not blame checke or reprehension of men as some to make the fault seeme lesse vvould haue it but iudgement or eternal damnatioÌ„ which is a heauy sentence God graunt al maried Priests and Religious may consider their lamentable case Vvhat a greuous sinne it is see S. Ambrose ad virginem lapsam cap. 5 8. 12. Their first faith Al the auncient fathers that euer wrote commentaries vpon this Epistle Greeke and Latin as S. Chrysostom Theodorete Oecumenius Theophylactus Primasius S. Ambrose Ven. Bede Haimo Anselme and the rest also al others that by occasion vse this place as the 4 Councel of Carthage ca. 104. and the 4 of Toleto c. 55. S. Athanasius li. de virginitate S. Epiphanius har 48. S. Hierom cont Iouinianum li. 1. c. 7. in c. 44. Ezech. prope finem S. Augustine in exceding many places al these expound the Apostles vvordes of the vovv of Chastitie or the faith and promis made to Christ to liue continently What is to breake their first faith â— saith S. Augustine They vovved and performed not In ps 75. prope finâ—m Againe in an other place They breake their first faith that stand not in that vvhich they vovved Li. de Sancta virgin c. 33. Againe he and aâ— the fathers vvith him in Carthage Councel before named If any vvidovves how yong so euer they vvere left of their husbands deceased haue vovved them selues to God left their laical habite and vnder the testimonie of the Bishop and Church haue appeared in religious vveede and aftervvard goâ— any more to secular mariage according to the Apostles sentence they shal be damned because they vvere so bold to make void the faith or promis of Chastitie which they vovved to our Lord. So saith he and 215 fathers moe in that Councel And this promis of chastitie is called faith because the fidelitie betvvixt maried persons is ordinarily called of holy writers faith and the vovv of chastitie made to God ioyneth him the persons so vovving as it vvere in mariage so farre that if the said persons breake promis they are counted and called in the last alleaged Councel Gods adulterers In the 3 to the Romanes also and often els vvhere faith is taken for promis or fidelitie And that it is so taken here the vvordes irritum facere to frustrate and make void do proue for that terme is commonly vsed in matter of vovv promis or compacte Gen. 17. Num. 30. This promis is called here prima fides the first faith in respect of the later promis vvhich vovvbreakers make to them vvith vvhom they pretend to marrie So saith S. Augustine li. de bono viduit c. 8. 9. and Innocentius 1 ep 2 â—ap 13. to 1. Conâ— And this is the onely natiue euident and agreable sense to the circumstance of the letter And the vaine euasion of the Heretikes to saue the Apostate-Monkes Friers Nunnes and Priests from damnation for their pretended mariages is friuolous to vvit that first faith here signifieth the faith of Baptisme or Christian beleefe not the promis or vovv of Chastitie But vve aske them if this faith of Baptisme be broken by mariage or no. For the text is plaine that by intending to marie they breake their faith and by breaking their faith they be damned if they die vvithout repentance In truth vvhich vvay so euer they writhe them selues to defend their sacrilege or pretended mariages they lose their labour and struggle against their ovvne conscience and plaine Scripture 14. I vvil the yonger He speaketh of such yong ones as vvere yet free For such as had already made vovv neither could they vvithout damnation marie vvere they yong or old nor he vvithout sinne commaund or counsel them to it Neither as S. Hierom proueth to Gerontia and S. Chrysostom vpon this place doth he precisely commaund or counsel the yong ones that vvere free to marie or absolutely forbid them to vovv chastitie God for bid say they But his speach conteineth onely a vvise admonition to the frailer sort that it vvere farre better for them not to haue vowed at all but to haue maried againe then to haue fallen to aduoutrie and Apostasie after profession Vvhich is no more but to preferre second mariage before fornication and a good warning that they vvhich are to professe looke wel vvhat they do S. Paules experience of the fall of some yong ones to mariage caused him to giue this admonition here as also that before that none should be receiued to the Churches almes vnder threescore yeres of age Not forbidding the Church for euer to accept any vovves of vvidowes or virgins til that age as the Heretikes falsely affirme but shewing vvhat vvas meete for that time and the beginning of Christianitie vvhen as yet there vvere no Monasteries builded no prescript rule no exact order of obedience to Superiors but the professed as S. Paul here noteth coursed wandered vp and downe idly as novv our professed virgins or Nunnâ—s do not neither can do Of vvhom therfore vvhere discipline is obserued there is no cause of such danger Besides that vvidowes hauing had the vse of carnal copulation before are more dangerously tempted then virgins that are brought vp from their tender age in pietie and haue no experience of such pleasures See S. Ambrose li. de viduis prouing by the example of holy Anna vvho liued a vvidow euen from her youth til 80 yeres of age in fasting and praying night and day that the Apostle doth not here without exception forbid al yong vvidowes to vow yea he esteemeth that profession in the yonger women much more laudable glorious and meritorious See his booke de Viduis in initio 15. After Satan Vve may here learne that for those to marie vvhich are professed is to turne backe after Satan For he speaketh of such as vvere maried coÌ„trarie to their vow And herevpon vve call the Religious that marie as Luther Bucer Peter martyr and the rest Apostataes More vve learne that such yong ones haue no excuse of their age or that they be vehemently tempted and burne in their concupiscences or that they haue not the gift of Chastitie For notvvithstanding al these excuses these yong professed vvidowes if they marie go backvvard after Satan and be Apostataes damned except they repent For as for the Apostles vvordes to the Corinthians It is better to marie then to burne Vve haue before declared out of the fathers and here vve adde that it pertaineth onely to persons that be free and haue not vowed to the contrarie as S. Ambrose li. ad virg laps c. 5. S. Augustine de bono vid. c. 8. and S. Hierom li. 1. cont Iouin c. 7. expound it The Heretikes of our time thinke there is no remedie for fornication or burning but mariage and so did S. Augustine vvhen he was yet a Manichee Putaâ—am me miserum c. I thought saith he li. 6. Confes
preach the acceptable yere of the Lord and the day of retribution ✠verse 20 And vvhen he had folded the booke he rendred it to the minister and sate dovvne And the eies of al in the synagogue vvere bent vpon him ✠verse 21 And he began to say vnto them That this day is fulfilled this scripture in your eares ✠verse 22 And al gaue testimomonie to him and they marueled in the vvordes of grace that proceded from his mouth and they said Is not this Iosephs sonne ✠verse 23 And he said to them Certes you vvil say to me this similitude Physicion cure they self as great things as vve haue heard ″ done in Capharnaum doe also here in thy countrie ✠verse 24 And he said Amen I say to you that no Prophet is accepted in his ovvne countrie ✠verse 25 In truth I say to you * there vvere many vvidovves in the daies of Elias in Israel vvhen the heauen vvas shut three yeres and six moneths vvhen there vvas a great famine made in the vvhole earth ✠verse 26 and to none of them vvas Elias sent but into Sarepta of Sidon to a vvidovv vvoman ✠verse 27 * And there vvere many lepers in Israel vnder Elisaeus the Prophet and none of them vvas made cleane but Naamā the Syrian ✠verse 28 And al in the synagogue vvere filled vvith anger hearing these things ✠verse 29 And they rose and cast him out of the citie and they brought him to the edge of the hil vvherevpon their citie vvas built that they might throvv him dovvne headlong ✠verse 30 But he ″ passing through the middes of them vvent his vvay ⊢ ✠verse 31 * And he vvent dovvne into Capharnaum a citie of Galilee and there he taught them on the Sabboths ✠verse 32 And they vvere astonied at his doctrine because his talke vvas in povver ✠verse 33 And in the synagogue there vvas a man hauing an vncleane Diuel and he cried out vvith a loud voice ✠verse 34 saying Let be vvhat to vs and thee IESVS of Nazareth art thou come to destroy vs I know thee vvho thou art the SAINCT of God ✠verse 35 And IESVS rebuked him saying Hold thy peace goe out of him And vvhen the Deuil had throvven him into the middes he vvent out of him and hurted him nothing ✠verse 36 And there came feare vpon al and they talked together one vvith an other saying Vvhat vvord is this that in povver and vertue he commaundeth the vncleane spirits and they goe out ✠verse 37 And the fame of him vvas published into euery place of the countrie ✠verse 38 And IESVS rising vp out of the synagogue entred into Simons house * And ″ Simons vviues mother vvas holden vvith a great feuer and they besought him for her ✠verse 39 And standing ouer her he commaunded the feuer and it left her And incontinent rising she ministred to them ✠verse 40 And vvhen the sunne vvas dovvne al that had diseased of sundrie maladies brought them to him But he imposing hands vpon euery one cured them ✠verse 41 And Deuils vvent out from many crying and saying That thou art the sonne of God And rebuking them he suffred them not to speake that they knevv he vvas Christ ✠verse 42 And vvhen it vvas day going forth he vvent into a desert place and the multitudes sought him and came euen vnto him and they held him that he should not depart from them ✠verse 43 To vvhom he said That to other cities also must I euangelize the kingdom of God because therfore I vvas sent ✠verse 44 And he vvas preaching in the synagogs of Galilee ⊢ ANNOTATIONS CHAP. IIII. 13. Departed vntil a time No maruel if the diuel be often or alvvaies busie vvith Christian men seeing after he was plainely ouercome by Christ yet did he not giue him ouer altogether but for a time 23. Done in Capharnaum God maketh choise of persons and places where he worketh miracles or doeth benefites though he might doe the same els where if it liked his wisedom So doth he in doing miracles by Saincts not in al places nor towards al persons but as it pleaseth him Aug. ep 〈◊〉 30. Passing through the middes of them Either by making him self inuisible or also more wonderfully penetrating the multitude and passing through them as he did through the doore his body either being without space of place or with other bodies in one place By al which and the like his doings mentioned in the Gospel it is euident that he can alter and order his body as he list aboue the natural conditions of a body 38. Simons wiues mother It is euident that Peter had a wife but after his calling to be an Apostle he leaft her as S. Hierom writeth in many places ep 14 c. 2 ad Iulianum Li. 1 adu Ionin See the Annot. Matth. 9 29. CHAP. V. Hauing taught the people out of Peters ship 4 he shevveth in a miraculous taking of fishes hovv he vvil make him the fisher of men 12 He cureth a leper by touching him and sendeth him to the Priest in vvitnesse that he is not against Moyses 15 The people flocking vnto him he retireth into the vvildernesse 17 To the Pharisees in a solemne assembly he proueth by a miracle his povver to remit sinnes in earth 27 He defendeth his eating vvith sinners as being the Physicion of soules 〈◊〉 and his not prescribing as yet of any fastes to his Disciples verse 1 AND it came to passe vvhen the multitudes pressed vpon him to heare the vvord of God and him self stoode beside the lake of Genesareth ✠verse 2 * And he savv tvvo shippes standing by the lake and the fishers vvere gone dovvne and vvashed their nettes ✠verse 3 And he going vp into ″ one ship that vvas Simons desired him to bring it backe a litle from the land And sitting he taught the multitudes out of the ship ✠verse 4 And as he ceased to speake he said to Simon Launche forth into the deepe and let loose your nettes to make a draught ✠verse 5 And Simon ansvvering said to him Maister labouring al the night vve haue taken nothing but in thy vvord I vvil let loose the nette ✠verse 6 And vvhen they had done this they inclosed ″ a very great multitude of fishes and their nette vvas broken ✠verse 7 And they ″ beckened to their fellovves that vvere in the other ship that they should come and help them And they came and filled both shippes so that they did sinke ✠verse 8 Vvhich vvhen Simon Peter did see he fel dovvne at IESVS knees saying Goe forth from me because I am a sinful man O Lord. ✠verse 9 For he vvas vvholy astonished and al that vvere vvith him at the draught of fishes vvhich they had taken ✠verse 10 In like maner also Iames
of God ⊢ ✠verse 35 The next day againe Iohn stoode and tvvo of his disciples ✠verse 36 And beholding IESVS vvalking he saith Behold the lambe of God ✠verse 37 And the tvvo Disciples heard him speaking and they folovved IESVS ✠verse 38 And IESVS turning and seeing them folovving him saith to them Vvhat seeke you Vvho said to him Rabbi vvhich is called by interpretation Maister vvhere dvvellest thou ✠verse 39 He saith to them Come and see They came and savv where he abode and they taried vvith him that day and it vvas about the tenth houre ✠verse 40 And Andrevv the brother of Simon Peter vvas one of the tvvo that had heard of Iohn and folovved him ✠verse 41 He findeth first his brother Simon and saith to him Vve haue found MESSIAS vvhich is being interpreted CHRIST ✠verse 42 And he brought him to IESVS And IESVS ″ looking vpon him said Thou art Simon the sonne of Iona thou shalt be called Cephas vvhich is interpreted Peter ✠verse 43 On the morovv he vvould goe forth into Galilee and he findeth Philippe And IESVS saith to him Folovv me ✠verse 44 And Philippe vvas of Bethsaida the citie of Andrevv and Peter ✠verse 45 Philippe findeth Nathanael and saith to him Him vvhom Moyses in the lavv and the Prophets vvrote of vve haue found IESVS the sonne of Ioseph of Nazareth ✠verse 46 And Nathanael said to him From Nazareth can there be any good Philippe saith to him Come and see ✠verse 47 IESVS savv Nathanael comming to him and he saith of him Behold an Israelite in very deede in vvhom there is no guile ✠verse 48 Nathanael saith to him Hovv knovvest thou me IESVS ansvvered and said to him Before that Philippe did cal thee vvhen thou wast vnder the figtree I saw thee ✠verse 49 Nathanael ansvvered him and saith Rabbi thou art the sonne of God thou art the king of Israel ✠verse 50 IESVS ansvvered and said to him Because I said vnto thee I savv thee vnder the figtree thou beleeuest greater then these things shalt thou see ✠verse 51 And he saith to him Amen Amen I say to you You shal see the heauen opened and the * Angels of God ascending and defcending vpon the Sonne of man ⊢ ANNOTATIONS CHAP. I. 1. Was the word The second Person in Trinitie which is the natural onely and eternal Sonne of God the Father is called the WORD not as the holy Scriptures or speaches of the Prophets and Apostles vvritten and spoken by Gods commaundement for the vttering of his diuine wil towards man be called his word but in a more diuine eminent and ineffable sort to expresse vnto vs in a sort by a terme agreable to our capacitie that the Sonne of God so is and so from euerlasting is borne of God the Father as our prime concept which is our internal and mental word is and issueth out of our intelligence minde This VVORD then Sonne or second Person in the holy Trinitie was and had his being then already when other creatures of what sort so euer had but their beginning and therfore can not be a creature as many Heretikes before the writing of this Gospel thought and as the Arrians after taught And this first sentence of the Gospel not onely the faithful but the Platonikes did so admire as S. Augustine writeth that they wished it to be written in gold 1. With God Because a man might say If the VVORD vvere before any thing vvas created vvhere or hovv could he be the Euangelist preuenting that carnal concept saith first that he vvas vvith God vvhose being dependeth not vpon time place space or any other creatures al vvhich vvere made by him secondly he giueth vs to vnderstand that the VVORD hath his proper subsistence or personalitle distincte frō God the Father vvherby Sabellius the old Heretike is refuted thirdly here is insinuated the order of these tvvo persons one tovvardes the other to vvit that the Sonne is with and of the Father and not the Father of the Sonne Fourthly you may consute here the blasphemie of Caluin holding the second Person to be God not as of God the Father but as of him self And yet such are the bookes that our youth now read commonly in England and that by commaundement 1. God vvas the VVord Lest any man vpon the premisses which set forth the relation and distinction of the second Person from the first might thinke that the Father onely were God the Euangelist expresly teacheth the VVORD to be God for though the wordes seeme to lie otherwise because we haue of purpose so owed the elegancie which the Euangelist him self obserued in placing them so and therfore they stand so both in Greeke and Latin yet in deede the construction is thus The VVORD vvas God and as in his first Epistle the same Apostle writeth true God lest any might say as the Arians did that he was God in deede but not truely and naturally but by common adoption or calling as good men in the Church be called the sonnes of God What wonderful wrangling and tergiuersation the Arians vsed to auoid the euidence of this place we see in S. Augustine li. 3 de Doct. Christ c. 2. euen such as the Protestauts do to auoid the like wordes This is my body concerning the B. Sacrament 3. By him Againe by this he signifieth the eternitie diuinitie omaipotencie and equalitie of the WORD or Sonne with God the Father because by him al things were created al things he saith both visible of this vvorld and inuisible as Angels and al spiritual creatures Wherevpon it is euident also that him self is no creature being the creator of al neither is sinne of his creation being a defecte of a thing rather then a thing it self and therfore neither of nor by him 1◠He gaue them povver Free wil to receiue or acknowledge Christ power giuen to men if they wil to be made by Christ the sonnes of God but not forced or drawen therevnto by any necessitie 14. The Vvord made flesh This is the high and diuine testimonie of Christs incarnation and that he vouchsaued to become man for the acknowledging of which inexplicable benefite and giuing humble thankes for the same al Christian people in the world by tradition of the Fathers prostrate them selues or kneele downe when they heare it sung or said at the holy Masse either in this Gospel or in the Crede by these wordes ET HOMO FACTVS EST. 1◠No man hath seen Neuer man in this mortalitie saw God in the very shape and natural forme of the diuine essence but men see him onely in the shape of visible creatures in or by which it pleaseth him to shew him self vnto many diuersly in this world but neuer in such sort as vvhen he shevved him self in the person of the Sonne of God being
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
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
same dales they be novv solemnely kept his B. mothers and other Saincts as the Aduersaries them selues confesse aboue 1300 yeres as appeareth in the barbarous combattes betvvene Vvestphalus the Lutheran Caluin and by the vvritings betvvixt the Puritans and Protestants For vvhich purpose see also hovv old the holiday of S. Polycarpe is in Eusebius li. 4. c. 14 of the AssumptioÌ„ of our Ladie or her dormition in S. Athanasius S. Augustine S. Hierom. S. Damase both of that feast and of her Natiuitie in S. Bernard vvho professeth he receiued them of the Church that they ought to be most solemnel kept ep 174. Vvherein vve can not but vvonder at the nevv Church of England that though against the pure Caluinistes vvil and doctrine keepe other Saincts and Apostles daies of their death and yet haue abolished this special feast of our Ladies departure vvhich they might keepe though they beleeued not her Assumption in body vvhereof yet S. Denys giueth so great testimonie being assured she is departed at the least except they either â—are her or thinke her vvorthy of lesse remembrance then any other Sainct her self prophecying the contrarie of al Catholike generations that they should blesse her And in deede the Assumption is her proper day as also the feast of her Natiuitle the other of the Purification and the Annuneâ—ation vvhich they keepe in England being not so peculiar to her but belonging rather to Christes Presentation in the Temple and his Conception To conclude vve may see in S. Cyprian ep 34. Origen ho. 3. in diuers Tertulliau de cor â—il S. Gregorie Nazianzene de amore pauperum the Councel of Gangres yea and in the councel of Nice it self giuing order for Easter and the certaine celebrating thereof that Christian Festiuities be holy auÌ„cient and to be obserued on prescript daies and times and that this is not Iudaical obseruation of daies as Aërius taught for vvhich he vvas condemned of Heresie as S. EpiÌ„phanius witnesseth But of holidaies S. Augustine sheweth both the reason and his liking in these memorable vvordes 〈◊〉 for the feastes belonging to our Lord thus We dedicate and consecrate the memorie of Gods benefites vvith solemnities feastes and certaine appointed daies left by tract of times there might creept in ingrateful and vnkinde obliuion Of the festiuities of Martyrs thus Christian people celebrate the memories of Martyrs vvith religious solemnitie both to moue them selues to imitation of them and that they may be partakers of their merites and be holpen vvith their praiers Cont. Faust li. 20. c. 21. And of al Saincts daies thus Keepe ye and celibrate vvith sobrietie the Natiuities of Saincts that vve may imitate them vvhich haue gone before Vs and they may reioyce of vs vvhich pray for vs. In ps 88. Conc. 2. in fine And as is said of prescript daies of feastes so the like is to be said of fastes vvhich els vvhere vve haue shewed to be of the Apostles ordinance And so also of the Ecclesiastical diuision of the yere into Aduent Septuagesme c. the vveeke into so many I eries the day into Houres of praiers as the Prime the Third the Sixth the None c. Vvhereof see S. Cyprian vvho deriueth these things by the Scriptures from the Apostles also and counteth these things vvhich the vvicked Heretikes reproue to be ful of mysterie Like vnto this also is it that the holy Scriptures were so disposed of and deuided that certaine peeces as is alvvaies obserued and practised vntil this day should be read at one time and others at other times and seasons through out the yere according to the diuersitie of our Lordes actions and benefites or the Saincts stories then recorded Vvhich the Puritane Caluinists also condemne of superstition desiring to bring in hellish horrour and al disorder See conc Carthag 3. c. 47. pag. 288 of this booke 24. By an allegorie Here vve learne that the holy Scriptures haue beside the litteral sense a deeper spiritual and more principal meaning which is not only to be taken of the holy vvordes but of the very factes and persons reported both the speaches and the actions being significatiue ouer and aboue the letter Vvhich pregnancie of manifold senses if S. Paul had not signified him self in certaine places the Heretikes had bene lesse vvicked and presumptuous in condemning the holy fathers allegorical expositions almost vvholy who now shew them selues to be mere brutish and carnal men hauing no sense nor feeling of the profunditie of the Scriptures vvhich our holy fathers the Doctors of Gods Church savv â—1 Freedom He meaneth the libertie and discharge from the old ceremonies sacraments and the vvhole bondage of the Lavv and from the seruitude of sinne and the Diuel to such as obey him but not libertie to do vvhat euery man list or to be vnder no obedience of spiritual or temporal lavves and gonerners not a licence neuer to pray fast keepe holyday or vvorkday but vvhen and hovv it seemeth best to euery mans phantasie Such a dissolute licentious state is farre from the true libertie vvhich Christ purchased for vs. CHAP. V. Against the lie of the false Apostles he protesteth his mind of Circumcision 13 and testifieth that they are called to libertie But yet left any misconster Christian libertie he telleth them that they shal not inherite the kingdom vnles they abstaine from the vvorkes of the flesh vvhich are al mortal sinnes and do the fruitful vvorkes of the Spirit fulfilling al the commaundements of the Lavv by Charitie verse 1 STAND and be not holden in againe vvith the yoke of seruitude ✠verse 2 Behold I Paul tel you that if you be circumcised Christ shal profite you nothing ✠verse 3 And I testifie againe to euery man circumciding him self that he is a detter to doe the vvhole Lavv. ✠verse 4 You are euacuated from Christ that are iustified in the Lavv you are falleÌ„ from grace ✠verse 5 For vve in spirit by faith expect the hope of iustice ✠verse 6 For in Christ IESVS * neither circumcision auaileth ought nor prepuce but ″ faith that vvorketh by charitie ✠verse 7 You ranne vvel vvho hath hindered you not to obey the truth ✠verse 8 The persuasion is not of him that calleth you * ✠verse 9 A litle leauen corrupteth the vvhole paste ✠verse 10 I haue confidence in you in our Lord that you vvil be of no other minde but he that troubleth you shal beare the iudgement vvhosoeuer he be ✠verse 11 And as for me brethren if as yet I preach circumcision vvhy doe I yet suffer persecution then is the scandal of the crosse euacuated ✠verse 12 I would they vvere also cut of that trouble you ✠verse 13 For you brethreÌ„ are called into libertie only make not this ″ libertie an occasion to the flesh but by charitie serue
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