen opened and the * Angels of God ascending and defcending vpon the Sonne of man ⊢ ANNOTATIONS CHAP. I. 1. Was the word The second Person in Trinitie which is the natural onely and eternal Sonne of God the Father is called the WORD not as the holy Scriptures or speaches of the Prophets and Apostles vvritten and spoken by Gods commaundement for the vttering of his diuine wil towards man be called his word but in a more diuine eminent and ineffable sort to expresse vnto vs in a sort by a terme agreable to our capacitie that the Sonne of God so is and so from euerlasting is borne of God the Father as our prime concept which is our internal and mental word is and issueth out of our intelligence minde This VVORD then Sonne or second Person in the holy Trinitie was and had his being then already when other creatures of what sort so euer had but their beginning and therfore can not be a creature as many Heretikes before the writing of this Gospel thought and as the Arrians after taught And this first sentence of the Gospel not onely the faithful but the Platonikes did so admire as S. Augustine writeth that they wished it to be written in gold 1. With God Because a man might say If the VVORD vvere before any thing vvas created vvhere or hovv could he be the Euangelist preuenting that carnal concept saith first that he vvas vvith God vvhose being dependeth not vpon time place space or any other creatures al vvhich vvere made by him secondly he giueth vs to vnderstand that the VVORD hath his proper subsistence or personalitle distincte frō God the Father vvherby Sabellius the old Heretike is refuted thirdly here is insinuated the order of these tvvo persons one tovvardes the other to vvit that the Sonne is with and of the Father and not the Father of the Sonne Fourthly you may consute here the blasphemie of Caluin holding the second Person to be God not as of God the Father but as of him self And yet such are the bookes that our youth now read commonly in England and that by commaundement 1. God vvas the VVord Lest any man vpon the premisses which set forth the relation and distinction of the second Person from the first might thinke that the Father onely were God the Euangelist expresly teacheth the VVORD to be God for though the wordes seeme to lie otherwise because we haue of purpose so owed the elegancie which the Euangelist him self obserued in placing them so and therfore they stand so both in Greeke and Latin yet in deede the construction is thus The VVORD vvas God and as in his first Epistle the same Apostle writeth true God lest any might say as the Arians did that he was God in deede but not truely and naturally but by common adoption or calling as good men in the Church be called the sonnes of God What wonderful wrangling and tergiuersation the Arians vsed to auoid the euidence of this place we see in S. Augustine li. 3 de Doct. Christ c. 2. euen such as the Protestauts do to auoid the like wordes This is my body concerning the B. Sacrament 3. By him Againe by this he signifieth the eternitie diuinitie omaipotencie and equalitie of the WORD or Sonne with God the Father because by him al things were created al things he saith both visible of this vvorld and inuisible as Angels and al spiritual creatures Wherevpon it is euident also that him self is no creature being the creator of al neither is sinne of his creation being a defecte of a thing rather then a thing it self and therfore neither of nor by him 1◠He gaue them povver Free wil to receiue or acknowledge Christ power giuen to men if they wil to be made by Christ the sonnes of God but not forced or drawen therevnto by any necessitie 14. The Vvord made flesh This is the high and diuine testimonie of Christs incarnation and that he vouchsaued to become man for the acknowledging of which inexplicable benefite and giuing humble thankes for the same al Christian people in the world by tradition of the Fathers prostrate them selues or kneele downe when they heare it sung or said at the holy Masse either in this Gospel or in the Crede by these wordes ET HOMO FACTVS EST. 1◠No man hath seen Neuer man in this mortalitie saw God in the very shape and natural forme of the diuine essence but men see him onely in the shape of visible creatures in or by which it pleaseth him to shew him self vnto many diuersly in this world but neuer in such sort as vvhen he shevved him self in the person of the Sonne of God being
blessing them Ascendeth into heauen ⧠THE ARGVMENT OF THE ACTES OF THE APOSTLES THE Gospel hauing shevved hovv the Ievves most impiously rèiected Christ as also Moyses and the Prophets had foretold of them and therefore deserued to be reiected themselues also of him novv folovveth this booke of the Actes of the Apostles vvritten by S. Luke in Rome the fourth yâ—râ— of Nero An. Dom. 61 and shevveth hovv notvvithstanding their desertes Christ of his mercy as the Prophets also had foretold of him offered him selfe vnto that vnvvorthy people yea after that they had Crucified him sending vnto them his tvvelue Apostles to moue them to penance and so by Baptisme to make them of his Church and vvhiles al the Tvvelue vvere so occupied about the Ievves hovv of a persecuting Ievve he made an extraordinarie Apostle vvho vvas S. Paul and to auoide the scaÌ„dal of the Ievves to vvhom onely him selfe likevvise for the same cause had preached sent him and not any of his Twelue by and by who were his knovven Apostles vnto the Gentiles vvho neuer afore had Heard of Christ and vvere vvorshippers of many Gods to moue them also for that likevvise the Prophets had foretold to faith and penance and so by Baptisme to make them of his Church and hovv the incredulous Ievves euery vvhere resisted the same Apostle and his preaching to the Gentiles persecuting him and seeking his death and neuer ceasing vntil he fel into the handes of the Gentils that so as not onely he euery vvhere but also the Prophets afore him and Christ had foretold the Gospel might be taken avvay from them and giuen to the Gentiles euen from Hierusalem vvhose reprobation also by name had been often foretold the headcitie of the Iewes vvhere it began translated to Rome the headcitie of the Gentiles Al this vvil be euident by the partes of the booke vvhich may be these sixe First hovv Christ Ascending in the sight of his Disciples promised vnto them the Holy ghost fortelling that of him they should receiue strength and so begin his Church in Hierusalem and from thence dilate it into al that Countrie that is into al Iurie yea and into Samaria also yea into al Nations of the Gentiles be they neuer so far of You shal receiue saith he the vertue of the Holy ghost coÌ„ming vpon you and you shal be witnesses vnto me in Hierusalem in al Iurie and Samaria and euen to the vtmost of the earth Chap. 1. Secondly the beginning of the Church in Hierusalem accordingly Chap. 2. Thirdly the propagation of it consequently into al Iurie and also to Samaria Chap. 8. Fourthly the propagation of it to the Gentiles also Chap. 10. Fifthly the taking of it avvay from the obstinate Ievves and geuing of it to the Gentiles by the ministerie of S. Paul and S. Barnabee Chap. 13. Sixthly of taking it avvay from Hierusalem it selfe the headcitie of the Ievves and sending it as it vvere to Rome the headcitie of the Gentiles and that in their persecuting of Paul so far * that he appealed to Caesar and so deliuering him after a sort vnto the Romanes as they bad * before deliuered to them also Christ him selfe vvhere as S. Peters first coÌ„ming thither vvas vpon an other occasion as shal be said anone Of vvhich Romanes and Gentiles therfore the same S. Paul being novv come to Rome the last Chap. of the Actes foretelleth the obstinat Ievves there saying Et ipsi audient You vvil not heare but they vvil heare that so the prediction of Christ aboue rehearsed might be fulfilled And euen to the vtmost of the earth And there doth S. Luke end the booke not caring to tel so much as the fulfilling of that vvhich our Lord had foretold Act. 27 24 to S. Paul Thou must appeare before Caesar because his purpose vvas no more but to shevv the nevv Hierusalem of the Christians vvhere Christ vvould place the cheefe seate of his Church as also in deede the Fathers and al other Catholikes haue in al ages looked thither vvhen they vvere in any great doubt no lesse then the Ievves to Hierusalem as they vvere appointed in the old Testament Deut. 17 8. And so this Booke doth shevv the true Church as plainely as the Gospel doth shevv the true Christ vnto al that do not vvilfully shut their ovvne â—ies to vvit this to be the true Church vvhich beginning visibly at Hierusalem vvas taken from the Ievves and translated to the Gentils and namely to Rome continuing visibly and visibly to continue hereafter also Vntil the fulnes of the Gentiles shal be come in that then also Al Israël may be saued and then is come the end of the vvorld For so did Christ most plainely foretel vs This Gospel of the Kingdom shal be preached in the vvhole world for a testimonie to al Nations and then shal come the consummation For the conuersion of vvhich Nations and accomplishing the fulnes of al Gentiles the foresaid Church Catholike being mindful of her office to be Christes witnes euen to the vtmost of the earth doth at this present as alvvaies send preachers to conuert and make them also Christians vvhereas the protestants and * al other Heretikes do nothing els but subuert such as before vvere Christians And this being the Summe and scope of this Booke thus to giue vs historically a iust sight of the fulfilling of the Prophets Christes prediction about the Church it is not to be marueiled at vvhy it telleth not of S. Peter coÌ„ming to Rome considering that his first coÌ„ming thither vvas not as S. Paules vvas by the Ievves deliuerie of him working so to their ovvne reprobatioÌ„ but vpoÌ„ another occasion to vvit to confound Simon Magus Eus Hist li. 2. c. 12. 13. For vvho also seeth not that it maketh no mention of his préaching to any Gentiles at al those fevv onely Act. 10 excepted vvho vvere the first and therefore lest the Gentiles should seeme lesse cared for of God then the Ievves Peter being the Head of al vvas elected of God to incorporate them into the church as before he had done the Ievves God saith he among vs chose that by my mouth the Gentiles should heare the vvord of the Gospel and beleeue and S. Iames therevpon Simon hath told how God first visited to take of the Gentiles a people to his name But othervvise I say here is no mention of Peters preaching to any Gentiles no nor of the other eleuen Apostles Vvil any man therfore inferre that neither Peter nor the other Eleuen preached to any Nation or citie of the Gentiles No the meaning of the Holy ghost vvas not to vvrite al the Actes of al the Apostles no nor the preaching of Peter and his to the Gentiles but onely to the Ievves thereby to set out vnto the vvorld the great mercy of Christ tovvard those vnvvorthy Ievves and consequently their most vvorthy reprobation for coÌ„temning
Const li. 7 c. 44 reporteth certaine coÌ„stitutions of the Apostles touching the same S. Denys referreth the maner of consecration of the same Chrisme to the Apostles instruction S. Basil li. de Sp. sancto c. 27 calleth it a tradition of the Apostles And the most auÌ„cient Martyr S. Fabian â—p 2 ad omnes Orientales Episcopos in initio to 1 Conc. saith plainely that Christ him self did so instruct the Apostles at the time of the institution of the B. SacrameÌ„t of the Altar And so doth the Author of the booke de vnctione Chrismatis apud D. Cyprianum nu 1. telling the excellent effects and graces of this Sacrament and vvhy this kinde of oile and balsme vvas taken of the old Lavv vsed in the Sacraments of the nevv Testament Vvhich thing the Heretikes can vvith lesse cause obiect against the Church seeing they confesse that Christ and his Apostles tooke the ceremonie of imposition of hands in this and other Sacraments from the Ievves maner of consecrating their hostes deputed to sacrifice To conclude neuer none denied or contemned this Sacrament of Confirmation and holy Chrisme but knovven Heretikes S. Cornelius that B. Martyr so much praised of S. Cyprian ep ad Fabium apud Euseb li. 6 c. 35 affirmeth that Nouatus fel to Heresie for that he had not receiued the Holy Ghost by the conâ—ignation of a Bishop Vvhom al the Nouatians did folovv neuer vsing that holy Chrisme as Theodorete vvriteth li 1 Fabul Haer. And Optatus li. 2 cont Parm. vvriteth that it vvas the special barbarous sacrilege of the Donatists to conculcate the holy oile But al this is nothing to the sauage disorder of Caluinists in this point 17. And they receiued the Holy Ghost The Protestants charge the Catholikes that by approuing and commending so much the Sacrament of Confirmation and by attributing to it specially the gift of the Holy Ghost they diminish the force of Baptisme chalenging also boldly the auÌ„cient Fathers for the same As though any Catholike or Doctor euer said more then the expresse vvordes of Scripture here and els vvhere plainely giue them vvarrant for If they diminish the vertue of Baptisme then did Christ so appointing his Apostles and al the Faithful euen after their Baptisme to expecte the Holy Ghost vertue from aboue then did the Apostles iniurie to Baptisme in that they imposed hands on the baptized and gaue them the Holy Ghost And this is the Heretikes blindnes in this case that they can not or vvil not see that the Holy Ghost is giuen in Baptisme to remission of sinnes life and sanctification in Confirmation for force strength and corroboration to fight against al our spiritual enemies and to stand constantly in confession of our faith euen to death in times of persecution either of the Heathen or of Heretikes vvith great increase of grace And let the good Reader note here our Aduersaries great peruersity and corruption of the plaine sense of the Scriptures in this point some of them affirming the Holy Ghost here to be no other but the gift of vvisedom in the Apostles and a fevv moe to the gouernement of the Church vvhen it is plaine that not only the Gouerners but al that vvere baptized receiued this grace both men and vvomen Some that it vvas no internal grace but only the gift of diuers languages Vvhich is very false the gift of Tongues being but a sequele and an accident to the grace and an external token of the invvard gift of the Holy Ghost and our Sauiour calleth it vertue from aboue Some say that vvhatsoeuer it vvas it vvas but a miraculous thing and dured no longer then the gift of the Tongues ioyned therevnto by vvhich euasion they deny also the Sacrament of Extreme Vnction and the force of Excommunication because the corporal punishments vvhich vvere annexed often times in the Primitiue Church vnto it ceaseth and so may they take avvay as they meane to do al Christs faith or religion because it hath not the like operation of miracles as in the beginning But S. Augustine toucheth this point fully Is there any man saith he of so peruerse an hart to deny these Children on vvhom vve novv imposed hands to haue receiued the Holy Ghost because they speake not vvith Tongues c. Lastly some of them make no more of Conâ—irmation or the Apostles facte but as of a doctrine instruction or exhortation to continevv in the saith receiued Vvherevpon they haue turned this holy Sacrament into a Catechisme There are also that put the baptized coÌ„ming to yeres of discretioÌ„ to their ovvne choise vvhether they vvil coÌ„tinevv ChristiaÌ„s or no. To such diuelish and diuers inuentions they fall that vvill not obey Gods Churche nor the expresse Scriptures vvhich tel vs of praier of imposition of hands of the Holy Ghost of grace and vertue from aboue and not of instruction vvhich might and may be done as vvel before Baptisme by others as by Apostles and Bishops to vvhom only this Holy function pertaineth in so much that in our Countrie it is called Bishoping 18. Offered money This vvicked sorcerer Simon is noted by S. Irenaeus li 1 c. 20. and others to haue been the first Heretike father of al Heretikes to come in the Church of God He taught only faith in him vvithout good life and vvorkes to be ynough to saluation â—e gaue the onset to purchase vvith his money a spiritual function that is to be made a Bishop for to haue povver to giue the Holy Ghost by imposition of haÌ„des is to be a Bishop as to bye the povver to remitte sinnes or to consecrate Christs body is to bye to be a Priest or to bye Priesthod and to bye the authoritie to minister Sacraments to preach or to haue cure of soules is to bye a benefice and likevvise in al other spiritual things vvhereof either to make sale or purchase for money or money vvorth is a great horrible sinne called Simonie and in such as thinke it lavvful as here Simon iudged it it is named Simoniacal Heresie of this detestable man vvho first attempted to bie a spiritual function or office D. Greg. apud â—oan Diac. in vit li. â— c. 2. â— 4. 5. 22. Doe penance S. Augustine ep 108 vnderstanding this of the penance done in the Primitiue Church for heinous offenses doth teach vs to translate this and the like places 2 Cor. 12 21. Apoc. 9 21 as vve doe and as it is in the vulgar Latin and consequently that the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie so much Yea vvhen he addeth that very good men doe daily penance for venial sinnes by fasting praier and almes he vvarranteth this phrase and translation through out the nevv Testament specially him self also reading so as it is in the vulgar Latin and as vve translate 22. If perhaps You may see great penance is here required for remission of sinne
verse 27 For the hart of this people is vvaâ—en grosse and vvith their eares haue they heauily heard and their eies they haue shut left perhaps they may see vvith their eies and heare vvith their eares and vnderstand vvith their hart and be conuerted and I heale them ✠verse 28 Be it knovven therfore to you that this Saluation of God is sent to the Gentiles and they vvil heare ✠verse 29 And vvhen he had said these things the Ievves vvent out from him hauing much questioning among them selues ✠verse 30 And he taried ful tvvo yeres in his hired lodging and he receiued al that came into him ✠verse 31 preaching the kingdom of God and â—eaching the things that concerne our Lord IESVS CHRIST vvith al confidence vvithout prohibition ANNOTATIONS CHAP. XXVIII â— Shaking of the beast The promes of Christ Marc. 16 that venemous serpents should not hurt them that beleeue in him is fulfilled not in al beleuers but in such as had the gift of miracles as S. Paul had Vvhom here a viper by nature so venemous that the people thought he should haue died out of hand did no vvhit annoy he extinguishing by the povver of Christ al the poison of the beast Yea and as the Christian people there til this day beleeue by S. Paules praiers the Iland vvas deliuered for euer from al such venemous serpents in so much that children there play vvith scorpions euer since that time and Pilgrimes daily carie vvith them peeces of stones out of the place vvhere S. Paul abode by vvhich they affirme that they heale them vvhich in other countries adioyning are bitten of scorpions the medicine therfore being called S. Paules grace The Heretikes that knovv not the povver of God nor the miraculous vertues giuen to his Saincts maruel and blaspheme vvhen they beare such things as be proper to certaine countries attributed sometimes to Gods miracles done by his Saincts â— as though that vvere not possible or vvere not as much to Gods honour and more then things proceding only of natural causes Such profane men vvould not haue attributed the holsomâ—es of the vvaters of Iericho to Eliseus his vertue and miracles amending them by casting salt into them if the Scripture had not expresly testified the same It is the part of al faithful men to referre such things to God vvhen any iust occasion is giuen therevnto rather then to nature though the incredulous doe alvvaies contrarie for feare of superstition dishonouring God As though this escape of drovvning might better and more to Gods glorie be referted to chaunce and the mariners industrie then to S. Paules praiers and extraordinarie vvorking â—0 Chaine I vvould vvish novv saith S. Chrystome to be for a time in the place vvhere these chaines remaine and to see the â—etters vvhich Diuels feare and Angels reuerence homil 5 ad populum Antiochenum See also S. Gregorie lib. â— episto â—0 of the miracles done by S. Paules chaines and that he sendeth to the Emperesse Constantia some dust thereof 〈◊〉 of for a great Relike and holy gift 22. Concerning this sect The Heretikes of al sortes comfort them selues much vvhen they finde here or els vvhere the Christian faith called of the Ievves or incredulous persons a Sect or an Heresie sometimes in contempt of Christes person the Maister of the same the Secte of the Nazarens as though the Church of God might as vvel erre in naming their doctrine Heresie as the Ievves and Pagans might and did misse in condemning Christian religion for an Heresie or as though the Protestants doctrine vvere as vvel proued and tried to be no Heresie by the Prophâ—ts and other Scriptures miracles and consent of al Nations and ages as Christes blessed doctrine is Vvhereas in deed the Protestants doctrine is euidently conuinced to be heretical by the same arguments that Christes religion is proued to be the only true doctrine of saluation and not an heresie And vvhosoeuer can deduce the Christian faith from Adam to this day through out al the Fathers Patriarches Prophetes Priests Apostles and Bishops by descent and succession of al lavves and states of true vvorshippers and beleeuers vvhich is the only or special vvay to proue that the Christian faith is no heresie he shal by the same meanes al at once proue the Protestants doctrine to be an heresie and a false secte That the Ievves therfore and il men in al places contradicted the Christian religion calling it an Heresie or a Sect as though it had a beginning of some certaine Sect-Maister other them God him self they vvere deceiued and the Church of God neuerthelesse calling the Protestants doctrine Heresie in the vvorst part that can be and in the vvorst sort that euer vvas doth right and most iustly The end of the Actes of the Apostles Vvherevnto we ioyne for the readers behalfe tvvo Tables of the tvvo cheefe Apostles and a note of the rest as an abridgement of the said booke and a supply of some things not there mentioned THE SVMME OF THE ACTES OF THE APOSTLES CONTEINING SPECIALLY THE GESTES OF THE TVVO PRINCIPAL Apostles SS Peter and Paul in such order of time and yeres of the Emperours and from Christs Natiuitia and Ascension as they vvere done so â—â—r as by holy Scriptures or Ecclesiastical vvriters may be gathered Wherein though is be not possible to set dovvne the procise and vndoubted time or yere of euery thing because neither S. Luke nor others do note particularly and orderly the moments of euery action of the said Apostles noâ— vve folovv the most probable and plaine 〈◊〉 that vve finde in holy Scripture and auncient vvriters Whereby the studious reader may easily discouer the folly of the Protestants that can finde no time when * Peter might possibly come to Rome be Bishop and die there diuers things in S. Paules actes being no lesse hard to reconcile to the course of S. Lukes narration then any thing touching the historie of S. Peter namely his * three yeres preaching in Arabia al vvhich must needes be true vvhether vve bit the very iust time or no and hovv so euer authors differ about the same A TABLE OF S. PETER Tiberij Nat. DnÌ„i Ascen  18 34 1 PETER causeth the Disciples to procede to the election of an other Apostle in Iudas roome Act. 1.    Receiuing vvith the rest the gifts of the Holy Ghost on Vvhit-sunday he made the first Sermon and conuerted 3000. Act. 2.    He cureth one borne lame preacheth Christ and penance to the Ievves so that 5000 beleeued Act. 3 4.    He is imprisoned released againe threatened and commaunded to preache no more but he vvith Iohn ansvvereth that they must obey God more then man Act. 4.    He striketh to death vvith a vvord Ananias and Saphira for sacrilege Act. 5.    He is sent
is taken Act. 21 and from the Tribune Lysias deliuered to Felix the Gouernour Act. 23 and by him left to Festus Act. 24. he appealeth to Caesar Act. 25 and so is SENT TO ROME Act. 27 vvhere he arriueth Act. 28. Neronis Natiuit Ascen  2 58 25 At Rome he remaineth in free prison tvvo yere Act. 28. and then is deliuered 2 Tim. 4.    After his deliuerie he preached in sundrie countries of the vvest namely in Spaine Hiero. in Cataloge Epiph. Hares 27. Him self vvriteth that he purposed so to doe Ro. 15.    In his Epistle to the Philippians c. â— he minded to visâ—e the Churches of Asia vvhich also he did Genebrard in Chron.    He vvriteth last of al his second Epistle to Timothee a litle before his death 2 Tim. 4. being novv the second time apprehended and in bandes at Rome Theodoret. 14 70 37 He vvas beheaded at Rome the same day that Peter vvas crucified S. Ambros ser 〈◊〉 68. S Maximus OF THE OTHER APOSTLES THE Actes of the rest of the tvvelue Apostles be not much vvritten of in this booke but as * other Ecclesâ—â—stical writers do teâ—tifie they preached specially in these nations as folovveth Andrevv in Aâ—haia Iohn in Asia Philip in Pbrygia Iames in Ievvrie Bartholomevv in Scythia Thomas in India Matthevv in Aethiopia Simon in Persia Thaddâ—us in Mesopotamia the other Iames in Spaine Matthias in Palestine So distributing them selues through out the vvorld to gather one Catholike Church of al Nations according as Christ gaue them commission Mat. 28 19 and as it vvas prophecied of them before Psal 18. Their sound is gone forth into euery countrie and their wordes into the endes of the whole world But before they departed one from an other the time vvhereof is not certainely knovven * al Tvvelue assembling together ful of the Holy Ghost eche laying dovvne his sentence agreed vpon tvvelue principal articles of the Christian faith and appointed them for a rule to al beleeuers Vvhich is therfore called and is THE APOSTLES CREDE Not vvritten in paper as the Scripture but from the Apostles deliuered by tradition Ruff. Hiero. locis citatis Vvhich as of old Hiero. cont Lucifer so at this day al solemnely professe in their Baptisme either by them selues or by others and al that be of age and capacitie are bound to know and beleeue euery article of the â—ame Vvhich are these that folovv THE APOSTLES CREDE or SYMBOLVM APOSTOLORVM 1 I Beleeue in God the Father almightie creator of heauen and earth 2 And in IESVS CHRIST his only Sonne our Lord. 3 Vvho vvas conceiued by the Holy Ghost borne of the Virgin MARIE 4 Suffered vnder Pontius Pilate was crucified dead and buried Descended into Hel. 5 The third day be rose againe from death 6 Ascended into heauen Sitteth at the right haÌ„d of God the Father almightie 7 From thence he shal come to iudge the quicke and the dead 8 I beleeue in the Holy Ghost 9 The holy Catholike Church the communion of saincts 10 Forgiuenesse of sinnes 11 Resurrection of the flesh 12 Life euerlasting Amen ⧠THE ARGVMENT OF THE EPISTLES IN GENERAL AFTER the Gospels vvhich is a storie of Christ himselfe and after the Actes of the Apostles Vvhich is a storie of Christes Church novv folovv the Epistles of the Apostles vvhich they vvrote of such matters as they had then occasion to vvrite of For being the founders and the Doctors of the Church they did in their time as the Doctors that succeeded them did after them vvho from the beginning vnto this day haue vvritten Epistles Bookes against heresies euer as they arose and of al other Ecclesiastical matters as they had occasion ministred vnto them Of vvhich their doing the Apostles first gaue here the ensample as also S. Luke in the Actes of the Apostles led the vvay to al the writers of the Ecclesiastical Historie after him For al though there be no comparison betvvene them for authoritie for asmuch as these are Cannonical Scripture and so are not any vvritings of their successors yet the occasions and matters as I haue said are like Most of these Epistles are S. Paules Epistles the rest are called * Catholicae Epistolae the Epistles Catholike For S. Paul vvriteth not any Epistle to al hovvbeit euery one of them is for al the Church but some to particular Churches of the Gentils as to the Romanes to the Corinthians to the Galatians to the Ephesians to the Philippians to the Colossians to the Thessalonians some to particular persons as to Timothee to Tite vvho vvere Bishops among the Gentiles to vvit of Ephesus and of Crete and to Philémon and then one to the Hebrevves vvho vvere the Ievves of Hierusalem and Iurie But the Epistles of the other Apostles that is of S. Iames S. Peter S. Iohn and S. Iude are not so intituled to any one Church or person except S. Iohns tvvo later short Epistles vvhich yet might not be separated from his first because they vvere al of one Author and therefore they are termed Catholike that is vniuersal For so vvriteth S. Iames To the tvvelue tribes that are in dispersion greeting and S. Peter in his first Epistle thus To the elect straÌ„gers of the dispersion of Pontus Galatia Cappadocia Asia Bithynia in his second thus To them that haue obteined equal faith vvith vs. likevvise S. Iude To them that are in God the father beloued and in Iesus Christ preserued and called S. Iohns first is vvithout title Novv for the occasions of their vvriting vvhereby vve shal perceiue the matters or arguments that they handle it must be remembred as the Storie of that time in the Actes of the Apostles doth at large declare that the Church then beginning vvas planted by the Apostles not onely in the Ievves but also in the Gentiles yea and specially in the Gentiles Vvhich thing offended the Ievves many waies For they could not abide to see so much as their owne Countrie to receiue him for CHRIST vvhom they had reiected and crucified much lesse to see them preach him to the Gentiles also that offended euen those Ievves also that beleeued him to be Christ Hovvbeit such of them as vvere Catholikes and therefore not obstinat vvere satisfied vvhen they vnderstood by the Apostles that it vvas Gods pleasure as Act. 11. vve reade But others of the became heretikes preached to the Christian Gentiles that it vvas necessary for them to receiue also the Ievves religion Of such vve reade Act. 15. Vnles you be circumcised you can not be saued And as these did so preach against the truth so did the vnchristened Ievves not onely them selues persecute but also stirre vp the Idolatrous Gentiles euery vvhere to persecute the Christians by such obstinacie prouoking God to reprobate theire Nation vvhich yet they thought vnpossible to be done because they vvere the seede of Abraham and
vvriting to the Romanes but his desire vvas to preach vnto them for that vvas the proper commission giuen to the Apostles to preach to al nations The vvriting of the bookes of the Testament is an other part of Gods prouidence necessary for the Church in general but not necessarie for euery man in particular as to be taught and preached vnto is for euery one of age and vnderstanding And therfore S. Peter vvho vvas the cheefe of the Commission vvrote litle many of them vvrote nothing at al and S. Paul that vvrote most vvrote but litle in comparison of his preaching nor to any but such as vvere conuerted to the faith by preaching before 17. Liueth by faith In the 10. to the Hebrevves he shevveth by this place of the Prophete Abacue's that the iust though he liue here in peregrination and seeth not presently nor enioyeth the life euerlasting promised to him yet holdeth fast the hope thereof by faith In this place he applieth the Prophetes vvordes further to this sense That it is our faith that is to say the Catholike beleefe saith S. Augustine li. â— cont â— ep Pelag. Which maketh a iust man and distinguisheth betvvene the iust and vniust and that by the lavv of faith and not by the lavv of vvorkes Vvhereof it riseth that the Ievv the Heathen Philosopher and the Heretike though they excelled in al vvorkes of moral vertues could not yet be iust and a Catholike Christian man liuing but an ordinarie honest life either not sinning greatly or supplying his faults by penance is iust And this difference riseth by faith not that faith can saue any man vvithout vvorkes For it is not a reprobate faith that vve speake of as the holy Doctor saith but that vvhich vvorketh by charitie and therfore remitteth sinnes and maketh one iust See S. Augustines place 18. Is reuealed By al the passage folovving you may see that the Gospel and Christs lavv consisteth not only in preaching faith though that be the ground and is first alvvaies to be done but to teach vertuous life and good vvorkes and to denounce damnation to al them that commit dealdy sinnes and repent not And againe vve see that not only lacke of faith is a sinne but al other actes done against Gods commaundements 26. Hath deliuered them vp As he saith here God deliuered them vp so to the Ephesians c. 4 19 he saith of the same persons and things They deliuered them selues vp to al vncleannesse So that it is not meant here that God doth driue force or cause any man to sinne as diuers blasphemous Heretikes do hold but only that by his iust iudgement for their ovvne deseruing and for due punishment of their former greuous offenses he vvithholdeth his grace from them and so suffereth them to fall further into other sinnes As for their crime of Idolatrie to suffer them to fall into vnnatural abominations as novv for heresie he taketh his grace and mercie from many and so they fall headlong into al kind of turpitude as contrarievvise for il life he suffereth many to fall into heresie And for Christes sake let euery one that is entangled vvith the ldolatrie of this time that is to say vvith these nevv sectes looke vvel into his ovvneconscience vvhether his forsaking the true God may not come vnto him for a punishment of his former or present il life vvhich he liueth 12. Worthy of death Here you see vvhy the Church taketh some sinnes to be deadly and calleth them mortal to vvit because al thaâ— doe them are vvorthy of damnation others be venial that is to say pardonable of their ovvne nature and not vvorthy of damnation CHAP. II. Nâ—vv also he shevveth that neither the levves could be saued by the knovvledge of the Lavv of the vvhich they did so much braggâ— against the Genâ—ils seing they did notvvithstanding sinne as the Gentils did 14 And therfore that the true levv is the Christian though he be a Gentil vvho by grace in his hart doeth the good vvorkes that the Lavv commaundeth verse 1 FOR the vvhich cause thou art inexcusable ô man vvhosoeuer ″ thou be that iudgest For vvherein thou iudgest an other thou condemnest thy self for thou doest the same things vvhich `thou ' iudgest ✠verse 2 For vve knovv that the iudgement of God is according to veritie vpon them that doe such things ✠verse 3 And doest thou suppose this ô man that iudgest them which doe such things and doest the same that thou shalt escape the iudgement of God ✠verse 4 Or ″ doest thou contemne the riches of his goodnes and patience and longanimity not knovving that the benignity of God bringeth thee to penance ✠verse 5 But according to thy hardnes and impenitent hart thou heapest to thy self vvrath in the day of vvrath and of the reuelation of the iust iudgement of God ✠verse 6 vvho vvil * render to euery man ″ according to his vvorkes ✠verse 7 to them truely that according to patience in good vvorke seeke glorie and honour and incorruption life eternal ✠verse 8 but to them that are of contention and that obey not the truth but giue credite to iniquitie vvrath and indignation ✠verse 9 Tribulation and anguish vpon euery soul of man that vvorketh euil of the Ievve first and of the Greeke ✠verse 10 but glorie and honour and peace to euery one that vvorketh good to the Ievv first and to the Greeke ✠verse 11 for * there is no acception of persons vvith God ✠verse 12 For vvhosoeuer haue sinned vvithout the Lavv vvithout the Lavv shal perish and vvhosoeuer haue sinned in the Lavv by the Lavv shal be iudged ✠verse 13 For * ″ not the hearers of the Lavv are iust vvith God but the doers of the Lavv ″ shal be iustified ✠verse 14 For vvhen the Gentiles vvhich haue not the Lavv naturally doe those things that are of the Lavv the same not hauing the Lavv them selues are a lavv to them selues ✠verse 15 vvho shevv the vvorke of the Lavv vvritten in their hartes their conscience giuing testimonie to them and among them selues mutually their thoughtes accusing or also defending ✠verse 16 in the day vvhen God shal iudge the secretes of men according to my Gospel by IESVS CHRIST ✠verse 17 But if thou be surnamed a Ievv and restest in the Lavv and doest glorie in God ✠verse 18 and knovvest his vvil and approuest the more profitable things instructed by the Lavv ✠verse 19 presumest that thy self art a leader of the blinde a light of them that are in darknes ✠verse 20 a teacher of the folish a maister of infants hauing the forme of science of veritie in the Lavv. ✠verse 21 Thou therfore that teachest an other teachest not thy self that preachest men ought not to steale thou stealest ✠verse 22 that saiest men should not commit aduoutrie thou committest aduoutrie
testament and the lavv giuing and the seruice and the promisses ✠verse 5 vvhose are the fathers of vvhom Christ is according to the flesh vvho is aboue al things God blessed for euer Amen ✠verse 6 But not that the vvord of God is frustrate For ″ not al that are of Israël they be Israëlites ✠verse 7 nor they that are the seede of AbrahaÌ„ al be children ″ but in Isaac shal the seede be called vnto thee ✠verse 8 that is to say not they that are the childreÌ„ of the flesh they are the children of God but they that are the childreÌ„ of the promisse are esteemed for the seede ✠verse 9 For the vvord of the promisse is this According to this time vvil I come and Sarae shal haue a sonne ✠verse 10 And not only she But * Rebecca also conceiuing ″ of one copulation of Isaac our father ✠verse 11 For vvhen they vvere ″ not yet borne nor had done any good or euil that the purpose of God according to election might stand ✠verse 12 not of vvorkes but of the caller it vvas said to her That the elder shal serue the yonger ✠verse 13 as it is vvritten Iacob I loued but Esau I hated ✠verse 14 Vvhat shal vve say then ″ Is there iniquitie vvith God God forbid ✠verse 15 For to Moyses he saith I vvil haue mercie on vvhom I haue mercie and I vvil shevv mercie to vvhom I vvil shevv mercie ✠verse 16 Therfore it is ″ not of the vviller nor the runner but of God that shevveth mercie ✠verse 17 For the Scripture saith to Pharao That ″ to this very purpose haue I raised thee that in thee I may shevv my povver and that my name may be venovvmed in the vvhole earth ✠verse 18 Therfore on vvhom he vvil he hath mercie and vvhom he vvil he doth indurate ✠verse 19 Thou saiest therfore vnto me Vvhy doth he yet complaine for vvho resisteth his vvil ✠verse 20 O man ″ vvho art thou that doest ansvver God Doth the vvorke say to him that vvrought it Vvhy hast thou made me thus ✠verse 21 Or hath not ″ the potter of clay povver of the same masse to make one vessel vnto honour and an other vnto coÌ„tumelie ✠verse 22 And if God vvilling to shevv vvrath and to make his might knovven susteined in much patience the vessels of vvrath apte to destruction ✠verse 23 that he might shevv the riches of his glorie vpon the vessels of mercie vvhich he prepared vnto glorie ✠verse 24 Vvhom also he hath called vs not only of the Ievves but also of the Gentiles ✠verse 25 as in Osee he saith I vvil call that vvhich is not my people my people and her that vvas not beloued beloued and her that hath not obteined mercie hauing obteined mercie ✠verse 26 And it shal be in the place vvhere it vvas said to them you are not my people there they shal be called the sonnes of the liuing God ✠verse 27 And Esaie crieth for Israel If the number of the children of Israel be as the sand of the sea the remaines shal be saued ✠verse 28 For consummating a vvord and abridging it in equitie because a vvord abbridged shal our Lord make vpon the earth ✠verse 29 And as Esay foretold Vnles the Lord of Sabaoth had left vs seede vve had been made like Sodom and vve had been like as Gomorrha ✠verse 30 What shal vve say then That the Gentiles vvhich pursued not after iustice haue apprehended iustice but the iustice that is of faith ✠verse 31 But Israel in pursuing the lavv of iustice is not come vnto the lavv of iustice ✠verse 32 Vvhy so Because not of faith but as it vvere of vvorkes for they haue stombled at the stone of stombling ✠verse 33 as it is vvritten Behold I put in Sion a stone of stombling and a rocke of scandal and vvhosoeuer beleeueth in him shal not be confounded ANNOTATIONS CHAP. IX â— Anáthema Anáthema by vse of Scripture is either that vvhich by separation from profane vse and by dedication to God is holy dreadful and not vulgarly to be touched or contrarievvise that which is reiected seuered or abandoned from God as cursed and detested and therfore is to be auoided And in this later sense according as S. Paul taketh it 1 Cor. 16. If any loue not our Lord IESVS CHRIST be he Anathema that is to say Avvay vvith him Accursed be he Bevvare you company not vvith him the Church and holy Councels vse the vvord for a curse and excommunication against Heretikes and other notorious offenders and blasphemers Novv hovv the Apostle vvishing him self to be Anathema from Christ to saue his Countrie mens soules did take this vvord it is a very hard thing to determine Some thinke he desired onely to die for their saluation Others that being very loth to be kept from the fruition of Christ yet he could be conâ—ent to be so still for to saue their soules Others that he vvished vvhat inalediction or separation from Christ so euer that did not imply the disfauour of God tovvards him nor take avvay his loue tovvard God This only is certaine that it is a point of vnspeakable charitie in the Apostles breast and a paterne to al Bishops and Priests hovv to loue the saluation of their flocke As the like vvas vttered by Moyses vvhen he said Either forgiue this people or blot me out of thy booke 6. Not al of Israel Though the people of the Ievves vvere many vvaies honoured and priuiledged and namely by Christes taking flesh of them yet the promis of grace and saluation vvas neither onely made to them nor to al them that carnally came of them or their fathers Gods election and mercie depending vpon his ovvne purpose vvil and determination and not tied to any nation familie or person 7. But in Isaac The promisse made to Abraham vvas not in Ismael vvho vvas a sonne borne onely by flesh and nature but in Isaac vvho vvas a sonne obtained by promisse faith and miracle and vvas a figure of the Churches children borne to God in Baptisme 10. Of one copulation It is proued also by Gods choosing of Iacob before Esau vvho vvere not onely brethren by father and mother but also tvvinnes and Esau the elder of the tvvo vvhich according to carnal count should haue had the preeminence that God in giuing graces folovveth not the temporal or carnal prerogatiues of men or families 11. Not yet borne By the same example of those tvvinnes it is euident also that neither nations nor particular persons be elected eternally or called temporally or preferred to Gods fauour before others by their ovvne merites because God vvhen he made choise and first loued Iacob and refused Esau respected them both as il and
also to shevv to the vvorld that no obstinacie of neuer so mightie offenders can resist me to doe any thing vvhich shal not fall to my glorie Vvhich is no more to say but that God often for the punishment of Nations and to shevv his iustice and glorie giueth vvicked Princes vnto them and indueth them vvith povver and al prosperitie and taking his grace from them vpon their deserts hardeneth their hartes so as they vvithsand and contemne God and afflict his people in vvhose end and fall either temporal or eternal at the length God vvil euer be glorified Neither vvould he either raise or suffer any such or giue them povver and prosperitie in this life vvherevpon he knovveth they vvil be vvorse but that he can vvorke al that to his honour and glorie mary that he vseth not such rigorous iustice on al that deserue it that is his great grace and mercie And that he exerciseth his iustice vpon some certaine persons rather then vpon other some of equal deserts that lieth vvholy vpon his vvil in vvhose iudgements there be many things secrete but nothing vniust 20. Who art thou Here the Apostle staieth the rashnes and presumption of such poore vvormes as take vpon them to question vvith God of their election or reprobation as certaine impious Heretikes of our time haue done setting out bookes farsed vvith most blasphemous and erroneous doctrine cōcerning this high and hidden mysterie and haue giuen occasion to the ignorant vvhich alvvaies be curious to iangle and perniciously to erre in these things that are impossible to be vnderstood of any or vvel thought of but of the obedient and humble 31. The potter This example of the pot and potter reacheth no further but to declare that the creature may not reason vvith God his maker vvhy he giueth not one so great grace as an other or vvhy he pardoneth not one as vvel as an other no more then the chamber pot may chalenge the Potter vvhy he vvas not made a drinking pot as vvel as an other And therfore the Heretikes that extend this similitude to proue that man hath no free vvil no more then a peece of clay doe vntruely and deceitfully apply the example specially vvhen vve may see expresly in the booke of Exodus that Pharao notvvithstāding his indurate hart had free vvil vvhere both it is said He vvould not dismisse the people and He indurated his owne hart him self Exo. c. ◠15. and in the Hebrue v. 32. c. 9. 35. 1 Reg. 6 6. And this Apostle also vvritheth that * a man may cleanse him self from the filthy and so become a vessel of honour in the house of God CHAP. X. The Lavv vvar not as the Ievves ignorant zeale supposed for them to iustifie them selues by it considering that they could not fulfil it ◠but to bring them to Christ to beleeue in him and so for his sake to be iustified by the grace of God 5 according to Moyses saying and the Apostles preaching 11 that so the Gentils also according to the Prophets hearing and beleeuing might come to iustice the Ievves in the meane time though inexcusably remaining incredulous verse 1 BRETHREN the vvil of my hart surely and praier to God is for them vnto saluation ✠verse 2 For I giue them testimonie that they haue zeale of God but not according to knovvledge ✠verse 3 For not knovving ″ the iustice of God seeking to establish their ovvne they haue not been subiect to the iustice of God ✠verse 4 For the end of the Law is Christ vnto iustice to euery one that beleeueth ✠verse 5 for Moyses vvrote that the iustice vvhich is of the Lavv the man that hath done it shal liue in it ✠verse 6 But ″ the iustice vvhich is of faith saith thus Say not in thy hart Vvho shal ascend into heauen that is to bring Christ dovvne ✠verse 7 Or vvho descendeth into the depth that is to call Christ againe from the dead ✠verse 8 But vvhat saith the Scripture The vvord is nigh in thy mouth and in thy hart this is the vvord of faith vvhich vve preach ✠verse 9 For if thou confesse vvith thy mouth our Lord IESVS and in thy hart beleeue that God hath raised him vp from the dead thou shalt be saued ✠verse 10 For vvith the hart vve beleeue vnto iustice but vvith the mouth confession is made to saluation ✠verse 11 For the Scripture saith Vvhosoeuer beleeueth in him shal not be confounded ✠verse 12 For there is no distinction of the Iew and the Greeke for one is Lord of al riche tovvard al that inuocate him ✠verse 13 For euery one vvhosoeuer shal innocate the name of our Lord shal be saued ✠verse 14 ″ Hovv then shal they inuocate in vvhom they haue not beleeued Or hovv shal they beleeue him vvhom they haue not heard And hovv shal they heare without a preacher ✠verse 15 But hovv shal they preach ″ vnles they be senti as it is vvritten Hovv beautiful are the feete of them that euangelize peace of them that euangelize good things ✠verse 16 But al do not obey the Gospel For Esay saith Lord vvho hath beleeued the hearing of vs ✠verse 17 Faith then is by hearing and hearing is by the vvord of Christ ✠verse 18 But I say haue they not heard And certes into al the earth hath the sound of them gone forth and vnto the endes of the vvhole vvorld the vvordes of them ⊢ ✠verse 19 But I say hath not Israel knovven Moyses first saith I vvil bring you to emulation in that vvhich is not a nation in a folish nation I vvil driue you into anger ✠verse 20 But Esay is bold and saith I vvas found of them that did not seeke me openly I appeared to them ″ that asked not of me ✠verse 21 But to Israel he saith Al the day haue I spred my handes to a people that beleeueth not and contradicteth me ANNOTATIONS CHAP. X. ◠The iustice of God The iustice of God is that vvhich God giueth vs through Christ the Ievves ovvne or proper iustice is that vvhich they had or chalenged to haue of them selues and by their ovvne strength holpen onely by the knovvledge of the Lavv vvithout the helpe or grace of Christ 6. The iustice of faith The iustice vvhich is of faith reacheth to the life to come making man assured of the truth of such Articles as concerne the same as of Christs Ascension to heauen of his Descending to Hel of his comming dovvne to be Incarnate and his Resurrection and returne againe to be glorified by vvhich his actions vve be pardoned iustified and saued as by the Lavv vve could neuer be 8. The vvord of faith The vvord of faith is the vvhole Lavv of Christ concerning both life and doctrine grounded vpon this
vnderstanding of the vvhole assemblie edifieth not him self alone but al his hearers 6. If I come That is If I your Apostle and Doctor should preach to you in an vnknovven tongue and neuer vse any kinde of exposition interpretatioÌ„ or explication of my strange vvordes vvhat profite could you take thereby 8. If the trumpet As the Trumpeter can not giue vvarning to or from the fight vnles he vse a distinct intelligible sound or stroke knovven to the souldiars euen so the preacher that exhorteth to good life or dehorteth from sinne except he doe it in a speach vvhich his hearers vnderstand can not attaine to his purpose nor doe the people any good 13. Let him pray that He that hath onely the gift of strange tonges let him pray to God for the gift of interpretation that the one may be more profitable by the other for to exhort or preach in a strange tongue vvas not vnlavvful nor vnprofitable but glorious to God so that the speach had bene either by him self or by an other aftervvard expounded 14. My spirit praieth Also vvhen a man praieth in a strange tongue vvhich him self vnderstandeth not it is not so fruitful for instruction to him as if he knevv particularly vvhat he praied Neuertheles the Apostle forbiddeth nor such praying neither confessing that his spirit hart and affection praieth vvel tovvardes God though his minde and vnderstanding be not profited to instruction as othervvise it might haue bene if he vnderstood the vvordes Neither yet doth he appoint such an one to get his strange praier translated into his vulgar tongue to obteine thereby the foresaid instruction See the Declaration folovving of this Chapter 22. A signe The extraordinarie gift of tonges vvas a miraculous signe in the primitine Church to be vsed specially in the Nations of the Heathen for their conuersion 23. Infidels In the primitiue Church vvhen Infidels dvvelt neere or among Christians and often times came vnto their publike preaching exercises of exhortation and exposition of Scriptures and the like it vvas both vnprofitable and ridiculous to heare a number talking teaching singing Psalmes the like one in this language an other in that al at once like a blacke saunts and one often not vnderstood of an other sometime not to them selues and to strangers or the simple standâ—râ—s by not at al. Vvhere othervvise if they had spoken either in knovven tonges or had done it in order hauing an expositor or interpreter vvithal the Infidels might haue bene conuinced 26. A Psalme Vve see here that those spiritual exercises consisted specially first in singing or giuing forth nevv Psalmes or praiers and laudes secondly in Doctrine teaching or reading lectures thirdly in Reuelation of secrete things either present or to come fourthly in speaking Tonges of strange Nations lastly in translating or Interpreting that vvhich vvas said into some common knovven language as into Greeke Latin c. Al vvhich gifts they had among them by miracle from the holy Ghost 27. In course Al these things they did vvithout order of pride and contention they preached they prophecied they praied they blessed vvithout any seemely respect one of an other or obseruing of turnes and entercourse of vttering their Giftes Yea vvomen vvithout couer or veile and vvithout regard of their sexe or the Angels or Priests or their ovvne husbands malepartly spake tonges taught or prophecied vvith the rest This vvas then the disorder among the Corinthians vvhich the Apostle in this vvhole chapter reprehendeth and sought to redresse by forbidding vvomen vtterly that publike exercise and teaching men in vvhat order and course as vvel for speaking in tonges as interpreting and prophecying it should be kept A MORE AMPLE DECLARATION OF THE sense of this 14 Chapter This then being the scope and direct drift of the Apostle as is most cleere by his vvhole discourse and by the record of al antiquitie let the godly graue and discrete Reader take a tast in this one point of the Protestants deceitful dealing abusing the simplicitie of the popular by peruerse application of Gods holy vvord vpon some smal similitude and equiuocation of certaine termes against the approued godly vse and truth of the vniuersal Church for the seruice in the Latin or Greeke tongue which they ignorantly or rather vvilfully pretend to be against this discourse of S. Paul touching strange tonges Know therfore first that here is no vvord written or meant of any other tongues but such as men spake in the Primitiue Church by miracle and that nothing is meant of those tongues vvhich were the common languages of the vvorld or of the Faithful vnderstood of the learned and ciuil people in euery great citie and in which the Scriptures of the Old or new Testament vvere written as the Hebrevv Greeke and Latin for though these also might be giuen by miracle without study yet being knovven to the Iewes Romans or Greekes in euery place they be not counted among the differences of barbarous and strange tonges here spoken of which could not be interpreted commonly but by the miraculous gift also of interpretation And therfore this Apostle as the Euangelists also and others did their bookes vvrote his Epistles in Greeke to the Romans and to al other Churches Vvhich vvhen he vvrote though he penned them not in the vulgar language peculiar to euery people yet he vvrote them not in Tongue that is in any strange tongue not intelligible vvithout the gift of interpretation vvhere of he speaketh here but in a notable knovven and learned speach interpretable of thousands in euery countrie No more did S. Augustine our Apostle speaking in Latin bringing in the Scriptures and Seruice in Latin preach and pray in Tonges according to the Apostles meaning here for the Latin vvas not nor is not in any part of the Vvest either miraculous or strange though it be not the National tongue of any one countrie this day And therfore S. Bede saith li. 1 hist Angl. c. 1 that being then foure diuers vulgar languages in our countrie the Latin vvas made common to them al. And in deede of the tvvo though in truth neither sort be forbidden by this passage of S. Paul the barbarous languages of euery seueral prouince in respect of the vvhole Church of Christ are rather the strange Tonges here spoken of then the common Latin tongue vvhich is vniuersally of al the Vvest Church more or lesse learned and pertaineth much more to vnitie and orderly coniunction of al Nations in one faith Seruice and vvorship of God then if it vvere in the sundry barbarous speaches of euery Prouince Vvherein al Christians that trauel about this part of the vvorld or the Iudes either vvhere so euer they come shal finde the self same Masse Mattins and Seruice as they had at home Vvhere novv if vve goe to Germanie or the Germans or Geneuians come to vs eche others Seruice shal be thought strange and
″ much more the ministerie of iustice aboundeth in glorie ⊢ ✠verse 10 For neither vvas it glorified vvhich in this part vvas glorious by reasō of the excelling glorie ✠verse 11 For if that which is made void is by glorie much more that vvhich abideth is in glorie ✠verse 12 Hauing therfore such hope vve vse much confidence ✠verse 13 and not * as Moyses put a vele vpon his face that the children of Israël might not behold his face vvhich is made voide ✠verse 14 but their senses vvere dulled For vntil this present day ″ the self same vele in the lecture of the old testament remaineth vnreuealed because in Christ it is made voide ✠verse 15 but vntil this present day vvhen Moyses is read a vele is put vpō their hart ✠verse 16 But vvhen he shal be conuerted to our Lord the vele shal be taken avvay ✠verse 17 And * our Lord is a Spirit And vvhere the Spirit of our Lord is there is ″ libertie ✠verse 18 But vve al beholding the glorie of our Lord vvith face reuealed are transformed into the same image from glorie vnto glorie as of our Lordes Spirit ANNOTATIONS CHAP. III. 1. The Epistle of Christ S. Paul and other holy vvriters of Scriptures did set dovvne many thinges in vvriting by penne inke and paper al vvhich be of the Holy Ghost but the special and proper booke of Christes truth and Gospel is not the external vvriting in those dead creatures but in the hartes of the faithful being the proper subiecte of these truthes and graces preached in the nevv Testament and the habitacle of the Holy Ghost In the vvhich booke of faithful mens hartes S. Paul vvrote diuers thinges not vttered in any Epistle as sundrie of the Apostles vvrote the Christian religion in the hartes of their hearers onely and in other material bookes not at all Vvhereof S. Irenaeus li. 3. ◠4. saith What and if the Apostles also had left no Scriptures ought vve not to folovv the order of the tradition vvhich they deliuered vnto them to vvhom they committed the Churches◠to the vvhich ordinance many nations of those barbarous people that haue beleeued in Christ do consent vvithout letter or inke hauing saluation vvritten in their hartes and keeping diligently the tradition of the elders And S. Hierom 〈◊〉 〈◊〉 Hiero◠c. 9. ad Pa◠In the Greede of our faith and hope vvhich being deliuered by tradition from the Apostles is not vvritten in paper and inke but in the tables camal of the hart And this is the Churches booke also vvhereby and vvherein she keepeth faithfully al truth vvritten in the hartes of those to vvhom the Apostles did preach vvith the like diligence as she keepeth and preserueth the other booke vvhich is of holy Scriptures from al corruption of Heretikes and other iniuries 5. Of our selues This maketh first against the Heretikes called Pelagians that hold our meritorious actions or cogitations to be of free vvil onely and not of Gods special grace Secondly against the Protestantes vvho on the contrarie side referre al to God and take avvay mans freedom and proper motion in his thoughtes and doings the Apostle confessing our good cogitations to be our ovvne but not as comming of our selues but of God 6. The letter killeth As the letter of the old Lavv not truely vnderstood nor referred the Christ commaunding and not giuing grace and spirit to fulfil that vvhich vvas commaunded did by occasiō kill the carnal Iew so the letter of the nevv Testamēt not truely taken nor expounded by the Spirit of Christ vvhich is onely in his Church killeth the Heretike vvho also being carnal and void of spirit gaineth nothing by the external precepts or good lessons of the Scriptures but rather taketh hurt by the same See S. Augustine to 〈◊〉 Ser. 70 1000 de tempore li. de Sp. lit c. 5. 6. seq 9. Much more The preeminence of the new Testament and of the priesthod or Ministerie thereof before the old is that the nevv by al her Sacraments and Priests as ministers immediate of grace and remission of sinnes doth so ex opere operato giue the spirit of life and charitie into the hartes of the faithful as the old did giue the letter or external act of the Lavv. 14. The self same vele As the Ievves reading the old Testament by reason of their blindnes vvhich God for the punishment of their incredulitie suffereth to remaine as a couer vpon their eies and hartes can not see Christ in the Scriptures vvhich they daily heare read in their Synagogs but shal vvhen they beleeue in him and haue the couer remoued perceiue al to be most plainely done and spoken of him in their law Scriptures euen so Heretikes hauing as S. Augustine noteth a farre greater couer of blindnes and incredulitie ouer their hartes in respect of the Catholike Church vvhich they impugne then the Iewes haue concerning Christ can not see though they read or heare the Scriptures read neuer so much the maruelous euidence of the Catholike Church and truth in al pointes but vvhen they shal returne againe to the obedience of the same Church they shal finde the Scriptures most cleere for her and her doctrine and shal vvonder at their former blindnes 17. Libertie The Spirit and grace of God in the nevv Testament dischargeth vs of the bondage of the Lavv and sinne but is not a vvarrant to vs of fleshly licence as S. Peter vvriteth nor dischargeth Christians of their obedience to order lavv and power of Magistrates spiritual or temporal as some Heretikes of these daies do seditiously teach CHAP. IIII. That according as so glorious a ministerie requireth he liueth and preacheth sincerely 〈◊〉 the vvhich glorie his Aduersaries can not count vaine considering his persecutions because persecution is to Gods glorie and to our humilitie and hope and meritorious of increase of grace in this life and of most glorious bodies and soules aftervvard verse 1 THERFORE hauing this ministration according as vve haue obteined mercie vve faile not ✠verse 2 but vve renounce the secrete things of dishonestie not walking in crastines nor ″ adulterating the vvord of God but in manifestation of the truth commending our selues to euery conscience of men before God ✠verse 3 And if our Gospel be also hidde in them that perish it is hidde ✠verse 4 in vvhom the God of this vvorld hath blinded the mindes of the infidels that the illumination of the Gospel of the glorie of Christ vvho is the image of God might not shine to them ✠verse 5 For vve preache nor our selues but IESVS Christ our Lord and vs your seruants by IESVS ✠verse 6 because God that commaunded light to shine of darkenes he hath shined in our hartes to the illumination of the knovvledge of the glorie of God in the face of Christ IESVS ✠verse 7
degentes is bold to call the Emperour Constantius being an Arian Heretike Antichrist for making him self Principem Episcoporum Prince ouer the Bishops and President of Ecclesiastical iudgements c. The other cause is for impugning Christes Priesthod vvhich is only or most properly exercised in earth by the sacrifice of the holy Masse instituted for the commemoration of his death for the external exhibition of godly honour to the B. Trinitie vvhich kinde of external vvorship by sacrifice no lavvful people of God euer lacked And by these tvvo things you may easily perceiue that the Heretikes of these daies do more properly and neerely prepare the vvay to Antichrist and to extreme desolation then euer any before their special heresie being against the spiritual Primacie of Popes and Bishops and against the sacrifice of the altar in vvhich tvvo the soueraintie of Christ in earth consisteth 6. What letteth S. Augustine li. 20 c. 19 de ciuit del professeth plainely that he vnderstandeth not these vvordes not that that folovveth of the mysterie of iniquitie and least of al that vvhich the Apostle addeth Only that he vvhich holdeth novv do hold c. Vvhich may humble vs al and stay the confident rashnes of this time namely of Heretikes that boldly feine hereof vvhatsoeuer is agreable to their heresie and phantasie The Apostle had told the Thessalonians before by vvord of mouth a secret point vvhich he vvould not vtter in vvritting and therfore referreth them to his former talke The mysterie of iniquitie is coÌ„monly referred to Heretikes vvho vvorke to the same and do that that Antichrist shal do but yet not openly but in couert and vnder the cloke of Christes name the Scriptures the vvord of the Lord shevv of holines c. Vvhereas Antichrist him self shal openly attempt and atchieue the foresaid desolation and Satan novv seruing his turne by Heretikes vnderhand shal tovvard the last end vtter reueale bring him forth openly and that is here to be reuealed that is to appeare in his ovvne person These other vvordes Only that he vvhich novv holdeth hold Some expound of the Emperour during vvhose continuance in his state God shal not permit Antichrist to come meaning that the very Empire shal be vvholy desolate destroied and taken avvay before or by his comming vvhich is more then a defection from the same vvhereof vvas spoken before for there shal be a reuolt from the Church also but it shal not be vtterly destroied Others say that it is an admonition to al faithful to hold fast their faith and not to be beguiled by such as vnder the name of Christ or Scriptures seeke to deceiue them til they that novv pretend religion and the Gospel end in a plaine breach reuolt and open apostasie by the appearance of Antichrist vvhom al Heretikes serue in mysterie that is couertly and in the Diuels meaning though the vvorld seeth it not nor them selues at the beginning thought it as novv euery day more more al men perceiue they tend to plaine Atheisme and Antichristianisme 9. In al povver Satan vvhose povver to him is abridged by Christ shal then â—e let loose and shal assist Antichrist in al maner of signes vvonders and false miracles vvhereby many shal be seduced not only Ievves But al such as be deceiued and caried avvay by vulgar speache only of Heretikes that can vvorke no miracles much more shal folovv this man of sinne doing so great vvonders And such both novv do solovv Heretikes and then shal receiue Antichrist that deserue so to be forsaken of God by their forsaking of the vnitie and happie fellovvship of Saincts in the Catholike Church vvhere onely is the Charitie of truth as the Apostle here speaketh 15. Traditions Not onely the things vvritten and set dovvne in the holy Scriptures but al other truthes and pointes of religion vttered by vvord of mouth and deliuered or giuen by the Apostles to their scholers by tradition be so here approued and els vvhere in the Scripture it self that the Heretikes purposely guilfully and of il coÌ„science that belike reprehendeth them refraine in their translations from the Ecclesiastical and most vsual vvord Tradition euer-more vvhen it is taken in good part though it expresse most exactly the signification of the Greeke vvord but vvhen it soundeth in their fond phantasie against the traditions of the Church as in deede in true sense it neuer doth there they vse it most gladly Here therfore and in the like places that the reader might not so easily like of Traditions vnvvritten here commended by the Apostle they translate it Instructions Constitutions Ordinances and vvhat they can inuent els to hide the truth from the simple or vnvvarie Reader vvhose translations haue no other end but to beguile such by art and conueiance But S. Chrysostom ho. 4 in 1 Thes 2. and the other greeke scholies or commentaries say herevpon both vvritten and vnvvritten precepts the Apostles gaue by tradition and both be vvorthy of obseruation S. Basil De Sp. Sancto c. 29 in principio thus I account it Apostolike to continevv famely euen in vnvvritten traditions and to proue this he alleageth this place of S. Paul In the same booke c. 17 he saieth If vve once go about to reiect vnvvritten customs as things of no importance vve shal are vve be avvare doe damage to the principal partes of the faith and bring the preaching of the Gospel to a naked name And for example of these necessarie traditions he nameth the signe of the Crosse praying tovvards the east the vvords spoken at the eleuatioÌ„ of sheavving of the holy Eucharist vvith diuerse cerimonies vsed before after the consecration the halovving of the sont the blessing of the oile the anointing of the baptized vvith the same the three immersions into the font the vvordes of abrenuntiatioÌ„ and exorcismes of the partie that is to be baptised c. Vvhat scripture saith he taught these and such like none truly al comming of secret and silent tradition vvherevvith our fathers thought it meete to couer such mysteries S. Hierom Dialog cont Lucif c. 4. et ep 28 ad Liâ—iniuÌ„ reckeneth vp diuers the like traditioÌ„s vvilling men to attribute to the Apostles such customs as the Church hath receiued in diuers christian countries S. Augustine esteemeth the Apostolike traditions so much that he plainely affirmeth in sundrie places not onely the obseruation of certaine festiuities fastes ceremonies whatsoeuer other solemnities vsed in the Catholike Church to be holy profitable and Apostolike though they be notvvritten at al in the scriptures but he often also vvriteth that many of the articles of our religion and pointes of highest importance are not so much to be proued by scriptures as by tradition namely auouching that in no vvise vve could beleeue that children in their infancie should be baptized if it vvere not an Apostolical tradition De Gen. ad lit li.
10 c. 23. Tradition caused him to beleeue that the baptized of heretikes should not be rebaptized notvvithstanding S. Cyprians authoritie and the manifold scriptures alleaged by him though they seemed neuer so pregnant De bap li. 2. c. 7. By tradition onely he and others condemned Heluidius the heretike for denying the perpetual virginitie of our Lady And vvithout this be the Scriptures neuer so plaine no Arian no Macedonian no Eutychian no Pelagian no Zuinglian vvil yeld We must vse tradition saith S. Epiphanius â—har 61 Apostolicorum For the Scripture hath not al things and therfore the Apostles deliuered certaine things in vvriting certaine by tradition and for that he alleageth this place also of S. Paul And againe haer 55. Melchised There be boundes set dovvne for the foundation and building vp of our faith the tradition of the Apostles and holy Scriptures and succession of doctrine so that truth is euery vvay â—insed S. Irenaeus li. 3. c. 4. hath one notable chapter that in al questions vve must haue recourse to the traditions of the Apostles teaching vs vvithal that the vvay to trie an Apostolical tradition and to bring it to the fountaine is by the Apostolike succession of Bishops but specially of the Apostolike See of Rome declaring in the same place that there be many barbarous people simple for learning but for constancie in their faith most vvise vvhich neuer had Scriptures but learned onely by tradition Tertullian li. de corona militis nu â— reckeneth vp a great number of Christian obseruations or customs as S. Cyprian in many places doth in maner the same vvhereof in fine he concludeth Of such and such if thou require the rule of Scriptures thou shalt finde none Tradition shal be alleaged the author custom the confirmer and faith the obseruer Origen also of this matter vvriteth in plaine termes that there be many thinges done in the Church vvhich he there nameth vvhereof there is no easier reason to be giuen then tradition from Christ and the Apostles ho. 5. in Numer S. Dionysius Areopagita referreth the praying and oblation for the dead in the Liturgie or Masse to an Apostolical tradition in fine Eâ— Hierarch c. 7. parte 3. So doth Tertullian De coron militit S. Augustine De â—ura pro mortuis c. 1. S. Chrysostom ho. 3. in ep ad Philip. in Moral S. Damascene Sâ—r. de defunctis in initio Vve might adde to al this that the Scriptures them selues euen al the bookes and partes of the holy Bible be giuen vs by tradition els vve should not nor could not take them as they be in deede for the infallible vvord of God no more then the vvorkes of S. Ignatius S. Clement S. Denys and the like The true sense also of the Scriptures vvhich Catholikes haue heretikes haue not remaineth stil in the Church by tradition The Crede is an Apostolike traditioÌ„ Ruffin in expo Symb. in principio Hiero. ep 61. c. 9. Ambros Ser. 38. Aug. de Symb. ad Catechum li. 3. c. 1. And vvhat Scriptures haue they to proue that vve must accept nothing not expresly vvritten in Scriptures Vve haue to the contrarie plaine Scriptures al the fathers most euident reasons that vve must either beleeue traditions or nothing at al. And they must be asked vvhether if they vvere assured that such and such things vvhich be not expressed in Scriptures vvere taught and deliuered by vvord of mouth from the Apostles they vvould beleeue them or no If they say no then they be impious that vvil not trust the Apostles preaching if they say they vvould if they vvere assured that the Apostles taught it then to proue vnto them this point vve bring them such as liued in the Apostles daies and the testimonies of so many fathers before named neere to those daies and the vvhole Churches practise and asseueratioÌ„ descending dovvne from man to man to our time vvhich is a sufficient proofe at least for a matter of fact in al reasonable mens iudgement specially vvhen it is knovven that S. Ignatius the Apostles equal in time vvrote a booke of the Apostles traditions as Eusebius vvitnesseth li. 3. Ec. hist c. 30. And Tertullians booke of prescriptioÌ„ against Heretikes is to no other effect but to proue that the Church hath this vantage aboue Heretikes that she can proue her truth by plaine Apostolike tradition as none of them can euer do CHAP. III. He desireth their praiers 4 and inculcateth his precepts and traditions namely of vvorking quietly for their ovvne liuing commaunding to excommunicate the disobedient verse 1 FOR the rest brethren pray for vs that the vvord of God may haue course and be glorified as also vvith you ✠verse 2 and that vve may be deliuered from importunate and naughtie men for al men haue not faith ✠verse 3 But our Lord is faithful vvho vvil confirme and keepe you from euil ✠verse 4 And vve haue confidence of you in our Lord that the things vvhich vve commaund both you doe and vvil doe ✠verse 5 And our Lord direct your hartes in the charitie of God and patience of Christ ✠verse 6 And vve denounce vnto you brethren in the name of our Lord IESVS Christ that you vvithdravv your selues froÌ„ euery brother vvalking inordinarly and not according to the traditioÌ„ vvhich they haue receiued of vs. ✠verse 7 For your selues knovv hovv you ought to imitate vs for vve haue not been vnquiet among you ✠verse 8 * neither haue vve eaten bread of any man gratis but in labour in toile night and day vvorking lest vve should burden any of you ✠verse 9 * Not as though vve had not authoritie but that vve might giue our selues a paterne vnto you for to imitate vs. ✠verse 10 For also vvhen vve vvere vvith you this vve denounced to you that if any vvil not vvorke â— neither let him eate ✠verse 11 For vve haue heard of certaine amoÌ„g you that vvalke vnquietly vvorking nothing but curiously meddling ✠verse 12 And to them that be such vve denounce beseeche them in our Lord IESVS Christ that vvorking vvith silence they eate their ovvne bread ✠verse 13 But you brethren * fainte not vvel-doing ✠verse 14 And if any â— obey not our vvord â— note him by an epistle ✠verse 15 and do not companie vvith him that he may be confounded and do not esteeme him as an enemie but admonish him as a brother ✠verse 16 And the Lord of peace him self giue you euerlasting peace in euery place Our Lord be vvith you al. ✠verse 17 The saluation vvith mine ovvne hand Paules vvhich is a signe in euery epistle so I vvrite ✠verse 18 The grace of our Lord IESVS Christ be vvith you al. Amen ANNOTATIONS CHAP. III. 10. Neither let them eate It is not a general precept or rule that euery man should liue by this handvvorke
of the Crosse and the bread saith he vvhich they receiue thought it be not the body of Christ yet is holy and more holy then the vsual bread of the table He meaneth a kinde of bread then halovved specially for such as vvere not yet admitted to the B. Sacrament either the same or the like to our holy bread vsed in the Church of England and France on Sundaies And it vvas a common vse in the primitiue Church to blesse loaues and send them for sacred tokens from one Christian man to an other and that not among the simple and superstitious as the Aduersaries may imagine but among the holiest learnedst and vvisest Such halovved breads did S. Paulinus send to S. Augustine and Alipius and they to him againe calling them blessings Read S. Hierom in the life of Hilaâ—ion post medium hovv Princes and learned Bishops other of al sortes came to that holy man for holy bread panem benedictum In the primitiue Church the people commonly brought bread to the Priests to be halovved Author op imp ho. 14 in Mt. The 3 CouÌ„cel of Carthage cap. 24. maketh mention of the blessing of milke honie grapes and corne See the 4 Canon of the Apostles And not onely diuers other creatures vsed at certaine times in holy Churches seruice as vvaxe fire palmes ashes but also the holy oile Chrisme and the vvater of Baptisme that also vvhich is the cheefe of al Priestly blessing of creatures the bread and vvine in the high Sacrifice be sanctified for vvithout sanctification yea as S. Augustine affirmeth tract 118. in Ioan. vvithout the signe of the Crosse none of these things can rightly be done Can any man novv maruel that the Church of God by this vvarraÌ„t of S. Paules vvord expouÌ„ded by so long practise and tradition of the first fathers of our religion doth vse diuers elements and blesse them for mans vse and the seruice of God expelling by the inuocatioÌ„ of Christes name the aduersarie povver from them according to the authoritie giuen by Christ Super omnia dâ—monia ouer al Diuels and by praier vvhich importeth as the Apostle here speaketh desire of help as it vvere by the vertue of Christ to combat vvith the Diuel and so to expel him out of Gods creatures vvhich is done by holy exorcisme and euer beginneth Adiutorium nostrum in nomine Domini as vve see in the blessing of holy vvater and the like sanctification of elements Vvhich exorcismes namely of children before they come to Baptisme see in S. Augustine li. 6 cont Iulian c. 5. de Eâ— dogmat 6. 31. Denupt concupis li. 1 6. 20. and of holy vvater that hath been vsed these 1400 yeres in the Church by the institution of Alexander the first in al Christian countries and of the force thereof against Diuels see a famous historie in Eusebius li. 5 c. 21. and in Epiphanius her 30 Ebionitarum See S. Gregorie to S. Augustine our Apostle of the vse thereof in halovving the Idolatrous temples to be made the Churches of Christ apud Bedam li 1 c. 30 hist Angl. Remember hovv the Prophet Eliseus applied salt to the healing and purifying of vvaters 4 Reg. 2 hovv the Angel Raphael vsed the liuer of the fish to driue avvay the Diuel Tob. 6. 8 hovv Dauids harp and Psalmodie kept the euil spirit from Saul 1 Reg. 16 hovv a peece of the holy earth saued such a mans chamber from infestatioÌ„ of Diuels August de Ciuit. dei li. 22 c. 8 how Christ him self both in SacrameÌ„ts out of them occupied diuers sanctified elements some for the health of the body some for grace and remission of sinnes and some to vvorke miracles by See in S. Hierom against Vigilantius c. 2. hovv holy Relikes tormeÌ„t them In the historie of Iulianus the Apostata hovv the signe of the Crosse in the Actes cap. 19 hovv the name of IESVS yea and of Paul putteth them to flight Furnish your selues vvith such examples and groundes of Scriptures and antiquitie and you shal contemne the Aduersaries cauillations and blasphemies against the Churches practise in such things and further also finde these sacred actions and creatures not only by increase of faith feruor and deuotion to purge the impuritie of our soules and procure remission of our daily infirmities but that the cheefe Ministers of Christes Church by their soueraine authoritie graunted of our Lord may ioyne vnto the same their blessing and remission of our venial sinnes or spiritual dettes as vve see in S. Iames remission of al sinnes to be annexed to the vnction vvith holy oile vvhich to the Catholikes is a Sacrament but to the Protestants vvas but a temporal ceremonie and to some of them not of Christes institution but of the Apostles onely In their ovvne sense therfore they should not maruel that such spiritual effectes should procede of the vse of sanctified creatures vvhereas venial trespasses be remitted many vvaies though mortal ordinarily by the Sacraments onely S. Gregorie did commonly send his benediction and remission of sinnes in and vvith such holy tokens as vvere sanctified by his blessing and touching of the Apostles bodies and Martyrs Relikes as novv his successors do in the like halovved remembrances of religion See his 7 booke epistle 126 and 9 booke epistle 60. Thus therfore and to the effectes aforesaid the creatures of God be sanctified If any man obiect that this vse of creatures is like coniuration in Necromancie he must knovv the difference is that in the Churches sanctifications and exorcismes the Diuels be commaunded forced and tormented by Christes vvord and by praiers but in the other vvicked practises they be pleased honoured and couenanted vvithal and therfore the first is godly and according to the Scriptures but Necromancie abominable and against the Scriptures 14. The grace S. Augustine declareth this grace to be the gift of the holy Ghost giuen vnto him by receiuing this holy Order vvhereby he vvas made fitte to execute the office to his ovvne saluation and other mens And note vvithal that grace is not onely giuen in or vvith the Sacraments by the receiuers faith or deuotion but by the Sacrament per impositionem by imposition of handes for so he speaketh 2 Tim. 1. which is here said cum impositione vvith imposition 14. With imposition S. Ambrose vpon this place implieth in the vvord Imposition of â—ands al the holy action and sacred vvordes done and spoken ouer him vvhen he vvas made Priest Whereby saith he he vvas designed to the vvorke and receiued authoritie that he durst offer sacrifice in our Lordes steede vnto God So doth the holy Doctor allude vnto the vvordes that are said novv also in the Catholike Church to him that is made Priest Accipe potestatem offerendi pro viuis mortuis in nomine Domini that is Take or receiue thou authoritie to offer for the liuing and
holy Ghost ✠verse 6 vvhom he hath povvred vpon vs aboundantly by IESVS Christ our Sauiour ✠verse 7 that being iustified by his grace vve may be heires according to hope of life euerlasting ⊢ ✠verse 8 * It is a faithful saying and of these things I vvil haue thee auouch earnestly that they vvhich beleeue in God be careful to excell in good vvorkes These things be good and profitable for men ✠verse 9 But * foolish questions and genealogies and coÌ„tentions and controuersies of the Lavv auoid For they are vnprofitable and vaine ✠verse 10 A man that is ″ an heretike after the first and second admonition auoid ✠verse 11 knovving that he that is such an one is ″ subuerted and sinneth being condemned ″ by his ovvne iudgement ✠verse 12 Vvhen I shal send to thee Artemas or Tychicus hasten to come vnto me to Nicopolis for there I haue determined to vvinter ✠verse 13 Set forvvard Zenas the lavvyer and Apollos carefully that nothing be vvanting to them ✠verse 14 And let our men also learne to excel in good vvorkes to necessarie vses that they be not vnfruiteful ✠verse 15 Al that are vvith me salute thee salute them that loue vs in the faith The grace of God be vvith you al. Amen ANNOTATIONS CHAP. III. 10. A man that it an Heretike Not euery one that erreth in religion is an Heretike but he onely that after the Churches determination vvilfully and stubburnely standeth in his false opinion not yelding to decree of Councel or the cheefe Pastors of the Church therein They saith S. Augustine ep 162. that defend their sentence though false and peruerse vvith no stubburne stomake or obstinate hart specially if it be such as them selues by bold presumption broched not but receiued it of their deceiued parents and do seeke the truth vvarily and carefully being ready to be reformed if they finde it such are not to be reputed among Heretikes And againe li. 18. de Ciuit. c. 55. They that in the Church of Christ haue any crâ—â—ed or perâ—â—rse opinion if being admonished to be of a sound and right opinion they resist obstinatly and vvil not amend their pestiferous opinions but persist in defense of them are thereby become Heretikes and going forth out of the Church are counted for enimies that exercise vs. Again li. 4 de Bapt. cont Donat. c. 16. He is an Heretike that vvhen the doctrine of the Catholike faith is made plaine and manifest vnto him had rather resist it and choose that vvhich him self held c. And in diuers places he declareth that S. Cyprian though he held an errour yet vvas no Heretike because he vvould not haue defended it after a general Councel had declared it to be an errour li. 2 de bapt c. 4. So Possidonius in the life of S. Augustine reporteth hovv after the determination of the See Apostolike that Pelaglus opinion vvas heretical al men esteemed Pelagius an Heretike and the Emperour made lavves against him as against an Heretike Againe S. Augustine saith He is an Heretike in my opinion that for some temporal commoditie and specially for his glorie and principalitie coineth or els folovveth false or nevv opinion de vtillit credendi cap. 1. Let our Protestants behold them selues in this glasse and vvithal let them marke al other propretles that old Heretikes euer had and they shal finde al definitions and markes of an Heretike to fall vpon them selues And therfore they must not maruel if vve vvarne al Catholike men by the vvordes of the Apostle in this place to take heede of them and to shunne their preachings bookes conuenticles and companies Neither neede the people be curious to knovv vvhat they say much lesse to confure them but they must trust Gods Church vvhich doth refute and condemne them And it is ynough for them to knovv that they be condemned as S. Augustine noteth in the later end of his booke de heresibus And S. Cyprian saith notably to Antonianus demaunding curiously vvhat heresies Nouatianus did teach No matter ê™ he What heresies he hath or teacheth vvhen he teacheth vvithout that is to say out of the Church 11. Subueried Heretikes be often in corrigible yet the Church of God ceaseth not by al meanes possible to reuoke them therefore S. Augustine saith ep 162. The Heretike him self though svvelling vvith odious and detestable pride and madde vvith the frovvardnes of vvicked contention as we admonish that he be aucided lest he decriue the vveaklings and litle ones so vve refuse not by al meanes possible to seeke his amendment and reformation 11. By his ovvne iudgement Other greuous offenders be separated by excommunication from the coÌ„munion of Saincts and the fellovvship of Gods Church by the sentence of their Superiors in the same Church but Heretikes more miserable and infortunate then they runne out of the Church of their ovvne accord and so giue sentence against their ovvne soules to damnation THE EPISTLE OF PAVL TO PHILEMON THE ARGVMENT Hearing of Philémons vertue vvho vvas a Colossian he vvriteth a familiar letter from Rome being prisoner there about his fugitiue seruant Onesimus not doubting but that he might commaund him yet rather requesting that he vvil forgiue him yea and receiue him as he vvould Paul him self vvho also hopeth to come vnto him verse 1 PAVL the prisoner of Christ IESVS and brother Timothee to Philémon the beloued and our coadiutor ✠verse 2 to Appia our deerest sister to Archippus our felovv-souldiar and to the church vvhich is in thy house ✠verse 3 Grace to you and peace from God our father and our Lord IESVS Christ ✠verse 4 I giue thankes to my God alvvaies making a memorie of thee in my praiers ✠verse 5 hearing thy charitie and faith vvhich thou hast in our Lord IESVS and ″ tovvard al the sainctes ✠verse 6 that the communication of thy faith may be made euident in the agnition of al good that is in you in Christ IESVS ✠verse 7 For I haue had great ioy and consolation in thy charitie because the bovvels of the sainctes haue rested by thee brother ✠verse 8 For the vvhich thing hauing great coÌ„fidence in Christ IESVS to commaund thee that vvhich pertaineth to the purpose ✠verse 9 for charitie rather I beseeche vvhereas thou art such an one as Paul being old and novv prisoner also of IESVS Christ ✠verse 10 I beseeche thee for my sonne vvhom I haue begotten in handes * Onesimus ✠verse 11 vvho hath been sometime vnprofitable to thee but novv profitable both to me thee ✠verse 12 vvhom I haue sent backe to thee And do thou receiue him as mine ovvne bovvels ✠verse 13 vvhom I would haue reteined vvith me that for thee he might minister to me in the bandes of the Gospel ✠verse 14 but vvithout thy counsel I vvould doe nothing that thy
temporal commodities sake either coiâ—ath or folovveth nevv opinions S. August li. de Vtil â—red cap. 1. And lastly by the resemblance they haue vvith the auncient and notorious Schismatike Corè and his companions vvho forsooke the ordinarie Priesthod appointed by God and would needes doe sacrifice them selues without lavvful calling Such in deede be al Heretikes and such be al their sacraments seruice and offices in their Church as Cores vvere in his schismatical tabernacles And as pride vvas the cause of his reuolting from the obedience of Moyses and Aaron his Priests and true Gouernours so is intolerable pride the cause of al Heretikes forsaking their lavvful Pastors and Rulers and namely of forsaking Christes owne Vicar in earth our true Aaron as S. Bernard calleth him De consid li. 2. cap. 8. To al such forsakers the Apostle here giueth the curse and Va due to the said three Cain Balaam and Corè and telleth them that the storme of darkenes and eternal damnation is prouided for them most liuely describing al Heretikes as in some vve to our woe haue experience by their maners in our daies in al this passage euen to the end of the epistle 19. These are they vvhich segregate them selues The conditions in the later daies that is euer since Christs time not of these onely of our age For there were many that forsooke Gods Church and segregated them selues from the fellowship of the faithful euen in the primitiue Church that vve may the lesse maruel at these mens segregating them selues and going out from the rest into seueral sectes which S. Augustine therfore calleth Segregations THE ARGVMENT OF THE APOCALYPSE OF S. IOHN THAT vvhich the old Testament foretold of Christ him self the Apostles could report the fulfilling thereof in the nevv Testament by vvay of an historie euen from his Conception to his Glorification But of his Church they could not doe the like because in their time it did but beginne being to continue long after them euen to the end of the vvorld and then at length to be glorified as Christ her Spouse alreadie is Herevpon God vvould haue S. Luke to report in the Actes of the Apostles the storie of the Churches beginning and for the rest of it to the end that vve might receiue this benefite also by the Apostles handes he vvould S. Iohn to tell vs of it in this booke by vvay of a prophecie Of vvhich booke S. Hierome saith The Apocalypse of S. Iohn hath as many sacrament or mysteries as vvordes Yea more then that In euery vvord there are hid manifold and sundrie senses Therfore it is very litle that can here be noted in respect Yet to giue the good Catholike vvhose comfort is here some litle helpe the booke may be deuided into fiue partes The first after the Proâ—â—me conteineth seuen Epistles from Christ novv in glorie to seuen Churches of Asia or for these he maketh al one to the seuen Bishops of those Churches meaning no to those only but to al his Churches Bishops throughout the vvorld saying therefore in euery one of them to al in general He that hath an eare let him heare vvhat the Spirit saith to the Churches As also in euery one he exhorteth vs to fight manfully in this spiritual vvarfare of ours against sinne for the victorie and in euery one accordingly promiseth vs a revvard in heauen But before this in the beginning of euery one be partly commendeth partly reprehendeth and exhorteth to penance Vvhere this is much to be noted and feared that among so many he reproueth somevvhat in al saue only in tvvo vvhich are the second the sixt In the beginning also of euery one he taketh some peece out of the apparition going before to frame thereof his slyle agreably to the matter of eche Epistle After this admonition to Pastors and their flockes the second part folovveth vvherein the Church and vvhole course thereof from the beginning to the end is expressed in the opening of a booke in Gods hand and the seuen seales thereof by Christ for the vvhich he seeth praise sung novv in heauen and earth not only to the Godhead as before but also after a nevv manner to Christ according to his Manhod And here vvhen he is come to the opening of the last seale signifying Domesday he letteth that matter alone for a vvhile and to speake more fully yet of the said course of the Church he bringeth in an other pagent as it vvere of seuen Angels vvith seuen Trumpets The effect of both the Seales Trumpets in this That the Church beginning and proceding there should be raised against it cruel persecutions and pestilent heresies and at length after al heresies a certaine most blasphemous Apostasie being the next preparatiue to the comming of Antichrist After al vvhich Antichrist him self in person shal appeare in the time of the sixt seale and sixt trumpet persecuting and seducing for the short time of his reigne more then al before him The Church notvvithstanding shal still continue and vvade through al because Christ her Spouse is stronger then al these aduersaries vvho also straight after the said sixt time shal in the seuenth come in maiestie and iudge al. Of the vvhich iudgement differring yet a vvhile to speake at large he doth first in the third part intreate more fully of the Deuils vvorking by Antichrist and his companie against the Church that the iustice of Christ aftervvard in iudging may be more manifest At length therefore in the fourth part he commeth to the seuen last plagues the seuenth of them conteining the final damnation of the vvhole multitude societie or corps of the vvicked from the beginning of the vvorld to the end Vvhich multitude in the Gospel and first Epistle of this same S. Iohn as also in the other Scriptures commonly is often called Mundus the vvorld and here he calleth it partly Meretricem a vvhore or harlot because vvith her concupiscence she entiseth the carnal and earthly men avvay from God partly Ciuitatem Babylon the Citie of Babylon because it maketh vvarre against Hierusalem the Citie of God and laboureth to hold Gods people captiue in sinne as it vvas shadovved in Nabuchodonosor his Babylonias leading and holding the Ievves vvith their Hierusalem in captiuitie vntil Cyrus in figure of Christ deliuered them But vvhether al these seuen plagues should be vnderstood as the seuenth of Domesday it self it is hard to define More like it is that the first sixe are to goe before Domesday but vvhether corporally and literally so as Moyses plagued Egypt or rather spiritually it is more hard to define Yet it seemeth more easie to vnderstand them corporally as also the plagues vvherevvith Elias and his fellovv shal in the time of Antichrist plague the vvicked vvhich peraduenture shal be the same last plagues vvhere of vve reade in this booke c. 11. v. 6. But not content to haue described
to heauen 651. No sinne but in this life it may be remitted the contrarie is the heresie of the Caluinists 686. See Penance They are worse in this point then the Nouatians 613. Vvhat is in S. Iohns Epistle a sinne to death 687. Three degrees of sinnes signified by the three dead that Christ raised to life 100. Sinne the cause of sicknes and other plagues 132. Spirit To adore and serue God in spirit 228. Boasting of the spirit 684. Not to credit euery spirit and hovv to trie them 552. The Church onely hath to discerne spirites 684. The testimonie of the Spirit in vs. 402. Superioritie and difference of degrees not forbidden 57 marg 165 marg Superstition not allowed in the Catholike Church 344. 539 marg The Protestants falsely call deuotion superstition 344. Supremacie of temporal Princes in matters Ecclesiastical See Princes T Tithes due to God and his Priests 615. Giuen by the inferior to the superior ibid. Paied in the Law of nature Moyses ib. How due to the Priests of Christes Church 616. Tongues Praiers in an vnknovven tōgue See Praiers The 14 chap. of the first to the Corinthians explicated concerning tongues 460. The Protestants vaine boasting of tongues 457 marg The three principal tongues in the title of the Crosse of Christ 271 marg The holy Scriptures most conueniently preserued in them ibid. Traditions not written 559. at large 413. 414. 476. 612. 653. 279 marg 353. 451. 454. 43. 106. 464 marg 695. 591 marg Apostolical traditions 413. 414. 451. 476. 559. 560. 612. 464 marg Particular traditiōs of the Apostles the Lent 12. 145 marg the administration of the B. Sacrament 451. 454. a commemoration inuocation of Saincts in the Masse ibid. praier for the dead ibid. and 560. mingling water with wine ibid. Baptizing of infantes 559. the Apostles Creede 560. See other particular traditions pag. 454. 559. Pater noster in the Masse 567. keeping of Sunday Easter Vvhit-sontide c. 43. 467 mar How to know Apostolical traditions 560. 559. Ignatius booke of the Apostles traditions ib. The fathers estimation of traditions 559. The Protestants hatred of the very name and suppressing the same in the text of holy Scripture 559. 560 marg They are called Depositum 414. 581 mar descending from the Apostles by Bishop and Bishop vnto the end 584. The Protestāts can shew no such Depositum 584. Heretikes conuicted by traditiō 5. 559. Iewish and heretical traditions 43. 106. Translation of the Bible into Greeke called Septuaginta 633. cited of the Euangelistes and authentical in the Greeke Church ibid. The authentical Latin translation 633. Beza preferreth it before al the rest See the preface Translatours of holy Scripture must be exacte and sincere 221. See the preface V VIrginitie better then Mariage more meritorious and grateful to God fitter for his seruice 4. 55. 440. 725 m. 356. The contrarie was Iouinians old condēned heresie 582. Virginitie coūseled not commaunded 55. 440. 438 marg See Mariage Professed virgins may not marie See Vovv The state of virgins passeth the rest 725 m. Visions recorded in the Scriptures 315. 318. 319. 368. 492. Visions haue no credite with Heretikes specially with the Protestants 319 marg 492. Some haue been rapt to see the state of the next life 491 marg Extreme vnction See Extreme Vovv an acte of soueraine worship 169. Neuer true religion without vowes and votaries ib. The Protestants haue abandoned al vowes and votaries ib. Vow of monastical and religious life 169. 304. Vow of Virginitie or chastitie lawful possible c. 55. 580. 581. 582. Yong vvomen may vovv Religion 581. Our B. Ladie vowed virginitie 138. The daughters of Philip the Deacon were vowed virgins 356. The Apostles vowed pouertie and professed the religious state of perfection pag. 55. nu 21. 27. Breache of vowes damnable 304. 439. 440. It is to breake their first faith 580. It is to goe after Satan 581. It is the highest kinde of Sacrilege 304. It is worse then aduoutrie 582. Vvhat virgins widovves the Apostle allovveth to marie 440. 581. Iouinian for persuading Nunnes to marie is called of S. Augustine a monster of S. Hierom he and his folovvers Christian Epicures 582. The Protestants call Iouinians heresie Gods word 582. Vvhat vovves are unlavvful and not to be kept 361. Vsurie not to be vsed among Christians 255. Spiritual vsurie in the better sense 74. nu 27. W VVidovvhod 579 at large This state more blessed then the state of matrimonie 439 m. Their cōtinual praier continencie 578 m. The example of holy Anne 141. 142. S. Ambrose and S. Augustine wrote whole bookes in cōmēdation of the state of widowhod 579. The Churches widowes called Diaconissae and their office 579. They must haue had but one husband ibid. The Caluinists most absurd expositiō of these wordes The husband of one wife 580. The Apostle forbiddeth not al yong widowes to vow 581. See Continencie The vvord of God is not only that vvhich is written in the Scriptures 548. See Gospel Tradition Vvorkes meritorious of life euerlasting 17. 177. 387. 430. 593. 594. 613. 703 mar No workes of them selues vvithout faith and the grace of God are meritorious 378. 594. Such are the workes that S. Paul excludeth from iustification 378. 387. 390. 411. 385. 499 marg Vve presume not vpon our owne workes or merites as of our selues but as of Gods grace 516 marg 594. The Protestants make no difference betwene Christian mens workes done in grace and the workes of Ievves Pagans 411. They are iniurious to Gods grace vvhich maketh vorkes meritorious 594. The Scriptures which they falsely alleage answered 189. 402. Vve are iustified by vvorkes also and not by faith only 16. 643. 645 and 646 at large 153 marg 678 marg 510 m. 538. m. See faith Good workes before faith though not meritorious yet are preparatiues to the first iustification 320. 389 m. That euery man shal be rewarded according to his vvorkes is a cōmon phrase in Scripture 47. 386 marg 387. 430. 656 marg 744 marg not according to faith only or lacke of faith 741. nu 12. Al good workes rewarded in heauen 630 marg 413. nu 1. pag. 587. 524 marg 543 marg 191 marg Heauen is due for them according to Gods iustice 593. 594. 613. 553 mar They giue great confidence before God 630. 627 marg Vvorkes may be done in respect of reward 16. nu 4. pag. 631. marg pa. 444. The three workes of iustice 14. 15. 16. Vvorkes of mercie how acceptable to God 663. 317. m. 341 marg See Almes Vvorkes of perfection or supererogation 444. 485. 168 m. See C. Euangelical Counsels Vvorkes satisfactorie 143 m. See faith Iustification Merite Revvard Heauen prepared for them only that deserue it by good workes 58. nu 23. pag. 73 marg Vvithout good vvorkes a man shal be demned 143 marg 153 marg 739 marg The booke of euery mans workes opened in the day of iudgement 741.
the citie vvere adorned vvith al pretious stone The first foundation the iasper the second the saphire the third the calcedonius the fourth the emerauld ✠verse 20 the fifth the sardonix the sixt the sardius the seuenth the chrysolithus the eight the beryllus the ninthe the topazius the tenth the chrysoprasus the eleuenth the hyacinthe the tvvelfth the amethysâ—e ✠verse 21 And the twelue gates there are twelue pearles one to euery one euery gate vvas of one seueral pearle the streate of the citie pure gold as it vvere traÌ„spárent glasse ✠verse 22 And temple I savv not therein for our Lord the God omnipotent is the temple thereof and the Lambe ✠verse 23 And * the citie needeth not sunne nor moone to shine in it for the glorie of God hath illuminated it and the Lambe is the lampe thereof ✠verse 24 And * the Gentiles shal vvalke in the light of it and the kinges of the earth shal bring their glorie and honour into it ✠verse 25 And * the gates thereof shal not be shut by day for there shal be no night there ✠verse 26 And they shal bring the glorie and honour of nations into it ✠verse 27 There shal not enter into it any polluted thing nor that doeth abomination and maketh lie but * they that are vvritten in the booke of life of the Lambe ANNOTATION CHAP. XXI 18. Pure gold S. Gregorie li. 18. Moral 6 28 saith the heauenly state is resembled to gold pretious stone crystal glasse and the like for the puritie claritie glittering of the glorious bodies vvhere one mans body conscience and cogitations are represented to an other as corporal things in this life are seen through crystal or glasse CHAP. XXII The tree of life being vvatered vvith liuing vvater yeldeth fruictes euery moneth 3 There is neither curse nor night in the citie 6 The Angel that shevved Iohn al these things refuseth to be adored of him 14 He telleth him that the iust shal enter into the citie but the rest shal be cast forth 18 Lastly â—e protesteth and threateneth against them that shal presume to adde to this prophecie or take avvay from the same verse 1 AND he shevved me a riuer of â— liuing water ' cleere as crystal proceding from the seate of God and of the Lambe ✠verse 2 In the middes of the streate thereof and on both sides of the riuer the tree of life yelding tvvelue fruites rendring his fruite euery moneth and the leaues of the tree for the curing of the Gentiles ✠verse 3 And no curse shal be any more and the seate of God and of the Lambe shal be in it and his seruantes shal serue him ✠verse 4 And they shal see his face and his name in their foreheads ✠verse 5 And * night shal be no moâ—e and they shal not neede the light of lampe nor the light of the sunne because our Lord God doth illuminate them and they shal reigne for euer and euer ✠verse 6 And he said to me These vvordes are most faithful and true And our Lord the God of the spirites of the prophetes sent his Angel to shevv his seruantes those thinges vvhich must be done quickly ✠verse 7 And behold I come quickly Blessed is he that keepeth the vvordes of the prophecie of this booke ✠verse 8 And I Iohn vvhich haue heard and seen these thinges And * after I had heard and seen I fel dovvne to adore before the feete of the Angel vvhich shevved me these thinges ✠verse 9 and he said to me See thou doe not for I am thy fellow-seruant and of thy brethren the prophetes and of them that keepe the vvordes of this booke Adore God ✠verse 10 And he saith to me Seale not the vvordes of the prophecie of this booke for the time is neere ✠verse 11 He that hurâ—eth let him hurt yet and he that is in filth let him be filthie yet and he that is iust let him be iustified yet and let the holy be sanctified yet ✠verse 12 Behold I come quickly and my revvard is vvith me * to render to euery man according to his vvorkes ✠verse 13 I am * Alpha and Omega the first and the last the beginning and the end ✠verse 14 Blessed are they that vvash their stoles that their povver may be in the tree of life and they may enter by the gates into the citie ✠verse 15 Vvithout are dogges and sorcerers and the vnchast and murderers and seruers of Idols euery one that loueth and maketh a lie ✠verse 16 I IESVS haue sent mine Angel to testifie to you these thinges in the Churches I am the roote and stocke of Dauid the bright and morning starre ✠verse 17 And the Spirit the bride say Come And he that heareth let him say Come And * he that thirsteth let him come and he that vvil let him take the vvater of life gratis ✠verse 18 For I testifie to euery one hearing the vvordes of the prophecie of this booke â— If any maÌ„ shal adde to these things God shal adde vpon him the plagues vvritten in this booke ✠verse 19 And if any man shal diminish of the wordes of the booke of this prophecie God shal take avvay his part out of the booke of life and out of the holy citie and of these thinges that be vvritten in this booke ✠verse 20 saith he that giueth testimonie of these things Yea I come quickely Amen â— Come Lord IESVS ✠verse 21 The grace of our Lord IESVS Christ be vvith you al. Amen ANNOTATIONS CHAP. XXII 11. He that hurteth It is not an exhortation but a commination or threatening that hovv far soeuer the vvicked increase in naughtines God hath prouided ansvverable punishment for them 18. If any man shal adde The author of the commentaries vpon this booke bearing the name of S. Ambrose saith thus of this point He maketh not this protestation against the expositours of his prophecie but against Heretikes for the expositour doth addâ— or diminish nothing but openeth the obscuritie of the narration or shevveth the moral or spiritual sense He curseth therfore Heretikes that vsed to adde somevvhat of their ovvne that vvas false and to take avvay other things that vvere contrarie to their heresies So saith this auncient vvriter And this vvas the propertie of them in al ages and so is it of ours novv as vve haue noted through the vvhole Bible and as vve haue in sundrie places set forth to the sight of al indifferent readers in the nevv Testament that al the vvorld may see that the Apostles curse is fallen vpon them and may bevvare of them 20. Come Lord Iesus And novv ô Lord Christ most iust and merciful vve they poore creatures that are so afflicted for confession and defense of the holy Catholike and Apostolike
truth conteined in this thy sacred booke and in the infallible doctrine of thy deere spouse our mother the Church vve crie also vnto thy Maiestie vvith tendernesse of our hartes vnspeakable COME LORD IESVS QUICKLY and iudge betvvixt vs and our Aduersaries and in the meane time giue patience comfort and constancie to al that suffer for thy name and trust in thee ô Lord God our onely helper and protector tarie not long AMEN ⧠A TABLE OF THE EPISTLES AND GOSPELS AFTER THE ROMANE VSE VPON SVNDAIES HOLIDAIES and other principal daies of the yere for such as are desirous to knovv and reade them according to this translation And therfore the Epistles taken out of the old Testament are omitted till the edition thereof Vpon Sundaies Imber Daies and other Feries THE 1. SVNDAY in Aduent Epistle pag. 415. Gospel pag. 199. The 2. Sunday in Aduent Ep. 419. Gosp 18. The 3 Sunday in AdueÌ„t Ep. 533. Gos â—17 Vvenesday Imber in Aduent Gosâ— 135. Fridday Imber in Aduent Gosp 136. Saturday Imber in Aduent Ep. 554. Gos 143. The 4 Sunday in Aduent Ep. 432. Gosp 143. Christmas eue Ep. 38â— Gosp 4. CHRISTMAS day at the first masse Ep. 597. Gosp 139. second Masse Epist 598. Gosp 140. third Masse Ep. 603. Gos 216. S. Steuen Ep 305. Gosp 66. S. Iohn the Euang. Gosp 279. Childermas day Ep. 724 Gosp 5. S. Thomas of Canterburie Ep. 608. Gos 248. The SuÌ„day within the Octaue of Christmas Ep. 504. as on Twelfth eue Gosp 14. verse 33 vnto 41. The CIRCVMCISION of our Lord Ep. 597. Gosp 140. Tvvelâ—th Eue Ep. 504. Gosp 6. The EPIPHANIE of our Lord called Tvvelfth day Gosp 5. The 1 Sunday after the Epiphanie Ep. 412. Gosp 141. The 2 Sunday after the Epiphanie Ep. â—â—3 Gosp 220. The 3 Sunday after the Epiphanie Epis 413. Gosp 19. The 4 Sunday after the Epiph. Ep. 414. Gosp 20. The 5 Sunday after the Epiph. Ep. 542. Gosp 35. The 6 Sunday after the Epiph. Ep. 546. Gosp 36. The Sunday of Septuagesme Ep. 443. Gosp 56. The Sunday of Sexagesme Ep. 489. Gosp 159. The Sunday of Quinquagesme Epist 456. Gosp 191. Vpon Ash wenesday Gosp 15. Thursday after Ashwenesday Gosp 10. Friday after Ash wenesday Gosp 13. Saturday after Ashwenesday Gosp 103. The 1 SVNDAY in lent Ep. 481 Gosp 9. Munday in the 1 weeke of lent Gos 73. Tuesday Gosp 59. Vvenesday Imber gosp 32. Thursday gosp 42. Friday Imber gosp 229. Saturday Imber gosp 48. The 2 Sunday in lent Ep 549. Gosp 48. Munday Gosp 243. Tuesday gosp 64. Vvenesday Gosp 56. vers 17. the same that is vpon the day of the Holy Crosse Thursday gosp 186. Friday gosp 60. Saturday gosp 183. The 3 Sunday in lent Ep. 521 gosp 170. Munday gosp 146. Tuesday gosp 51. Vvenesday gosp 41. Thursday gosp 147. Friday gosp 225. Saturday gosp 242. The 4 Sunday in lent Ep. 505. Gosp 232. Munday gosp 220. Tuesday gosp 239. Vvenesday gosp 245. Thursday gosp 156. Friday gosp 250. Saturday gosp 242. PASSION Sunday Epist 621. Gospel 244. Munday in Passion vveeke gosp 240. Tuesday gosp 239. Vvenesday gosp 245. Thursday gosp 157. Friday gosp 252. Saturday gosp 254. PALME Sunday before the benedictioÌ„ of the palmes gosp 58. At Masse Ep. 528. Gosp 74. Munday in holy vveeke gosp 253. Tuesday gosp 124. Vvenesday gosp 201. Thursday Ep. 449. Gosp 256. Friday gosp 268. Saturday Ep. 542 Gosp 84. EASTER Day Ep. 433. Gosp 131. Munday in Easter vveeke Ep. 319 Gosp 211. Tuesday Ep. 328. Gosp 212. Vvenesday Ep. 297 Gosp 278. Thursday Ep. 311. Gosp 274. Friday Ep. 660. Gosp 85. Saturday Ep. 657. Gosp 274. The 1 Sunday after Easter called Lovv Sunday Ep. 685. Gosp 275. The 2 Sunday after Easter Ep. 658. Gosp 248. The 3 Sunday after Easter Ep. 657. Gosp 264. The 4 Sunday after Easter Ep. 642. gosp 264. The 5 Sund. after Easter Ep. 642. goâ— 265 The Rogation daies Ep 651. Gosp 170. The Ascension â—ue Ep. 518. Gosp 266. The ASCENSION day Ep. 289. Gosp 132. The Sunday vvithin the Octaue of the Ascension Ep. 662. Gosp 263. Vvhitsun-eue Ep. 347. Gosp 260. VVHIT SVNDAY Ep. 293. Gosp 260. MuÌ„day in whitsun vveeke Ep. 319. Gosp 223. Tuesday Ep. 311 gosp 248. Vvenesday Imber in whitsun weeke Ep. 301. Gosp 234. Thursday Ep. 310. Gosp 162. Friday Imber in vvhitsuÌ„ weeke Gos 149. Saturday Imber Ep. 393. Gosp 147. TRINITIE Sunday Ep. 411. Gosp 85. The 1 Sunday after Pentecost Ep. 683. Gosp 153. CORPVS CHRIST 1 day Ep. 449. Gosp 235. The 2 Sunday after Pentecost Ep. 681. Gosp 181. The 3 Sunday Ep. 664. Gosp 182. The 4 Sunday Ep. 400. Gosp 148. The 5 Sund. Ep. 660 s v. 8. vnto 15. Gosp 12 The 6 Sunday Ep. 395. Gosp 107. The 7 Sunday Ep. 396. Gosp 18. The 8 Sunday Ep. 400. Gosp 185. The 9 Sunday Ep. 445. Gosp 194. vers 41 vnto 47. The 10 Sunday Ep. 454. Gosp 190. The 11 Sunday Ep. 464. Gosp 106. The 12 Sunday Ep. 476. Gosp 167. The 13 Sunday Ep. 503. gosp 188. The 14 Sunday Ep. 509. gosp 15. The 15 Sunday Ep. 509. gosp 556. The 16 Sunday Ep. 517. gosp 180. The 17 Sunday Ep. 115. gosp 63. Vvenesday Imber in SepteÌ„ber Gosp 110. Friday Imber in September Gosp 157. Saturday Imber in September Ep. 621. Gosp 178. The 18 Sunday after Pentecost Ep. 425. v. 4 vnto the 9. gosp 22. The 19 sunday Ep. 519. vers 23 vnto the 29. gosp 62. The 20 sunday Ep. 521. gosp 227. The 21 sunday Ep. 524. gosp 52. The 22 sunday Ep. 526 Gosp 62. vers 15 to the 22. The 23 sunday Ep 531. gosp 23. The 24 sunday after Pentecost Ep. 536. Gosp 68. For Saincts and Festiual daies peculiar and proper S. Andrewes Eue Gosp 217. S. Andrewes day Ep. 408. Gosp 10. S. Nicolas Ep. 636. v. 7 to the 18. Gosp 72. v. 14 to the 24. The CONCEPTION of our Ladie Gosp 3. S. Thomas the Apost Ep. 516. Gosp 275. In Cathedra S. Petri Romae Ep 655. gosp 44. The Conuersion of S. Paule Ep. 315. Gosp 54. CANDLâ—NAS day Gosp 140. S. Matthias Ep. 290. Gosp 29. The ANNVNCIATION of our Lady Gosp 135. S. George Ep. 588 v. 8 to the 11. p. 591. v. 10 to the 13. Gosp 262. S Marke Gosp 166. In maioribus Litaniis vpon S. Markes day Ep. 651. Gosp 170. SS Philip. Iacob Gosp 259. HOLY ROODâ— day in Maie or the InuentioÌ„ of the holy Crosse Epist 528. Gosp 222. S. Barnabas day Ep. 322. Gosp 262. S. Iohn Baptists Eue Gosp 134. S. Iohn Baptists Day called Midsomer Gosp 137. SS Peters Paules euâ— Ep. 296. Go. 279. SS Peter and Paules day Ep. 324. gos 44. The CoÌ„memoration of S. Paul Ep. 495. Gosp 26. The VISITATION of our Lady gosp 136. S. Marie Magdalene Gosp 157. S. Iames Ep. 432. gosp 57. S. Dominike Ep. 592. gosp 175. The TRANSFIGVRATION of our Lord Ep. 667. Gosp 48. S. Laurence Ep. 486. gosp 254. Assumption eue gosp 171.