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
such grace and mercy as also on the other side to shevv hovv readily the Gentiles in so many Nations vvere conuerted by one Apostle onely vvho From Hierusalem euen to Illyâ—icum replenished the Gospel of Christ And this parting of the vvorke so made by S. Peter vvith the rest doth S. Paul him selfe touche That vve vnto the Gentiles and they vnto the Circuncision Neuerthelesse before his coÌ„ming to Rome not onely vvas the Church come to Rome as it is euident Act. the last chap. there plaÌ„ted by S. Peter and others as likevvise by S. Peter it vvas planted in the first Gentils before that S. Paul began the taking of it avvay from the multitude of the Ievves and the translating of it to the multitude of the Gentils but also so not able vvas the same Church of Rome that S. Paul vvriting his Epistle to the Romanes before he came thither saith Your faith is renovvmed in the vvhole vvorld and therefore they vvith the rest of the Gentiles be that Nation vvhereof Christ told the Ievves saying The Kingdom of God shal be taken avvay from you shal be giueÌ„ to a Nation yelding the fruites thereof As before vve noted the Gospels as they are read both at Mattins and Masse through out the yere in their conuenient time and place so the bookes folovving as also the bookes of the old Testament are read in the said Seruice of the Church for Epistles and Lessons in their time place as hereafter shal be noted in euery of them See the very same order and custome of the primitiue Church in S. Ambrose ep 33. S. Augustine Serm. de Tempore 139 140 141 144. S. Leo Ser. 2 4 de Quadrag Ser. 13 19 de Pass Domini S. Gregorie in his 40 homilies vpon the Gospels THE ACTES OF THE APOSTLES CHAP. I. Christ novv ready to ascend biddeth the Apostles to expect the Holy Ghost vvhich he had promised foretelling vvhere being strengthened by him they should begin his Church and hovv far they should cary it 9 After his Ascension they are vvarned by tvvo Angels to set their mindes vpon his second comming 14 In the daies of their expectation 15 Peter beginneth to execute his vicarship giuing instruction and order by vvhich Mathias is elected Apostle in the place of Iudas verse 1 THE * first treatise I made of al things O Theophilus vvhich IESVS began to doe and to teache ✠verse 2 vntil the day vvherein ″ giuing commaundement by the holy Ghost to the Apostles vvhom he chose he vvas assumpted ✠verse 3 to vvhoÌ„ he shevved also him self aliue after his passion in many arguments for fourtie daies appearing to them speaking of the kingdom of God ✠verse 4 And eating vvith them * he commaunded them that they should not depart from Hierusalem but should expect the promisse of the Father vvhich you * haue heard saith he by my mouth ✠verse 5 for Iohn in deede baptized vvith vvater but * you shal be baptized vvith the holy Ghost after these fevv daies ◠✠verse 6 They therfore that vvere assembled asked him saying Lord whether at this time vvilt thou restore the kingdom to Israel ✠verse 7 but he said to them ″ It is not for you to knovv times or moments vvhich the Father hath put in his ovvne povver ✠verse 8 but you shal receiue the * vertue of the holy Ghost comming vpon you and you shal be vvitnesses vnto me in Hierusalem and in al Ievvrie and Samaria and euen to the vtmost of the earth ✠verse 9 And * vvhen he had said these things in their sight he vvas eleuated and a cloud receiued him out of their sight ✠verse 10 And vvhen they beheld him going into heauen behold tvvo men stoode beside them in vvhite garments ✠verse 11 vvho also said Ye men of Galilee vvhy stand you looking into heauen This IESVS vvhich is ″ assumpted from you into heauen shal so come as you haue seen him going into heauen ⊢ ✠verse 12 Then they returned to Hierusalem from the mount that is called Oliuet vvhich is by Hierusalem distant a Sabboths iourney ✠verse 13 And vvhen they vvere entred in they vvent vp into an vpper chamber vvhere abode Peter Iohn Iames and Andrevv Philippe and Thomas Bartholomevv and Mathevv Iames of Alphaeus and Simon Zelótes and Iude of Iames. ✠verse 14 Al these vvere perseuéring vvith one minde in praier vvith the vvomen and ″ MARIE the mother of IESVS and his brethren ✠verse 15 In those daies ″ Peter rising vp in the middes of the brethren said and the multitude of persons together vvas almost an hundred and tvventie ✠verse 16 You men brethren * the scripture must be fulfilled vvhich the holy Ghost spake before by the mouth of Dauid concerning Iudas vvho vvas the * captaine of them that apprehended IESVS ✠verse 17 vvho vvas numbred among vs and obteined the lot of this ministerie ✠verse 18 And he in deede hath possessed a * field of the revvard of iniquitie and being hanged he burst in the middes and al his bovvels gushed out ✠verse 19 And it vvas made notorious to al the inhabitants of Hierusalem so that the same field vvas called in their tonge Hacel-dema that is to say the field of bloud ✠verse 20 For it is vvritten in the booke of Psalmes Be their habitation made desert and be there none to dvvel in it And his Bishoprike let another take ✠verse 21 Therfore of these men that haue assembled vvith vs al the time that our Lord IESVS vvent in and vvent out among vs ✠verse 22 beginning from the baptisme of Iohn vntil the day vvherein he vvas assumpted from vs there must one of these be made a vvitnes vvith vs of his resurrection ✠verse 23 And they appointed tvvo Ioseph vvho vvas called Barsabas vvho vvas surnamed Iustus and Mathias ✠verse 24 And praying they said Thou Lord that knovvest the harts of al men shevv of these tvvo one vvhom thou hast chosen ✠verse 25 to take the place of this ministerie and Apostleship from the vvhich Iudas hath preuaricated that he might goe to his ovvne place ✠verse 26 And they gaue them ″ lottes and the lot fel vpon Mathias and he vvas numbered vvith the eleuen Apostles ⊢ ANNOTATIONS CHAP. I. 2. Giuing commaundement He meaneth the power giuen them to preach to baptize to remit sinnes and generally the whole commission and charge of gouernement of the Church after him and in his name steede and right the which Regiment was giuen them together with the Holy Ghost to assist them therein for euer 7. It is not for you It is not for vs nor needful for the Church to know the times moment of the world the comming of Antichrist and such other Gods secretes This is ynough in that
〈◊〉 〈◊〉 〈◊〉 Holy bread August ep 31. 34 35. 36. The signe of the crosse vsed in blessing The Churches exorcismes Luc. â— Holy vvater The force of sanctified creatures The holy land Relikes theodoret li. 36. 3. The crosse The name of IESVS Remission of venial sinnes annexed to halovved creatures Ia. c. 5. S. Gregorie The difference betvvene the Churches exorcismes other coniurations Grace giuen in the SacrameÌ„t of Orders ConsecratioÌ„ of Priests by imposition of handes In Esa c. 58. Holy Orders a Sacrament Conc. Carth 4 c. 3. Beza in cap. 6. Act. Men also are called sauiours vvithout derogatioÌ„ to Christ The Epistle for holy vvidovves ⸬ Because of this continual praier vvhich standeth not vvith coÌ„iugal carnal actes of matrimonie as the Apostle signifieth 1 Cor. 7 5 therfore vvere these vvidovves to liue in the state of perpetual continencie c Double honour and liuelihod due to good Priestes Deu. 25. 1. Cor. 9. Mat. 10 10. ⸬ Here the Apostle vvil not haue euery light felovv to be heard against a priest so S. Augustin for the like reuerence of priesthod admonisheth Pâ—Ì„carius that in no vvise he admitte any testimonies or accusations of Heretikes against a Catholike priest ep 212. ⸬ Bishops must haue great care that they giue not orders to any that is not wel tried for his faith learning and good behauiour Ambr. in hunc loc Luc. c. 2 37. widowhod widowes called Diaconissa their office These widowes must haue had but one husbaÌ„d wherof many Catholike coÌ„clusioÌ„s are deduced C. 3 2. Beza vpon this place The Caluinists most absurd exposition of the Apostles wordes Their blasphemie against the plaine text * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very vvil to breake the vovv of chastitie is damnable * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Breaking of their first faith is by the consent of a antiquitie vvheÌ„ they breâ—ke their vovv of chastitie Why this vow is called faith or fidelitie Vvhy the first faith The heretikes exposition of this first faith impossible against the text S. Paul meaneth not that vvidovves professed should marie * othervvise Agâ—ruchia ep 11. It is better for the frailer sort that are in danger of falling to marie rather then to vow Yong vvomen may be professed taken into religion To marie after the vovv of Chastitie is to goe after Satan 1 Cor. 7. The heretikes only remedie against concupiscence is mariage The vow of chastitie lawful possible to be kept more grateful to God Iouinians heresie in this point coÌ„demned of old is called of the Protestants Gods vvord Many good vvorthie Bishops that haue not the gift of preaching and teaching c See the anÌ„oâ—ation before cap. 1 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The epistle for S. Alexius â—ul 17. Iob 1 21. Mat. 6 25. ⸬ As in the 1. chap. lacke of faith and good conscience so here couetousnes or desire of these temporal things in the end of this chap. presumption and boasting of knowledge are causes of falling from the faith heresie often being the punishmeÌ„t of former sinner b The epistle for S. Timothee Ian. 24. Io. 18 37 Apoc. 17 14. 19 16. Io. 1 18. ⸬ Almes deedes and good workes laide for a fouÌ„datioÌ„ and ground to attaine euerlasting life So say the doctors vpoÌ„ this place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom Depositum is the Catholike truth descending from the Apostles by succession of Bishops euen vnto the end The ProtestaÌ„ts can shew no such depositum Prophane nouelties of vvordes how to be tried and examined Catholike termes not expresly in the Scriptures but in sense are no such nouelties of vvordes Heretical nouelties of vvordes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ProtestaÌ„ts prophane nouelties of vvordes Catholikes must abhorre from heretical phrases and vvordes â— Ps 132. Heretikes arrogate knowledge falsely so called ⸬ Here againe it is plaine that holy Orders giue grace that euen by and in the external ceremonie of imposing the Bishops hands And it is a maner of speach specially vsed in this Apostle and S. Luke that Orders giue grace to the ordered that to take orders or authoritie to minister SacrameÌ„ts or preach is to be giuen or deliuered to Gods grace Act. 14 25. Tit. 3 5. Tit. 1 â— 1 Timo. 2 7. c Faith and loue coupled commonly together in this Apostles vvritings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4 19. ⸬ Vvhat a happie meritorious thiÌ„g it is to relieue the afflicted for religioÌ„ not to be ashamed of their disgrace yroÌ„s or what miseries so euer A great blessing to haue Catholike progenitors and very coÌ„mendable to cleaue fast to their faith Apol. coÌ„t Ruff. li. 1. c. 8. The peoples speaches of their fathers faith is very Christian and laudable Deut. 32. Ps 43. * Act. 24. 2 Cor. 11. Al our good deedes are laid vp vvith God to be revvarded We must speake in Catholike termes after a certaine rule of faith and forme of vvordes Relieuers of Cath. prisoners ⸬ Marke here that the elect though sure of saluation yet are saued by meanes of their preachers teachers as also by their ovvne endeuours Mat. 10 Ro. 3 3. c See the AnnotatioÌ„ before 1 Tim. 6. v. 20. Tit. 3 9. ⸬ Conuersion from sinne and heresie is the gift of God and of his special grace yet here vve see good exhortations and praier and such other helpes of man be profitable therevnto Vvhich could not be if vve had not free vvill Vvhat secular affaires do not agree nor coÌ„sist vvith spiritual mens function Hovv spiritual men may serue secular Princes deale in ciuil causes in vit 8. Ambr. Bern. Catholikes only right haÌ„dlers of the Scripture 2 Cor. 2 4. Heretical bookes and sermoÌ„s are to be auoided Who are out of the Church or vvithin it Free vvil 1 Timot. 4 1. ⸬ That those Magicians vvhich resisted Moyses were thus called it is not written in al the old TestameÌ„t therfore it came to the Apostles knowledge by tradition as the Church novv hath the names of the 3 kings of the peniteÌ„t theefe of the souldiar that pearced Christes side on the Crosse and of the like Exo. 7. ⸬ In al danger and diuersitie of false sectes S. Paules admonition is euer to abide in that vvas first taught deliuered neuer to giue ouer our old faith for a new fansie This is it which before he calleth depositum 1. Tim. 6. and 2. Tim. 1. 2. Pet. 1 21. Women easily seduced by heresie The folly of Heretikes in time appeareth Persecution The great profit of reading the Scriptures The Heretikes folish argumeÌ„t Al Scripture is profitable ergo only Scripture is necessarie sufficient The Epistle for holy Doctors and for S. Dominike August 4. ⸬ The martyrdom of saincts is so acceptable to God that it is counted as it vvere a sacrifice in his sight and therfore hath many effectes both in the partie that suffereth it
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
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
giue an account of this concourse And vvhen he had said these things he dimissed the assemblie ANNOTATIONS CHAP. XIX 12. Napkins The napkins that had touched S. Paules body vvrought miracles and it vvas no superstition to attribute that vertue to them vvhich God gaue to them in deede nor to seeke to touch them for health vvas any dishonour to God but it much proued Christes religioÌ„ to be true and him to be the only God vvhose seruants yea vvhose seruants * shades and napkins could do such vvonders as S. Chrysostome to 5. cont Gentiles quòd Christus sit Deus in vit Babyla shovveth in a vvhole booke to that purpose against the Pagans prouing hereby and by the like vertue of other Saincts and their Relikes that Christ their Lord and Maister is God for it is al one concerning the bodies of Saincts reliques garments staues bookes or any thing that belonged to them al which may and haue done and yet doe vvhen it is necessarie to our edification the like vvonders to Gods great honour not only in their life time but after their death much more for S. Paules napkins had as great force vvhen he vvas dead as vvhen he liued and so much more as his grace and dignitie vvith God is greater then before Vvhich S. Chrysostom in the place alleaged proueth at large by the shrine of S. Babylas the Martyr and to thinke the contrarie is the Heresie of Vigilantius condemned so long since as S. Hieroms time and by him refuted aboundantly 16. Paul I knovv Both the said napkins taken from S. Paules body and his name also vvere dreadful and able to expel diuels Vvhereby vve learne that not only Christes name vvhich is the principal but his seruaÌ„ts names also inuocated vpon the possessed haue povver ouer diuels vvhich is a maruelous honour to Saincts and nothing diminisheth the glorie of Christ but excedingly increaseth the same not only him self but his seruants also being able to do such things and to be stronger then any Diuel in Hel. So vve read in * S. Hierom that many did inuocate the name of S. Hilarâ—on vpon the possessed and the Diuels straight departed so did the Diuel knovv * S. Babylas and other Saincts euen after they vvere dead vvhen they could not speake for the presence of their Relikes and vvhen they vvere tormented and expelled by them vvhereof al antiquitie is ful of testimonies But our Heretikes Luther and Caluin and their Scholers attempting to cast out Diuels spâ—d much like as these good fellovves did 19. Curious things Curious and vnlavvful sciences as Vvitcheraft Necromancie and other meanes of diuination by southsaying figure-â—asting interpretation of dreames or any vvay not allovved by God and his Church must much more be abhorred of old Christians vvhen these so lately conuerted vvere so zelous and diligent to leaue them And by this example al that are nevvly reconciled to the Church are taught the first thing they do to burne their heretical and naughtie bookes 19. Bookes A Christian man is bound to burne or deface al vvicked bookes of vvhat sort so euer specially Heretical bookes Vvhich though they infect not him alvvaies that keepeth them yet being furth comming they may be noisom and pernicious to others that shal haue them and read them after his death or othervvise Therfore hath the Church taken order for condemning al such bookes and against the reading of them vvhere danger may ensue and the Christian Emperoures Constantinus Magnus Valentinâ—an Theodosius Martian Iustinian made penal lavves for the burning or defacing of them Sozem. li. 1 c. 20. li. 2c 〈◊〉 Conc. Chalac act 3. in fine cap. Amplae in fine totius Conc. â— Imperator Conc. Constantinop 2. conses 5. cap. Debitam Act. 1 cap. 1. cap. Rem See Eusebius li. â— de vita Constant c. 61. 62. 63. 64. The danger of reading them as it is manifest so it is signified by Euseb li. 7 c. 6. s. Augustine li. 3 de bapt 6. 14. S. Greg. li. 5 ep 64. CHAP. XX. Hauing visited the Churches of Macedonia and Achaia as he purposed Act. 19 and novv about to saile from Corinth tovvard Hierusalem because of the Ievves lying in vvaite for him he is constrained to returne into Macedâ—nia And so 〈◊〉 Philippos taking boate commeth to Troas vvhere vpon the Sunday vvith a sermon and a miracle he greatly confirmeth that Church 13 Thence comming to Milétum 17 he sendeth to Ephesus for the Clergie of those partes to vvhom he maketh a Pastoral sermon committing vnto their charge the stocke beguÌ„ne by him there and novv like to be seen of him no more considering the troubles that by reuelation he looketh for at Hierusalem verse 1 AND after that the tumult vvas ceased Paul calling the disciples and exhorting them tooke his leaue and set forvvard to goe into Macedonia ✠verse 2 And vvhen he had vvalked through those partes had exhorted them vvith much speach he came to Greece ✠verse 3 vvhere vvhen he had spent three moneths the Ievves laid vvait for him as he vvas about to saile into Syria and he had councel to returne through Macedonia ✠verse 4 And there accompanied him Soâ—â—pater of Pyrrhus of Beroea and of Thessalonians Aristarchus and Secundus and Caius of Derbè and Timothee and of Asia Tychicus and Tróphimus ✠verse 5 These going before staied for vs at Troas ✠verse 6 but vve â—ailed after the daies of Azymes from Philippi and came to them vnto Troas in fiue daies vvhere vve abode seuen daies ✠verse 7 And in the first of the Sabboth vvhen vve vvere assembled to breake bread Paul disputed vvith them being to depart on the morovv and he continued the sermon vntil midnight ✠verse 8 And there vvere a great number of lampes in the vpper chamber vvhere vve vvere assembled ✠verse 9 And a certaine yong man named Eútychus sitting vpon the vvindovv vvhereas he vvas oppressed vvith heauy sleepe Paul disputing long driueÌ„ by sleepe fel from the third loft downe and vvas taken vp dead ✠verse 10 To vvhom vvhen Paul vvas gone dovvne he lay vpon him and embracing him he said Be not troubled for his soule is in him ✠verse 11 And going vp and breaking bread and tasting and hauing talked sufficiently to them vntil day light so he departed ✠verse 12 And they brought the lad aliue and vvere not a litle comforted ✠verse 13 But vve going vp into the ship sailed to Asson from thence meaning to receiue Paul for so he had ordained him self purposing to iourney by land ✠verse 14 And vvhen he had found vs in Asson taking him vvith vs vve came to Miâ—yléne ✠verse 15 And sailing thence the day folovving vve came ouer against Chios and the other day vve arriued at Samos and the day folovving vve came to Milétum ✠verse 16 for Paul had purposed to saile leauing Ephesus lest any stay should be made him
Ecclesiast Hier. c. 1 part â— in princip and before the receiuing the vvhole Church of God crieth vpon it Domine non sum digniâ—s Deus propitius este mihi peccators Lambe of God that takest avvay the sinnes of the vvorld haue mercie on vs. And for better discerning of this diuine meate vve are called from common profane houses to Gods Churchs for this vve are forbidden to make it in vulge apparel and are appointed sacred solemne vestiments Hiero. in Epitaph Nâ—pot li. 2 adu Pelag. c. 9. Paulinus ep 12 ad Seuer Io. Diaco in vit D. Greg. li. 3 c. 59. For this is the halovving of Corporals and Chalices Ambr. 2 Off. c. 28. Nazianz Orat. ad Arianos Optatuâ— li. 6 in initio for this profane tables are remoued and altars consecrated August Ser de temp 255. for this the very Priests them selues are honorable chast sacred Hiero. ep 1 ad Heliodorum c. â— Liâ— adu Iouin c. 19 Ambros in 1 Tim. 3. for this the people is forbidden to touch it vvith coÌ„mon hands Nazianz. orat ad Aâ—â—anoâ— in initio for this great care and solicitude is taken that no part of either kinde fall to the ground Cyril Hieros mystag 5 in fine Orig. ho. 13 in c. 25 Exod. for this sacred prouision is made that if any hosts or parts of the Sacrament do remaine vnreceiued they be most religiously reserued vvith al honour and diligence possible and for this examination of consciences confession continencie as S. Augustine saith receiuing it fasting Thus dovve Catholikes and the Church of God discerne the holy Body and bloud by S. Paules rule not onely from your profane bread and vâ—ine vvhich not by any secrete abuse of your Curats or Clerkes but by the very order of your booke the Minister if any remaine after your Communion may take home vvith him to his ovvne vse and therfore is no more holy by your ovvne iudgement then the rest of his meates but from al other either vulgar or sanctified meates as the Catechumens bread and our vsual holy bread If al this be plaine and true and you haue nothing agreable to the Apostles nor Christes institution but al cleanâ— contrarie then imporet vobis Deus and confound you for not discerning his holy Body and for conculcating the bloud of the nevv Testament â—0 Many sleepe Vve see here by this it is a fearful case and crime to defile by sinne as much as in vs lieth the body of Christin the Sacrament seeing God strooke many to death for it in the Primitiue Church and punished others by greuous sicknes No maruel that so many strange diseases and deaths fall vpon vs novv in the vvorld 31. Iudge your selues Vve may note here that it is not ynough onely to sinne no more or to repent lightly of that vvhich is past but that vve should punish our selues according to the vveight of the faults past and forgiuen and also that God vvil punish vs by temporal scourges in this life or the next if vve do not make our selues very cleane before vve come to receiue his holy Sacrament vvhose heaâ—y hands vve may escape by punishing our selues by fasting and other penance 33. Expect one an other Returning novv to their former fault and disorder for the vvhich he tooke this occasion to talke of the holy Sacrament and hovv great a fault it is to come vnvvorthely to it he exhorteth them to keepe their said suppers or feastes in vnitie peace and sobrietie the riche expecting the poore c. 34. I vvil dispose Man particular orders decrees moe then be here or in any other booke of the nevv Testament expresly vvritten did the Apostles as we see here and namely S. Paul to the Corinthians set dovvne by tradition vvhich our vvhole ministration of the MASSE is agreable vnto as the substance of the Sacrifice and Sacrament is by the premisses proued to be most consonant Caluins supper and Communion in al points vvholy repugnant to the same And that it agreeth not to these other not vvritteÌ„ traditions they easely confesse The * Apostles deliuered vnto the Church to take it onely fasting they care not for it The Apostles taught the Church to consecrate by the vvordes and the signe of the Crosse vvithout vvhich saith S. Augustine tract in Io. 118. Ser. â—5 in append Chrys ho. 〈◊〉 in 16 Mat. no Sacrament is rightly perfited the Protestants haue takeÌ„ it avvay The Apostles taught the Church to keepe * a Memorie or inuocatioÌ„ of Saincts in this Sacrifice the Caluinists haue none The Apostles decreed that in this Sacrifice there should be special praiers for the dead Chrys ho. in ep ad Philip. Aug. de cur pro mort c. 1 they haue none Likewise that water should be mixed with the winâ— and so forth See Annot. in c. 11 〈◊〉 23. Bread Therfore if Caluin had made his new administration according to all the Apostles written wordes yet not knovving how many things beside the Apostle had to prescribe in these wordes Catera cum venerâ— disponam the rest I wil dispose when I come he could not haue satisfied any wise man in his new chaunge But now seeing they are fallen to so palpable blindnes that their doing is directly opposite to the very Scripture also which they pretend to folow onely and haue quite destroied both the name substance and al good accidents of Christes principal Sacrament we trust al the world wil see their folly and impudencie CHAP. XII They must not make their diuersitle of Giftes an occasion of Schisme considering that al are of one Holy Ghost and for the profit of the one body of Christ vvhich in the Church 12 Vvhich also could not be a body vvithout such varietie of members 12 Therfore neither they that haue the inferiour giftes must be discontent seing it is Gods distribution nor they that haue the greater contemne the other considering they are no lesse necessarie 25 but al in al ioyne together 2â— and euery one knovv his ovvne place verse 1 ANd concerning spiritual things I vvil not haue you ignoraÌ„t brethren ✠verse 2 You know that vvhen you vvere heathen you vvent to dumme Idols according as you vvere ledde ✠verse 3 Therfore I doe you to vnderstand that no maÌ„ speaking in the Spirit of God saith anáthema to IESVS And no man can say Our Lord IESVS but in the holy Ghost ✠verse 4 And there are diuisions of graces but one Spirit ✠verse 5 Andthere are diuisions of ministrations but one Lord. ✠verse 6 And there are diuisions of operations but one God vvhich vvorketh al in al. ✠verse 7 And the manifestation of the Spirit is giuen vnto euery one to profit ✠verse 8 To one certes by the Spirit is giuen the vvord of vvisedom and to an other the vvord of knovvledge according to the same Spirit ✠verse 9 to an other
″ 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
other but not al that suffer persecution be holy as al malefactors The Church and Catholike Princes persecute heretikes and be persecuted of them againe as S. Augustine often declareth See ep 48. 13. Prosper Though heresies and the authors of them be after a while discouered by litle and litle forsaken generally of the honest discrete and men careful of their owne saluation yet their authors and other great sinners proceede from one errour and heresie to an other and finally to plaine Atheisme and al Diuelish disorder 16. Al Scripture Besides the Apostles teaching and tradition the reading of holy Scriptures is a great defense and helpe of the faithful aud specially of a Bishop not onely to auoid and condemne al heresies but to the guiding of a man in al iustice good life and vvorkes Vvhich commendation is not here giuen to the bookes of the new Testament onely vvhereof he here speaketh not as being yet for a great part not vvritten but to the Scripture of the old Testament also yea and to euery booke of it For there is not one of them nor any part of them but it is profitable to the end aforesaid if it be read and vnderstood according to the same Spirit vvherewith it vvas vvritten The Heretikes vpon this commendation of holy Scriptures pretend very simply in good sooth that therfore nothing is necessarie to iustice and saluation but Scriptures As though euery thing that is profitable or necessarie to any effect excluded al other helpe and vvere onely ynough to attaine the same By vvhich reason a man might as vvel proue that the old Testament vvere ynough and so exclude the new or any one peece of al the old and thereby exclude the rest For he affirmeth euery Scripture to haue the foresaid vtilities and they might see in the very next line before that he requireth his constant perseuêrance in the doctrine vvhich he had taught him ouer and aboue that he had learned out of the Scriptures of the old Testament vvhich he had read from his infancie but could not thereby learne al the mysteries of Christian religion therein Neither doth the Apostle affirme here that he had his knowledge of Scriptures by reading onely vvithout helpe of maisters and teachers as the Aduersaries herevpon to committe the holy Scriptures to euery mans presumption do gather but affirmeth onely that Timothee knevv the Scriptures and therfore had studied them by hearing good readers and teachers as S. Paul him self did of Gamaliel and the like and as al christian students doe that be trained vp from their youth in Catholike vniuersities in the studie of Diuinitie CHAP. IIII. He requireth him to be earnest vvhile he may because the time vvil come vvhen they vvil not abide Catholike preaching 5 and to fulfil his course as him self novv hath done 9 and to come vnto him vvith speede because the rest of his traine are dispersed and he dravveth novv to heauen verse 1 I Testifie before God and IESVS Christ vvho shal iudge the liuing and the dead and by his aduent and his kingdom ✠verse 2 Preach the vvord vrge in season out of season reproue beseeche rebuke in al patience and doctrine ✠verse 3 For ″ there shal be a time vvhen they vvil not beare â—ound doctrine but according to their ovvne desires they vvil heape to them selues maisters hauing itching eares ✠verse 4 and from the truth certes they vvil auert their hearing and to fables they vvil be conuerted ✠verse 5 But be thou vigilant labour in al things doe the vvorke of an Euangelist fulfil thy ministerie Be sober ✠verse 6 For I am euen novv to be sacrificed the time of my resolutioÌ„ is at hand ✠verse 7 I haue fought a good fight I haue consummate my course I haue kept the faith ✠verse 8 Concerning the rest there is laid vp for me ″ a crovvne of iustice vvhich our Lord vvil render to me in that day a iust iudge and not only to me but to them also that loue his comming ⊢ ✠verse 9 Make hast to come to me quickly ✠verse 10 For Demas hath left me louing this vvorld and is gone to Thessalonica Crescens into Galatia Titus into Dalmatia ✠verse 11 * Luke only is vvith me Take Marke and bring him vvith thee for he is profitable to me for the ministerie ✠verse 12 But Tychicus I haue sent to Ephesus ✠verse 13 The cloke that I left at Troas vvith Carpus coÌ„ming bring vvith thee and the bookes especially the parchement ✠verse 14 Alexander the Coppersmith hath shevved me much euil our Lord vvil revvard him according to his vvorkes ✠verse 15 vvhom doe thou also auoid for he hath greatly resisted our vvordes ✠verse 16 In my first ansvver no man vvas with me but al did forsake me be it not imputed to them ✠verse 17 But our Lord stoode to me and strengthened me that by me the preaching may be accomplished and al Gentiles may heare and I was deliuered from the mouth of the lion ✠verse 18 Our Lord â— hath deliuered ' me from al euil vvorke and vvil saue me vnto his heauenly kingdom to vvhom be glorie for euer euer Amen ✠verse 19 Salute Prisca and Aquila and * the house of Onesiphorus ✠verse 20 Erastus remained at Corinth And Trophimus I left sicke at Milêtum ✠verse 21 Make hast to come before vvinter Eubûlus and Pudens and Linus and Claudia and al the brethren salute thee ✠verse 22 Our Lord IESVS Christ be vvith thy spirit Grace be vvith you Amen ANNOTATIONS CHAP. IIII. 3. There shal be a time If euer this time come as needes it must that the Apostle foresavv and foretold novv it is vndoubtedly for the properties fall so iust in euery point vpon our nevv Maisters and their Disciples that they may seeme to be pourtered out rather then prophecied of Neuer vvere there such delicate Doctors that could so pleasantly clavv and so svveetly rubbe the itching eares of their hearers as these vvhich haue a doctrine framed for euery mans phamsie lust liking and desire the people not so fast crying Speake placentia things that please but the Maisters as fast vvarranting them to doe placentia 8. Acrovvne of iustice This place conuinceth for the Catholikes that al good vvorkes done by Gods grace after the first iustification be truely and properly meritorious and fully vvorthy of euerlasting life and that therevpon heauen is the due and iust stipend crovvne or recompense vvhich God by his iustice ovveth to the persons so vvorking by his grace for he rendreth or repaieth heauen as a iust iudge and not onely as a merciful giues and the crovvne vvhich he paieth is not onely of mercie or fauour or grace but also of iustice It is his merciful fauour and grace that vve vvorke vvel merite heauen it is his iustice for those merites to giue vs
the nevv Testament are called Presbyteri in Greeke and Latin and therfore both their translation to be false and fraudulent and also their naming of their nevv degrees or orders to be fond and incongruous If they say their Ministers be correspondent to such as vvere called Presbyteri in holy vvrite and in the Primitiue Church and that they are the men vvhom the Apostle vviâ—â—eth to be called for to anoile the sicke to pray for him vvhy do they not then translate Presbyterâ—s Ministers â—hich they might doe vvith as good reason as call such as they haue taken in steede of our Catholike Priests Ministers Vvhich vvord being in large acception common to all that haue to doe about the celebration of diuine things vvas neuer appropriated by the vse either of Scripture or of the holy Church to that higher function of publike administration of the Sacraments and Seruice vvhich is Priesthod but to the order next vnder it vvhich is Deaconship And therfore if any should be called Ministers their Deacons properly should be so termed And the Protestants haue no more reason to keepe the ancient Greeke vvord of Deacon appropriated to that office by the vse of antiquity then to keepe the vvord Priest being made no lesse peculiar to the state of such onely as minister the holy Sacraments offer the Sacrifice of the Altar But these fellovves folovv neither Gods vvord nor Ecclesiastical vse nor any reason but meâ—e phantasie noueltie and hatred of Gods Church And hovv litle they folovv any good rule or reason in these things may appeare by this that here they auoid to translate Priests and yet in their CoÌ„munion booke in their order of visiting the sicke they commonly name the Minister Priest 14. Anoiling vvith oils Here is the Sacrament of extreme Vnction so plainely promulgated for it vvas instituted as al other Sacraments of the nevv Testament by our Sauiour Christ him self and as Venerable Bede thinketh and other auncient vvriters the anoiling of the sicke vvith oile Marc. 6. pertaineth therevnto that some Heretikes for the euidence of this place also as of the other for good vvorkes deny the Epistle Other as the Caluinists through their confidence of cunning shiftes and gloses confessing that S. Iames is the author yet condemne the Church of God for vsing and taking it for a Sacrament But vvhat dishonour to God is it vve pray them that a Sacrament should be instituted in the matter of oile more then in the element of vvater Vvhy may not grace remission of sinnes be annexed to the one as vvel as to the other vvithout derogation to God But they say Sacraments endure for euer in the Church this but for a season in the Primitiue Church Vvhat Scripture telleth them that this general and absolute prescription of the Apostle in this case should endure but for a season vvhen vvas it taken avvay abrogated or altered They see the Church of God hath alvvaies vsed it vpon this vvarrant of the Apostle vvho knevve Christs meaning and institution of it better then these deceiued men vvho make more of their ovvne fond ghesses and coÌ„iectures grounded neither on Scripture nor vpon any circumstance of the text noâ— any one authentical author that euer vvrote then of the expresse vvord of God It vvas say they a miraculous practise of healing the sicke during onely in the Apostles time and not long after Vve aske them vvhether Christ appointed any certaine creature or external element vnto the Apostles generally to vvorke miracles by Him self vsed sometimes clay and spittle sometimes he sent them that vvere diseased to vvash them selues in vvaters but that he appointed any of those or the like things for a general medicine or miraculous healing onely that vve reade not for in the beginning for the better inducing of the people to faith and deuotion Christ vvould haue miracles to be vvrought by sundry of the Sacraments also Vvhich miraculous vvorkes ceasing yet the Sacraments remaine still vnto the vvorldes end Againe vve demaund vvhether euer they read or heard that men vvere generally commaunded to seeke for their health by miraculous meaâ—es Thirdly vvhether al Priests or as they call them Elders had the gift of miracles in the primitiue Church No it can not be for though some had yet al these indifferently of vvhom the Apostle speaketh had not the gift and many that vvere no Priests had it both men and vvomen vvhich yet could not be called for as Priests vvere in this case And though the Apostle and others could both cure men and reuiue them againe yet there vvas no such general precept for sicke or dead men as this to call for the Apostles to heale or restore them to life againe Lastly had any external element or miraculous practise vnles it vvere a Sacrament the promisse of remission of al kinde of actual sinnes ioyned vnto it or could S. Iames institute such a ceremonie him self that could saue both body and soule by giuing health to the one and grace and remission to the other At other times these contentious vvranglers raile at Gods Church for annexing only the remission of venial sinnes to the element of vvater made holy by the Priests blessing thereof in the name of Christ and his vvord and loe here they are driuen to hold that S. Iames prescribed a miraculous oile or creature vvhich had much more povver and efficacie Into these straites are such miscreants brought that vvil not beleeue the expresse vvord of God interpreted by the practise of Gods vniuersal Church Venerable Bede in 9 Luc. saith thus It is cleere that this custome was deliuered to the holy Church by the Apostles them selues that the sicke should be anointed vvith oile consecrated by the Bishops blessing See for this and for the assertion vse of this Sacrament S. Innocentius ep 1 ad Decentium Eugubinum cap. 8. to 1. Conc Lib. 2. de visitatione infirmorum in S. Augustine cap. 4. Concil Cabilonense 2. cap. 48. Conc. Wormatiâ—nse cap. 72. to 3. Conc. Aquisgra c. 8. Flcrentinum and other later Councelâ— S. Bernard in the life of Malachie in fine This holy oile because the faithful savv to haue such vertue in the primitiue Church diuers caried it home and occupied it in their infirmities not vsing it in the Sacramental sort vvhich the Apostle prescribeth as the Aduersaries vnlearnedly obiect vnto vs but as Christians novv do and then also did concerning the vvater of Baptisme vvhich they vsed to take home vvith them after it vvas hallovved and to giue it their diseased to drinke 15. The praier of faith He meaneth the forme of the Sacrament that is the vvordes spoken at the same time vvhen the partie is anoiled vvhich no doubt are most auncient and Apostolike Not that the vvord or praier alone should haue that great effect here mentioned but ioyned vvith the foresaid vnction as is plaine 15. Shal saue The
he is our onely aduocate because he is our onely redeemer and herevpon he alone immediatly by and through him self and vvithout the aide or assistance of any other man or Angel in his ovvne name right and merites confidently dealeth in our causes before God our iudge so procureth our pardon vvhich is the highest degree of aduocation that can be Al vvhich notvvithstanding yet the Angels and Saincts and our fellovves aliue may and do pray for vs and in that they deale vvith God by intercession to procure mercie for vs may iustly be called our aduocates not so as Christ is vvho demaundeth al things immediatly by his ovvne merites but as secondary intercessors vvho neuer aske nor obtaine any thing for vs but per Christum Dominum nostrum by and through Christ our common Lord Aduocate and Redeemer of mankinde And behold hovv S. Augustine tract 1 in ep Io. vpon these very vvordes preuented the Heretikes cauillations Sed dicit aliquis c. But some man vvil say Do not the Saincts them pray for vs do not Bishops then or Prelates and Pastors pray for the people Yetâ— saith he Marke the Scriptures and you shal finde that the Apostles praied for the people and againe desired the people to pray for them and so the head praieth for al and the members one for an other And likevvise lest the Heretikes should say there is a difference betvvixt the liuing and the dead in this case thus the same holy father vvriteth vpon the 85 Psalme in fine Our Lord Iesus Christ doth yet make intercession for vs al the Martyrs that be vvith him pray for vs neither vvil their intercession cease til vve cease our gronings In this sense therfore vvhosoeuer praieth for vs either aliue or dead is our aduocate as S Augustine ep 59 to Paulinus circa med calleth Bishops the peoples aduocates vvhen they giue them their benediction or blessing So doth the holy Church call our B. Lady our aduocate by the very vvordes of S. Irenaeus that you may see such speaches be no nevv inuentions of the later ages but Apostolical The obedient Virgin MARIE saith he is made the aduocate of the disobedient virgin Eue. And to confound the ProtestaÌ„ts plainely in that they thinke or pretend that the aduocation or patronage of Saincts should be iniurious to Christ remeÌ„ber that * our Sauiour acknovvledgeth Angels to be deputed for the protection vvhich is nothing els but aduocation of infants before the face of God besides the plaine examples in the old Testament Gen. 48. v. 16. Tob. 5. v. 27. c. 12. v. 12. Dan. 10. And this not onely the Catholike Church but the very English Protestants them selues in their seruice booke and in the Collect of Michelmas day professe and pray for the same protection or aduocation of Angels and defend the same against their yonger brethren the Puritanes 2. For the vvhole vvorlds S. Augustine gathereth hereof against the Donatistes and al other Heretikes that vvould driue the Church into corners or some certaine countries from the vniuersalitie of al Nations vvhereof it vvas named by the Apostles Catholike that the true religion and Church and consequently the effect of Christs propitiation death and aduocation pertaineth not to one age nation or people but to the vvhole vvorld S. Augustine vpon this place to 9. tract 1 in ep Io. 4. He that saith he knovveth To knovv God here signifieth as it doth often in the Scriptures to loue that is as in the last chapter to be in societie vvith him and to haue familiar and experimental knovvledge of his graces If any vaunt them selues thus to knovv God and yet keepe not his commaundements he is a lier as al Caluinistes and Lutherans that professe them selues to be in the fauour of God by onely faith affirming that they neither keepeâ— not possibly can keepe his commaundements 18. Many antichrists The holy Apostle S Iohn saith S. Cyprian did not put a difference betvvixt one heresie or schisme and an other not meant any sort that specially separated them selues but generally called al vvithout exception antichristes that vvere aduersaries to the Church or vvere gone out from the same And a litle after It is euident that al be here called antichristes that haue seuered them selues from the charitie and vnitie of the Catholike Church So vvriteth he ep 76. nu 1 ad Magnum Vvhereby vve may learne that al Heretikes or rather Arch-heretikes be properly the precursors of that one and special Antichrist vvhich is to come at the last end of the vvorld vvhich is called here immediatly before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that peculiar and singular Antichrist 19. They vvent cut from vs. An euident note and marke vvhereby to conuince al Heretikes and false teachers to vvit that being once of the common Catholike Christian fellovvship they forsooke it and vvent out from the same Simon Magus Nicolas the Deacon Hymenaeus Alexander Philétus Arîus Macedonius Pelagius Nestorius Eutyches Luther Caluin and the like vvere of the common societie of al vs that be Christian Catholikes they vvent out from vs vvhom they savv to liue in vnitie of faith and religion together and made them selues nevv conuenticles therfore they vvere as the Apostle here shevveth antichristes and vve and al that abide in the auncient fellovvship of Christian religion that vvent not out of their fellovvship in vvhich vve neuer vvere nor out of any other societie of knovven Christians can not be Schismatikes or Heretikes but must needes be true Christian Catholike men Let our aduersaries tel vs out of vvhat Church vve euer departed vvhen and vvhere and vnder vvhat persons it vvas that vve reuolted as vve can tel them the yere the places the Ringleaders of their reuolt 19. They vvere not of vs. He meaneth not that Heretikes vvere not or could not be in or of the Church before they vvent out or fel into their heresie or schisme but partly that many of them vvhich aftervvard fall out though they vvere before vvith the rest and partakers of al the Sacraments vvith other their fellovves yet in deede vvere of naughtie life and conscience vvhen they vvere vvithin and so being rather as if humors and superfluous excrements then true and liuely partes of the body after a sort may be said not to haue been of the body at al. So S. Augustine expoundeth these vvordes in his commentarie vpon this place tract 3. but els vvhere more agreably as it seemeth that the Apostle meaneth that such as vvil not tarie in the Church but finally forsake it to the end in the prescience of God and in respect of the small benefite they shal haue by their temporal smal abode there be not of or in the Church though according to this present state they are truely members thereof Li. de corrept gr c. 9 de dono perseuâ—â— c. 8. 19. That they may be manifest God permitteth
prouision vvas made that no heretical version set forth by Vvicleffe or his adherentes should be suffered nor any other in or after his time be published or permitted to be readde being not approued and allovved by the Diócesan before alleaging S. Hierom for the difficultie and danger of interpreting the holy Scripture out of one tonge into an other though by learned and Catholike men So also it is there insinuated that neither the Translations set forth before that Heretikes time nor other aftervvard being approued by the lavvful Ordinaries were euer in our countrie wholy forbidden though they were not to say the truth in quiet and better times much lesse when the people vvere prone to alteratioÌ„ heresie or noueltie either hastily admitted or ordinarily readde of the vulgar but vsed onely or specially of some deuout religious and contemplatiues persons in reuerence secrecie and silence for their spiritual comforte Now since Luthers reuolt also diuers learned Catholikes for the more speedy abolishing of a number of false and impious translations put forth by sundry sectes and for the better preseruation or reclaime of many good soules endangered thereby haue published the Bible in the seueral languages of almost all the principal prouinces of the Latin Church no other bookes in the world being so pernicious as hereticall translations of the Scriptures poisoning the people vnder colour of diuine authoritie not many other remedies being more soueraine against the same if it be vsed in order discretion and humilitie then the true faithful and sincere interpretation opposed therevnto Vvhich causeth the holy Church not to forbid vtterly any Catholike translation though she allow not the publishing or reading of any absolutely and without exception or limitation knowing by her diuine and most sincere wisedom how where when and to whom these her Maisters and Spouses giftes are to be bestowed to the most good of the faithful and therfore neither generally permitteth that which must needes doe hurt to the vnworthy nor absolutely condemneth that which may doe much good to the worthie Vvherevpon the order which many a wise man wished for before was taken by the Deputies of the late famous Councel of Trent in this behalfe and confirmed by supreme authoritie that the holy Scriptures though truely and Catholikely translated into vulgar tonges yet may not be indiffereÌ„tly readde of all men nor of any other then such as haue expresse licence therevnto of their lawful Ordinaries with good testimonie from their Curates or Confessors that they be humble discrete and deuout persons and like to take much good and no harme thereby Vvhich prescript though in these daies of ours it can not be so precisely obserued as in other times places where there is more due respecte of the Churches authoritie rule and discipline yet we trust all wise and godly persons will vse the matter in the meane while with such moderation meekenes and subiection of hart as the handling of so sacred a booke the sincere senses of Gods truth therein the holy Canons Councels reason and religion do require Vvherein though for due preseruation of this diuine worke from abuse and prophanation and for the better bridling of the intolerable insolencie of proude curious contentious wittes the gouernours of the Church guided by Gods Spirit as euer before so also vpon more experience of the maladie of this time theâ— before haue taken more exacte order both for the readers and translatours in these later ages then of old yet we must not imagin that in the primitiue Church either euery one that vnderstoode the learned tonges wherein the Scriptures were written or other languages into which they were translated might without reprehension reade reason dispute turne and tosse the Scriptures or that our forefathers suffered euery schole-maister scholer or Grammarian that had a litle Greeke or Latin straight to take in hand the holy Testament or that the translated Bibles into the vulgar tonges were in the handes of euery husbandman artificer prentice boies girles mistresse maide man that they were sung plaies alleaged of euery tinker tauerner rimer minstrel that they were for table talke for alebenches for boates and barges and for euery prophane person and companie No in those better times men were neither so ill nor so curious of them selues so to abuse the blessed booke of Christ neither was there any such easy meanes before printing was inuented to disperse the copies into the handes of euery man as now there is They were then in Libraries Monasteries Colleges Churches in Bishops Priests and some other deuout principal Lâ—y mens houses and handes who vsed them with seare and reuerence and specially such partes as perteined to good life and maners not medling but in pulpit and schooles and that moderately to with the hard and high mysteries and places of greater difficultie The poore ploughman could then in labouring the ground sing the hymnes and psalmes either in knowen or vnknowen languages as they heard them in the holy Church though they could neither reade nor know the sense meaning and mysteries of the same Such holy persons of both sexes to whom S. Hierom in diuers Epistles to them commendeth the reading and meditation of holy Scriptures were diligent to searche all the godly histories imitable examples of chastitie humilitie obedience clemencie pouertie penance renouÌ„cing the world they noted specially the places that did breede the hatred of sinne feare of Gods iudgement delight in spiritual cogitations they referred them selues in all hard places to the iudgement of the auncient fathers and their maisters in religion neuer presuming to contend controule teach or talke of their owne sense and phantasie in deepe questions of diuinitie Then the Virgins did meditate vpon the places and examples of chastitie modestie and demurenesse the maried on coniugal faith and continencie the parents how to bring vp their children in faith and seare of God the Prince how to rule the subiect how to obey the Priest how to teach the people how to learne Then the scholer taught not his maister the sheepe controuled not the Pastor the yong student set not the Doctor to schoole not reproued their fathers of error ignorance Or if any were in those better daies as in al times of heresie such must needes be that had itching eares tikling tonges and wittes curious and contentious disputers hearers and talkers rather then doers of Gods word such the Fathers did euer sharply reprehend counting them vnworthy and vnprofitable readers of the holy Scriptures S. Hierom in his Epistle to Paulinus after declaration that no handy craft is so base nor liberall science so easy that can be had without a maister which S. Augustine also affirmeth De vtilitate cred cap. 7. nor that men presume in any occupation to teach that they neuer learned Only saith he the art of Scripture is that vvhich euery man chalengeth this the chatting old vvife this
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
shal be bound in heauen and vvhatsoeuer you shal loose in earth shal be loosed in heauen The earthly Princes in deede haue also povver to binde but the bodies onely but that bond of Priests vvhich I speake of toucheth the very soule is self and reacheth euen to the heauens in so much that vvhatsouer the Priests shal doe beneath the self same God doth ratifie aboue and the sentence of the seruants the Lord doth confirme for in deede vvhat els is this then that the povver of al heauenly things is graunted them of God Whose sinnes so euer saith he you shal reteine they are reteined What povver I beseche you can be greater then this one The Father gaue al povver to the Sonne but I see the same povver altogether deliuered by the Sonne vnto them And as this concerneth the Priests high authoritie to absolue so therevpon concerning confession also to be made vnto them the ancient Fathers speake in this sort S. Cyprian de Lapsis nu 11. They saith he that haue greater faith and feare of God though they did not fall in persecution yet because they did onely thinke it in their minde this very cogitation they confesse to Gods Priests sorovvfully and plainely opening their conscience vttering and discharging the burden of their minde and seeking holesome medicine for their vvoundes though but smal and litle And a litle after Let euery one my brethren I beseeche you confesse his sinne vvhiles he is yet aliue vvhiles his confession may be admitted vvhiles satisfaction and remission made by the Priests is acceptable before God S. Cyril or as some thinke Origen li. 2 in Leuit. calleth it a great part of penance when a man is ashamed and yet openeth his sinnes to our Lords Priest See also Tertul. li. de Poenit. S. Hiero. in c. 10 Ecclesiastae S. Basil in Regulis brâ—u quaest 229. Who compare sinners that refuse to confesse to them that haue some disease in their secrete partes and are ashamed to shew it to the Physicion or Surgeon that might cure it Where they must needes meane secrete confession to be made to them that may absolue And S. Leo ep 80 most plainely as before S. Cyril expresly nameth Priests That confession is sufficient vvhich is made first to God then to the Priest also And againe It is sufficient that guiltines of mens consciences be vttered to the Priests onely by the secrecie of confession S. Hierome in 16 Mat. saith that Priests loose or binde audita peccatorum varietate hauing heard the varietie and differences of sinnes S. Paulinus writeth of S. Ambrose that as often as any confessed his sinne vnto him for too receiue penance he so vvept for compassion that thereby he caused the penitenâ— to weepe also He addeth moreouer that this holy Doctor was so secrete in this case that no man knew the sinnes confessed but God and him self And S. Augustine ho. 49 de 50 homilijs to 10. saith thus Doe penance such as is done in the Church Let no man say I doe it secretly I doe it to God in vaine then vvas it said Whatsoeuer you shal loose in earth shal be loosed in heauen See S. Ambrose de poenitentia through out S. Cyprian de Lapsis the booke de vera falsa panit in S. Augustine beside al antiquitie which is ful of these speaches concerning absolution and confession CHAP. XXI Appearing againe in Galilee where Peter was fishing with his fellowes and causing them after they had al night taken none to catch a great multitude which Peter draweth to land where he also dineth them 15 He expressing what this fishing signified maketh Peter his Vicar committing vnto him the feeding of his lambes and sheepe 18 and reuealeth vnto him that he also shal be crucified to the glorie of God 20 admonishing him to minde that rather then to be curious about Iohns death verse 1 AFTER IESVS manifested him self againe at the sea of Tibérias And he manifested thus ✠verse 2 There vvere together Simon Peter and Thomas vvho is called Didymus and Nathanael vvhich vvas of Cana in Galilee and the sonnes of Zebedee and tvvo others of his disciples ✠verse 3 Simon Peter saith to them I goe to fish They say to him Vve also come vvith thee And they vvent forth and got vp into the boate and that night they tooke nothing ✠verse 4 But vvhen morning vvas novv come IESVS stoode on the shore yet the disciples knevv not that it vvas IESVS ✠verse 5 IESVS therfore saith to them ChildreÌ„ haue you any meate They ansvvered him No. ✠verse 6 He saith to them Cast the nette on the right side of the boate and you shal finde They therfore did cast it and novv they vvere not able to dravv it for the multitude of fishes ✠verse 7 That disciple therfore vvhom IESVS loued saith to Peter It is our Lord. Simon Peter vvheÌ„ he had heard that it is our Lord girded his coate vnto him for he vvas naked and cast him self into the sea ✠verse 8 But the other disciples came in the boate for they vvere not farre from the land but as it vvere tvvo hundred cubits dravving the nette of fishes ✠verse 9 Therefore after they came dovvne to land they savv hote coles lying and fish laid thereon and bread ✠verse 10 IESVS saith to them Bring hither of the fishes that you tooke novv ✠verse 11 SimoÌ„ Peter vvent vp and drevv the nette to the land ful of great fishes an hundred fiftie three And although they vvere so many the nette vvas not broken ✠verse 12 IESVS saith to them Come dine And none of them that sate at meate ' durst aske him Vvho art thou knovving that it is our Lord. ✠verse 13 And IESVS commeth and taketh the bread and giueth them and the fish in like maner ✠verse 14 This novv the third time IESVS vvas manifested to his disciples after he vvas risen from the dead ⊢ ✠verse 15 Therfore vvhen they had dined IESVS saith to Simon Peter Simon of Iohn louest thou me more then these He saith to him Yea Lord thou knovvest that I loue thee he saith to him FEEDE MY LAMBES ✠verse 16 He saith to him againe Simon of Iohn louest thou me he saith to him Yea Lord thou knovvest that I loue thee He saith to him FEEDE MY LAMBES ✠verse 17 He saith to him the third time SimoÌ„ of Iohn louest thou me Peter vvas stroken sad because he said vnto him the third time Louest thou me And he said to him Lord thou knovvest al things thou knovvest that I loue thee He saith to him ″ FEEDE MY SHEEPE ✠verse 18 AmeÌ„ amen I say to thee vvhen thou vvast yonger thou didst girde thy self and didst vvalke vvhere thou vvouldest but vvhen thou shalt be old thou shalt stretch forth thy handes and ″ an other shal girde thee and leade thee vvhither thou vvilt not
before c. 1. 15. 23. By the determinate counsel of God deliuered God deliuered him and he deliuered him self for loue and intention of our saluation and so the acte was holy and Gods owne determination But the Iewes and others which betraied and crucified him did it of malice and wicked purpose and their facte was damnable and not of Gods counsel or causing though he tolerated it for that he could and did turne their abominable facte to the good of our saluatioÌ„ Therfore abhorre those new Manichees of our time both Lutherans and Caluinists that make God the author and cause of Iudas betraying of Christ no lesse then of Paules conuersion beside the false translation of Beza saying for Gods prescience or foreknowledge in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods prouidence 24. Loosing the sorovves Christ was not in paines him self but loosed other men of those dolours of Hel wherewith it was impossible him self should be touched See S. Augustine 27. My soul in Hel. Where al the Faithful according to the Creede euer haue beleeued that Christ according to his soul went downe to Hel to deliuer the Patriarches and al iust men there holden in bondage til his death and the Apostle here citing the Prophets wordes most euidently expresseth the same distinguishing his soule in Hel from his body in the graue Yet the Caluinists to defend against Gods expresse wordes the blasphemie of their Maister that Christ suffered the paines of Hel and that no where but vpon the Crosse and that otherwise he descended not into Hel most falsely and flatly here corrupt the text by turning and wresting both the Hebrew and Greeke wordes from their most proper and vsual significations of Soule and Hel into body and graue saying for my soule in Hel thus my body life person yea as Beza in his new Testament an 1556 my carcas in the graue and this later they corrupt almost through out the Bible for that purpose But for refelling of both corruptions it shal be sufficient in this place first that al Hebrues Greekes and al that vnderstand these tonges know that the foresaid Hebrue Greeke wordes are as proper peculiar and vsual to signifie soul and Hel as anima and infernus in Latin yea as soul and Hel in English do properly signifie the soule of man and Hel that is opposite to heauen and that they are as vnproprely vsed to signifie body and graue as to say in English soul for body or Hel for graue Secondly it doth so miâ—like the Heretikes them selues that Castaleo one of their fine Translatours reselleth it and to make it the more sure he for in inferno translateth in Orco that is in Hel. Thirdly Beza him self partly recanteth in his later edition and confesseth that Carcas was no fit word for the body of Christ and therfore I have saith he changed it but I reteine and keepe the saâ—â—e sense stil meaning that he hath now translated it soule but that he meaneth thereby as before Christs dead body fourthly he saith plainely that translating thus Thou shalt not leaue my carcas in the graue he did it of purpose against Limbus Patrum Purgatorie and Christs descending into Hel which he calleth soul errours and marueleth that most of the ancient fathers vvere in that errour namely of Christs descending into Hel and deliuering the old fathers Vvhat neede we more He opposeth himself both against plaine Scriptures and al auncient fathers peruerting the one and contemning the other to ouerthrow that truth which is an Article of our Crede whereby it is euidently false which some of them say for their defense that none of them did euer of purpose translate falsely See the Annotation vpon 1 Pet. 3. v. 19. 44. Al things common This liuing in common is not a rule or a precept to al Christian men as the Anabaptistes falsely pretend but a life of perfection and counsel folowed of our Religious in the Catholike Church See S. Aug. in Ps 1â—2 in principio ep 109. 47. Increased Moe and moe were added to the Church as the Greeke more plainely expresseth that we may see the visible propagation increase of the same from which time a diligent man may deduce the very same visible Societie of men ioyned in Christ through the whole booke and afterward by the Ecclesiastical storie downe til our daies against the pretensed inuisible Church of the Heretikes CHAP. III. A miracle and a Sermon of Peters to the people shevving that Iâ—SVS is Christ and exhorting them to faith in him and penance for their sinnes and so they shal haue by him in Baptisme the Benediction which was promised to Abraham verse 1 AND Peter and Iohn vvent vp into the temple at the ninthe houre of praier ✠verse 2 And a certaine man that vvas lame from his mothers vvombe vvas caried vvhom they laid euery day at the gate of the temple that is called Specious that he might aske almes of them that vvent into the temple ✠verse 3 He vvhen he had seen Peter and Iohn about to enter into the temple asked to receiue an almes ✠verse 4 But Peter vvith Iohn looking vpon him said Looke vpon vs. ✠verse 5 But he looked earnestly vpon them hoping that he should receiue some thing of them ✠verse 6 But Peter said Siluer and gold I haue not but ″ that vvhich I haue the same I giue to thee In the name of IESVS CHRIST of Nazareth arise and vvalke ✠verse 7 And taking his right hand he lifted him vp and forthvvith his feete and soles vvere made strong ✠verse 8 And springing he stoode and vvalked and vvent in vvith them into the temple vvalking and leaping and praising God ✠verse 9 And al the people savv him vvalking and praising God ✠verse 10 And they knevv him that it vvas he vvhich sate for almes at the Specious gate of the temple and they vvere excedingly astonied and agast at that had chauÌ„ced to him ✠verse 11 And as he held Peter and Iohn al the people ranne to them vnto the porche vvhich is called Salomons vvondering ✠verse 12 But Peter seing them made ansvver to the people Ye men of Israël vvhy maruel you at this or vvhy looke you vpon vs as though ″ by our povver or holines vve haue made this man to vvalke ✠verse 13 The God of Abraham and the God of Isaac and the God of Iacob the God of our fathers hath glorified his sonne IESVS vvhom you in deede deliuered and denied before the face of Pilate he iudging him to be released ✠verse 14 But you denied the holy and the iust one * and asked a mankiller to be giuen vnto you ✠verse 15 but the authour of life you killed vvhom God hath raised from the dead of vvhich vve are vvitnesses ✠verse 16 And in the faith of his name this man vvhom you see and knovv his
receiue him Vvho vvhen he vvas come profited them much that had beleeued ✠verse 28 For he vvith vehemencie conuinced the Ievves openly shevving by the scriptures that IESVS is CHRIST CHAP. XIX Hovv Paul began the Church of Ephesus first in 1â— that vvere baptized vvith Iohns baptisme â— then preaching three moneths in the Synagogue of the Ievves vntil for their obstinacie and blaspheming he forsooke them disputing aftervvard in a certaine schoole for tvvo yeres space to the maruelous increase of the Church specially through his great miracles also in healing diseases vvith the touche of his clothes and expelling diâ—els 13 vvho yet contemned the Exorcists of the Ievves 18 Hovv the Christians there confesse their actes and burne their vnlavvful bookes 21 and hovv he foretold that after he had been at Hierusalem he must see Rome 23 and vvhat a great sedition vvas raised against him at Ephesus by them that got their liuing of vvorking to the idolatrous Temple of Diana verse 1 AND it came to passe vvhen Apollo vvas at Corinth that Paul hauing gone through the higher partes came to Ephesus and found certaine disciples ✠verse 2 and he said to them Haue you receiued the holy Ghost beleeuing But they said to him Nay neither haue vve heard whether there be a holy Ghost ✠verse 3 But he said In vvhat then vvere you baptized Vvho said In Iohns baptisme ✠verse 4 And Paul said * Iohn baptized the people vvith the baptisme of penance saying That they should beleeue in him that vvas to come after him that is to say in IESVS ✠verse 5 Hearing these things they vvere baptized in the name of our Lord IESVS ✠verse 6 And vvhen Paul had imposed hands on them the holy Ghost came vpon them and they spake vvith tongues and prophecied ✠verse 7 And all the men vvere about tvvelue ✠verse 8 And entring in to the synagogue he spake confidently for three moneths disputing and exhorting of the kingdom of God ⊢ ✠verse 9 But vvhen certaine vvere indûrate and beleeued not il-speaking the vvay of our Lord before the multitude departing from them he separated the disciples daily disputing in the schole of one Tyrannus ✠verse 10 An this vvas done for the space of tvvo yeres so that al vvhich dvvelt in Asia heard the vvord of our Lord Ievves and Gentils ✠verse 11 And God vvrought by the hand of Paul miracles not common ✠verse 12 so that there vvere also brought from his body â— napkins or handkerchefs vpon the sicke and the diseases departed from them and the vvicked spirits vvent out ✠verse 13 And certaine also of the Iudaical exorcists that vvent about assaied to inuocate vpon them that had euil spirits the name of our Lord IESVS saying I adiure you by IESVS vvhom Paul preacheth ✠verse 14 And there vvere certaine sonnes of Sceua a Ievve cheefe priest seuen that did this ✠verse 15 But the vvicked spirit ansvvering said to them IESVS I knovv and â— Paul I knovv but you vvhat are ye ✠verse 16 And the man in vvhom the vvicked spirit vvas leaping vpon them and mastring both ' preuailed against them so that they fled out of that house naked and vvounded ✠verse 17 And this vvas made notorious to al the Ievves and the Gentiles that dvvelt at Ephesus and feare fel vpon al them and the name of our Lord IESVS vvas magnified ✠verse 18 And many of them that beleeued came confessing and declaring their deedes ✠verse 19 And many of them that had folovved â— curious things brought together their â— bookes and burnt them before al and counting the prices of them they found the money to be fiftie thousand pence ✠verse 20 So mightely increased the vvord of God and vvas confirmed ✠verse 21 And vvhen these things vvere ended Paul purposed in the Spirit vvhen he had passed through Macedonia and Achaia to goe to Hierusalem saying After I shall haue been there I must see Rome also ✠verse 22 And sending into Macedonia tvvo of them that ministred vnto him Timothee and Erastus himself remained for a time in Asia ✠verse 23 And at that time there vvas made no litle trouble about the vvay of our Lord. ✠verse 24 For one named Demetrius a siluer-smith that made siluer temples of Diána procured to the artificers no smal gaine ✠verse 25 vvhom calling together and them that vvere the same kinde of vvorkemen he said Sirs you knovv that our gaine is of this occupation ✠verse 26 and you see and heare that this same Paul by persuasion hath auerted a great multitude not only of Ephesus but almost of al Asia saying That they are not gods vvhich be made by handes ✠verse 27 And not only vnto vs is this part in danger to be reproued but also the temple of great Diana shal be reputed for nothing yea her maiestie shal begin to be destroied vvhom al Asia the vvorld vvorshippeth ✠verse 28 Hearing these things they vvere replenished vvith anger and cried out saying Great is Diana of the Ephesians ✠verse 29 And the vvhole citie vvas filled vvith confusion they ranne violently vvith one accord in to the theátre catching Gaius and Aristarchus Macedonians Paules companions ✠verse 30 And vvhen Paul vvould haue entred into the people the disciples did not permit him ✠verse 31 And certaine also of the Princes of Asia that vvere his frendes sent vnto him desying that he vvould not adueÌ„ture him selfe into the theátre ✠verse 32 and others cried an other thing For the assemblie vvas confuse the more part knevv not for vvhat cause they vvere assembled ✠verse 33 And of the multitude they drevv forth Alexander the Ievves thrusting him forvvard But Alexander vvith his hand desiring silence vvould haue giuen the people satisfaction ✠verse 34 Vvhom as soone as they perceiued to be a Ievve there vvas made one voice of al almost for the space of tvvo houres crying out Great is Diana of the Ephesians ✠verse 35 And vvhen the Scribe had appeased the multitudes he saith Ye men of Ephesus for vvhat man is there that knovveth not the citie of the Ephesians to be a vvorshipper of great Diana Iupiters childe ✠verse 36 Forasmuch therfore as these things can not be gainsaid you must be quieted and doe nothing rashly ✠verse 37 For you haue brought these men being neither sacrilegious nor blaspheming your Goddesse ✠verse 38 But if Demetrius and the artificers that are vvith him haue matter to say against any man there are Courtes kept in the common place there are Proconsuls let them accuse one an other ✠verse 39 And if you aske any other matter it may be resolued in a lavvful assemblie ✠verse 40 For vve are in danger also to be accused for this daies sedition vvhereas there is no man guilty by vvhom vve may
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
that this Epistle was not sent inclosed to S. Peters to be deliuered by his meanes to the vvhole Church of the Romanes in some of the assemblies it is very like it was recommended to some one principal man or other that is not here named and tvventy causes there may be vnknovven to vs. Why he saluted him not â—but no cause vvhy our Aduersaries vpon such friuolous reasons should reproue an approued truth For euen as wel might they say that S. Iohn vvas neuer at Ephesus because S. Paul in his Epistle to the Ephesians doth not salute him And plaine it is that it is the Romane seate and faith of Peter vvhich they as all Heretikes before them do feare and hate and vvhich wil be their bane and they knovv that there is no argument vvhich conuinceth in their conscience that Peter vvas neuer at Rome Therfore to conclude vve say to them in S. Augustines vvordes Why call you the Apostolike chaire the chaire of pestilence What hath the Church of Rome done against you in vvhich S. Peter did sit and from vvhich by nefarious furie you haue separated your selues 16. Holy kisse Hereof and by the common vsage of the first Christians vvho had special regard of vnitie and peace among them selues and for â—signe and protestation thereof kissed one an other came our holy ceremonie of giuing the Pax or kissing one an other in the Sacrifice of the blessed Masse 17. To marke them He carefully warneth them to take heede of seditions sovvers of Sectes and dissension in religion and this euer to be their marke if they should teach or moue them to any thing vvhich vvas not agreable to that vvhich they had learned at their conuersion not bidding them to examine the case by the Scriptures but by their first forme of faith and religion deliuered to them before they had or did read any booke of the nevv Testament 18. But their ovvne belly Hovvsoeuer Heretikes pretend in vvordes and external shew of their sheepes cote in deede they seeke but after their ovvne profite and pleasure by the Apostles to ovvne testimonie we be vvarranted so to iudge of them as of men that in deede haue no religion nor conscience 19. Your obedience Against Heretikes and their illusions there is no better way then in simplicitie to cleaue vnto that vvhich hath bene taught before for the vvhich the Romane obedience is much commended See Annot. vpon the first chap. vers 8. ⧠THE ARGVMENT OF THE FIRST EPISTLE TO THE CORINTHIANS HOVV S. Paul planted the Church at Corinth coÌ„tinuing there a yere and an halfe together vve reade Act. 18. After that vvhen he vvas at Ephesus Act. 19 about the end of the three yeres that he abode there he vvrote this first Epistle to the Corinthians For euen as S. Luke there vvriteth vvhen these things vvere ended Paul purposed in the Spirit when he had gone ouer Macedonia and Achaia to goe to Hierusalem so likevvise doth S. Paul himselfe vvrite here I vvil come to you in Achaia when I shal haue gone ouer Macedonia for I vvill go ouer Macedonia but I vvil tarie at Ephesus vntil Pentecost The matter that he vvriteth of is not one as in the Epistle to the Romanes but diuers partly such faultes of theirs as vvere signified vnto him by them that vvere of Chloè 1 Cor. 1 11. partly such questions as them selues vvrote to him of And concerning the things that you vvrote to me 1 Cor. 7 1. for so vve may as it seemeth deuide the Epistle into these tvvo partes Or to put al together he vvriteth of eight things 1 Of 〈◊〉 Schismes beginning among them by occasion of certaine preachers vvhom in 〈◊〉 Second Epistle he toucheth more plainely as being False apostles chap. 1. â— 3 4. 2 Of an incestuous fornicator and some that vvent to lavv before infidel chap. 5. 6. 3 Of Matrimonie and Continencie chap. 7. 4 Of 〈◊〉 saâ—raficed to Idols chap. 8. 9. 10. 5 Of his Traditions chap. 11. 6 Of the Giftes of the Holy Ghost chap. 12. 13. 14. 7 of the Resurrection chap. 〈…〉 of the Gentiles to succour the Christian 〈◊〉 at Hieru salem chap. 16. THE FIRST EPISTLE OF PAVL TO THE CORINTHIANS CHAP. I. After salutation 4 hauing acknovvledged the graces of their Churche 10 he dehorteth them from their Schismatical boasting against one an other in their baptizers telling them that they must boast onely in Christ for their Baptisme 17 and in their preachers vvho had the vvisedom of vvordes telling them that it is the preaching of the Crosse vvhereby God saueth the vvorld and vvherein onely Christians should boast 26 seing God of purpose chose the contemptible that so him self might haue the glorie verse 1 PAVL called to be an Apostle of IESVS Christ by the vvil of God and Sósthenes a brother ✠verse 2 to the Church of God that is at Corinth to the sanctified in Christ IESVS called to be saincts vvith al that inuocate the name of our Lord IESVS Christ in euery place of theirs and ours ✠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 for you for the grace of God that is giuen you in Christ IESVS ✠verse 5 that in al things you be made riche in him in al vtterance and â— in al knovvledge ✠verse 6 as the testimonie of Christ is confirmed in you ✠verse 7 so that nothing is vvanting to you in any grace expecting the reuelation of our Lord IESVS Christ ✠verse 8 vvho also vvil confirme you vnto the end vvithout crime in the day of the comming of our Lord IESVS Christ ✠verse 9 God is faithful by vvhom you are called into the societie of his sonne IESVS Christ our Lord. ✠verse 10 And I beseeche you brethren by the name of our Lord IESVS Christ that you al say one thing and that there be no schismes among you but that you be perfect in one sense in one knovvledge ✠verse 11 For it is signified vnto me my brethren of you by them that are of Chloè that there be contentions among you ✠verse 12 And I meane this for that euery one of you saith I certes am Paules I Apollos but I Cephas and I Christs ✠verse 13 Is Christ deuided Vvhy vvas Paul crucified for you or in the name of Paul vvere you baptized ✠verse 14 I giue God thankes that I baptized none of you but * Crispus and Caius ✠verse 15 lest any man say that in my name you vvere baptized ✠verse 16 And I baptized also the house of Stéphanas But I know not if I haue baptized any other ✠verse 17 For Christ sent me not to baptize but to euangelize not in vvisedom of speache that the crosse of Christ be not made void ✠verse 18 For the vvord of the crosse to them in deede
expressed here in the text And as S. Ambrose in hunc locum and most good authors novv thinke this vvhich he calleth Dominicam coenam is not meant of the B. Sacrament as the circunstances also of the text do giue namely the reiecting of the poore the rich mens priuate deuouring of al not expecting one an other glottony and drunkennesse in the same vvhich can not agree to the holy Sacrament And therfore the Heretikes haue smal reason vpon this place to name the said holy SacrameÌ„t rather the Supper of the Lord then after the maner of the primitiue Church the Eucharist MASSE or Liturgie But by like they vvould bring it to the supper againe or Euening seruice vvhen men be not fasting the rather to take avvay the old estimation of the holines thereof 23. I haue deliuered As al other partes of religion vvere first deliuered by preaching and vvord of mouth to euery Nation conuerted so this holy order and vse of the B. Sacrament vvas by S. Paul first giuen vnto the Corinthians by tradition Vnto vvhich as receiued of our Lord he reuoketh them by this Epistle not putting in vvriting particularly al things pertaining to the order vse and institution as he aftervvard saith but repeating the summe and substance thereof and leauing the residue to his returne But his vvordes and narration here vvritten vve vvil particularly prosecute because the Heretikes make profession to folovv the same in their pretended reformation of the MASSE 23. Ia the night First the Aduersaries may be here conuinced that al the circumstaÌ„ces of time person place vvhich in Christes action are noted neede not to be imitated As that the SacrameÌ„t should be ministred at night to men onely to onely tvvelue after or at supper such like because as S. Cyprian ep â—3 nu â— S. Augustine ep 118. c. 6. note there vvere causes of those accidents in Christ that are not novv to be alleaged for vs. He instituted then this holy act vve do not he made his Apostles Priests that is to say gaue them commission to do and minister the same vve do not he vvould haue this the last act of his life vvithin the bounds of his Passion it is not so vvith vs. he vvould eate and make an end of the Paschal to accomplish the old Lavv that can not be in our action therfore he must needes doe it after supper and at night vve may not do so he excluded al vvomen al the rest of his Disciples al lay men vve inuite al faithful men vvomen In many circunstances then neither vve may imitate Christes first action nor the Heretikes as yet do though they seeme to encline by abandoning other names sauing this calling it Supper to haue it at night and after meate though as is before noted they haue no iust cause to call it so vpon Christ fact seeing the Euangelists do plainely shevv * that the Sacrament vvas instituted after Supper as the Apostle him self here recordeth of the later part in expressâ— speach And most men thinke a long sermon and the vvashing of the Apostles feete came betvvene yea and that the supper vvas quite finished grace said But in al these and such like things the Catholike Church onely by Christes Spirit can tel vvhich things are imitable vvhich not in al his actions â—1 Tooke Christ tooke bread into his hands applying this ceremonie action and benediction to it and did blesse the very element vsed povver and actiue vvord vpon it * as he did ouer the bread and fishes vvhich he multiplied and so doth the Church of God and so do not the Protestants if they folovv their ovvne booke and doctrine but they let the bread cuppe stand a loofe and occupie Christes vvordes by vvay of report and narration applying them not at al to the matter proposed to be occupied and therfore hovvsoeuer the simple people be deluded by the rehersal of the same vvordes vvhich Christ vsed yet consecration benediction or sanctification of bread and vvine they professe they make none at al. At the first alteration of religion there vvas a figure of the Crosse at this vvord He blessed and at the vvorde He tooke there vvas a glosse or rubrike that appointed the Minister to imitate Christs action and to take the bread into his hands aftervvard that vvas reformed and Christes action abolished and his blessing of bread turned to thankes giuing to God 23. Bread Christ made the holy Sacrament of vnleauened bread and al the Latin Church imitateth him in the same as a thing much more agreable to the signification both in it self and in our liues then the leauen Yet our Aduersaries neither folovv Christ S. Paul nor the vvest Church in the same but rather purposely make choise of that kind that is in it self more vnseemely and to the first institution lesse agreable In the other part of the Sacrament they contemne Christ and his Church much more impudently and damnably For Christ and al the Apostles and al Catholike Churches in the vvorld haue euer mixed their wine vvith water for great mysterie and signification specially for that water gushed together vvith bloud out of our Lordes side This our Lord did saith S. Cyprian Ep. 63 ad Cecilium nu 4 7. and none rightly offereth that folovveth not him therein Thus Irenaeus li. 5. c. 1. Iustine Apolog. 2. in fine and al the Fathers testifie the Primitiue Church did and in this sort it is done in al the MASSES of the Greekes S. Iames S. Basils S. Chrisostoms and yet our Protestant pretending to reduce al to Christ vvil not doe as he did and al the Apostles and Churches that euer vvere 24. This is These vvordes being set dovvne not in the person of the Euangelistes or Apostles but expressed as in Christes ovvne person to be said ouer the bread and the like ouer the vvine are the formes of the Sacrament and vvordes of consecration neither is it a Sacrament but as S. Augustine saith vvhen the vvordes come that is to say actiuely and presently be applied to the elements of the same Therfore the Protestants neuer applying these vvordes more then the vvhole narration of the institution nor reciting the vvhole as is said othervvise then in historical maner as if one vvould minister Baptisme neuer apply the wordes of the SacrameÌ„t to the childe but onely read Christes speaches of the same make no Sacrament at al. And that these proper vvordes be the onely forme of this Sacrament and so to be spoken ouer or vpon the bread and vvine S. Ambrose plainly and precisely vvriteth recording hovv far the Euangelists narratiue vvordes do goe and vvhere Christes ovvne peculiar mystical vvordes of consecration begin and so the rest of the fathers Ambro. li. 4. de Sacr. e. 4. c. 9. de init Myster Iusti Apolog. 2. in fine Cypr. de Can. Do. nu 1. 2. Aug. Ser. 28. de
barbarous Yea and the Seruice of our ovvne language vvithin a fevv hundreth yeres or rather euery age shal vvholy become barbarous and vnknovven to our selues our tongue as al vulgar doth so often change And for edification that is for increase of faith true knovvledge and good life the experience of a fevv yeres hath giuen al the vvorld a ful demonstration vvhether our forefathers vvere not as vvise as faithful as deuout as fearful to breake Gods lavves and as likely to be saued as vve are in al our tongues translations and English praiers Much vanitie curiositie contempt of Superiors disputes emulations contentions Schismes horrible errors profenation and diuulgation of the secrete Mysteries of the dreadful Sacraments * vvhich of purpose vvere hidden from the vulgar as S. Denys Eccl. Hier. c. 1. and S. Basil de Sp. Sanct. c. 27. testifie are fallen by the same but vertue or sound knovvledge none at al. Vvherein this also is a grosse illusion and vntruth that the force and efficacie of the Sacraments Sacrifice and common praier dependeth vpon the peoples vnderstanding hearing or knovvledge the principal efficacie of such thinges and of the vvhole ministerie of the Church consisting specially of the very vertue of the vvorke and the publike office of the Priests who be appointed in Christes behalfe to dispose these Mysteries to our most good the infant innocent idiote and vnlearned taking no lesse fruite of Baptisme and al other diuine offices meete for euery ones condition then the learnedst Clerke in the Realme and more if they be more humble charitable deuour and obedient then the other hauing lesse of these qualities and more learning Vvhich vve say not as though it were inconuenient for the people to be vvel instructed in the meaning of the Sacraments and holy ceremonies and Seruice of the Church for that to their comfort and necessarie knovvledge both by preaching Catechizing and reading of good Catholike bookes Christian people do learne in al Nations much more in those countries vvhere the Seruice is in Latin then in our Nation God knovveth But we say that there be other wales to instruct them and the same lesse subiect to danger and disorder then to turne it into vulgar tongues Vve say the simple people and many one that thinke them selues some body vnderstand as litle of the sense of diuers Psalmes Lessons and Oraisons in the vulgar tongue as if they vvere in Latin yea and often take them in a vvrong peruerse and pernitious sense vvhich lightly they could not haue done in Latin Vve say that such as vvould learne in deuotion and humilitie may and must rather vvith diligence learne the tongue that such Diuine things be vvritten in or vse other diligence in hearing sermons and instructions then for a fevv mens not necessarie knovvledge the holy vniuersal order of Gods Church should be altered For if in the kingdom of England onely it be not conuenient necessarie nor almost possible to accommodate their Seruice booke to euery prouince and people of diuers tongues hovv much lesse should the vvhole Church so do consisting of so many differences Neither doth the Apostle in al this Chapter appoint any such thing to be done but admonisheth them to pray and labour for the grace of vnderstanding and interpretation or to get others to interprete or expound vnto them And that much more may vve doe concerning the Seruice in Latin vvhich is no strange nor miraculously gotten or vnderstood tongue but common to the most and cheefe churches of the vvorld and hath bene since the Apostles time daily vvith al diligence through out al these partes of Christendom expounded in euery house schole church and pulpit and is so vvel knovven for euery necessarie part of the diuine Seruice that by the diligence of parents Maisters and Curates euery Catholike of age almost can tel the sense of euery ceremonie of the Masse vvhat to ansvver vvhen to say Amen at the Priestes benediction vvhen to confesse vvhen to adore vvhen to stand vvhen to kneele when to receiue vvhat to receiue vvhen to come vvhen to depart and al other dueties of praying and seruing sufficient to saluation And thus is it euident that S. Paul speaketh not of the common tonges of the Churches Seruice Secondly it is as certaine that he meaneth not nor vvriteth any vvord in this place of the Churches publike Seruice praier or ministration of the holy Sacrament vvherein the Office of the Church specially consisteth but onely of a certaine exercise of mutual conference wherein one did open to an other and to the assemblie miraculous giftes and graces of the Holy Ghost and such Canticles Psalmes secrete Mysteries sorts of Languages and other Reuelations as it pleased God to giue vnto certaine both men and vvomen in that first beginning of his Church In doing of this the Corinthians cōmitted many disorders turning Gods gifts to pride and vanitie and namely that gift of tonges vvhich being in deede the least of al giftes yet most puffed vp the hauers and novv also doth commonly puffe vp the professors of such knovvledge according as S. Augustine vvriteth thereof This exercise and the disorder thereof vvas not in the Church for any thing we can reade in antiquitie these fourtene hundreth yeres and therfore neither the vse nor abuse nor S. Paules reprehēsion or redressing thereof can concerne any vvhit the Seruice of the Church Furthermore this is euident that the Corinthians had their Seruice in Greeke at this same time and it vvas not done in these miraculous tonges Nothing is meant then of the Church Seruice Againe the publike Seruice had but one language in this exercise they spake in many tonges In the publike Seruice euery man had not his ovvne special tongue his special Interpretation special Reuelation proper Psalmes but in this they had Againe the publike Seruice had in it the ministration of the holy Sacrament principally vvhich vvas not done in this time of conference For into this exercise vvere admitted Catechumens and Infidels and vvhosoeuer vvould in this vvomen before S. Paules order did speake and prophecie so did they neuer in the Ministration of the Sacrament vvith many other plaine differences that by no meanes the Apostles vvordes can be rightly and truely applied to the Corinthians Seruice then or ours novv Therfore it is either great ignorance of the Protestants or great guilfulnes so vntruely and peruersly to apply them Neither is here any thing meant of the priuate praiers vvhich deuout persons of al sortes and sexes haue euer vsed specially in Latin as vvel vpon their Primars as Beades For the priuate praiers here spoken of vvere psalmes or hymnes and sonnets nevvly inspired to them by God and in this conference or prophecying vttered to one an others comfort or to them selues and God onely But the praiers psalmes and holy vvordes of the Christian people vsed priuately are not composed by them nor diuersely inspired
or from him self to change euery yere or in euery epistle to forme of his former teaching to come daily vvith nevv deuises repugnant to his ovvne rules vvere not agreable to an Apostle and true teacher of Christ but proper to false prophets and Heretikes Vvhereof vve haue notorious examples in the Protestants vvho being destitute of the spirit of peace concord constancie vnitie and veritie as they varie from their ovvne vvritings vvhich they retract reforme or deforme continually so both in their preachings forme of Seruice they are so restles changeable and repugnant to them selues that if they vvere not kept in avve vvith much a do by temporal lavves or by the shame and rebuke of the vvorld they vvould coine vs euery yere or euery Parliament nevv Communions nevv faithes and nevv Christes as you see by the manifold endeuours of the Puritans And this to be the proper note of false Apostles and Heretikes see in S. Irenâ—us li. â— c. 18. and Tertul. de praescript S. Basil ep 82. 22. Hath sealed The learned Diuines proue by this place and by the like in the fourth to the Ephesians that the Sacrament of Baptisme doth not onely giue grace but imprinteth and sealeth the soule of the baptized vvith a spiritual signe marke badge or token vvhich can neuer be blotted out neither by sinne heresie apostasie nor other vvaies but remaineth for euer in man for the cognisance of his Christendom and for distinction from others vvhich vvere neuer of Christes fold by vvhich also he is as it were consecrated and deputed to God made capable and partaker of the rightes of the Church and subiect to her lavves and discipline See S. Hierom in 4. Ephes S. Ambrose li. 1 de Sp. sancto cap. 6. S. Cyril Hierosol Catechesi â—7 at the end and S. Dionysius Areopag c. 2. Eccl. Hierarch The which fathers expresse that spiritual signe by diuers agreable names vvhich the Church and most Diuines after S. Augustine call the character of Baptisme by the truth and force of vvhich spiritual note or marke of the soul he specially conuinceth the Donatistes that the said Sacrament though giuen and ministred by Heretikes or Schismatikes or vvho els so euer can neuer be reiterated See ep â—7 li. 6 cont Donatist cap. 1. li. 2 cont Parmenianum 6. 1â— As the like indeleble characters giuen also by the Sacraments of Confirmation and Orders do make those also irreiterable and neuer to be receiued but once Vvhereas al other Sacraments sauing these three may be often receiued of the self same person And that holy Orders can not be iterated see S. Augustine li. 2 cont Parmen c. 13. li. de bono coniug c. 24. and S. Gregorie li. 2 Rggist ep 32. The like of Confirmation is decreed in the most auÌ„cient Councel Tarracon cap. 6. Finally that this character is giuen onely by these said three Sacraments and is the cause that none of them can be in any man repeated or reiterated see the decrees of the Councels Florentine and Trent Vvhich yet is no nevv deuise of them as the Heretikes falsely affirme but agreable as you see both to the Scriptures and also to the auncient fathers and Councels â—4 Not because vve ouerrule Caluin and his seditious Sectaries vvith other like vvhich despise dominion as S. Iude describeth such vvould by this place deliuer them selues from al yoke of spiritual Magistrates and Rulers namely that they be subiect to no man touching their faith or for the examination and trial of their doctrine but to God and his vvord onely And no maruel that the male factors and rebelles of the Church vvould come to no tribunal but Gods that so they may remaine vnpunished at least during this life for though the Scriptures plainely condemne their heresies yet they could vvrithe them selues out by false gloses constructions corruptions and denials of the bookes to be Canonical if there vvere no lavves or iudicial sentence of men to rule and represse them Notvvithstanding then these vvordes of S. Paul vvhereby onely tyrannical insolent and proud behauiour and indiscrete rigor of Prelates or Apostles tovvards their flockes is noted as also in the first of S. Peter cap. 5. the Greeke vvord in these places and in the Gospel Mt. 20 25. Mr. 10 42. signifying lordly and insolent dominion yet he had and exercised iust ruâ—e preeminence and prelacie ouer them not onely for their life but also and principally touching their faith for he might did call them to account for the same and excoÌ„municated heretikes for foresaking their faith 1 Cor. 4 5. 2 Cor. 10 4. 13 10. 1 Tim. 1 20. Tit. â— 11. And al Christian men are bound to obey their lavvful Prelates in matters of faith and doctrine specially and must not vnder that ridiculous pretence of obeying Gods vvord onely vvhich is the shifte of al other Heretikes as Anabaptistes Arians and the like as vvel as the Protestants disobey Gods Church Councels and their ovvne Pastors and Bishops vvho by the Scriptures haue the regiment of their soules and may examine and punish as vvel Iohn Caluin as Simon Magus for falling from the Catholike faith for though God alone be the Lord author and giuer of faith yet they are his * cooperators and coadiutors by vvhom the faithful do beleeue and be preserued in the true faith and be defended from vvolues vvhich be Heretikes seeking to corrupt them in the same And this same Apostle * chalengeth to be their father as he that begat and formed them by his preaching in Christ CHAP. II. Prosecuting the true cause vvhich in the last chapter he gaue of his not comming 6 he pardoneth novv after some part of penance him that for incest he excommunicated in the last epistle requiring them obediently to consent therevnto 12 Then of his going from Troâ—â— into Macedonia God euery vvhere giuing him the triumph verse 1 AND I haue determined vvith my self this same thing not to come to you againe in sorovv ✠verse 2 For if I make you sorie and who is it that can make me glad but he that is made sorie by me ✠verse 3 And this same I vvrote to you that I may not vvhen I come haue sorovv vpon sorovv of the vvhich I ought to reioyce trusting in you al that my ioy is the ioy of you al. ✠verse 4 For of much tribulation and anguish of hart I vvrote to you by many teares not that you should be made sorie but that you may knovv vvhat charitie I haue more aboundantly tovvard you ✠verse 5 And if any man hath made sorovvful not me hath he made sorovvful but in part that I burden not al you ✠verse 6 To him that is such a one ″ this rebuke sufficeth that is giuen of many ✠verse 7 so that coÌ„trariewise you should rather pardon and comfort him lest perhaps such an one be svvallovved vp vvith ouer great sorovv âœ
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
the dead in the name of our Lord. for the vvhich S. Hierom also as is noted before saith that the ordering of Priests is by imposition of handes and imprecation of voice 14. Of Priesthod The practise of the Church giueth vs the sense of this place vvhich the auncient Councel of Carthage doth thus set dovvne When a Priest taketh orders the Bishop blessing him and holding his hand vpon his head let al the Priests present lay also their hands on his head by the Bishops hands c. Vvho seeth not novv that holy Orders giuing grace by an external ceremonie and vvorke is a Sacrament So al the old Church counteth it And S. Augustine cont ep Parmen li. 2 c. 13. plainely saith that no man doubteth but it is a Sacrament and lest any man thinke that he vseth not the vvord Sacrament proprely and precisely he ioyneth it is nature and name vvith Baptisme Againe vvho seeth not by this vse of imposition of hands in giuing Orders and other Sacraments that Christ the Apostles and the Church may borovv of the Ievvish rites certaine conuenient ceremonies and Sacramental actions seing this same as * the Heretikes can not deny vvas receiued of the maner of Ordering Aaron and the Priests of the old lavv or other heads of the people See Exod. 39. Num. 27 23. 16. Saue both thy self Though Christ be our onely Sauiour yet the Scriptures forbeare not to speake freely and vulgarly and in a true sense that man also may saue him self and others But the Protestants notvvithstanding folovv such a captious kind of Diuinitie that if a man speake any such thing of our Lady or any Sainct in heauen or other meane of procuring saluation they make it a derogation to Christes honour Vvith such hypocrites haue vve novv a daies to do CHAP. V. Hovv to behaue himself tovvardes yong and old 3 to bestovv the Churches oblations vpon the needy vvidovves 9 and not to admitte the said Churches vvidovves vnder threescore yeres old 17 In distribution to respect vvel the Priests that are painful 19 and hovv in his Consistorie to heare accusations against Priests 22 to be straite in examining before he giue Orders to be chast and to remitte somevvhat of his drinking vvater verse 1 A Seniour rebuke not but beseeche as a father yong men as brethren ✠verse 2 old vvomen as mothers yong vvomen as sisters in al chastitie ✠verse 3 Honour vvidovves vvhich are ″ vvidovves in deede ✠verse 4 But if any vvidovv haue children or nephevves let her learne first to rule her ovvne house and to render mutual dutie to her parents for this is acceptable before God ✠verse 5 But she that is a vvidovv in deede and desolate let her hope in God and continue in obsecrations praiers night and day ✠verse 6 For she that is in deliciousenes liuing is dead ✠verse 7 And this commaund that they be blamlesse ✠verse 8 But if any man haue not care of his ovvne and especially of his domesticals ″ he hath denied the faith and is vvorse then an infidel ✠verse 9 ″ Let a vvidovv be chosen of no lesse theÌ„ three score yeres vvhich hath been the ″ vvife of one husband ✠verse 10 hauing testimonie in good vvorkes if she haue brought vp her children if she haue receiued to harbour if she haue vvashed the Saincts feete if she haue ministred to them that suffer tribulation if she haue folovved euery good vvorke ⊢ ✠verse 11 But the yonger vvidovves auoid For vvhen they shal be ″ vvanton in Christ ″ they vvil marie ✠verse 12 ″ hauing damnation because they haue made void ″ their first faith ✠verse 13 and vvithal idle also they learne to goe about from house to house not only idle but also ful of vvordes and curious speaking things vvhich they ought not ✠verse 14 ″ I vvil therfore the yonger to marie to bring forth children to be housevviues to giue no occasion to the aduersarie for to speake euil ✠verse 15 For novv certaine are turned backe ″ after Satan ✠verse 16 If any faithful man haue vvidovves let him minister to them and let not the Church be burdened that there may be sufficient for them that are vvidovves in deede ✠verse 17 The priestes that rule vvel let them be esteemed vvorthie of double honour especially they that labour ″ in the vvord and doctrine ✠verse 18 For the Scripture saith Thou shalt not moosel the mouth to the oxe that treadeth out the corne and The vvorke man is vvorthie of his hâ—re ✠verse 19 Against a priest receiue not accusation but vnder tvvo or three vvitnesses ✠verse 20 Them that sinne reproue before al that the rest also may haue feare ✠verse 21 I testifie before God and Christ IESVS and the elect Angels that thou keepe these things vvithout preiudice doing nothing by declining to the one part ✠verse 22 Impose haÌ„des on no man lightly neither do thou communicate vvith other mens sinnes Keepe thy self chast ✠verse 23 Drinke not yet ″ vvater but vse a litle vvine for thy stomake and thy often infirmities ✠verse 24 Certaine mens sinnes be manifest going before to iudgement and certaine men they folovv ✠verse 25 In like maner also good deedes be manifest they that are othervvise can not be hidde ANNOTATIONS CHAP. V. 3. Widovves in deede S. Ambrose calleth them vvidovves and desolate in deede that might marie but to make them selues better and more vvorthy of God refuse mariage vvhich they knovv to be but once blessed imitating * holy Anne vvho in fasting and praiers serued God night and day neuer knovving but one husband Such professed vvidovves then are to be honoured and succoured Neither doth he speake onely of the Churches vvidovves of vvhom specially aftervvard but of al that by profession kept their vvidovvhod exhorting them to passe their time in praier and fasting v. 5. Vvhich vvas an honorable and holy state much vvritten of and commended in the primitiue Church namely by S. Ambrose and by S. Augustine vvho vvrote bookes intitled thereof and make it next to virginitie Ambr. de viduis August de bono viduitatis 8. He hath denied Not that by this or by any other deadly sinne except incredulitie or doubtfulnes in beleefe they lose their faith but that their factes be not ansvverable to their faith and to Christian religion vvhich prescribeth al such duties 9. Let a vvidovv be chosen Novv he speaketh more particularly and specially of such vvidovves as vvere nourished and found by the oblations of the faithful the almes of the Church and did vvithal some necessarie seruices about vvomen that vvere to be professed or baptized for their instruction and addressing to that and other Sacraments and also about the sicke and impotent and vvithal sometimes they had charge of the Church goods or the disposition
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
the dead othervvise it is yet of no value vvhiles he that tested liueth ✠verse 18 Vvherevpon neither vvas the first certes dedicated vvithout bloud ✠verse 19 For al the commaundement of the Lavv being read of Moyses to al the people he taking the bloud of calues and goates vvith vvater and scarlet vvool and hyssope sprinkled the very booke also it self and al the people ✠verse 20 saying * ″ This is the bloud of the Testament vvhich God hath commaunded vnto you ✠verse 21 The tabernacle also al the vessel of the ministerie he in like maner sprinkled with bloud ✠verse 22 And al things almost according to the lavv are cleansed with bloud and vvithout sheading of bloud there is not remission ✠verse 23 It is necessarie therfore that ″ the examplers of the coelestials be cleansed vvith these but the celestials them selues vvith better hostes then these ✠verse 24 For IESVS is not entred into Holies made vvith hand examplers of the true but into heauen it self that he may appeare novv to the countenance of God for vs. ✠verse 25 Nor that he should ″ offer him self often as the high priest entereth into the Holies euery yere in the bloud of others ✠verse 26 othervvise he ought to haue suffered often from the beginning of the vvorld but novv once in the cōsummation of the vvorldes to the destructiō of sinne he hath appeared by his ovvne host ✠verse 27 And as it is appointed to men to die once and after this the iudgement ✠verse 28 so also Christ vvas offered once to exhaust the sinnes of many the second time he shal appeare vvithout sinne to them that expect him vnto saluation ANNOTATIONS CHAP. IX 4. A golden potte The Protestants count it superstitious to keepe vvith honour and reuerence the holy memories or monuments of Gods benefites and miracles or the tokens of Christes Passion as his Crosse garments or other things appertaining to him or his Saincts and thinke it impossible that such things should dure so long vvhen they may here see the reuerent and long reseruation of Manna vvhich of it self vvas most apt to putrifie and of Aarons rodde onely for that it sodenly florished by miracle the tables of the Testament c. See a notable place in S. Cyril li. 6 cont Iulian. vvhere he defendeth against Iulian the Apostataes blasphemie he keeping and honouring of that Crosse or vvood vvhich Christ died on See also S. Paulinus ep 11. and vvhat reuerence S. Hierom and the faithful of his time did to the sepulchres of Christ and his Martyrs and to their relikes We reuerence and vvorship saith he euery vvhere Martyrs sepulchres and putting the holy ashes to our eies if vve may vve touch it vvith our mouth also and do some thinke that the monument vvherein our Lord vvas buried it to be neglected But our Protestant can not skill of this they had rather folovv Vigilantius Iulianus the Apostata and such Maisters then the holy Doctors and euident practise of the Church is al ages 5. Cherubins You see it is a fond thing to conclude vpon the first or second commaundement that there should be no sacred images in the Church vvhen euen among these people that vvere most prone to idolatrie and grosse in imagination of spiritual things such as Angels are and to vvhom the precept vvas specially giuen the same God that forbade them grauen idols did commaund these images of Angels to be made and set in the soueraine holiest place of al the Tabernacle or Temple By vvhich it is plaine that much more the images of Christ and his B. mother and Saincts that may be more truely pourtered then mere spiritual substances can be are not contrarie to Gods cōmaundement nor against his honour or repugnant to any other Scripture at all vvhich condemne onely the Idols or pourtraitures of the Heathen made for adoration of false Gods 10. Vntil the time of correction Al those grosse and carnal sacrifices ceremonies and obseruations instituted to cleanse and purifie the flesh from legal irregularities and impurities onely and not reaching to the purging of the soules consciences of men being commaunded not for euer but till Christes comming ceased then and better more forcible and more spiritual Sacraments vvere instituted in their place For vve may not imagine Christ to haue taken avvay the old and put none in their places or to alter the sacraments onely into other sacraments external and not also to translate the sacrifices to some other more excellent for it is called tempus correctionis non abolitionis sacrificij aut legis the time of correction not of abolishing sacrifice or lavv Neither haue they more reason to affirme Christes one oblation vpon the Crosse to haue rather taken avvay al kind of sacrifice then al manner of Sacraments The time and state of the nevv Testament is not made lavvlesse hostlesse or vvithout sacrifice but it is the time of correction or reformation and abettering al the foresaid things 12. Eternal redemption No one of the sacrifices nor al the sacrifices of the old lavv could make that one general price ransom and redemption of all mankind and of al sinnes sauing this one highest Priest Christ and the one sacrifice of his bloud once offered vpon the Crosse Vvhich sacrifice of redemption can not be often done because Christ could not die but once though the figures also thereof in the lavv of nature and of Moyses vvere truely called sacrifices as specially this high and maruelous commemoration of the same in the holy Sacrament of the altar according to the rite of the nevv Testament is most truely and sigularly as S. Augustine calleth it a sacrifice But neither this sort nor the other of the old lavv being often repeated and done by many Priests al vvhich vvere and are sinners them selues could be the general redeeming and consummating sacrifice nor any one of those Priests nor al the Priests together either of the lavv of Nature or of Aarons or Melchisedecks order except Christ alone coulde be the general redeemers of the vvorld And this is the Apostles meaning in al this comparison and opposition of Christes death to the old sacrifices and of Christ to their Priests and not that Christes death or sacrifice of the Crosse should take avvay al sacrifices or proue that those Aaronical offices vvere no true sacrifices at al nor those Priests verily Priests They vvere true Priests true sacrifices though none of those sacrifices vvere the high capital and general sacrifice of our price and redemption nor none of them or of those Priests could vvithout respect to this one sacrifice of Christes death vvorke any thing to Gods honour or remission of sinnes as the Ievves did falsely imagine not referring them at al to this general redemption and remission by Christ but thinking them to be absolute sacrifices in them selues
number of places specially of the English Bible printed the yere 1562 that vve neede not much to stand vpon it As this also is seen to al the vvorld that they doe it of purpose to seduce the poore ignorant people and to make them thinke that vvhatsoeuer in the Scriptures is spoken against the idols of the Gentiles vvhich the Prophet calleth Simulachra Gentium is meant of pictures sacred images holy memories of Christ and his Saincts Against such seducers the second sacred Councel of Nice called the seuenth Synode decreeth thus Act. 4. pag. 122. Quicunque sententias sacrae scriptura de Idolis contra venerendas imagines adduâ—unt anathema Qui venerandas imagines idola appellant anaÌ„thema Qui dicuntâ— Christiani adorant imagines vt Deos anathema that is AnaÌ„thema to al them that bring the sentences of holy Scripture touching Idols against the venerable images Anáthema to them that call the venerable images idols Anáthema to them that say Christiam adore images as gods Novv in their later translations the Heretikes perceiuing that the vvorld seeth their vnhonest dealing corrected them selues in some places and in this place haue put idols in the text but to giue the people a vvatchvvord that the Churches images are to be comprised in the vvord idols they haue put images in the margent But concerning this matter it is most euident that neither euery idol is an image nor euery image an idol and that hovvsoeuer the origine or etymologie of the vvord idol may be taken in the Greeke yet both the vvordes and the things be in truth and by the vse of al tonges far differing The great dragon that the Babylonians adored Dan. 14 vvas an idol but not an image the Cherubins in Salomons temple vvere images but not idols and the face of the Queene in her coine or elsvvhere as Caesars face vpon the coine that Christ called for is an image but not an idol and the Heretikes dare not translate that text of Scripture thus Vvhose idol is this superscription nor call the Queenes image the idol of the Queene nor Christ the idol of his father nor vvoman the idol of the man nor man the idol of God al vvhich in Scripture be named images for al that and be so in deede and not idols vvhich conuinceth that the Heretikes be false corrupt translatours in this place and other the like confounding these tvvo vvordes as if they vvere al one But as for the hauing of images or purtraites of holy things not onely in priuate houses but also in Churches God him self doth vvarrant vs vvho * coÌ„maunded euen the Ievves them selues a people most prone to idolatrie and that after he had giuen them a special precept of not hauing making or vvorshipping of idols to make the images of Angels the Cherubins and that in the soueraine holiest place of adoration that vvas in the Temple about the Arke yea and in respect of vvhich sacred images partly they did as S. Hierom saith ep 17 c. 3 so great reuerence to the holy place called Sancta sanctorum If they then vvere vvarranted and commaunded to make and haue in so great reuereÌ„ce the images of mere spirites or Angels vvhose natural shape could not be expressed hovv much more may vve Christians haue and reuerence the images of Christ his B. mother the Apostles and other Saincts being men vvhose shape may be expressed So doth the said Nicene Councel argue against the Heretikes vvhich at that time vvere the Aduersaries of images And note here that eight hundred yeres agoe they vvere straight counted Heretikes that began to speake against images and that Councel vvas called purposely for them and condemned them for Heretikes confirmed the former auncient reuerence and vse of sacred images vvhich began euen in our Sauiours time or litle after vvhen good religious folke for loue and reuerence made his image namely the vvoman that he healed of the blouddy fluxe vvhich image vvas also approued by miracles as the Ecclesiastical historie telleth and namely Eusebius Eccl. hist li. 7 c. 14. vvho also vvitnesseth that the images of Peter and Paul vvere in his daies as you may see also in S. Augustine li. d. consens Euangelist c. 10 that their pictures commonly stoode together in Rome euen as at this day Of our Ladies image see S. Gregorie li. 7. ep 5. indict 2 ad Ianuar. ep 53. In vvhom also li. 7. ep 109 you may see the true vse of images that they are the bookes of the vnlearned and that the people ought to be instructed and taught the right vse of them euen as at this day good Catholike folke doe vse them to helpe increase their deuotion in al Catholike Churches yea the Lutherans them selues reteine them still S. Damascene vvrote three bookes in defense of sacred images against the foresaid Heretikes THE SECOND EPISTLE OF IOHN THE APOSTLE He commendeth the lady and her sonnes for continuing in the old saith bidding them so to doe hereafter also lest they lose the revvard of their vvorkes in the day of iudgement and to Ioue the true beleeuers but vvith Heretikes to haue no societie exprâ—ssing also the points then in controuersie verse 1 THE Senior to the lady Elect and her children vvhom I loue in truth and not I onely but also al that haue knowen the truth ✠verse 2 for the truth vvhich abideth in vs and shal be vvith vs for euer ✠verse 3 Grace be vvith you mercie peace from God the Father and from Christ IESVS the sonne of the Father in truth and charitie ✠verse 4 I vvas exceding glad because I haue found of thy children vvalking in truth as vve haue receiued commaundement of the Father ✠verse 5 And novv I beseeche thee Lady not as vvriting a nevv commaundement to thee but that vvhich vve haue had ″ from the beginning * that vve loue one an other ✠verse 6 And this is charitie that vve vvalke according to his commaundements For this is the commaundement that as you haue heard from the beginning you walke in the same ✠verse 7 because many seducers are gone out into the vvorld which do not confesse IESVS Christ to haue come into flesh this is a seducer and an antichrist ✠verse 8 Looke to your selues that you lose not the thinges vvhich you haue vvrought but that you may receiue a ful revvard ✠verse 9 Euery one that reuolteth and persisteth not in in the doctrine of Christ hath not God He that persiteth in the doctrine the same hath both the Father and the Sonne ✠verse 10 If * any man come to you and bring not ″ this doctrine ″ receiue him not into the house ″ nor say God saue you vnto him ✠verse 11 For he that saith vnto him God saue you communicateth vvith his vvicked vvorkes ✠verse 12 Hauing moe thinges to vvrite vnto you I
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
thus the damnation of the vvhole adulterous blouddy societie he doth also expresly report of their three graÌ„d Captaines damnation vvhich are these Antichrist and his False prophet and the Deuil him self the author of al this mischiefe Finally on the other side in the fifth part he reporteth the vnspeakeable and euerlasting glorie that the Church after al this suffering shal by Christ her glorious Spouse be assumpted vnto And so he concludeth the booke THE APOCALYPSE OF IOHN THE APOSTLE CHAP. I. 9. S. Iohn being banished in the ile Patmos is commaunded to vvrite to the seum Churches of Asia signified by the seuen candlestickes that vvhich he savv vpon a Sunday round about the Sonne of man 13 vvhose maner of apparâ—tion is described verse 1 THE ″ Apocalypse of IESVS Christ vvhich God gaue him to make manifest to his seruants the thinges vvhich must be done quickly and signified sending by his Angel to his seruant Iohn ✠verse 2 vvho hath giuen testimonie to the vvord of God and the testimonie of IESVS Christ vvhat things soeuer he hath seen ✠verse 3 Blessed is he that readeth and heareth the wordes of this prophecie and keepeth those thinges Which be vvritten in it for the time is nigh ✠verse 4 Iohn ″ to the seuen churches vvhich are in Asia Grace to you and peace from * him that is and that vvas and that shal come and ″ from the seuen spirites vvhich are in the sight of his throne ✠verse 5 and from IESVS Christ vvho is the faithful vvitnes the * first borne of the dead the prince of the kings of the earth vvho hath loued vs and * vvashed vs from our sinnes in his bloud ⊢ ✠verse 6 and hath made vs * ″ a kingdom and priestes to God and his father to him be glorie and empire for euer and euer Amen ✠verse 7 Behold he commeth vvith the cloudes and euery eie shal see him and * they that pricked him And al the tribes of the earth shal bevvaile them selues vpon him yea Amen ✠verse 8 * I am Alpha and Omega the beginning and end saith our Lord God vvhich is and vvhich vvas and vvhich shal come the omnipotent ✠verse 9 I Iohn your brother and partaker in tribulation and the kingdom and patience in Christ IESVS vvas in the Iland vvhich is called Patmos for the vvord of God and the testimonie of IESVS ✠verse 10 I vvas in spirit ″ on the Dominical day and heard behind me a great voice as it vvere of a trompet ✠verse 11 saying That vvhich thou feest vvrite in a booke and send to the seuen churches vvhich are in Asia to Ephesus and Smyrna and Pergamus and Thiatîra and Sardis and Philadelphia and Laodicia ✠verse 12 And I turned to see the voice that spake vvith me And being turned I savv seuen candlestickes of gold ✠verse 13 in the middes of the seuen candlestickes of gold one like to the Sonne of man ″ vested in a priestly garment to the foote and girded about neere to the pappes vvith a girdle of gold ✠verse 14 and his head and heares vvere vvhite as vvhite vvoole as snovv and his eies as the flame of fire ✠verse 15 and his feete like to latten as in a burning fornace and his voice as the voice of many vvaters ✠verse 16 and he had in his right hand seuen starres and from his mouth proceded a sharpe tvvo edged svvord and his face as the sunne shineth în his vertue ✠verse 17 And vvhen I had seene him I fel at his feete as dead And he put his right hand vpon me saying Feare not * I am the first and the last ✠verse 18 and aliue and vvas dead and behold I am liuing for euer and euer and haue the keies of death and of hel ✠verse 19 Vvrite therefore the thinges vvhich thou hast seene and that are and that must be done after these ✠verse 20 The sacrament of the seuen starres vvhich thou hast seene in my right hand and the seuen candlestickes of Gold ″ the seuen starres are ″ the angels of the seuen churches and the seuen candlestickes are the seuen churches ANNOTATIONS CHAP. I. 1. APOCALYPSE Of the Apocalypse thus vvriteth the auncient father Denys Bishop of Corinth as Eusebius alleageth him li. 7 c. 20 hist Eccl. Of this booke saith he this is my opinion that the matter thereof is far more profound then my vvit can reache vnto and I doubt not but almost in euery sentence of it there lieth hidden a certaine sense exceding mystical and maruelous vvhich though I vnderstand not yet I conceiue that vnder the vvordes there is a deepe meaning and I measure not the matter by reason but attribute al to faith taking it to be more high and diuine then I can by cogitation comprise not reprouing that vvhich I vnderstand not but therfore I admire vvith reuereÌ„ce because my vvit can not attaine to it Againe S. Augustine saith that in the Apocalypse many things are obscurely spoken to exercise the minde of the reader and yet some fevv things left euident that through them a man may vvith labour searche out the rest specially for that the author so repeateth the same things in diuers sortes that seeming to speake of sundry matters in deede is found bus to vtter the same things diuers vvaies li. 20 de Ciuit. Del c. 17. Vvhich vve set dovvne here in the beginning to vvarne the good Christian reader to be humble and vvise in the reading both of al other holy Scriptures and namely of this diuine and deepe prophecie giuing him further to vnderstand that vve vvil in our Annotations according to our former trade and purpose onely or cheefely note vnto the studious such places as may be vsed by Catholikes or abused by Heretikes in the controuersies of this time and some other also that haue special matter of edification and that as breefely as may be for that the volume grovveth great 4. To the 7 Churches That certaine numbers may be obserued as significatiue and mystical it is plaine by many places of holy Scripture and by the auncient Doctors special noting of the same to many purposes Vvhereby vve see the rashnes of our Aduersaries in condemning generally al religious respect of certaine numbers in our praiers fastes or actions Namely the number of Seuen is mystical and prophetical perfect and vvhich as S. Augustine saith the Church knovveth by the Scriptures to be specially dedicated to the Holy Ghost and to appertaine to spiritual mundation as in the Prophets appointing of Naam in to vvash seuen times in lordan and the sprinkling of the bloud seuen times against the tabernacle li. 4 quâ—st in numer q. 33 See li. 5. c. 5 de Gen. ad lit li. 5 quest in Deuter. q. 42. Al these visions stand
our Lord the Prophets of God the Gospel Scriptures the name of IESVS such like vvhich be by vse signification or sanctification made holy are not â—ovv to be reuerenced and they shal finde al these things to haue been reuerenced of al the faithful vvithout any dishonour of God and much to his honour Secondly that this reuerence is named adoration in the Seriptures these speaches do proue Ps 93. Adore ye his footestoole because it is holy and Hebr. 11. He adored the toppe of his rod. Thirdly that the Scriptures also vvarrant vs as the nature of the vvord adoratioÌ„ giueth in al three tonges to bowe downe our bodies to fall flat on the ground at the presence of such thinges and at the feete of holy persons specially Angels as Iohn doth here these examples proue Abraham adored the Angels that appeared to him Moyses also the Angel that shewed him self out of the bush vvho vvere creatures though they represented Gods person as this Angel here did that speake to S. Iohn Balaam adored the Angel that stoode before him vvith a svvord drawen Num. 22. Iosuè adored falling flat downe before the feete of the Angel calling him his Lord knowing by the Angels owne testimonie that it vvas but an Angel Vvho refused it not but required yet more reuerence commaunding him to plucke of his shoes because the ground vvas holy no doubt so made by the presence onely of the Angel Yea not onely to Angels but euen to great Prophets this deuotion vvas done as to Daniel by Nabuchodonosor vvho fell flat vpon his face before him and did other great offices of religion vvhich the Prophet refused not because they vvere done to God rather then to him as S. Hierom defendeth the same against Porphyrie vvho charged Daniel vvith intolerable pride therein and the said holy doctor alleageth the fact of Alexander the great that did the like to Ioiadas the high priest of the â—evves Hovvsoeuer that be for of the sacrifice there mentioned there may be some doubt vvhich the Church doth alvvaies immediatly to God and to no creature the fact of the prophets 4 Reg. 2 to Elizeus is plaine vvhere they perceiuing that the double grace and spirit of Elias vvas giuen to him fel flat dovvne at his feete and adored So did * the Sunamite to omit that Achior adored Iudith falling at her feete as a vvoman blessed of God and infinite other places Al vvhich thinges by comparing the Scriptures our Aduersaries should haue found to be lavvfully done to men and Angels and soueraine holy creatures Vvhereby they might conuince them selues perceiue that that thing could not be forbidden S. Iohn to doe to the Angel which they pretend though the Angel for causes might refuse euen that vvhich S. Iohn did lawfully vnto him as S. Peter did refuse the honour giuen him by Cornelius according to S. Chrysostoms opinion he 23 in c 10 Act. yea euen in the third chapter of this booke if our Aduersaries vvould looke no further they might see where this Augel prophecieth promiseth that the Ievves should fall dovvne before the feete of the Angel of Philadelphia and adore See the Annot there CHAP. XX. An Angel casteth the dragon or diuel bound into the depth for a thousand yeres in vvhich the soules of martyes in the first resurrection shal reigne vvith Christ 7 After vvhich yeres Satan being let loose shal raise Gog and Magog an innumerable armie against the beloued citie 9 but a fire from heauen shal destroy them 12 Then bookes are opened and he that sitteth vpon the throne iudgeth al the dead according to their vvorkes verse 1 AND I savv an Angel descending from heauen hauing the key of the bottomles depth and a great chaine in his hand ✠verse 2 And he apprehended the dragon the old serpent vvhich is the Deuil and Satan and â— bound him for a thousand yeres ✠verse 3 and he threvv him into the depth and shut him vp and sealed ouer him that he seduce no more the nations til the thousand yeres be consummate and after these thinges he must be loosed a litle time ✠verse 4 And â— I savv seates and they sate vpon them iudgement vvas giuen them â— and the soules of the beheaded for the testimonie of IESVS and for the vvord of God and that adored not the beast not his image nor receiued his character in their foreheads or in their handes and haue liued and reigned vvith Christ a thousand yeres ✠verse 5 â— The rest of the dead liued not til the thousand yeres be consummate ″ This is the first resurrection ✠verse 6 Blessed and holy is he that hath part in the first resurrection in these the second death hath not povver but â— they shal be priestes of God and of Christ and shal reigne vvith him a thousand yeres ✠verse 7 And vvhen the thousand yeres shal be consummate â— Satan shal be loosed out of his prison and shal goe forth and seduce the nations that are vpon the foure corners of the earth * Gog and Magog and shal gather them into battel the number of vvhom is as the sand of the sea ✠verse 8 And they ascended vpon the bredth of the earth and compassed â— the campe of the Sainctes and the beloued citie ✠verse 9 And â— there came dovvne fire from God out of heauen and deuoured them ✠verse 10 and the Deuil vvhich seduced them vvas cast into the poole of fire and brimstone vvhere both the beast and the false-prophet shal be tormented day and night for euer and euer ✠verse 11 And I savv a great vvhite throne and one sitting vpon it from vvhose sight earth and heauen fled and there vvas no place found for them ✠verse 12 And I savv the dead great and litle standing in the sight of the throne and bookes vvere opened and * â— an other booke vvas opened vvhich is of life and the dead vvere iudged of those thinges vvhich were vvritten in the bookes according to their vvorkes ✠verse 13 and the sea gaue the dead that vvere in it and death and hel gaue their dead that vvere in them and it vvas iudged of euery one according to their vvorkes ✠verse 14 And hel and death vvere cast into the poole of fire This is the second death ✠verse 15 And he that vvas not found vvritten in the booke of life vvas cast into the poole of fire ANNOTATIONS CHAP. XX. 2. bound him Christ by his Passion hath abridged the povver of the Deuil for a thousand yeres that is the vvhole time of the nevv Testament vntil Antichrists time vvhen he shal be loosed againe that is be permitted to deceiue the vvorld but for a short time only to vvit three yeres and a halfe 4 I savv seates S. Augustine li. 20 de Ciuit. Dei c. 9 taketh this to be spoken not
the Diuels binding Yea it is to make Antichrist and the Diuel vveaker tovvard the day of iudgement then before and the truth better to be knovven and the faith more common the neerer vve come to the same iudgement vvhich is expresly * against the Gospel and this prophecie of S. Iohn Vve see that the sectes of Luther Caluin and other be more spred through the vvorld then they vvere euer before and consequently the Pope and his religion lessened and his povver of punishing or as they call it persecuting the said Sectaries through the multitude of his aduersaries diminished How then is the Pope Antichrist Whose force shal be greater at the later end of the vvorld then before or how can it be othervvise but these Sectâ—Maisters should be Antichrists neere precursors that make Christs cheefe Ministers the Churches cheefe gouelnours that haue been these thousand yeres and more to be Antichristes â— and them selues and their sectes to be true that come so neere the time of the Diuels loosing and seduction of the personal reigne of Antichrist 8. The campe of the Saincts S. Augustine in the said 20 booke de Cluiâ— Dei cap. 11. It is not saith he to be taken that the persecutors shal gather to any place as though the campe of the saincts or the beloued citie should be but in one place vvhich in deede are no other thing but the Church of Christ spred through the vvhole vvorld And therfore vvheresoeuer the Church shal then be vvhich shal be in al Nations euen them for so much is insinuated by this latitude of the earth here specified there shal the tents of saincts be and the beloued citie of God and there shal she be besieged by al her enemies vvhich shal be in euery countrie vvhere she is in most cruel and forcible sort So vvriteth this profound holy Doctor Vvhereby vve see that as novv the particular Churches of England Scotland Flanders and such like be persecuted by their enemies in those countries so in the time of Antichrist the Churches of al Nations as of Italie Spaine France and al other vvhich novv be quiet shal be assaulted as novv the foresaid are and much more for that the general persecution of the vvhole shal be greater then the particular persecution of any Churches in the vvorld 9. There came dovvne a fire It is not meant of the fire of Hel saith S. Augustine ib. c. 12 into which the vvicked shal be cast after the resurrection of their bodies but of an extraordinarie helpe that God vvil send from heauen to giue succourse to the Saincts of the Church that then shal fight against the vvicked or the very feruent and burning zeale of religion and Gods honour vvhich God vvil kindle in the hartes of the faithful to be constant against al the forces of that great persecution 12. An other booke This is the booke of Gods knovvledge or predestination vvherein that vvhich before vvas hid to the vvorld shal be opened and vvherein the true record of euery mans vvorkes shal be conteined and they haue their iudgemeÌ„t diuersly according to their vvorkes and not according to faith only or lacke of faith only for al infidels as Turkes obstinate â—evves and Heretikes shal neuer come to that examination being othervvise condemned CHAP. XXI Heauen and earth being made nevv S. Iohn seeth the nevv citie Hierusalem prepared and adorned for the spouse of the Lambe 6 The iust are glorified 7 and the vvicked thrust into the poole of fire 12 The vvall and gates and foundations of the citie are described and measured 18 al vvhich are gold and crystal pretious stones and pearles verse 1 AND I savv a nevv heauen and a nevv earth for * the first heauen and the first earth vvas gone the sea novv is not ✠verse 2 And I Iohn savv the holy citie Hierusalem nevv descending from heauen prepared of God as a bride adorned for her husband ✠verse 3 And I heard a loud voice from the throne saying Behold the tabernacle of God vvith men and the vvil dvvel vvith them And they shal be his people and he God vvith them shal be their God ✠verse 4 and * God shal vvipe avvay al teares from their eies and death shal be no more not mourning nor crying neither shal there be sorovv any more vvhich ' first thinges are gone ✠verse 5 And he that sate in the throne said * Behold I make al thinges nevv ⊢ And he said to me Vvrite because these vvordes be most faithful and true ✠verse 6 And he said to me It is done * I am Alpha and Omega the beginning and the end To him that thirsteth I vvil giue of the fountaine of the water of life gratis ✠verse 7 He that shal ouercome shal possesse these thinges and I vvil be his God and he shal be my sonne ✠verse 8 But to the feareful and incredulous and execrable and murderers and fornicators and sorcerers and Idolaters and al liers their part shal be in the poole burning vvith fire and brimstone vvhich is the second death ✠verse 9 And there came one of the seuen Angels that had the vials ful of the seuen last plagues and spake vvith me saying Come I vvil shevv thee the bride the vvife of the Lambe ✠verse 10 And he tooke me vp in spirit vnto a mountaine great and high and he shevved me the holy citie Hierusalem descending out of heauen from God ✠verse 11 hauing the glorie of God and the light thereof like to a prerious stone as it vvere to the iaspetr stone euen as crystal ✠verse 12 And it had a vvall great and high hauing tvvelue gates and in the gates tvvelue Angels names written thereon vvhich are the names of the tvvelue tribes of the children of Israël ✠verse 13 On the East three gates and on the North three gates and on the South three gates and on the Vvest three gates ✠verse 14 And the vvall of the citie hauing tvvelue foundations and in them tvvelue names of the tvvelue Apostles of the Lambe ✠verse 15 And he that spake vvith me had a measure of a reede of gold to measure the citie and the gates thereof and the vvall ✠verse 16 And the citie is situated quadrangle-vvise and the length thereof is as great as also the bredth and he measured the citie vvith the reede for tvvelue thousand furlonges the length and height and bredth thereof be equal ✠verse 17 And he measured the vvall thereof of an hundred fourtie foure cubites the measure of a man vvhich is of an Angel ✠verse 18 And the building of the vvall therof vvas of iasper stone but the citie it self â— pure gold like to pure glasse ✠verse 19 And the foundations of the vvall of
marg 419. marg See Schisme The Protestants at the first auoided the name of Church and thrust it out of the Bible pag. 521. 522 marg It can neuer faile not erre pag. 11. nu 23. pag. 70. 85. 192. 238. nu 68. pag. 261. 264 marg 266. 267. 522. 523. 555. 572. 573 721. 740. 303. m. 536. marg The Protestants blasphemie cōcerning the Churches apostasie and reuolt from God pag. 555. nu 3. Christ vvithout his Church as the head vvithout a body 514. marg Alvvaies visible pag. 14. 290 marg 295 marg 296. 298 marg 323. 555. 556. 572. 573. 701. Elias vvordes make nothing to the cōtrarie pag. 411. The state thereof in Antichrists time 721. Smal in the beginning grovving great aftervvard pag. 38. nu 32. pa. 71 nu 14. pag. 97. nu 27. 31. 32. pag. 150. nu 6. 7. 10. p. 213. nu 46. pag. 175 marg 178 marg 295 marg 296. 298 marg 316. ma. 536. marg Her lavves customs Gouernours must be obeied p. 43. nu 9. p. 51. marg p. 53. 336. marg 337. nu 20. 450. nu 2. 16. p. 471. nu 24. p. 480. 550. 562. nu 14. p. 639. 262. marg She only hath the true sense of Scriptures pag. 477. 429. marg She iudgeth al and is iudged of none p. 429. She iudgeth betwene canonical Scriptures not canonical p. 499. vvhich are Sacramēts which not 258. 259. She consisteth of good and bad p. 9. nu 12. p. 37. marg 38. 62 marg 64. 74. 262 marg not without vvrinkle in this life p. 522. nu 35. The seuenfold candlesticke in the Apocalypse 699 marg The woman clothed with the sunne whom the dragon persecuteth 720 marg The wife of the Lambe 734. The campe of Saincts 741. The true Church is proued by succession pag. 228. 520. 303 m. Christ left many things to be taught by the Church 265. 717 marg The custom of the Church is a good answer against al wranglers 450. Out of the Church no saluation p. 522. 676. p. 573. al blindnes lacke of vnderstāding 95 marg no praier auailable 262 m. Christ head of the Church in a most excellent sort 514. 515. The B. of Rome the ministerial head 515. No temporal prince can be head 47. 64. 639. nu 17. pa. 659. No woman 280. 463. The Church that is the Prelates and cheefe Pastors of the Church 51 marg 701 m. To contemne their wordes is to contemne Christ 262 marg The Churches order of diuine seruice in reading the Scriptures that it is according to the primitiue Church 268. in 288. 289 m. 382. 641. 698. See the table of Epistles and Gospels at the end of the booke Church militāt resembleth the triumphant in heauen 707 m. and nu 8. 736. The triumphant Church called the new citie of Hierusalem the state and glorie thereof 741. 742. 743. 635 marg Material churches The building of them pa. 158. Dedication of churches 250. Cost in adorning them p. 78. nu 8. 10. p. 106 nu 11. p. 128. 256. God wil be honoured in them rather then els where p. 309. 471. nu 11. p. 254 marg How he dwelleth not in material temples 309. 343 marg Not to be profaned p. 59 m. 118. 222. Our parents and other necessities of poore men are sometime to be preferred before the adorning of Churches 106. 92. nu 25. Clergie The name p. 665. their difference from the Laitie ib. nu 3. The maner dignitie of their calling p. 330. nu 4. p. 352 marg Degrees of superioritie among them selues and ouer other p. 57 marg 58. nu 28. p. 206. nu 24. p. 472. 492. 665. Their good life much edifieth p. 14. nu 17. their exemption and priuileges p. 50. 416. They may not exercise holy functions for filthy lucre 664 marg Commaundements possible to be kept p. 30. 138. nu 6. p 169. 260 marg 682 nu 22 p. 686. 400 marg 415 marg Keeping the commaundements profitable and necessarie to saluation 14. nu 20. p. 440. nu 19. p. 645. 54 marg 114 marg 191. m. 725 m. They differ from Counsels 114 marg 191 marg By keeping of them man is iustified 138. 400 marg Commaundements of men what they are and that they make nothing against the Apostles and Churches traditions 406. See Tradition Heretical lawes and doctrines are cōmaundements of men 43. nu 9. p. 106. Communion The protestants Communion p. 451. 452. 453. 454. They imitate not in the same Christs institution ib. p. 451. much lesse the Apostles traditions p. 454. Comming to the Communion against our conscience 442. They call it vnproperly the Cōmunion p. 452. and the supper of the Lord. p. 451. nu 20. Their communion bread profane p. 453 n 29. Caluins bread 228. It is the very table cuppe of Diuels p 448. is accordingly to be abhorred ibid. Communitie of life and goodes in the first Christians vsed now of the religious only p. 296. not a commaundement but a counsel only ibidem Concupiscence after Baptisme is of it self no sinne without consent p. 397. 399. 643. 682. It moueth to sinne 642. mar How the Apostle calleth it sinne pag. 397. It maketh not al the actions of a iust man sinnes p. 399. nu 25. Cōfession in particular p. 8. nu 6. p. 89. 276. 348 m. Secret or auricular cōfession p. 277. to a priest 190. 277. 653. of al mortal sinnes 653. before the receiuing of the B. Sacrament 453. The English Ministers heare confessions and absolue against their owne doctrine pag. 277. See Penance Confessing of Christ his religion highly esteemed 27. 702. m. See Faith They that dare not confesse and professe the Cath. religion to whom they are like 255 marg To deny that thou art a Catholike is to deny Christ 269. Confirmation other wise called Bishoping pag. 314. It is a Sacrament pag. 313. The grace and effect thereof 241 m. 313. nu 17. p. 514 marg The old and new heresies against this Sacrament pag. 313. Chrisme or holy oile in cōfirmation ib. Conscience Doing against our conscience p. 83. 109. 131. nu 15. Horrour of conscience for sheding innocent bloud 83. 131. nu 15. Continencie See Chastitie Examples of notable persons that liued continently from vviues 596. The continencie of maried folke for praier sake pag. 439. for the more worthie receiuing of the B. Sacrament p. 463. Perpetual cōtinencie of man ad wife p. 439. 440. Contrition 483. See Penance Corporals for the B. Sacrament p. 84. Councels of what persons they consist p. 336. They represēt the whole Church ibid. Peter and his successors presidēts in Councels p. 337. Councels of no force with out their confirmation p. 337. Controuersies in religion to be decided by Coūcels p. 336. They haue the assistance of the holy Ghost p. 337. 338. 138. nu 3. 263. nu 27. p. 265. 266. 388 marg of Christ 51 marg 53. This assistance taketh not away due examination
may be broken and otherwise emploied 78. nu 10. pag. 92. nu 25. Sainctes know our doings hartes heare our praiers 64. 184. 186. m. 187. 428. 457. m. They are as Angels 198. They may be present with the liuing 49. 110. m. at their ovvne toÌ„bes monumeÌ„ts 711. Praying to Saincts that they pray for vs. 380 m. 186. 304. 471. 668 at large 679. 709. 711. 717. 309. m. They are our mediators an aduocates without any derogatioÌ„ to Christ 471. 568. 678. 679. 714 m. How Christ is our only Mediator and only Aduocate 568. 678. 679. The conclusion of al praiers is Per Christum Dominum nostrum 265 marg The Protestants arguments ansvvered 409. 607. 608. 611. nu 9. 568. 678. Vigilantius their father founder of this heresie refuted by S. Hierom 711. Hovv S. Hierom saith that Christ his Saincts are euery where ibidem Their Festiuities or holidaies 7. nu 16. 75. m. 507. at large 668. Their memories or commemorations in the sacrifice of the Masse 332. 454. 726. Canonizing of Saincts 7. Their miracles 33. nu 24. See Miracles Relikes The great honour of Saincts and that it is no derogation to Christs honour 55. nu 28. pag. 350. nu 16. pag. 553 marg 577. 601. 653. 703 marg 704. 714 marg 720 marg 742 marg They are patrones of men and countries 404. They are called sauiours redeemers c. vvithout derogation to Christ 569. 577. 653. 308 marg our hope 548 marg God and our Ladie saue vs the like speaches 337. 700. To beleeue in Saincts 409. nu 14. pag. 601. Saluation No man sure of his saluation but in hope 263. 394. 402. nu 16. pag. 403. 418. 433. 444. 493. 530. 393. marg See F. The Protestants special faith Satisfaction See Penance Satisfactorie vvorkes of one for an other 474. 485. 538. Satisfaction enioyned 143 m. Schisme Prefigured in the Ievves Schismatical temples 166. 227. 228. 448. in Ieroboams calues and altars 448. in Corè Darhan Abiron 482. 695. contrarie to the vnitie of the Church 456 501. nu 9. pag. 519. 520. detestable and sacrilegious 520. The beginning of al Schismes 426 marg In schisme no vvorke auailable to saluation 14. nu 24. pag. 180. 263. nu 4. pag. 457. num 1. See Church Schismatikes Schismatical seruice sermons to be auoided 94. 482. 590. 225 marg Specially the Communion 442. 447. 448. See Heretike and Heresie Scandal 112 marg 356. 386 marg Scripture Canonical and not Canonical discerned and iudged by the Church 499. 500. See pag. 2 after the preface S. Augustines sentences cited at large The Scripture and Church Whether is elder and of more authoritie 500. The Protestants deny many bookes of the Scripture because they are repugnant to their heresies See Heretikes They many vvaies corrupt the Scriptures See Heretikes Priuate Phantastical interpretatioÌ„ of Scriptures 669. 672. Al Heretikes and the Diuel him self alleage Scriptures but falsely p. 5. nu 25. p. 11. nu 6. p. 34. 145 m. 162. nu 20. p. 261. 402. 14. nu 35. 39. pa. 613. 645. 651. nu 12. p. 646. nu 21. p. 682. 711. 740. VvomeÌ„ great tatlers talkers of Scripture 568. Not the great talkers and hearers thereof but the doers are blessed 698 m. The Scripture is ful of profound senses 232. 508. hard to vnderstand 151 marg 311 marg 558. nu 6. pag. 613. nu 4. pag. 672. 673. 661. nu 19. p. 662 marg 740. S. Paules epistles hard about iustification by faith and therfore misconstrued of old and new heretikes 389. 646. 672. The Epistle to the Romanes hard concerning predestination 404 marg The difficultie of the Apocalypse 699. The Protestants count al Scriptures easie for euery maÌ„ to vnderstand by his priuate spirit therfore they reiect the Doctors expositioÌ„s admit nothing but Scripture 672. Their folish distinction that S. Paules epistles are not hard but the matter he vvriteth of ibid. The self same scriptures alleaged by the old heretikes and the Protestants and answered by the fathers long agoe 444. nu 5. pag. 575. 646. 711. 712. The Scripture coÌ„sisteth in the true sense therof which is only in the Cath. Church 477. nu 6. p. 669. nu 20. The bare letter killeth both Iew Heretike 477. They searche not the Scriptures deepely but superficially 232. Vvho be the litle ones that best vnderstand the Scriptures 30. nu 25. p. 169. nu 21. The auncient fathers humilitie in reading and expounding the Scriptures 67â— 5â—8 661. nu 19. pag. 699. Catholike Doctors only are right handlers of the Scriptures 590. The curse for adding and diminishing thereof and that it pertaineth to heretikes not to Catholike expositors 45. The interpretation of Scripture is called prophecie 413 marg when the same is according to the rule of faith ibid. Of the translating and reading the holy Scriptures in the vulgar tongue of the difficultie of them vvith what humilitie they ought to be read of many others pointes concerning the sacred Scriptures see the Preface to the reader The text corrupted by old heretikes 684. 687. Scriptures haue not only a literal sense but also a mystical and allegorical 7. nu 15. pag. 508. 607 marg 614 marg The ProtestaÌ„ts deride the mystical interpretations of the auncient Doctors 614 marg The people may not iudge of the sense of Scriptures or of their Pastors expositions 344. The comfort and profite of Christian Cathol men in reading and hearing the Scriptures 344. 419 marg 592. Vvhat they finde in searching the Scriptures 230. Not only Scriptures but tradition also 622. marg 559. 592. 279 marg 678 marg 717 marg The Apostles and Churches precepts 336 marg See Tradition The Churches order in reading the Scriptures in her diuine Seruice See CHVRCH Secte taken sometime in good part but novv in the euil 373. 362 marg Simonie vvhat and vvhy so called 314. Vvhat a heinous sinne ibid. nu 22. Sinne original actual 395. nu 14. 676. nu 7. Al conceiued and borne in original sinne Christ excepted and his B. mother 395. No man liueth vvithout sinne 676. nu 8. pag. 16. S. Augustine excepteth our B. Ladie ibidem Sinnes mortal and venial 14. 16. 385. 643. 676. Not God but the Diuel is author of sinne 36 m. See God Hovv the Diuel sinned from the beginning 682. CoÌ„cupiscence cause of sinne 642 m. Al sinne procedeth of three special things mentioned by S. Iohn 677 marg The lavv did not cause sinne 395. 398 m. Mortal sinne excludeth grace and iustice 682. Venial sinnes consist vvith grace and true iustice 676. Examples of venial sinnes 676. How they are taken away without any Sacrament 258. they may be forgiuen after death 94. Al remission of sinnes is by the Passion of Christ 676. Many secundarie meanes instruments of remission by which the Passion of Christ is applied 676. Vvhat is meant by Sinnes couered and not imputed 392. Sinnes against the holy Ghost 33. nu 31. Sinnes crying
vpoÌ„ S. Iohn the Euangelists day in Christmas Decembris 27. Io. 13 23 c So readeth S. Ambrose in Ps 45. ser 20 in Ps 118. S. Aug. tract 124 in Io. most ancient copies and seruice bookes extant in Latine other reade If I vvil other If so I vvil c. ⸬ Hovv fevv things are written of Christs actes doctriÌ„e in coÌ„parison of that vvhich he did and spake and yet the Heretikes wil needes haue al in Scripture trusting not the Apostles ovvne preaching or report of any thing that our Maister did or said if it be not vvritten Io. 20 30. Peter is here made the general Pastor and the Church is builded vpon him The ProtestaÌ„ts otherwise denying this preeminence of Peter yet to vphold their Arch bishops do aâ—ouch proue it against the Puritanes Cypr. de vnit Eâ— Li. 2 de Sacerd. Peters successors succede hiÌ„ in vniuersal authoritie S. Gregorie though he misliked the title of Vniuersal Bishop yet is most plaine both in his writings doings for the Popes Supremacie as also S. Leo the great Grego li. 4 ep 76. * See li. â— ep 72. 73 li. 2 ep 37. 45. li. 4 ep 95 li 7 ep 62. The title of vniuersal Bishop refused but vniuersal iurisdiction alwaies acknowledged and practised Bernard li. 2. c. 8. de coÌ„sider The Pope is Pastor of al Pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 2 Reg. c. 5. Ps 77. Beza in hunc locuÌ„ Peter crucified at Rome THE 1 PART conteining the Infancie of Christ and the time that he liued obscurely The 2 part conteining the time of the preparatioÌ„ toward his manifestation THE 1. PASCHE The 3 part from the time that he began Mat. 4 1â— 17. to manifest him self by preaching and miracles THE 2 PASCHE THE 3 PASCHE The 4 part from the time that he began Mat. 16 â—â— to foretel to his Disciples that he must goe suffer in Hierusalem The 5 part of his going into Ievvrie toward his Passion PALME sunday The 6 part conteining the holy weeke of his Passion in Hierusalem TVESDAY night TENEBRE vvenesday MAVNDY thursday The 4 Pasche Al THVRSDAY night GOOD FRIDAY EASTER DAY LOVV SVNday ASCENSION day * Hier. in Catal. Act. 13 46 1â— 6 â—9 9. 28 28. Mat. 21 23 Esa 1. Luc. 13 33. Act. 25. 11. Luc. 23 1. Act. 28 28. Rom. 11 25. Mat. 24 â—4 Tertul. de prâ—â—â—e Act. 15. 7. Act. 15 14. Rom. 15 19. Gal. 2 9. Rom. 1 8. Mat. 21 43. The CHVRCH readeth this booke at Mattins from Low SuÌ„day vnto the 3 Sunday after Easter euen as in S. Augustines time See serm 83 93 de Diuersis â—o 10. The 1. part The expectatioÌ„ of the Holy Ghost betwene the AscensioÌ„ of Christ and the beginning of the Church ⸬ Not al particularly for the other Euangelists write diuers thinges not touched by him but al the principal and most necessarie thinges Lu. 1 3. The Epistle â—t Masse vpon Ascension day Iu. 24 49. Io. 14 26. ⸬ Iohns Baptisme gaue not the Holy Ghost ⸬ The aboundaÌ„t powring of the Holy Ghost vpon them on whitsunday he calleth baptisme Lu. 3 16. Lu. 24 49. Act. 2 1. Mar. 16 19. Lu. 24 51. ⸬ This visible companie was the true Churche of Christ which he left commauÌ„ded to keepe together til the coÌ„ming of the Holy Ghost by h to be further informed furnished to gaine al natioÌ„s to the same Societie ⸬ The Heretikes some in the text other in the margeÌ„t traslate Wiues to wit of the Apostles most Impudently knowiÌ„g in their coÌ„sciences that he meaneth the Maries other holy women that folowed Christ as Lu. 1 2 24 10. See Beza the Engl. Bible 1579. a The Epistle vpoÌ„ S. Mathias day Febr. â—4 Ps 40 9 Io. 13 18 Luc. 22 47. Io. 18 3. Mt. 27 5. 7. Psa 68 26. Ps 108 8. ⸬ No smal mysterie that the number of the twelue Apostles must needes be made vp againe The times and moments of things to come pertaine not to vs. Christ is ascended and yet really in the B. Sacrament Our B. LADY Her life Io. 19 26. 27. Dionys ep ad Timotheum Her death Her ASSVMVTION The ProtestaÌ„ts haue no feast of her at al as they haue of other Saincts How the Primitiue Church auncient fathers honoured our B. Lady * Lu. 1 48. S. Athanasius S. Ephrem S. Cyril The Greeke Liturgies of S. Iames S. Basil S. Chrysostom S. Augustine * vnica spes Sancta MARIA succurre miseris c. S. Damascene * vnicum leuamen S. Irenaeus As Adam and Eue so Christ our Lady See S. Greg Nzian in fi Trag. Christus patiens The meaning of the titles and termes giuen to our B. Lady Peter beginneth to practise his Primacie Beza in no. Test 〈◊〉 an 1565. Casting of lottes The 2 part THE comming of the Holy Ghost and beginning of the Church in Hierusalem Act. 1 4 The Epistle vpoÌ„ whitsunday Mt. 3 11. Io. 7 39. ` do vâ—e heare ` do heare a The lesson before the Epistle on Imber wenesday in whitsonweeke ⸬ Peter the head of the rest and now newly replenished with al knowledge and fortitude maketh the first Sermon Ioël 2 28. Ps 15 8. ⸬ Who but an infidel saith S. Augustine wil deny Christ to haue descended to Hel ep 99. ⸬ As his soul suffered no paines in Hel so neither did his body take any corruptioÌ„ in the graue 3. Reg. 2 10. Ps 131 11. ` this gift vvhich Ps 109 1 Contrition ⸬ Not onely amendment of life but penaÌ„ce also required be fore Baptisme in such as be of age though noâ— in that sort as aftervvard in the SacrameÌ„t of penance Aug. de fid et oper c. 11. 〈◊〉 ep 108. ⸬ Three thousand were conuerted at this first sermon 〈◊〉 they were put to the other visible companio and Church c This was the B. Sacrament which the Apostles daily ministred to the Christians at least in one kinde See chap. 20 7. Act. 4 32. The feastes of Pasche Pentecost The sending of the Holy Ghost on whitsunday and the effectes thereof Lu. 24 49 Our B. Ladie Beza Annot in hoc 〈◊〉 v. 1. Gods determination that Christ should die excuseth not the Iewes Bâ—za * Li. 12 c. 13 de Gen. 〈…〉 Corrupt translation against the Article of Christs descending into Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eng. Bible 〈◊〉 * No. Test an 1556. annot in 2 Act. v 27 24. in 1 Pet. â— 19. Liuing in common The increase perpetuitie of the VISIBLE CHVâ—â—H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle vpoÌ„ SS Peter and Paules eue Iun. 28. ⸬ This maketh for distinction of Canonical houres and diuersitie of appointed times to pray in Seâ— Anno◠〈…〉 The Epistle vpoÌ„ wenesday in Easter weeke Luc. 23 28. ⸬ This faith was not the faith of the same man for he looked onely for almes nor a special faith of the Apostles owne saluatioÌ„ but the whole
it is Apostolical doctrine that men may do or vvorke iustice and that so doing they be iust by their workes proceding of Gods grace not by faith or imputation onely Hovv Christ is our only Aduocate How Angels Saincts men aliue are our aduocates Sainctes in heauen pray for vs. Iren. li. 3. c. 33. li. 5 post med The B. virgin is our aduocate D. Hiero. in Mat. c. 18. Angels are our protectors The Catholike Church is the only true Church Not only faith Al Heretikes are antichrists the foreruÌ„ners of the great Antichrist The marke of al heretikes is their going out of the Catholike societie The Catholikes can not be proued to haue gone out Hovv Heretikes are of the Church before they fall By heresies constaÌ„t Catholikes are knovven Euery good Catholike is sufficiently taught by the Church to saluation ⸬ Not by nature as Christ is but by grace and adoption c Hovv we shal see God be like vnto him in the next life see S. Augustine ep 111. 112. li. 12. de ciuit Dei c. 29. ⸬ This teacheth vs that maÌ„ sanctifieth him self by his free wil working together with Gods grace S. Augustine vpon this place Es 53 4. 1 Pet. 2 24. Io. 8 44 The Epistle for S. Polycarpus Ian. 26. Io. 13. 15 Gen. 4 8 The Epistle vpon the 2 SuÌ„day after Pentecost Io. 15 13 Iâ— 2 15. ⸬ Euery man is bound to giue almes according to his abilitie when he seeth his brother in great necessitie Mat. 21. Io. 14. 1 Io. 5. Io. 17 3. 13 34. ⸬ Lest any maÌ„ should thinke by the wordes next before onely faith in Christ to be commaunded or to please God he addeth to saith the coÌ„maundemeÌ„t of charitie or loue of our neighbour Io. 14 23. Concupiscence remaining after Baptisme is no sinne vvithout consent Heretical exposition of Scriptures No man in grace sinneth mortally True iustice Hovv the Diuel sinned from the beginning Not ony faith c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 8 47 10 27. The Epistle vpon the first Sunday after Pentecost Io. 3 16. Io. 1 18. 1 Tim. 6 16. ⸬ No man in this life nor with corporal eies caÌ„ see the proper essence or substaÌ„ce of the Deitie See S. August ad Paulin. de videÌ„do Deo ep 112. Io. 13 34 15 12. Heretical boasting of the spirit The Church only not euery priuate man hath to proue and discerne spirites Io. 14 16. Caluin To confesse or deny any article which the Cath. Church teacheth is at al times a certaine marke of Catholike or heretike Many old heresies that dissolued Christ The Greeke text corrupted by old heretikes li. 9. 9. 3â— A sure marke of true of false teachers â— Against the ProtestaÌ„ts special faith and presumptnoua securitie of saluation 2 Pet. 1 10. 2. Tim. 4. 7. The feare of God in iust men coÌ„nÌ„fisteth with charitie 1. Cor. 9. Prou. 28. Iob c. 9. Phil. 2. Vvhat feare agreeth not with charitie Seruile feare is not il Mat. 10. Mao 11 30. The Epistle vpon Dominica in albis or Low Sunday 1 Cor. 15 57. Io. 3 36. Mt. 7 7. 21 22. 1 Io. 3 22. c or if vve knovv c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` not to death Luc. 24 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The coÌ„maundements possible to be kept Mat. â—â— Heret translation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three persons one substaÌ„ce in the B. Trinitie The Arians corrupt the text of Scripture Vvhat is a sinne to death Praier for the dead Some of the dead may not be praied for It is proued that the Apostle speaketh of praying for the dead The Caluinists blasphemie to auoid this sense of the Apostle Heret translation against sacred images Psal 113. The 2 Councel of Nice pronouÌ„ceth anathema that is a curse against the Caluinists Edit ColoÌ„ an 1567. * The Bible of the yere 1577. The great difference of idol image Sacred images in Churches by Gods ovvne vvarrant Exod. 25. The 2 Councel of Nice vvas gathered against Imagebreakers The antiquitie of holy images * 〈◊〉 citato The vse and fruite of holy images Io. 15 12. 1 Io. 3 11. ⸬ Revvard for keeping fast the Catholike faith c To goe backe or reuolt from the receiued truth and doctrine Apostolical it damnable Ro. 16 17. To hold fast the old receiued faith To bring vvilfully an other doctrine then the Catholike Church setteth dovvne is alvvaies a marke of seducers and Heretikes Vvhen wherein to coÌ„uerse with Heretikes is tolerable vvhen wherein it is damnable S. Iohn vvould not be in one bath with Cerinthus the Heretike The like zeale of S. Polycarpe and other Apostolike men in not communicating with Heretikes Tit. 3. ` pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ A great grace to be beneficial to strangers specially to them that be of our Catholike faith and suffer for the same b It seemeth saith S. Bede he vvas an Arch-heretike or proud Sectmaister c That is I vvil rebuke them and make them knovven to be vvicked Bede c commonebo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1â— Mat. 1â— Mat. 1â— Ioh. 19. * Euseb hist li. 3. c. 10. Luâ— â— Mat. 10. Mat. 10. Maâ— 3. pag. 379. 646. ⸬ Diuers Heretikes abuse the libertie of Christes grace and Gospel to the fulfilling of their carnal lustes and coÌ„cupisceÌ„ces 2 Pet. 2. c This is our Sauiour not Iosuè as S. Hierom noteth ep 17. see Abac. c. 3. v. 18. Nu. 14 37. Gen. 19. c exfâ—rnicat◠⸬ Such be heretikes that wil not be subiect to any 〈…〉 refuse to obey the lawes either of Spiritual or Temporal rulers in vvhich kinde specially in blaspheming the supreme Spiritual Magistrate the Protestants do passe ` rebuke ` because they Gen. 4 8 Nu. 22. Nu. 16. 1 Tim. 4 2 Tim. â— 2 Pet. 3. ` your Truthes vnwritten and knowen by tradition IgnoraÌ„ce maketh Heretikes blaspheme Heretikes â—â—sembled to Cain Balaam and Corè Al Heretikes segregate them selues Hier. ad Paulin Ca. 1. 2. 3. 1 part Ca. 4. to the 8. 2. Ca. 8. to the 12 3 C. 12. 13. 14. 4 C. 15. to the 21. 1 Io. 2 Apoc. 17. 5 C. 21. 22. The Church readeth this booke at Maâ—tins froÌ„ the 3 SuÌ„day after Easter vnto the 4. The 1 part Seuen epistles to the Churches The Epistle vpon Michelmas day Septemb 29 on the Apparition of S. Michael Mai. 8. ⸬ There be many specially novv a daies that be great readers hearers and talkers of Scriptures but that is not ynough to make them good or blessed before God except they keepe the things prescribed and taught therein according to our Sauiours saying Luc. 11. Blessed are they that heare the vvord of God and keep it Exo. 3 14. Col. 1. Heb. 9. 1 Pet. 1. 1 Pet. 2. Zach. 12 Esa 44. Apo. 21. 22 13. ⸬ Banished thither for religion by Nero or rather by Domitian almost 60 yeres after Christes AscensioÌ„ c I had a visioÌ„ and not with my corporal eies
but in spirit I beheld the similitudes of the thinges folovving b The I GENERAL VISION of the 7 according to S. Ambrose ⸬ It seemeth not to be Christ him self but an Angel bearing Christes person vsing diuers speaches proper to Christ c podére Sap. 18 24. Esa 41 4. 44 6. ⸬ S. Irenaeus alluding to this saith The Church euery vvhere preacheth the truth and this is the seuenfold candlesticke bearing the light of Christ c. Li. 5. aduersâ—haer An admonition to the reader concerning the difficultie of this booke Numbers mystical The number of Seuen mystical specially in this booke Grace peace from God the holy Angels God and our Ladie saue vs and the like Hovv al Christians be both kings Priests Difference of holy daies and vvorkedaies Sunday made holiday by the Apostles the Churches authoritie Other feastes ordained by the Church As Saturday was in memorie of the creation so Sunday of Christs resurrection The Church vseth not the Heathenish names of daies but Dies Dominicus feriae Sabbatum God giueth greater grace at holy times of praier fasting Priestly garments The true religioÌ„ manifest as the light on a candlesticke Mat. 5. 15 Angels Protectors Bishops Priests are called Angels Malach. 2 7. ⸬ That vvhich before he vvilled him to vvrite to the church he now vvilleth to be vvritten to the Angels or Bishops of the same onely vvhere vve see it is al one to the Church and to the head or gouernour therof ⸬ By this vve see is plainely refuted that vvhich some Heretikes hold that a man once in grace or charitie can neuer fall from it Apoc. 1 17. ⸬ This Church representeth the state of them that are spoiled of their goodes emprisoned manifoldly afflicted for the catholike faith ⸬ The singular revvard of Martyrdom ⸬ The death of the body is the first death the death of the soule the secoÌ„d vvhich Martyrs are surest to escape of al men ⸬ The special residence of Satan is vvhere the faithful are persecuted for Christes truth vvhere not to deny the Cath. faith for feare is much here commended Nu. 24 14. 25 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calculâ—Ì„ ⸬ None of these are any thing vvorth vvithout the other 3 Reg. 18. 1 Reg. 16. ⸬ Vvho 〈◊〉 nor here that good vvorkes deserue al utioÌ„ as il workes damnation and that it is not faith alone that God revvardeth but that faith vvhich vvorketh by charitie Ps 7 10 Ier. 11 20. ` depthes Ps 2 9. ⸬ This great priuilege of Saâ—cts riseth of the povver and preeminence of Christ vvhich his father gaue him according to his humanitie and therfore to deny it to Saincts is to deny it to Christ him self Christs care of his Church Special vertues required in a Bishop Sinne is the cause that God taketh the Cath. faith from couÌ„tries Zeale against Heretikes Nicolaites the first Heretikes so called as a paterne of Arians Lutherans and the like peculiar callings Balaam ouercomming Gods people by persuasion of lecherie and bellicheere vvas a type of Heretikes li. 4. Antiq c. 6. 2. Pet. 2 15. Iuda v. 11. Zeale against Heretikes 3 Reg. 18. Achab and Iezabel Free vvil God is not author of euil They that communicate vvith Heretikes shal be daÌ„ned vvith them 3 Reg. 19. v. 18. Ro. 11. Saincts also are Patrones not only Angels 1 Thes 5 2. 2 Pet. 3 10. Apo. 16 15. c Such as haue not coÌ„mitted deadly sinne after baptisme ⸬ Note that there is in maÌ„ a vvorthinesse of the ioyes of heauen by holy life this is a coÌ„moÌ„ speache in holy Scripture that man is worthy of God of heaueÌ„ of saluatioÌ„ Esa 22 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastici 24 9. 14. Col. 1 15. Prou. 3 12. Heb. 12 6. ⸬ God first calleth vpoÌ„ man and knocketh at the doore of his hart that is to say offereth his grace and it lieth in man to giue coÌ„sent by free wil holpen also by his grace Doing vvel in respect of revvard Adoration of creatures called Dulia Perseuêrance in good continuing to the end Neuters of indifferents in religion The 2 part first the booke with 7 seales secoÌ„dly 7 Angels with trumpets THE 2 VISION In which is represented vnto vs the glorie and maiestie of God in heauen and the incessant honour praises of al Angels and Saincts assisting him Vvhich is resembled in the daily honour done to him by al orders and sortes of holy men in the Church militant also ⸬ These foure beastes and the like described Ezaech 1 by the iudgement of the holy Doctors signifie the 4 Euangelistes and in them al true preachers the man Mathevv the lioÌ„ Marke the calle Luke the egle Iohn See the causes hereof in the Summe of the 4 Euangelist pag. 1. S. Gregoin 1. Ezech. Es 6 3. The Sanctus thrise repeated THE 3 VISION ⸬ S. Gregorie taketh it to be the booke of holy Scripture li. 4. Dialog c. 42. ⸬ He speaketh not of the damned in Hel of vvhom there could be no question but of the faithful in Abrahams bosome in Purgatorie c So did Iacob Gen. 49. call Christ for his kingly fortitude in subduing the vvorld vnto him Gen. 49 9. b The Epistle vpon al-Hallovves eue ⸬ So Christ is called for that he is the immaculate host or sacrifice for our sinnes ⸬ This maketh against the Caluinistes vvho are not coÌ„tent to say that vve merite not but that Christ merited not for him self Calu. Philip 2. v. 9. 1 Pet. 2. ` kinges The Epistle in a votiue Masse of the holy Angels Dan. 7. 10. ` riches ⸬ Al the said creatures are bound to giue honour not onely to God but to Christ as man and our redeemer so they here doe Apoc. 4 11. The Saincts in heauen offer our praiers to God Spiritual kings and Priests Limbus Patrum and Purgatorie ⸬ This one stole signifieth the glorie or blisse of the soule onely but at the day of iudgement they shal haue it doubled by adding the glorie of their body also c The tribulation that shal fall in the time of Antichrist Osâ—e 10. Lu. 23 50. Consecration of altars vvith Sainctâ— relikes Saincts be present at their tombes and relikes The Caluinistes heresie concerning the Saincts consuted by S. Hierom long agoe Apoc. 14. They vnlearnedly accuse S. Hierom aâ— an Vbiquiste Hovv S. HieroÌ„ saith Christ his Saincts are euery vvhere Iob. 1. That Saincts pray for vs S. Hierom proueth against the Heretike Vigilantius Hovv Martyrs crie for reuenge b The Epistle vpon Al hallovves day ⸬ It is an allusion to the signe of the Crosse vvhich the faithful beare in their foreheads to shevv they be not ashamed of Christ S. August tract 43. in Io. c Of al the tribes put together so many 144000. He signifieth by these thousands and the multitude folowing al the elect but the elect of the Ievves to be in a certaine number the elect of
the Gentiles to be innumerable c The elect of the Gentiles ⸬ Boughes of the palme tree be tokens of triumph and victorie The Epistle for many Martyrs The glorie of Martyrs Esa 49 10. Es 25 8. Apo. 21 4. THE 4 VISION ⸬ The Priest standing at the altar praying offering for the people in the time of the high mysteries Christ him self also being present vpon the altar is a figure of this thing therevnto he alludeth c If this be S. Michael or any Angel and not Christ him self as some take it Angels offer vp the praiers of the faithful as the 24 Elders did chap. 5. for this vvvord Saincts is taken here for the holy persons on earth as often in the Scripture though it be not against the Scriptures that the inferior Sainct or Angel in heaueÌ„ should offer their praiers to God by their superiors there But hereby vve coÌ„clude against the Protestants that it derogateth not from Christ that Angels or Saincts offer our praiers to God as also it is plaine of Raphael Tob. 12 12. Most vnderstand al this of Heretikes ⸬ The fall of an Arch heretike as Arius Luther Caluin out of the Church of God Which haue the key of Hel to open bring forth al the old condemned heresies buried before in the depth c Innumerable peâ—y heretikes folowing their Maisters after the opening the smoke of the bottomlesse pit Apoc. 6 16. The cheefe Maister of heretikes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English Destroier c Pagans Infidels and sinful impenitent Catholikes must be condemned also ⸬ This phrase being the like both in greeke and latin signifieth such sorowful penal repentance as causeth a man to forsake his former sinnes and depart from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the same phrase c. 2 21 22. Act. â— v. 22. Vvho are seduced by Heretikes The manifold hypocrisie of Heretikes Herâ—t translation CHRIST the valiant Angel is here described ` pillers ⸬ Many great mysteries and truthes are to be preserued in the Church vvhich for causes knovven to Gods prouidence are not to be vvritten in the booke of holy Scripture Dan. 12 7. c This vvas the maner of taking an othe by the true God as 〈◊〉 32. Ezec. 3 1 c By earnest studie and meditation ⸬ Svveete in the reading but in fulfilling somevvhat bitter because it coÌ„mauÌ„deth workes of penance and suffering of tribulatioÌ„s ⸬ Three yeres and a halfe vvhich is the time of Antichrists reigne and persecution ⸬ The great Antichrist c He meaneth Hierusalem named Sodom and Aegypt for the imitatioÌ„ of theÌ„ in wickednes So that we see his cheefe reigne shal be there though his tyrannie may extend to al places of the vvorld ⸬ The wicked reioyce vvhen holy men are executed by the tyrants of the vvorld because their life and doctrine are hurdenous vnto them ⸬ The kingdoÌ„ of this world vsurped before by Satan Antichrist shal aftervvard be Christes for euer ⸬ To repay the hire or wages for so both the Greeke vvord and the latin signifie due to holy men proueth against the protestaÌ„ts that they did truely merite the same in this life Enoch Elias yet aliue shal preach in the time of Antichrist THE 3 PART ⸬ This is properly principally spoken of the Church and by allusion of our B. Lady also The Dragons incredulous persecuting multitude and Antichrist the cheefe head thereof c The great Diuel Lucifer ⸬ The spirites that fall from their first state into Apostasie vvith him and by his meanes c The Diuels endeuour agaiÌ„st the Churches children and specially our B. Ladies onely sonne the head of the rest Ps 2 9. Apoc. 2 27. ⸬ Vvhen the Angels or vve haue the victorie vve must knovv it is by the bloud of Christ and so al is referred alvvaies to him ⸬ This often insinuatioÌ„ that Antichrists reigne shal be but three yeres a halfe Dan. 7 25. Apoc. 12 2. 3. in this chap. v. 6. c. 13 5. proueth that the heretikes be excedingly blinded vvith malice that hold the Pope to be Antichrist who hath ruled so many ages The Church shal flee as to a desert in Antichrists time but not decay or be vnknowen no not for so short a time S. Michael fighting vvith the dragon Antichrists atteÌ„pts to draw from the true faith ⸬ They that now folow the simplest grossest heretikes that euer were without seeing miracles vvould then much more folow this great seducer working miracles ⸬ No heretikes euer liker Antichrist theÌ„ these in our daies specially in blasphemies against Gods Church Sacraments Saincts ministers and al sacred thinges Apoc. 3. 5 Gen. 9 6 Mt. 26 52. ⸬ An other false prophet inferior to Antichrist shal vvorke vvonders also but al referred to the honour of his maister Antichrist So doth Caluin other Arch-heretikes peruert the world to the honour of Antichrist and so do their scholers also for the honour of them Many mysteries expounded Great persecution by Antichrist and his ministers Their blessednes that continue coÌ„stant The honour of Christs image is for the honour of Christ Antichrists triple honour against the honour of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ProtestaÌ„ts by abolishing of Christes image crosse and irreuereÌ„ce to the name IESVS make a ready vvay to the honour of Antichrist Io. 14 29. Antichrists name secrete Antichrist shal be one special man and of a peculiar name The Pope can not be Antichrist Al scaming of letters to expresse Antichrists name is vncertaine Irem li. 5 in fine The Epistle vpoÌ„ S. Innocents day in Christmas ⸬ Christ and the same number of elect that were signed chap. 7. ` learne 〈◊〉 ⸬ One state of life more excelleÌ„t then an other and virgins for their puritie passing the rest alwaies accompanying Christ according to the Churches hymne out of this place Quecunque pergis virgines sequuntur c. c This the Church applieth to the holy Innocents that died first for Christ Ps 145. Act. 14. Esa 21. ⸬ The citie of the diuel which is the vniuersal societie of the wicked misbeleuers il liuers in the vvorld Ier. 51. Apo. 18. ⸬ The great damnatioÌ„ that shal folovv them that forsake Christ the Church worship Antichrist or his image ⸬ Faith is not ynough to saluatioÌ„ without fulfilling of Gods coÌ„mauÌ„dements b The Epistle in a daily Masse for the dead Ioel 3. Mat. 13. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lacuÌ„ fat trough lake Beza Praying for the dead and vnto Saincts at the altar The place abused against Purgatorie ansvvered ` á modo ` 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Photius in Lexico THE 4 PART Of the 7 last plagues final damnatioÌ„ of the vvicked The tribulations about the day of iudgement c Baptisme ⸬ The song of Moyses and Christ is the new TestameÌ„t and the old ` Saincts THE EIETH VISION linen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬
The great reuenge that God vvil doe at the later day vpon the persecutors of his Saincts ⸬ The desperate and damned persons shal blaspheme God perpetually vvhich shal be such onely as do not repent in this life c See chap. 9. v. 20 in the margent ⸬ The dragon is the Diuel the beast Antichrist or the societie wherof he is head the false-prophet either Antichrist him self or the companie of Heretikes and seducers that folovv him ` issue forth three Apoc. 3. 2 Cor. 5 3. c The hil of theaues by S. Hieroms interpretation ⸬ The citie or coÌ„monvvealth of the vvicked deuided into three partes into infidels Heretikes and euil Catholikes This citie is here called BabyloÌ„ vvhereof see the Annorat vpon the next chapter v. 5. Ier. 25 15. ⸬ The final damnation of the vvhole companie of the reprobate called here the great vvhoore c These many vvaters are many peoples v. 15. ⸬ It signifieth the short reigne of Antichrist vvho is the cheefe horne or head of the beast ⸬ Some expound it of ten smal kingdoms into which the Romane Empire shal be deuided vvhich shal al serue Antichrist both in his life and a litle after ` doe 1 Tim. 6 15. Apo. 19 16. ⸬ Not forcing or mouing any to folow Antichrist but by his iust iudgement for punishment of their sinnes permitting theÌ„ to beleeue and coÌ„sent to him The ProtestaÌ„ts here vvil needs haue BabyloÌ„ to be Rome but not in S. Peters epistle By Babylon according to al the fathers is signified partly the whole societie of the wicked partly the citie of Rome only in respect of the terrene heathenish state of them that persecuted the Church li. aduers Iudan The Church of Rome is neuer called Babylon Ro. 1. Mysterie This woman signifieth al persecutors of saincts Putting heretikes to death is not to shede the bloud of saincts The Protestants madnes in expounding the 7 hilles of Rome the Angel himself expounding it otherwise Vvhat is the eight beast The double interpretation of Babylon Apo. 14 8. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ The measure of paines damnation according to the wicked pleasures or vnlawful delites of this life which is a fore sentence for such people as turne their whole life to â—â—st and riot Es 47 8 ⸬ Kings and Marchants are most encombered dangered and drovvned in the pleasures of this vvorld vvhose vvhole life traficke is if they be not exceding vertuous to finde varietie of earthly pleasures Vvho seing once the extreme end of their ioyes and of al that made their heauen here to be turned into paines damnation eternal then shal houle vveepe to late c The Angels and al Saincts shal reioyce and laude â—od to see the wicked confounded and Gods iustice executed vpon their oppressors persecutors and this is that vvhich the Martyrs praied for chap. 6. Ier. 51. 63. ⸬ By this it seemeth cleere that the Apostle meaneth not any one citie but the vniuersal companie of the reprobate vvhich shal perish in the day of iudgement the old prophets also naming the vvhole nuÌ„ber of Gods enemies mystically Babylon as Ierem. â— 52. The Epistle for many martyrs ALLELVIA ⸬ This often repeating of Allelu-ia in times of reioycing the Church doth folow in her Seruice ⸬ At this day shal the whole Church of the elect be finally perfectly for euer ioyned vnto Christ in mariage inseparable Mat. 22 Lu. 14 ⸬ That is the feast of eternal life prepared for his spouse the Church Apoc. 22. 9. Es 63 1. c The second person in Trinitie the Sonne of the Vvord of God vvhich vvas made flesh Io. 1. Apoc. 2 27. Apo. 17 14. ⸬ Euen according to his humanitie also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen Alleluia not translated Alleluia often vsed in the Church specially in Easter time Epist ad Ian. c. 17. c. 15. It signifieth more then as the Protestants traÌ„slate it praise ye the lord â—Palse translation Amen and Alleluia should not be translated into vulgar tongues Al nations in the primitiue Church sang Amen and Alleluia The ProtestaÌ„ts profane this vvord by translating it and diminish the signification thereof Psal 136. IustificatioÌ„s are good vvorkes not as the effectes of saith iustifying but because them selues also with faith iustifie a man Beza S. Iohns adoring of the Angel explicated against the protestaÌ„ts abusing the same The ProtestaÌ„ts are reâ—elled by their ovvne reason S. Iohn erred only in the person mistaking the Angel to be Christ him self and so adoring him as God Apoc. c. 1. Esa 9 in Graco Malac. 3. S. Iohn sinned not in this adoration An other explication of this place The ProtestaÌ„ts by conference of Scriptures might finde â—eligious adoratioÌ„ of creatures Aug. de vera relig c. 55. Three points herein examined and proued by Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 5. 137. 1 Religious vvorship of creatures Dan. 6. 3 Reg. 8. Ios 7. Ps 98. 131. 2 The same is called adoration 3 Falling prostrat before the persons or things adored Gen. 18. Exod. 3. Iosue 5. Adoring of Angels Adoring of Prophets and holy persons Dan. 2. * or Iaddus 4 Reg. 4. Iudith 13. See in S. Augustine li. 20. de Ciuit. c. 7. 8. seq the exposition of this chapter ⸬ Quid in millenariâ— numero nisi ad proferandam nouam sobolem perfecta vniuersitas praesâ—ita generationis exprimâ—◠〈◊〉 hinc per 〈◊〉 dicitur It regnabunt cuÌ„ 〈◊〉 â—illâ— aâ—nis 〈◊〉 regnum sancta Ecclesia vniuersitatis perfâ—câ—ione soâ—iidatur D. Gregor li. 9. Moral c. 1. ⸬ S. Augustine thinketh that these do not signifie any certaine natioÌ„s but al that shal then be ioyned vvith the Diuel and Antichrist against the Church li. 20. de Ciuit. c. 11. See S. Hierom in Exech li. 11. Ezec. 38 14. 39 2. See S. Hierom in Exech li. 11. THE 6 VISION ⸬ They shal then be new not the substaÌ„ce but the shape chaÌ„ged 2 Pet. 3. See S. Augustine li. 20. de Ciuit. c. 14. c The bookes of mens conscieÌ„ces where it shal plainely be read vvhat euery mans life hath been Apoc. 3 5. 21 27. ⸬ Such as doe no good workes if they haue age and time to doe them are not found in the booke of life Bishops consistories iudicial power 1. Cor. 5. During a thousand yeres that is the time ofthis militant Church saints reigne vvith Christ in soule only The rest are dead and damned in soule during the same time The first resurrection of the soule only Priests some proprely so called some vnproprely 1. Pet. â— The binding and loosing of Satan explicated by S. Augustine The short reigne of Antichrist Millenarij or Chiliastâ— The Scriptures hard By S. Augustines foresaid explication is eurdently deduâ—ed against the ProtestaÌ„ts that the Churche can not erre and that the Pope can not possibly be Antichrist An inuincible demoÌ„stration Mat. 24. Lu. 18 8. The campâ— of Saincts is the Catho Church through the vvorld As novv Heretikes in particular countries so Antichrist shal persecute the Churches of al nations Vvhat is meanâ— by fire from heauen The booke of euery mans workes opened in the day of iudgement THE 5 PART The final glorificatioÌ„ of the Church Esa 63 17. 66 21. The Epistle vpon the dedication of a Church 2 Pet. 3 13. c The Church triumphant ⸬ This tabernacle is Christ according to his humanitie Es 25. 8. Apoc. 7 17. c This happie day shal make an end of al the miseries of this mortalitie ` because the Esa 43 19. Apoc. 1 8. 22 13. ⸬ He that hath the victorie against sinne in the Church militant shal haue his revvard in the triumphant c Al that commit mortal sinnes and repent not shal be damned THE 7 AND LAST VISION ⸬ The glorie of the Church triumphant c The names of the Patriarches and Apostles honorable and glorious in the triumphant Church ⸬ See S. Hierom ep 17. touching this description of the heauenly Hierusalem vvhich is the Church triuÌ„phaÌ„t teaching that these things must be taken spiritually not carâ—â—ally ⸬ Al external sacrifice which now is necessarieâ—dutie of the faithful shal then cease and therfore there shal neede no material temple Esa 60 19 Es 60 3. Esa 60 11. ⸬ None not perfectly cleaÌ„sed of their suâ—nes can enter into this heauenly Hieruselem Apo. 20 12. The state of glorified bodies ◠′ vvater of life ⸬ Christ is our tree of life in the Church by the B. Sacramé in heauen by his visible presence and influence of life euer lasting both to our bodies and soules of vvâ—oÌ„ Salomon saith The tree of life to al that apprâ—heâ—d him Prou. 3. Apo. 21. Esa 60 THE CONCLVSION Apo. 19 10. ⸬ You see it is al one to adore before the feete of the angel to adore the Angel though to adore him â—e not expressed as in the 19 chap. See the anÌ„otatioÌ„ there v. 10. c Man by Gods grace doing good workes doth increase his iustice ⸬ Heauen is the reward hire repaiment for good workes in al the Scriptures yet the aduersaries wil not see it Ro. 2 6. Apo. 21 6. 1 8. Es 55 1. The curse agaiÌ„st adding or diminishing is against Heretikes not Catholike expositours A breefe petitioÌ„ vnto IESVS Christ to come quickly as S. Iohn here speaketh and to iudge the cause of Catholikes Protestants * The Epistles omitted are taken out of the Old TestameÌ„t ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞