many other vvomen that came vp together vvith him to Hierusalem ✠verse 42 And vvhen euening vvas come because it vvas the Parasceue vvhich is the Sabboth-eue ✠verse 43 came Ioseph of Arimathaea a noble Senatour vvho him self also vvas expecting the kingdom of God and he vvent in boldly to Pilate and asked the body of IESVS ✠verse 44 But Pilate marueled if he vvere novv dead And sending for the Centurion asked him if he vvere novv dead ✠verse 45 And vvhen he vnderstoode by the Centurion he gaue the body to Ioseph ✠verse 46 And Ioseph ″ bying sindon and taking him dovvne vvrapped him in the sindon and laid him in a monument that vvas hevved out of a rocke And he rolled a stone to the doore of the monument ✠verse 47 And Marie Magdalene and Marie of Ioseph beheld vvhere he vvas laid ANNOTATIONS CHAP. XV. 11. Cheefe Priests Heretikes abuse the ignorant people with these naughtie Priests of the old Testament to make that name odious and to discredite the Priests of Christ in the new Testament But for these Priests thou maist not maruel that they are so busy against Christ * partly because they were such as were intruded by the secular power of the Roman Emperour and from yere to yere by bribery and frendship not by succession according to the Law of Moyses partly because the time was now come when the old Priesthod of Aaron should cease and the new begin according to the order of Melchife dec and for these causes cod suffered their former priueleges of wisedom and iudgemeÌ„t and discretion to decay in these later vsurpers and that according to the Prophet saying The Law shal perish from the Priest and counsel from the Ancients But the Priesthod of the new Testament is to continew vnto the end of the world and hath as being the principal part of the Church the assistaÌ„ce of the Holy Ghost for euer promised to teach it al truth and for Peter the cheefe Priest thereof vnder Christ our Sauiour praied That his faith should not faile and to the rest he said He that heareth you heareth me â—â— To satisfie the people Pilate should haue suffered death rather then by other mens prouocation or commaundement haue executed an innocent as a Christian iudge should rather suffer al extremitie then giue sentence of death against a Catholike man for his faith â—6 Bying sindon This dutie done to Christes body after his departure was exceding meritorious and is therfore by holy write so often commended for an example to faithful men to vse al honour and deuotion towards the bodies of Saincts and holy persons CHAP. XVI The third day to three vvomen at his Sepulcher an Angel telleth that he is risen and vvil as he promised Mar. 14 28. shevv him self in Galileâ— 9 The same day he appeareth to Marie Magdalene aftervvard to tvvo Disciples yet the Eleuen vvil not beleeue it vntil to them also he appeareth 15 To vvhom hauing giuen commission into al nations vvith povver also of Miracles he ascendeth and they plant his Church euery vvhere verse 1 AND vvhen the Sabboth vvas past Marie Magdalene and Marie of Iames and Salôme ″ bought spices that comming they might anoint IESVS ✠verse 2 And very early the first of the Sabboths they come to the monument the sunne being novv risen ✠verse 3 And they said one to an other Vvho shal roll vs backe the stone from the doore of the monument ✠verse 4 And looking they savv the stone rolled backe for it vvas very great ✠verse 5 And entring into the monument they savv a yong man sitting on the right hand couered vvith a vvhite robe and they vvere astonied ✠verse 6 Vvho saith to them Be not dismaied you seeke IESVS of Nazareth that vvas crucified he is risen he is not here behold the place vvhere they laid him ✠verse 7 But goe tel his Disciples and Peter that he goeth before you into Galilee there you shal see him * as he told you ⊢ ✠verse 8 But they going forth fled from the monument for trembling and feare had inuaded them and they said nothing to any body for they vvere afraid ✠verse 9 And he rising early the first of the Sabboth * appeared first to Marie Magdalene * out of vvhom he had cast seuen deuils ✠verse 10 She vvent and told them that had been vvith him that vvere mourning and vveeping ✠verse 11 And they hearing that he vvas aliue and had been seen of her did not beleeue ✠verse 12 And * after he appeared in an ″ other shape to tvvo of them vvalking as they vvere going into the countrie ✠verse 13 and they going told the rest neither them did they beleeue ✠verse 14 Last * he appeared to those eleuen as they sate at the table and he exprobrated their incredulity and hardnes of hart because they did not beleeue them that had seen him risen againe ✠verse 15 And he said to them * Going into the vvhole vvorld preach the Gospel to al creatures ✠verse 16 He that ″ beleeueth and is baptized shal be saued but he that beleeueth not shal be condemned ✠verse 17 And them that beleeue ″ these signes shal folow In my name shal they cast out deuils They shal speake vvith nevv tonges ✠verse 18 Serpents shal they take avvay And if they drinke any deadly thing it shal not hurt them They shal impose hands vpon the sicke and they shal be vvhole ✠verse 19 And so our Lord IESVS after he spake vnto them * vvas assumpted into heauen and sate on the right hand of God ✠verse 20 But they going forth preached euery vvhere our Lord working vvithal and confirming the vvord vvith signes that folovved ⊢ ANNOTATIONS CHAP. XVI 1. Bought spices As she did bestow and consume a costly ointment vpon his body being yet aliue c. 14 3 Christ him self defending and highly commending the fact against Iudas and other who accounted it to be superfluous and better to be bestowed otherwise So not without great deuotion and merite she and these other women seeke to anoint his body dead though Heretikes or other simple persons may pretend such things to be better bestowed vpon the poore and therfore * she first before al other * and they next saw him after his Resurrection 12. In an other shape Christ though he haue but one corporal shape natural to his person yet by his omnipotencie he may be in whatsoeuer forme and appears in the likenesse of any other man or creature as he list Therfore let no man thinke it strange that he may be vnder the forme of bread in the B. Sacrament 16. He that beleeueth Note wel that whereas this Euangelist mentioneth only faith and baptisme as though to beleeue and to be baptized were
through faith and that not of your selues for it is the gift of God ✠verse 9 not of vvorkes that no man glorie ✠verse 10 For vve are his vvorke created in Christ IESVS in good vvorkes vvhich God hath prepared that vve should vvalke in them ✠verse 11 For the vvhich cause be mindeful that sometime you vvere Gentils in the flesh vvho vvere * called prepuce of that vvhich is called circumcision in the flesh made vvith hand ✠verse 12 vvho vvere at that time vvithout Christ alienated from the conuersation of Israël and * strangers of the testaments hauing no hope of the promis and vvithout God in this vvorld ✠verse 13 But novv in Christ IESVS you that sometime vvere farre of are made nigh in the bloud of Christ ✠verse 14 For he is our peace vvho hath made both one and dissoluing the middle vvall of the partition the enmities in his flesh ✠verse 15 euacuating the lavv of cōmaundements in decrees that he may create the tvvo in him self into one new man making peace ✠verse 16 and may reconcile both in one body to God by the crosse killing the enmities in him self ✠verse 17 And comming he euangelized peace to you that vvere farre of and peace to them that vvere nigh ✠verse 18 For * by him vve haue accesse both in one Spirit to the Father ✠verse 19 Novv then you are not strangers and forreiners but you are citizens of the sainctes and the domesticals of God ✠verse 20 ″ built vpon the foundation of the Apostles and Prophets IESVS Christ him self being the highest corner stone ✠verse 21 in vvhom al building framed together grovveth into an holy temple in our Lord ✠verse 22 in vvhom you also are built together into an habitation of God in the holy Ghost ⊢ ANNOTATIONS CHAP. II. ◠By grace you are saued through faith Our first iustification is of Gods grace and not of our deseruings because none of al our actions that vvere before our iustification could merite or iustly procure the grace of iustification Againe he saith through faith for that faith is the beginning foundation and roote of al iustification and the first of al other vertues vvithout which it is impossible to please God 20. Built vpon the foundation Note against the Heretikes that thinke it dishonorable to Christ to attribute his titles or callings to mortal men that the faithful though builded first principally and properly vpon Christ yet are said here to be built also vpon the Apostles and Prophets Vvhy may not the Church then be builded vpon Peter CHAP. III. For vvitnessing the vocation of the Gentils as being the Apostle of the Gentils he is 〈◊〉 prison 1◠Wherein the Gentils therfore haue cause to reioyce rather then to shrinke So he saith 14 and also praieth to God vvho is almightie to confirmed their invvard man though the outvvard be infirmed by persecutions verse 1 FOR this cause I Paul the prisoner of IESVS Christ for you Gentiles ✠verse 2 if yet you haue heard the dispensation of the grace of God vvhich is giuen me tovvard you ✠verse 3 because according to reuelation the sacrament vvas made knovven to me as I haue vvrittē before in breife ✠verse 4 according as you reading may vnderstand my vvisedom in the mysterie of Christ ✠verse 5 vvhich vnto other generations vvas not knovven to the sonnes of men as novv it is reuealed to his holy Apostles Prophets in the Spirit ✠verse 6 The Gentils to be coheires concorporat and comparticipant of his promis in Christ IESVS by the Gospel ✠verse 7 vvhereof I am made a minister according to the gift of the grace of God which is giuen me according to the operation of his povver ✠verse 8 To me * the least of al the sainctes is giuen this grace among the Gentils to euangelize the vnsearcheable riches of Christ ✠verse 9 and to illuminate al men vvhat is the dispensatiō of the sacrament hidden from vvorldes in God vvho created al things ✠verse 10 that the manifold vvisedom of God may be notified to the Princes and Potestats in the celestials by the Church ✠verse 11 according to the prefinitiō of worldes vvhich he made in Christ IESVS our Lord. ✠verse 12 In vvhom vve haue affiance and accesse in confidence by the faith of him ✠verse 13 For the vvhich cause I desire that you faint not in my tribulations for you vvhich is your glorie ✠verse 14 For this cause I bovve my knees to the Father of our Lord IESVS Christ ✠verse 15 of vvhom al paternitie in the heauens and in earth is named ✠verse 16 that he giue you according to the riches of his glorie povver to be fortified by his Spirit in the inner man ✠verse 17 Christ to dvvel by faith in your hartes rooted and founded in charitie ✠verse 18 that you may be able to comprehend vvith al the sainctes vvhat is the bredth and length and height and depth ✠verse 19 to knovv also the charitie of Christ surpassing knovvledge that you may be filled vnto al the fulnes of God ✠verse 20 And * to him that is able to doe al things more aboundantly then vve desire or vnderstand according to the povver that vvorketh in vs ✠verse 21 to him be glorie in the CHVRCH and in Christ IESVS vnto al generations vvorld vvithout end Amen CHAP. IIII. He exhorteth them to keepe the vnitie of the Church most 〈…〉 vvith al humilities bringing them many motiues therevnto 7 and 〈…〉 that 〈◊〉 the diuersitie it self of offices is not for diuision as being the gift of Christ him self 〈◊〉 to build vp the Church and to held al in the vnitie therof against the 〈…〉 of Heretikes that vnder Christ the head in the Church being the body euery member may prosper 17 Neither as touching life most vve 〈◊〉 like the Heathen but as it becommeth Christians laying of al our old corrupt maners and increasing daily in al goodnes verse 1 I Therfore prisoner in our Lord beseeche you that you vvalke vvorthy of the vocation in vvhich you are called ✠verse 2 vvith al humilitie mildenes vvith patience supporting one an other in charitie ✠verse 3 careful to keepe the vnitie of the spirit in the bond of peace ✠verse 4 One body and one spirit as you are called in one hope of your vocation ✠verse 5 One Lord ″ one faith one baptisme ✠verse 6 * One God and Father of al vvhich is euer al and by al and in al vs. ⊢ ✠verse 7 But * to euery one of vs is giuen grace according to the measure of the donation of Christ ✠verse 8 For the vvhich he saith Ascēding on high he ledde captiuitie captiue he gaue giftes to men ✠verse 9 And that he ascended
conuersations and godlinesses ✠verse 12 expecting and hasting vnto the coÌ„ming of the day of our Lord by vvhich the heauens burning shal be resolued and the elementes shal melt vvith the heate of fire ✠verse 13 But vve expect * nevv heauens and a nevv earth according to his promises in vvhich iustice inhabiteth ✠verse 14 For the vvhich cause my deerest expecting these things labour earnestly to be found immaculate and vnspotted to him in peace ✠verse 15 and * the longanimitie of our Lord do ye account saluation as also our most deere brother Paul according to the vvisdom giuen him hath vvritten to you ✠verse 16 as also in al epistles speaking in them of these things in the vvhich are â— certaine things hard to be vnderstoode vvhich the vnlearned and vnstable depraue as also the rest of the Scriptures to their ovvne perdition ✠verse 17 You therfore brethreÌ„ foreknovving take heede lest ledde aside by the errour of the vnwise you fal away from your owne stedfastnes ✠verse 18 but grovv in grace and in knovvledge of our Lord and sauiour IESVS Christ To him be glorie both novv and vnto the day of eternitie Amen ANNOTATIONS CHAP. III. 16. Certaine things hard This is a plaine text to conuince the Protestants vvho as al heretikes lightly doe and did from the beginning say the Scriptures be easie to vnderstand and therfore may be not onely read safely but also expounded boldly of al the people as vvel vnlearned as learned and consequently euery one by him self and his priuate spirit vvithout respect of the expositions of the learned fathers or expectation of the Churches their Pastors and Prelates iudgment may determine and make choise of such sense as him self liketh or thinketh agreable For this is partly their saying partly the necessarie sequele of their folish opinion vvhich admitteth nothing but the bare Scriptures And Luther said that the Scriptures vvere more plaine then al the fathers commentaries and so al to be superfluous but the Bible Praâ—fat assert art damnat Against al vvhich Diuelish seditious arrogaÌ„cie tending to make the people esteeme them selues learned or sufficient vvithout their Pastors and spiritual rulers helpe to guide them selues in al matters of doctrine doubtes in religion the holy Apostle here telleth and forevvarneth the faithful that the Scriptures be ful of difficultie specially S. Paules epistles of al other partes of holy vvrite and that ignorant men â—ad vnstable or phaÌ„tastical fellovves puffed to fro vvith euery blast of doctrine and haeresie abuse peruert and misconster them to their ovvne damnation And S. Augustine saith that the special difficulty in S. Paules epistles vvhich ignorant and euil men do so peruert and vvhich S. Peter meaneth is his hard speache and much commendation of that faith vvhich he saith doth iustifie vvhich the ignorant euen from the Apostles time and much more novv haue and do so misconster as though he had meant that onely faith vvithout good vvorkes could iustifie or saue a man Against vvhich vvicked collection and abuse of S. Paules vvordes the said father faith al these Canonical or Catholike epistles vvere vvritten But the Haeretikes here to shift of the matter and to creepe out after their fashion ansvver that S. Peter saith not S. Paules epistles be hard but that many things in them are hard Vvhich may be to the Catholikes an example of their sophistical euasions from the euidence of Gods vvord As though it vvere not al one to say Such an author or vvriter is hard and There be many things in that vvriter hard to be vnderstood For vvhether it be that the argument and matter be high and past vulgar capacitie as that of praedestination reprobation vocation of the Gentiles and iustifying faith or vvhether his manner of stile and vvriting be obscure al proue that his epistles be hard and other Scriptures also because S. Peter here affirmeth that by reason of the difficulties in them vvhether in the style or in the depth of the matter the ignorant and vnstable such as Heretikes be do peruert his vvritings as also other Scriptures to their ovvne damnation Vvhereby it is plaine that it is a very dangerous thing for such as be ignorant or for vvilde vvitted fellovves to reade the Scriptures For such conditioned men be they that become Heretikes and through ignorance pride and priuate phantasie meeting vvith hard places of S. Paules epistles or other Scriptures breede Haeresies And that not onely the things treated of in the holy Scriptures but also that the very manner of vvriting and enditing thereof is high and hard and purposely by Gods prouidence appointed to be vvritten in such sort see S. Augustine li. 2 de doct Christ c. 6. and ep 119. S. Ambrose ep 44 in principio S. Hierom to Paulinus ep 103 c. 5. 6. 7. vvho also ep 65. c. 1. saith that in his old age vvhen he should rather haue taught then be taught he vvent as far as Alexandria onely to heare Didymus and to haue his helpe for the vnderstanding of the Scriptures and confesseth vvith great thankes to the said Didymus that he learned of him that vvhich before he knevve not Dauid saith Giue me vnderstanding and I vvil searche thy lavv The Eunuch in the Actes said Hovv can I vnderstand vvith out an interpreter The Apostles til Christ opened their sense to vnderstand the scriptures could not vnderstand them The holy Doctors by continual studie vvatching fasting and praying had much a doe to vnderstand them that great clerke S. Augustine coÌ„fessing in the foresaid epistle 119. c. 21. that there vvere many moe things that he vnderstood not then that he vnderstood The Heretikes say the fathers did commonly erre and hovv could such great vvise learned men be deceiued in reading and expounding the Scriptures if they vvere not hard and if they vvere hard to them hovv are they easie to these nevv maisters the Haeretikes finally vvhy do they vvrite so many nevv glosses scholâ—es commentaries as a cart cannot carrie Vvhy do Luther Zuinglius Caluin and their Companions agree no better vpon the interpretation of the Scriptures if they be not hard vvhereat stumbled al the old heretikes the nevv Arîus Macedonius Vigilantius Nestorius Eutyches Berengarius Vvicleffe Protestants Puritanes Anabaptists and the rest but at the hardnes of the Scriptures They be hard then to vnderstand and Heretikes peruert them to their ovvne damnation THE ARGVMENT OF S. IOHNS THREE EPISTLES OF S. Iohn vvas said in the Argument before his Gospel Novv here folovv his three Epistles one to al Catholikes though some auncients do cal it Ad Parthos the other tvvo being very short vnto a certaine Ladie to one Gaius The effect of al is to vvitnes vnto them the certaintie of the Catholike faith and to exhort them to continue still in it also to loue the Catholike Church and so neither to become heretikes
to deceiue the reader Sometime also vve doe it for an other cause as vvhen vve say The aduent of our Lord and Imposing of handes because one is a solemne time the other a solemne action in the Catholike Church to signifie to the people that these and such like names come out of the very Latin text of the Scripture So did Penance doing penance Chalice Priest Deacon Traditions aultar host and the like vvhich vve exactly keepe as Catholike termes procede euen from the very vvordes of Scripture Moreouer we presume not in hard places to mollifie the speaches or phrases but religiously keepe them vvord for vvord and point for point for feare of missing or restraining the sense of the holy Ghost to our phantasie as Eph. 6. Against the spirituals of vvickednes in the celestials and Vvhat to me and thee vvoman whereof see the Annotation vpon this place and 1 Pet. 2. As infants euen novv borne reasonable milke vvithout guile desire ye Vve do so place reasonable of purpose that it may be indiffēt both to infants going before as in our Latin text or to milke that folovveth after as in other Latin copies and in the Greeke Io. 3 vve translate The spirit breatheth vvhere he vvil c. leauing it indifferent to signifie either the holy Ghost or vvinde vvhich the Protestants translating vvinde take avvay the other sense more common and vsual in the auncient fathers Vve translate Luc. 8 23. They vvere filled not adding of our ovvne vvith vvater to mollifie the sentence as the Protestants doe and c. 22. This is the chalice the nevv Testament c. not This chalice is the nevv Testament likevvise Mar. 13. Those daies shal be such tribulation c. not as the Aduersaries In those daies both our text and theirs being othervvise Iac. 4 6. And giueth greater grace leauing it indifferent to the Scripture or to the holy Ghost both going before Vvhereas the Aduersaries to to boldly presumptuously adde saying The Scripture giueth taking avvay the other sense which is far more probable likevvise Hebr. 12 21 vve translate So terrible vvas it vvhich vvas seen Moyses said c. neither doth Greeke or Latin permit vs to adde that Moyses said as the Protestants presume to doe So vve say Men brethren Avvidovv vvoman A vvoman a sister Iames of Alphaus and the like Sometime also we folow of purpose the Scriptures phrase as The hel of fire according to Greeke and Latin vvhich we might say perhaps the firy hel by the Hebrue phrase in such speaches but not hel fire as commonly it is translated Likevvise Luc. 4 36. Vvhat vvord is this that in povver and authoritie he cōmaundeth the vncleane spirits as also Luc 2. Let vs passe ouer and see the vvord that is done Vvhere we might say thing by the Hebrue phrase but there is a certaine maiestie and more signification in these speaches and therfore both Greeke Latin keepe them although it is no more the Greeke or Latin phrase then it is English And vvhy should vve be squamish at nevv vvordes or phrases in the Scripture vvhich are necessarie vvhen vve do easily admit and folovv nevv vvordes coyned in court and in courtly or other secular vvritings Vve adde the Greeke in the margent for diuers cause◠Sometime vvhen the sense is hard that the learned reader may consider of it and see if he can helpe him self better then by our translation as Luc 11. Nolite extolli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and againe Quod superest date eleemosynam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometime to take away the ambiguitie of the Latin or English as Luc. 11. Et domus supradomum cadet Vvhich we must needes English and house vpon house shal fall by the Greeke the sense is not one house shal fal vpon an other but if one house rise vpon it self that is against it self it shal perish according as he speaketh of a kingdom deuided against it self in the wordes before And Act. 14. Sacerdos Iouis qui erat in the Greeke qui is referred to Iupiter Sometime to satisfie the reader that might otherwise conceiue the translation to be false as Philip. 4. v. 6. But in euery thing by praier c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in al praier as in the Latin it may seeme Sometime when the Latin neither doth nor can reache to the signification of the Greeke word we added the Greeke also as more significant Illi foli seruies him only shalt thou serue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Act. 6. Nicolas a stranger of Antioche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ro. 9. The seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Eph. 1. to perfite instaurare omnia in Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Vvherein he hath gratified vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. Put on the armour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a number the like Sometime when the Greeke hath two senses and the Latin but one we adde the Greeke 2. Cor. 1. By the exhortaion vvherevvith vve also are exhorted the Greeke signifieth also consolation c. and 2 Cor. 10. But hauing hope of your faith increasing to be c. vvhere the Greeke may also signifie as or vvhen your faith increaseth Sometime for aduantage of the Catholike cause when the Greeke maketh for vs more then the Latin as Seniores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt digni habeamini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui effundetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecepta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasce rege And sometime to shew the false translation of the Heretike as when Beza saith Hoc poculum in meo sanguine qui. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22. Quē oportet coelo cōtineri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3. Thus we vse the Greeke diuers waies esteeme of it as it is worthie taken al cōmodities thereof for the better vnderstāding of the Latin which being a translation can not alwaies attaine to the ful sense of the principal tonge as vve see in al translations Item vve adde the Latin vvord sometime in the margent vvhen either vve can not fully expresse it as Act. 8. They tooke order for Steuens funeral Curauerunt Stephanum and Al take not this vvord Non omnes capiunt or vvhen the reader might thinke it can not be as vve translate as Luc. 8. A storme of winde descended into the lake and they vvere filled complebantur and Io. 5. vvhen Iesus knevv that he had novv a long time quiaiam multum tempus haberet meaning in his infirmitie This precise folovving of our Latin text in neither adding nor diminishing is the cause why we say not in the title of bookes in the first page S. Matthevv S. Paul◠because it is so neither in Greeke nor Latin though in the toppes of the leaues folovving where vve may be bolder we adde S. Matthew c. to satisfie the reader Much
the house ✠verse 17 So let ″ your light shine before men that they may see your good vvorkes and glorifie your father vvhich is in heauen ✠verse 18 Do not thinke that I am come to breake the Lavv or the Prophets I am not come to breake but to fulfil ✠verse 19 For assuredly I say vnto you * til heauen and earth passe one iote or one tittle shal not passe of the Lavv til al be fulfilled ✠verse 20 He therfore that shal * breake ″ one of these least commaundements shal so teach men shal be called the least in the Kingdom of heauen But he that shal doe and teach he shal be called great in the Kingdom of heauen ⊢ ✠verse 21 For I tel you that vnles ″ your iustice abound more then that of the Scribes and Pharisees you shal not enter into the Kingdom of heaueÌ„ ✠verse 22 You haue heard that it vvas sayd to them of old * Thou shalt not kil and vvho so killeth shal be in danger of iudgement ✠verse 23 But I say to you that vvhosoeuer is angrie vvith his brother shal be in danger of iudgment And vvhosoeuer shal say to his brother Raca shal be in danger of a councel And whosoeuer shal say Thou foole shal be guilty of the ″ hel of fyre ✠verse 24 If therefore thou offer thy ″ gift at the altar and there thou remember that thy brother hath ought agaynst the ✠verse 25 leaue there thy offering before the altar and goe first to be reconciled to thy brother and then coming thou shalt offer thy gift ⊢ ✠verse 26 * Be at agreement vvith thy aduersarie betimes vvhiles thou art in the vvay vvith him lest perhaps the aduersarie deliuer thee to the iudge and the iudge deliuer thee to the officer and thou be cast into ⸬ prison ✠verse 27 Amen I say to thee thou shalt not goe out from thence til thou repay the last farthing ✠verse 28 You haue heard that it vvas sayd to them of old * Thou shalt not committe aduoutrie ✠verse 29 But I say to you that vvhosoeuer shal see a vvoman to lust her hath already committed aduoutrie vvith her in his hart ✠verse 30 And if thy right eie scandalize thee plucke it out cast it from thee for it is expedient for thee that one of thy limmes perish rather then thy vvhole body be cast into hel ✠verse 31 And if thy right hand scandalize thee cut it of and cast it from thee for it is expedient for thee that one of thy limmes perish rather then that thy vvhole body goe into â—el ✠verse 32 It vvas sayd also * vvhosoeuer shal dimisse his vvife let him giue her a bil of diuorcement ✠verse 33 But I say to you vvhosoeuer shal dimisse his vvise ″ excepting the cause of fornication maketh her to committe aduoutrie And he that shal marie her that is dimissed ″ committeth aduoutrie ✠verse 34 Agayne you haue heard that it vvas sayd to them of old * Thou shalt not committe periurie but thou shalt performe thy othes to our Lord. ✠verse 35 But I say to you ″ not to svveare at al neither by heauen because it is the throne of God ✠neither by the earth because it is the foote-stole of his feete neither by HierusaleÌ„ because it is the citie of the great King ✠verse 36 Neither shalt thou svveare by thy head because thou canst not make one heare vvhite or blacke ✠verse 37 Let your talke be yea yea no no and that vvhich is ouer aboue these is of euil ✠verse 38 You haue heard that it vvas sayd * An eye for an eye and a tooth for a tooth ✠verse 39 But I say to you ″ not to resist euil but if one strike thee on thy right cheeke turne to him also the other ✠verse 40 and to him that vvil contend vvith thee in iudgment and take away thy cote let goe thy cloke also vnto him ✠verse 41 and vvhosoeuer vvil force thee one mile goe vvith him other tvvayne ✠verse 42 He that asketh of thee giue to him and * to him that vvould borovv of thee turne not avvay ✠verse 43 You haue heard that it vvas sayd * Thou shalt loue thy neighbour and ⸬ hate thine enemie ✠verse 44 But I say to you loue your enemies doe good to them that hate you and pray for them that persecute and abuse you ✠verse 45 that you may be the children of your father vvhich is in heauen vvho maketh his sunne to rise vpon good bad and rayneth vpon iust ⸬ vniust ✠verse 46 For if you loue them that loue you vvhat revvard shal you haue do not also the Publicans this ✠verse 47 And if you salute your brethren only vvhat do you more do not also the heathen this ✠verse 48 Be you perfect therfore as also your heauenly father is perfect ANNOTATIONS CHAP. V. 10. For Iustice Heretikes and other malefactours 〈◊〉 suffer willingly and stoutly but they are not blessed because they suffer not for iustice For sayth S. Aug. they can not suffer for iustice that haue deuided the Churche and where sound fayth or charitie is not there cannot be iustice Cont. ep Parm. li. 1. c. 9. Ep. 50. Psal 34. Conc. 2. And so by this scripture are excluded al false Martyrs as S. Augustine often declareth and S. Cypr. de Vnit. Eccl. nu 8. 12. Reward In Latin and Greeke the word signifieth very wages and hire dewe for workes and so presupposeth a meritorious deede 15. The light This light of the world and citie on a mountayne and candel vpon a candlesticke signifie the Clergie and the whole Churche so built vpon Christ the mountayne that it must needes be visible and can not be hid nor vnknowen Aug. cont Fulg. Donas c. 18. Li. 16. cont â—aust c. 17. And therfore the Churche being a candle not vnder a bushel but shining to al in the house that is in the world what shal I say more sayth S. Augustine then that they are blind which shut their eyes agaynst the candel that is set on the candlesticke Tract 2. in ep 10. 17. Your light The good life of the Clergie edifieth much and is Gods great honour whereas the contrarie dishonoureth him 20. One of these Behold how necessarie it is not only to beleeue but to keepe al the commaundements euen the very least 21. Your iustice It is our Iustice when it is geuen vs of God Aug. in Ps â—0 Conc. 1. De Sp. lit c. 9. So that Christians are trueâ—â—â—ust and haue in them selues inhaerent iustice by doing Gods commaundement without which iustice of workes no man of age can be saued Aug. de fid oper c. 16. Whereby we see saluation iustice and iustification not to
18 See therfore how you heare For he that hath to him shal be giuen and vvhosoeuer hath not that also vvhich he thinketh he hath shal be taken avvay frō him ✠verse 19 And * his mother and brethren came vnto him and they could not come at him for the multitude ✠verse 20 And it vvas told him Thy mother and ″ thy brethren stand vvithout desirous to see thee ✠verse 21 who ansvvering said to them My mother and my brethren are they that heare the vvord of God and doe it ✠verse 22 * And it came to passe one day and he vvent vp into a boate and his disciples and he said to them Let vs strike ouer the lake And they launched forth ✠verse 23 And vvhen they vvere sailing he slept and there fel a storme of vvinde into the lake and they vvere filled and vvere in danger ✠verse 24 And they came and raised him saying Maister vve perish But he rising rebuked the vvinde and the tempest of vvater and it ceased and there vvas made a calme ✠verse 25 And he said to them Vvhere is your faith who fearing marueiled one to an other saying Vvho is this trovv ye that he commaundeth both the vvindes and the sea and they obey him ✠verse 26 * And they sailed to the countrie of the Gerasens vvhich is ouer against Galilee ✠verse 27 And vvhen he vvas come forth to the land there mette him a certaine man that had a deuil novv a very long time and he did vveare no clothes neither did he tarie in house but in the monumēts ✠verse 28 And as he savv IESVS he fel dovvne before him and crying out vvith a great voice he said Vvhat is to me and thee IESVS sonne of God most high I beseech thee doe not torment me ✠verse 29 For he commaunded the vncleane spirit to goe forth out of the man For many times he caught him and he vvas bound vvith chaines and kept vvith fetters and breaking the bondes vvas driuen of the deuil into the deserts ✠verse 30 And IESVS asked him saying Vvhat is thy name But he said Legion because many deuils vvere entred into him ✠verse 31 And they besought him that he vvould not commaund them to goe into the depth ✠verse 32 And there vvas there a heard of many svvine feeding on the mountaine and they desired him that he vvould permit them to enter into them And he permitted them ✠verse 33 The deuils therfore vvent forth out of the man and entred into the svvine and the heard vvith violence vvent headlong into the lake and vvas stifled ✠verse 34 which vvhen the svvineheards savv done they fled and told into the citie and into the tovvnes ✠verse 35 And they vvent forth to see that vvhich vvas done and they came to IESVS and found the man out of vvhō the deuils vvere gone forth sitting at his feete clothed and vvel in his vvittes and they vvere afraid ✠verse 36 And they also that had seen told them hovv he had been made whole from the legion ✠verse 37 And al the multitude of the countrie of the Gerasens besought him to depart from them for they vvere taken vvith great feare And he going vp into the boate returned ✠verse 38 And the man out of vvhom the deuils vvere departed desired him that he might be vvith him But IESVS dimissed him saying ✠verse 39 Returne into thy house and tel hovv great things God hath done to thee And he vvent through the vvhole citie preaching hovv great things IESVS had done to him ✠verse 40 And it came to passe vvhen IESVS vvas returned the multitude receiued him and al vvere expecting him ✠verse 41 And * behold there came a man vvhose name vvas laîrus and he vvas Prince of the Synagogue and he fel at the feete of IESVS desiring him that he vvould enter into his house ✠verse 42 because he had an only daughter almost tvvelue yeres old and she vvas a dying And it chaunced vvhiles he vvent he vvas thronged of the multitudes ✠verse 43 And there vvas a certaine vvoman in a fluxe of bloud from tvvelue yeres past vvhich had bestovved al her substāce vpon Physicions neither could she be cured of any ✠verse 44 she came behind him and touched the hemme of his garment and forthvvith the fluxe of her bloud stinted ✠verse 45 And IESVS said Vvho is it that touched me And al denying Peter said and they that vvere vvith him Maister the multitudes throng and presse thee and doest thou say Vvho touched me ✠verse 46 And IESVS said Some bodie hath touched me for I knovv that there is vertue proceded from me ✠verse 47 And the vvoman seeing that she vvas not hid came trembling and fel dovvne before his feete and for vvhat cause she had touched him she shevved before al the people and hovv forthvvith she vvas made vvhole ✠verse 48 But he said to her Daughter thy faith hath made the safe goe thy vvay in peace ✠verse 49 As he vvas yet speaking there cōmeth one to the Prince of the synagogue saying to him That thy daughter is dead trouble him not ✠verse 50 And IESVS hearing this vvord ansvvered the father of the maide Feare not beleeue only and she shal be safe ✠verse 51 And vvhen he vvas come to the house he permitted not any man to enter in vvith him but Peter and Iames and Iohn and the father and mother of the maide ✠verse 52 And al vvept and mourned for her But he said Vveepe not the maide is not dead but sleepeth ✠verse 53 And they derided him knovving that she vvas dead ✠verse 54 But he holding her hand cried saying Maide arise ✠verse 55 And ″ her spirit returned and she rose incontinent And he bade them giue her to eate ✠verse 56 And her parentes vvere astonied vvhom he commaunded to tel no man that vvhich vvas done ANNOTATIONS CHAP. VIII ◠That did minister It vvas the custome of the Ievves that vvomen of their substance did minister meate and drinke and cloth to their teachers going about vvith them vvhich because it might haue been scandalous among the gentiles S. Paul maketh mention that he vsed it not And they ministred to our Lord of their substance for this cause that he vvhose spiritual benefites they reaped might reape their carnal things 20. Thy brethern These brethern of our Lord vvere not the sonnes of the B. Virgin MARIE the mother of God as Heluidius vvickedly taught neither are they to be thought as some others say the sonnes of Ioseph by an other vvise for as S. Hierom vvriteth not only our Lady vvas a virgin but by reason of her Ioseph also that our Sauiour might be borne of a virginal matrimonie But they are called his brethren according to the visual speach of the Scriptures because
father of many nations haue I appointed thee before God vvhom thou didst beleeue ' vvho quickeneth the dead and calleth those things that are not as those things that are ✠verse 18 Vvho contrarie to hope beleeued in hope that he might be made the father of many nations according to that vvhich vvas * said to him So shal thy seede be as the starres of heauen and the sand of the sea ✠verse 19 And he vvas not vveakened in faith neither did he coÌ„sider his ovvne body novv quite dead vvhereas he vvas almost an hundred yeres old and the dead matrice of Sara ✠verse 20 In the promisse also of God he staggered not by distrust but vvas strengthened in faith giuing glorie to God ✠verse 21 most fully knovving that vvhatsoeuer he promised he is able also to doe ✠verse 22 Therfore vvas it also reputed him to iustice ✠verse 23 And it is not vvritten only for him that it vvas reputed him to iustice ✠verse 24 but also ″ for vs to vvhom it shal be reputed beleeuing in him that raised vp IESVS CHRIST our Lord from the dead ✠verse 25 vvho vvas deliuered vp for our sinnes and rose againe for our iustification ANNOTATIONS CHAP. IIII. 1. Abraham The Apostle disputing in this chapter as before against them that thought they might be iustified by their vvorkes done vvithout the grace of Christ and faith in him proposeth Abraham for an example and proueth that he had no iustice nor estimation of iustice before God by any vvorkes done before he had faith or that proceded not of faith and Gods grace 2. By vvorkers If Abraham did any commendable vvorkes before he beleeued Christ as many Philosophers did men might count him iust therfore but in Gods sign vvho accepteth nothing vvithout faith in him or that procedeth not from his grace he should neuer haue had the estimation of a iust man Therfore God in the Scriptures reputing him as a iust man giueth the cause therof saying Abraham beleeued God and it vvas reputed to him for iustice 4 To him that vvorketh That is to say He that presumeth of his ovvne vvorkes as done of him self vvithout faith Gods helpe and grace and saying that grace or iustification vvere giuen to him for his vvorkes this man doth chalenge his iustification as dette and not as of fauour and grace 5. To him that vvorketh not He vvorketh not in this place that hath no vvorkes or alleageth not his vvorkes done in his infidelitie as cause of his iustification but faith in Christ and that proceding of mere grace Vvherevpon S. Augustine saith Knovv thou that faith found thee vniust And if faith giuen to thee made the iust it found thee a vvicked one vvhom it might make iust If it found thee vvicked and of such an one made thee iust vvhat vvorkes hadst thou being then vvicked None couldest thou haue nor canst haue before thou beleeudst Beleeue then in him that iustifieth the impious that thy good vvorkes may be good vvorkes in deede August in Psal 31. 6. As Dauid termeth The Protestants for termeth translato describeth for that they vvould haue the ignorant beleeue the vvhole nature definition of Iustification to be nothing els but remission of sinnes and no grace or inherent iustice giuen from God at al. Vvhen the Apostle vvould say nothing els but that in the first justificatioÌ„ God findeth no good vvorkes or merites to revvard but only sinnes to forgiue vnto such as haue faith in him 7. Couered 8. not imputed You may not gather as the Heretikes doe of these termes couered and not imputed that the sinnes of men be neuer truely forgiuen but hidden only for that derogateth much to the force of Christes bloud and to the grace of God by vvhich our offences be truly remitted He is the Lambe that taketh avvay the sinnes of the vvorld that vvasheth and blotteth out our sinnes therfore to couer them or not to impute them is not to charge vs vvith our sinnes because by remission they be cleane taken avvay othervvise it vvere but a â—eined forgiuenesse See S. Augustine in psal 3â— enarrat â— 11. A seale The Heretikes vvould proue hereby that the Sacraments of the Church giue not grace or iustice of faith but that they be notes markes and badges only of our remission of sinnes had by faith before because Abraham vvas iust before and tooke this Sacrament for a seale thereof only To vvhich must be ansvvered that it folovveth not that it is so in al because it vvas so in the Patriarch vvho vvas iust before and vvas therfore as it vvere the founde of Circumcision or he in vvhom God vvould first establish the same no more then it folovveth that because the Holy Sacrament of the Altar remitted not sinnes to Christ nor iustified him therefore it hath that effect in none Looke S. Augustine de baptismo contra Donatistas li. 4. c. 24. Vvhere you shal see that though not in Abraham yet in Isaac his sonne and so consequently in the rest the Sacrament vvent before and iustice folovved 24. For vs to vvhom it shal be reputed By this it is most plaine against our Aduersaries that the saith vvhich vvas reputed for iustice to Abraham vvas his beleefe of an Article reuealed to him by God that is to say his assent and credit giuen to Gods speaches as in vs his posteritie according to the spirit it is here plainely said that iustice shal be reputed to vs by beleeuing the Articles of Christes death and Resurrection and not by any fond special faith fiducia or confidence of eche mans ovvne saluation to establish the vvhich fiction they make no account of the faith Catholike that is vvherevvith vve beleeue the Articles of the faith vvhich only iustifieth but call it by contempt an historical faith so as they may terme Abrahams faith and our Ladies faith of vvhich it vvas * said Beata quae credidisti Blessed art thou that hast beleeued And so in truth they deny as vvel the iustification by faith as by vvorkes CHAP. V. Hauing therfore through faith in Christ obteined the beginning he shevveth vvhat great cause vve haue to hope for the accomplishment 12 And then he procedeth in his arguing and shevveth that as by one â—l vvere made sinners so by one al must he made iust verse 1 BEING iustified therfore by faith ″ let vs haue peace tovvard God by our Lord IESVS CHRIST ✠verse 2 by vvhoÌ„ also vve haue ″ accesse through faith into this grace vvherein vve stand and glorie in the hope of the glorie of the sonnes of God ✠verse 3 And not only this but also vve glorie in tribulations knovving that tribulation vvorketh patience ✠verse 4 and patience probation and ″ probation hope ✠verse 5 and hope confoundeth not because ″ the charitie of God is povvred forth in our hartes by the holy Ghost
that perish is folishnes but to them that are saued that is to vs it is the povver of God ✠verse 19 For it is vvritten I vvil destroy the vvisedom of the vvise and the prudence of the prudent I vvil reiecte ✠verse 20 Vvhere is the vvise vvhere is the Scribe vvhere is the disputer of this vvorld Hath not God made the vvisedom of this vvorld folish ✠verse 21 For because in the vvisedom of God the vvorld did not by vvisedom knovv God it pleased God by the folishnes of the preaching to saue them that beleeue ✠verse 22 For both the Ievves aske signes and the Greekes seeke vvisedom ✠verse 23 but vve preach Christ crucified to the Ievves certes a scandal and to the Gentiles folishnes ✠verse 24 but to the called Ievves Greekes Christ the povver of God and the vvisedom of God ✠verse 25 For that vvhich is the folish of God is vviser then men and that vvhich is the infirme of God is stronger then men ✠verse 26 For see your vocation brethren that not many vvise according to the flesh not many mightie not many noble ✠verse 27 but the folish things of the vvorld hath God chosen that he may confound the vvise and the vveake things of the vvorld hath God chosen that he may confound the strong ✠verse 28 and the base things of the vvorld and the contemptible hath God chosen and those things vvhich are not that he might destroy those things vvhich are ✠verse 29 that no flesh may glorie in his sight ✠verse 30 And of him you are in Christ IESVS â— vvho is made vnto vs vvisedom from God iustice sanctificatioÌ„ and redemption ✠verse 31 that as it is vvritten He that doth glorie may glorie in our Lord. ⊢ ANNOTATIONS CHAP. I. 5. In al knovvledge Obserue that the Apostles neuer vvrote their letters but to such as vvere conuerted to Christes faith before for men can not lightly learne the Christian religion by reading Scriptures but by hearing and by the presence of their teachers which may instruct them at large and particularly of euery Article as clerely breefely by letters they could not doe Neither doth novv any man learne his faith first but by hearing of his parents and Maisters for if vve should vvhen vve come to yeres of discretion â—e set to picke our faith out of the Scriptures there vvould be a madde vvorke and many faithes among vs. 30. Who is made He meaneth not as our Aduersaries captiously take it that vve haue no iustice sapience nor sanctity of our ovvne other then Christes imputed to vs but the sense is that he is made the author giuer and meritorious cause of al these vertues in vs for so the Apostle interpreteth him self plainely in the 6 Chapter folovving vvhen he vvriteth thus You be vvashed you be iustified you be sanctified in the name of our Lord IESVS CHRIST and in the Spirit of our God CHAP. II. That his ovvne preaching among them vvas in humble maner in the sight of man 3 Hovvbeit it is most profound vvisedom as they should and vvould perceiue if they vvere not carnal vvhich is taught in the Church of Christ verse 1 AND I brethren vvhen I came to you I came not in loftinesse of speache or of vvisedom preaching to you the testimonie of Christ ✠verse 2 For I iudged not my self to knovv any thing among you but IESVS Christ and him crucified ✠verse 3 And * I vvas vvith you in infirmitie and feare and much trembling ✠verse 4 and my speache and my preaching vvas not in the persuasible vvordes of humane vvisedom but in shevving of spirit and povver ✠verse 5 that your faith might not be in the vvisedom of men but in the povver of God But vve speake vvisedom among the perfect ✠verse 6 but the vvisedom not of this vvorld neither of the princes of this vvorld that come to naught ✠verse 7 but vve speake the vvisedom of God in a mysterie which is hid vvhich God did predestinate before the worlds vnto our glorie ✠verse 8 which none of the princes of this vvoâ—ld did knovv for if they had knovven they vvould neuer haue crucified the Lord of glorie ✠verse 9 But as it is vvritten That vvhich eie hath not seen nor eare hath heard neither hath it ascended into the hart of maÌ„ vvhat things God hath prepared for them that loue him ✠verse 10 but to vs God hath reuealed by his Spirit For the Spirit searcheth al things yea the profoundities of God ✠verse 11 For vvhat man knovveth the things of a man but â— the spiâ—it of a man that is in him so the things also that are of God no man knovveth but the spirit of God ✠verse 12 And vve haue receiued not the spirit of this vvorld but the spirit that is of God â— that vve may knovv the things that of God are giuen to vs. ✠verse 13 vvhich also vve speake not in learned vvordes of humane vvisedom but in the doctrine of the Spirit comparing spiritual things to the spiritual ✠verse 14 But â— the sensual man perceiueth not those things that are of the spirit of God for it is folishnes to him and he can not vnderstand because he is spiritually examined ✠verse 15 But the spiritual man iudgeth al things and him self is iudged of no man ✠verse 16 For * vvho hath knovven the sense of our Lord that may instructe him But vve haue the sense of Christ ANNOTATIONS CHAP. II. 11. But the spirit of man One man can not knovv an others cogitations naturally but God giueth to Prophets and other euen in this vvorld oftentimes by extraordinary grace to knovv mens secretes As he did to S. Peter to knovv the fraude of Ananias and Sapphira and to Eliseus his seruants bribery in his absence and vvhat vvas done in the king of Syria his chamber and as he giueth to al Angels and Saincts so far as is conuenient to our necessities and their heauenly glorie to vnderstand not onely our vocal praiers but our invvard repentance and desires 12. That vve may knovv The Protestants that chalenge a particular spirit reuealing to eche one his ovvne predestination iustification and saluation vvould dravv this text to that purpose Vvhich importeth nothing els as is plaine by the Apostles discourse but that the holy Ghost hath giuen to the Apostles by them to other Christian men to knovv Gods ineffable gifts bestovved vpon the beleeuers in this time of grace that is Christes Incarnation Passion presence in the Sacrament the incomprehensible ioyes of heauen vvhich Pagans Ievves and Heretikes deride 14. The sensual man The sensual man is he specially that measureth these heauenly mysteries by natural reason humane prudence external sense and vvorldly affection as the Ievv Pagane and Heretike doe and sometime both here and els vvhere the
the sentence of the Apostle vvhere he saith that vve shal al stand before the iudgement seate of Christ that euery one may receiue according to his deserts in the body either good or euil For in his life and before death he deserued this that these vvorkes after his death might be profitable vnto him for in deede they be not profitable for al men and vvhy so but because of the difference and diuersitie of mens liues vvhiles they vvere in flesh The like he hath in diuers other places August li. de Praed Sanct. c. 12. ad Dulcit q. 2. And so hath S. Denys c. 7. Ec. Hierarch 10. Either good or euil Heauen is as vvel the revvard of good vvorkes as Hel is the stipend of il vvorkes Neither is faith alone sufficient to procure saluation nor lacke of saith the onely cause of damnation by good deedes men merite the one and by il deedes they deserne the other This is the Apostles doctrine here and in other place hovv so euer the Aduersaries of good life and vvorkes teach othervvise 18. The ministerie of reconciliation Christ is the cheefe Minister according to his manhod of al our reconcilement to God and for him as his ministers the Apostles and their successors the Bishops and Priests of his Church in vvhom the vvord of reconcilement as vvel by ministring of the Sacrifice and Sacraments for remission of sinnes as by preaching and gouernement of the vvorld to saluation is placed And therfore their preaching must be to vs as if Christ him self did preach their absolution and remission of sinnes as Christes ovvne pardon their vvhole office being nothing els as vve see by this passage but the Vicarship of Christ 21. The iustice of God Euen as saith S. Augstine vvhen vve reade Saluation is our Lordes it is not meant that saluatiō Whereby our Lord is saued but vvhereby they are saued vvhō he saueth so vvhē it is said Gods iustice that is not to be vnderstood vvherevvith God is iust but that vvherevvith men are iust vvhom by his grace he iustifieth See S. Augustine de Sp. lit c. 1◠ep 120 ad Honoratum and abhorre Caluins vvicked and vnlearned glose on this place that teacheth Iustice no othervvise to be in man then sinne in Christ Vvhereas the Scriptures call man iust because * he doth iustice but not so call they Christ sinne because he doth sinne but because he taketh avvay sinne and is a sacrifice for sinne as the Heretikes knovv very vvel that knovv the vse and signification of the Hebrevv vvord in al the old Testament namely Psal 19 8. and in the booke of Leuiticus very often c. 5. ◠9. 12. 14. 16. and Numer c. 29. CHAP. VI. That he helpeth vvith his exhortations and in al things behaueth him self as becommeth a minister of God 11 which he speaketh so openly because his hart is open vnto them exhorting them to be likevvise open-harted tovvardes him 14 and to auoid those infidels verse 1 AND vve ″ helping do exhorte that you receiue not the ″ grace of God in vaine ✠verse 2 For he saith In time accepted haue I heard thee and in the day of saluation haue I holpen thee Behold novv is the time acceptable behold novv the day of saluation ✠verse 3 to no man giuing any offence that our ministerie be not blamed ✠verse 4 but in al things let vs exhibite our selues as the ministers of God in much patience in tribulations in necessities in distresses ✠verse 5 in stripes in prisons in seditions in labours ″ in vvatchings in fasting ✠verse 6 in chastitie in knovvledge in lōganimitie in svveetenes in the holy Ghost in charitie not feined ✠verse 7 in the vvord of truth in the vertue of God by the armour of iustice on the right hand and on the left ✠verse 8 by honour and dishonour by infamie and good fame as seducers and true as they that are vnknovven and knovven ✠verse 9 as dying and behold vve line as chastened not killed ✠verse 10 as sorovvful but alvvaies reioycing as needie but enriching many as hauing nothing and possessing al things ⊢ ✠verse 11 Our mouth is open to you ô Corinthians our hart is dilated ✠verse 12 You are not straitened in vs but in your ovvne bovvels you are straitened ✠verse 13 But hauing the same revvard I speake as to my children be you also dilated ✠verse 14 Beare not the yoke vvith infidels For vvhat participation hath iustice vvith iniquitie or ″ vvhat societie is there betwene light and darkenes ✠verse 15 And vvhat agreement vvith Christ and Belial or vvhat part hath the faithful vvith the infidel ✠verse 16 And vvhat agreement hath the temple of God vvith Idols For you are the temple of the liuing God as God saith That I vvil dvvel and vvalke in them and vvil be their God and they shal be my people ✠verse 17 For the vvhich cause Goe out of the middes of them and separate your selues saith our Lord and touch not the vncleane and I vvil receiue you ✠verse 18 and I vvil be a father to you and you shal be my sonne and daughters saith our Lord omnipotent ANNOTATIONS CHAP. VI. 1. Helping For that he declared before the Ministers of the nevv Testament to be Christes deputies and that vvhen they preach or do any function God as it vvere speaketh or doeth it by them he boldly novv saith Helping therfore that is to say ioyning or vvorking together vvith God vve do exhort 1. Grace in vaine The grace of God vvorketh not in man against his vvill nor forceth any thing vvithout his acceptation and consent and therfore it lieth in mans vvill to frustrate or to folovv the motion of God as this text plainely proueth 5. In Watchings Vvhen in the middes of many miseries and persecutions the Apostles yet of their ovvne accord added and required voluntarie vigils fastings and chastitie vve may vvel perceiue these vvorkes to be vvonderful grateful to God and specially needful in the Clergie 14. What societie Generally here is forbidden conuersation and dealing vvith al Infidels and consequently vvith Heretikes but specially in praiers or meetings at their Schismatical Seruice preaching or other diuine office vvhatsoeuer Vvhich the Apostle here vttereth in more particular and different termes that Christian folke may take the better heede of it No societie saith he nor felovvship no participation nor agreement no consent betvvene light and darknes Christ and Baal the temple of God and the temple of Idols al Seruice as pretended vvorship of God set vp by Heretikes or Schismatikes being nothing els but Seruice of Baal and plaine Idolatrie and their conuenticles nothing but conspirations against Christ from such therfore specially vve must seuer our selues alvvaies in hart and mind and touching any act of religion in body also
vvhich cause comfort one an other edifie one an other as also you doe ✠verse 12 And vve beseeche you brethren that you vvil knovv them that labour among you and that gouerne you in our Lord and admonish you ✠verse 13 that you haue them more aboudaÌ„tly in charitie for their vvorke haue peace vvith them ✠verse 14 And vve beseeche you brethren admonish the vnquiet comfort the vveake-minded beare vp the vveake be patient to al. ✠verse 15 See that * none render euil for euil to any man but alvvaies that vvhich is good pursue tovvards eche other and tovvards al. ✠verse 16 Alvvaies reioyce ✠verse 17 Pray * vvithout intermission ✠verse 18 In al things giue thankes for this is the vvil of God in Christ IESVS in al you ✠verse 19 The Spirit extinguish not ✠verse 20 Prophecies despise not ✠verse 21 But ″ prooue al things hold that which is good ✠verse 22 From al appearance of euil refraine yourselues ✠verse 23 And the God of peace him self sanctifie you in al things that your vvhole spirit and soule and body vvithout blame may be preserued in the comming of our Lord IESVS Christ ⊢ ✠verse 24 He is faithful that hath called you vvho also vvil doe it ✠verse 25 Brethren pray for vs. ✠verse 26 Salute al the brethren in a holy kisse ✠verse 27 I adiure you by our Lord that this epistle be read to al the holy brethren ✠verse 28 The grace of our Lord IESVS Christ be vvith you Amen ANNOTAT CHAP. V. 10 But proous Though vve may not extinguish the spirit nor coÌ„teÌ„mne the prophets yet vve must bevvare vve be not deceiued by geuing to light credite to euery one that vauÌ„teth him self of the spirit as Arch-heretikes euer did vve must trie thâ—â— by the doctrine of the Apostles the Spirit of the Catholike Church vvhich can not be guile â— THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO THE THESSALONIANS THE second to the Thessalonians hath in the title as the first Paul and Siluanus and Timothee c. And therfore it seemeth to haue bene vvritten in the same place to vvitte at Corinth vvhere they remained a yere and sixe moneths straight vpon their answer to the first epistle First he thanketh God for their increase and perseuêrance comforting them againe in those persecutions and praieth for their accomplisment Secondly he assureth them tht the day of Iudgement is not at hand putting them in rememberaÌ„ce vvhat he told them thereof by vvord of mouth vvhen he vvas present as therfore he biddeth them aftervvard to hold his Traditions vnvvritten no lesse then the vvritten to vvitte that all those persecutions and heresies raised then and aftervvard against the Catholike Church vvere but the mysterie of Antichrist and not Antichrist himself but that there should come at length a plaine Apostasie theÌ„ the vvhole fore running mysterie being once perfitly vvrought should folovv the reuelation of Antichrist himself in person as after all the mysteries of the old Testament Christ IESVS our Lord came him self in the fulnes of time And then at length after all this the day of Iudgement and second comming of Christ shal be as hand and not before vvhatsoeuer pretense of vision or of some speach of mine saith S. Paul any make to seduce you vvithal or of my former epistle or any other For vvhich cause also in the end of this epistle he biddeth them to knovv his hand vvhich is a signe in euery epistle Lastly he requesteth their praiers and requireth them to keepe his commaundements and Traditions namely that the poore vvhich are able get their ovvne liuing vvith vvorking as he also gaue them example though he vvere not bound thereto THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS CHAP. I. He thanketh God for their increase in faith and charitie and constancie in persecution assuring them that they merite thereby the kingdom of God as their persecutors do damnation 11 and also praieth for their accomplishment verse 1 PAVL and Siluanus and Timothee to the churche of the Thessalonians in God our Father and our Lord IESVS Christ ✠verse 2 Grace to you and peace from God our Father and our Lord IESVS Christ ✠verse 3 Vve ought to giue thankes alvvaies to God for you brethren so as meete is because your faith increaseth excedingly and the charitie of euery one of you aboundeth tovvards eche other ✠verse 4 so that vve our selues also glorie in you in the churches of God for your patience and faith in al your persecutions and tribulations vvhich you sustaine ✠verse 5 for an example of the iust iudgemeÌ„t of God that you may be counted vvorthie of the kingdom of God for the vvhich also you suffer ✠verse 6 if yet it be iust vvith God to repay tribulation to them that vexe you ✠verse 7 and to you that are vexed rest with vs in the reuelation of our Lord IESVS from heauen vvith the Angels of his povver ✠verse 8 in flame of fire giuing reuenge to them that knovv not God that obey not the Gospel of our Lord IESVS Christ ✠verse 9 vvho shal suffer eternal paines in destruction from the face of our Lord and from the glorie of his povver ✠verse 10 vvhen he shal come to be glorified in his sainctes and to be made maruelous in al them that haue beleeued because our testimonie concerning you vvas credited in that day ✠verse 11 Vvherein also vve pray alvvaies for you that our God make you vvorthie of his vocation and accomplish al the good pleasure of his goodnesse the vvorke of faith in povver ✠verse 12 that the name of our Lord IESVS Christ may be glorified in you and you in him according to the grace of our God and of our Lord IESVS Christ CHAP. II. He requireth them in no case to thinke that Domesday is at hand â— repeating vnto them that there must before come first a reuolt secondly the reuelation also of Antichrist him self in person and that Antichrist shal not permit any God to be vvorshipped but onely him self that also vvith his lying vvonders he shal vvinne to him the incredulous Ievves But Christ shal come then immediatly in maiestie and destroy him and his 13 Therfore he thanketh God for the faith of the Thessalonians 15 and biddeth them sticke to hiâ— Traditions both vvritten and vnvvritten praieth God to coÌ„firme them verse 1 AND vve desire you brethren by the coÌ„ming of our Lord IESVS Christ and of our congregatioÌ„ into him ✠verse 2 that you be not easily moued from your sense nor be terrified neither by spirit nor by word nor by epistle as sent by vs ″ as though the day of our Lord vvere at hand ✠verse 3 Let no man seduce you by any meanes for ″ vnlesse there come a reuolt first and ″
a crovvne correspondent in heauen S. Augustine vpon these vvordes of the Apostle expresseth both breifely thus Hovv should be repay as a iust iudge vnles he had first giuen as a merciful father 〈◊〉 de grat lib. arbit c. 6. And vvhen you heare or read any thing in the Scriptures that may seeme to derogate from mans vvorkes in this case it is alvvaies meant of vvorkes considered in their ovvne nature and valure not implying the grace of Christ by vvhich grace it coÌ„meth not of the vvorke in it self that vve haue a right to heauen deserue it vvorthily vvhich the Apostle in the 6 to the Hebrues more then insinuateth saying these vvordes God is not vniust to forget your vvorke loue vvhich you haue shovved in his name c. As though he vvould say that he vvere vniust if he did forget to recompense their vvorkes * The parable also of the men sent into the vineyard proueth that heauen is our ovvne right bargained for and vvrought for and accordingly paid vnto vs as our hire at the day of iudgement for that is 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhereby the Scripture so often calleth it It is the goale the marke the price the hire of al striuing running labouring due both by promis and by couenant and right dette See a notable place in S. Augustine in Psal 83 in fine and 100 in initie ho. 14 c. 2. li. 50 hom S. Cyprian also and namely the later end of his booke de opere â—â—â—mosyna and thou shalt easily contemne the contrarie falshod vvhich doth not so much derogate from mans vvorkes as from Gods grace vvhich is the cause and ground of al vvorthines in mans merites S. Augustines vvordes be these Marke that he to vvhom our Lord gaue grace hath our Lord also his detter He found him a giuer in the time of mercie he hath him his detter in the time of iudgement See the place and the rest her coted vvhere he examineth and explicateth the matter at large THE ARGVMENT OF THE EPISTLE OF S. PAVL TO TITVS THAT Titus vvas a Gentil and not a Ievv and that he vvas in S. Paules traine at the least the 14 yere after his conuersion if not before vve vnderstand by the Epistle to the Galatians c. 2. And that he continued vvith him to the very end appeareth in the second to Timothee c. 4. Vvhere he maketh mention that he sent him from Rome into Dalmatia vvhen him self vvas shortly after to be put to death And therefore although S. Luke neuer name him in the Actes as neither him self yet no doubt he comprehendeth him commonly vvhen he speaketh thus in the first person plurall Forthvvith vve sought to goe into Macedonia Act 16. For S. Paul also sent him to Corinth betvvene the vvriting of his 1 2 to the Corinthians vvhich time concurreth vvith Act. 19 by occasion vvhereof he maketh much and honorable mention of him in the said second Epistle c 2. c. 7. and againe * he sent him vvith the same Epistle both times about great matters so that no doubt he vvas euen then also a Bishop and receiued accordingly of the Corinthians vvith feare and trembling 2. Cor. 7 v. 15. But the same is plainer in this Epistle to him self c. 1. v. 5. Vvhere the Apostle saith for this cause I left thee at Crete c. By vvhich vvordes it is manifest also that this Epistle vvas not vvritten during the storie of the Actes seing that no mention is there of S. Paules being in the I le of Crete but after his dismission at Rome out of his first trouble and before his second or last trouble there as is euident by these vvordes Vvhen I shall send to thee Artemas or Tychicus make hast to come to me to Nicopolis for there I haue determined to vvinter Tit. 3. Therefore he instructeth him and in him all Bishops much like as he doth Timothee vvhat qualities he must require in them that he shall make priests and Bishops in vvhat sort to preach and to teach al sortes of men to commend good vvorkes vnto them finally him self to be their example in all goodnes THE EPISTLE OF PAVL TO TITVS CHAP. I. Of vvhat qualitie the Priests and Bishops must be 9 namely learned considering the Iudaical seducers of that time 12 That the Cretensians must be roughly vsed 10 haue them continue sound in faith verse 1 PAVL the seruant of God and an Apostle of IESVS Christ according to the faith of the elect of God and knowledge of the truth vvhich is according to pietie ✠verse 2 into the hope of life euerlasting vvhich he promised that lieth not God * before the secular times ✠verse 3 but hath manifested in due times his vvord in preaching vvhich is coÌ„mitted to me according to the precept of our Sauiour God ✠verse 4 to Titus my beloued sonne according to the coÌ„mon faith grace and peace from God the father and Christ IESVS our Sauiour ✠verse 5 For this cause left I thee in Crete that thou shouldest reforme the things that are vvanting and shouldest ″ ordaine priestes by cities as I also appointed thee ✠verse 6 * if any be vvithout crime the husband ″ of one vvife hauing faithful children not in the accusation of riote or not obedient ✠verse 7 For a Bishop must be vvithout crime as the stevvard of God not proud not angrie not giuen to vvine no striker not couetous of filthy lucre ✠verse 8 but giuen to hospitalitie gentle sober iust holy continent ✠verse 9 embracing that faithful vvord vvhich is according to doctrine that he may be able to exhort in sound doctrine to reproue them that gainesay it ✠verse 10 For there be many disobedient vaine-speakers and seducers especially they that are of the Circumcision ✠verse 11 vvho must be controuled vvho subuert vvhole houses teaching the things they ought not for filthie lucre ✠verse 12 One of them said their ovâ—ne proper prophete The Cretensians alvvaies lierâ— naughtie beastes slouthful bellies ✠verse 13 This testimonie is true For the vvhich cause rebuke them sharpely that they may be sound in the faith ✠verse 14 not attending to Ievvish fables and commaundements of men auerting them selues from the truth ✠verse 15 * Al things are cleane to the cleane but to the polluted and to infidels nothing is cleane but polluted are both their minde and conscience ✠verse 16 They confesse that they knovv God but in their vvorkes they deny vvhereas they be abominable and incredulous and to euery good vvorke reprobate ANNOTATIONS CHAP. I. 5. Ordaine Priests Though Priests or Bishops may be nominated and elected by the Princes people or Patrons of places according to the vse of the time and diuersitie of Countries and fashions yet they can not be ordered and consecrated but by a Bishop vvho vvas him self rightly ordered or consecrated
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
is here cōmended in them thirdly vvisedom diligence in trial of false Apostles and preachers comming in sheepe-skinnes vvhere is signified the vvatchful prouidence that ought to be in them that Heretikes enter not into their flockes 5. Vvil moue Note that the cause vvhy God taketh the truth from certaine countries and remoueth their Bishops or Churches into captiuitie or desolation is the sinne of the Prelates and people And that is the cause no doubt that Christ hath taken avvay our golden candlesticke that is our Church in England God graunt vs to remember our fall to doe penance and the former vvorkes of charitie vvhich our first Bishops and Church vvere notable and renovvmed for 6. Because thou hatest Vve see here that of al things Christian people specially Bishops should haue great zeale against Heretikes and hate them that is their vvicked doctrine and conditions euen as God hateth them for vvhich onely zeale our Lord saith here that he beareth vvith some Churches and Prelates and saueth them from perishing 6. Of the Nicolaites Heretikes haue their callings of certaine persons as is noted at large Act. 11 26. These had their name of Nicolas one of the 7 first Deacons that vvere chosen Act. 6. Vvho is thought to haue taught communitie of vvomen or vviues and that it vvas lavvful to eate of meates offered to idols Vvhich later point is such a thing as if one should hold it lavvful to receiue the bread or vvine of the nevv Communion vvhich is a kinde of Idolothytae that is idolatrous meates for though such creatures be good by creation yet they be made execrable by profane blessings of Heretikes or Idolaters And concerning the name of Nicolaites giuen here by our Lord him self to those Heretikes it is a very paterne and marke vnto the faithful for euer vvhat kinde of men they should be that should be called after the like sort Arians Macedonians Nestorians Lutherans Zuinglians c. See S. Hierom cont Lucifer in fine 14. To cast a scandal Iosephus vvriteth that vvhen Balaam could not curse Gods people nor othervvise anoy them he taught Balaca vvay hovv to ouerthrovv them to vvit by presenting vnto them their Heathen vvomen very beautiful and delicate dishes of meate offered to Bel-phego◠that so being tempted they might fall to heathenish maners and displease God To vvhich craftie counsel of Balaam the Apostle resembleth Heretikes fraude vvho by offering of libertie of meate vvomen Church goodes breache of vovves and such other licentious allurements cause many moe to fall then by their preaching 20. The vvoman Iezabel He vvarneth Bishops to be zelous and stout against false Prophets and Heretikes of vvhat sort soeuer by alluding couertly to the example of holy Elias that in zeale killed 450 false prophets of Iezabel and spared not Achab nor Iezabel them selues but told them to their faces that they troubled Israel that is the faithful people of God And vvhether there vvere any such great vvoman then a furtherer and promotour of the Nicolaites vvhom the Prophete should here meane it is hard to say 21. She vvil not repent See free vvil here most plainely and that God is not the proper cause of obduration or impenitence but man him self onely Our Lord giueth sinners so long life specially to expect their amendment but Iezabel to vvhom the Apostle here alludeth vvould neuer repent 22. They that cōmit aduoutrie vvith her Such as communicate vvith Heretikes shal be damned alas vvith them for not onely such as vvere in their hartes of Iezabels religion or invvardly beleeued in Baal but such as externally for feare vvorshipped him vvhich the Scriptures call bovving of their knees to Baal are culpable as novv many bovv their knees to the Communion that bovv not their hartes 26. I vvil giue him povver Obserue that not onely Angels haue povver and regiment ouer Countries vnder God but novv for the honour of Christ humane nature and for his ministerie in the vvorld the Saincts deceased also being in heauen haue gouernement ouer men and Prouinces and therfore haue to doe vvith our affaires in the vvorld Vvhich is against the Heretikes of these daies that to take avvay our praiers to Saincts vvould spoile them of many soueraine dignities vvherein the Scriptures make them equal vvith Angels CHAP. III. He is commaunded to vvrite to the Churches of Sardis Philadelphia and Laodicia recalling them that erre to penance by threatening but praising the rest and promising revvard to him that ouercommeth 15 detesting also the cold indifferent Christian 20 He saith that God knocketh at the doore of mens hartes by offering his grace for to enter in to him that vvil open vnto him by consent of free vvil verse 1 ANd to the Angel of the Church of Sardis write Thus saith he that hath the seuē Spirites of God and the seuen starres I know thy vvorkes that thou hast the name that thou liuest and thou art dead ✠verse 2 Be vigilant and confirme the rest of the things vvhich vvere to die For I finde not thy vvorkes ful before my God ✠verse 3 Haue in minde therfore in vvhat maner thou hast receiued and heard and keepe and doe penance If therfore thou vvatch not * I vvil come to thee as a theefe thou shalt not knovv vvhat houre I vvil come to thee ✠verse 4 But thou hast a fevv names in Sardis vvhich haue not defiled their garments and they shal vvalke vvith me in vvhites because they are vvorthy ✠verse 5 ″ He that shal ouercome shal thus be vested in vvhite garmentes and I vvil not put his name out of the booke of life and I vvil confesse his name before my father and before his Angels ✠verse 6 He that hath an eare let him heare vvhat the Spirit saieth to the Churches ✠verse 7 And to the Angel of the Church of Philadelphia vvrite Thus saith the Holy one and the True one he that hath the * key of Dauid he that openeth and no man shutteth shutteth and no man openeth ✠verse 8 I know thy vvorkes Behold I haue giuen before thee a doore opened vvhich no man can shut because thou hast a litle povver and hast kept my vvord and hast not denied my name ✠verse 9 Behold I vvil giue of the synagogue of Satan vvhich say they be Ievves and are not but doe lie Behold I vvil make them come and ″ adore before thy feete and they shal knovv that I haue loued thee ✠verse 10 because thou hast kept the vvord of my patience and I vvil keepe thee from the houre of tentation vvhich shal come vpon the vvhole vvorld to tempt the inhabitants on the earth ✠verse 11 Behold I come quickely hold that vvhich thou hast ″ that no man take thy crovvne ✠verse 12 He that shal ouercome I vvil make him a piller in the temple of my God and he
called to the supper of the mariage of the Lambe ⊢ And he said to me These vvordes of God be true ✠verse 10 â— And * I fel before his feete to adore him And he saith to me See thou doe not I am thy fellovv-seruant and of thy brethren that haue the testimonie of IESVS Adore God For the testimonie of IESVS is the spirit of prophecie ✠verse 11 And I savv heauen opened and behold a vvhite horse and he that sate vpon him vvas called Faithful and True and vvith iustice he iudgeth fighteth ✠verse 12 And his eies as a flame of fire and on his head many diademes hauing a name written vvhich no man knovveth but him self ✠verse 13 * And he vvas clothed vvith a garment sprinkled vvith bloud his name is called THE VVORD OF GOD. ✠verse 14 And the hostes that are in heauen folovved him on vvhite horses clothed in vvhite and pure silke ✠verse 15 And out of his mouth procedeth a sharpe svvord that in it he may strike the Gentiles And * he shal rule them in a rod of yron and he treadeth the vvine presse of the furie of the vvrath of God omnipotent ✠verse 16 And he hath in his garment and in his thigh vvritten * KING OF KINGES AND LORD OF LORDES ✠verse 17 And I savv one Angel standing in the sunne he cried vvith a loud voice saying to al the birdes that did flie by the middes of heauen Come and assemble together to the great supper of God ✠verse 18 that you may eate the flesh of kings and the flesh of tribunes and the flesh of valiants and the flesh of horses of them that sit on them the flesh of al freemen and bondmen and of litle and great ✠verse 19 And I savv the beast and the kings of the earth their armies gathered to make vvarre vvith him that sate vpon the horse and vvith his armie ✠verse 20 And the beast vvas appreheÌ„ded and vvith him the false â—prophet vvhich vvrought signes before him vvherevvith he seduced them that tooke the character of the beast and that adored his image These tvvo were cast aliue into the poole of fire burning also with brimstone ✠verse 21 And the rest vvere slaine by the svvord of him that sitteth vpon the horse vvhich procedeth out of his mouth and al the birdes vvere filled vvith their flesh ANNOTATIONS CHAP. XIX 4. Amen Alleluia These tvvo Hebrâ—e vvordes as other els vvhere both in the Greeke Latin text are kept religiously not translated vnles it be once or tvvise in the Psalmes Yea and the Protestants them selues keepe them in the text of their English Testaments in many places and maruel it is vvhy they vse them not in al places but sometimes turne Amen into verely vvhere of see the Annotation Ioan. 8. v. 34. and in their Seruice booke they translate Alleluia into Praise ye the Lord as though Alleluia had not as good a grace in the acte of seruing God vvhere it is in deede properly vsed as it hath in the text of the Scripture The Church Catholike doth often and specially vse this sacred vvord to ioyne vvith the Church triumphant consisting of Angels and Saincts vvho here are said to laude and praise God vvith treat reioycing by this vvord Alleluia and by often repetition thereof as the Catholike Church also vseth namely in Easter time euen til Vvhiâ—-sontide for the ioy of Christs resurrection vvhich as S. Augustine declareth ep ad Ianuarium vvas the general vse of the Primitiue Church making a greater mysterie and matter of it then our Protestants novv do At other times of the yere also he saith it vvas sung in some Churches but not in al and S. Hierom numbereth it among the heresies of Vigilantius That Alleluia could not be sung but at Easter Aduers Vigilant c. 1. The truth is by the vse of the Scriptures it hath more in it then Praise ye the Lord signifying vvith laude glorifying and praising of God a great reioycing vvithal mirth and exultation of hart in the singers thereof and that is the cause vvhy the holy Church saith Laus tibi Domine Praise be to thee ô Lord in Lent and times of penance and mourning but not Alleluia vvhich as S. Augustine also declareth is a terme of signification and mysterie ioyned vvith that time and then vsed specially in the Church of God vvhen she representeth to vs in her Seruice the ioyes and beatitude of the next life vvhich is done specially at Easter by the ioyful celebrating of Christs glorious Resurrection and Ascension after the penal time of Lent vvhich representeth the miserie of this life See S. Augustine Ser. 1. 5. c. 9 6. c. 9 de Diuersis to 10. and his enaâ—tation vpon the 148 Psalme for in the titles and endes of diuerse holy Psalmes this Alleluia is ful of mysterie sacred signification Vvhere vve must aske the Protestants vvhy they haue left it out altogether being in the Hebrue saying neither Alleluia nor Praise the Lord in the Bible 1577 that nine times in the sixe last Psalmes Moreouer the said holy Doctor li. 2 de doct Christ c. 11 affirmeth that Amen Alleluia be not translated into any other language propter sanctiorem authoritatem for the more sacred authoritie of the vvordes so remaining and ep 178. he saith that it is not lavvful to translate them Nam sciendum est c. for it is to be knovven saith he that al nations do sing Amen and Alleluia in the Hebrue vvordes vvhich neither the Latine man not the Barbarous may translate into his ovvne language See S. Hierom also epist 137. And namely for our Nation S. Gregorie vvil beare vs vvitnes that our countrie receiued the vvord Alleluia vvith their Christianitie saying thus li. 27 Moral c. 6. Lingua Britannia qua nihil aliud nouerat quim barbarum frendere iamdudum in Diuinis laudibus Hebraeum â—â—pit resenare Alleluia that is The Britan tongue vvhich knevv nothing els but to mutter barbarously hath begone of late in Gods diuine laudes and praises to sound the Hebrue Alleluia And for Iurie S. Hierom ep 17. c. 7 vvriteth that the husbandmen at the plough sang Alleluia vvhich vvas not then their vulgar speache Yea he saith that in Monasteries the singing of Alleluia vvas in stâ—ede of a bel to call them together ad Collectam in Epitaph Paulâ—e c. 10. This vvord is a sacred Christian mystical and Angelical song and yet in the nevv seruice booke it is turned into Praise ye the Lord and Alleluia is quite gone because they list neither to agree vvith the Church of God not vvith the vse of holy Scriptures no not vvith their ovvne translations but no maruel that they can not sing the song of our Lord and of Angels in a strange countrie that is out of the
ASSVMPTION of our Lady Gosp 168. S. Bartholomew Ep. 456. vers 26 to the 30. Gosp 152. S. Levvis king of France Gosp 193. The Decoll of S. Iohn Bapt. Gosp 101. The NATIVITIS of our Lady Gosp 3. HOLY ROODE day in September or the Exaltation of the holy CROSSE Ep. 528. Gosp 255. S. Matthevves eue Gosp 149. S. Matthevves day Gosp 22. Michelmas day Ep. 698. Gosp 50. S. Francis Ep. 511 Gosp 29. S. Dionysius Areopagita Ep. 343. Gosp 152. as vpon Alhalovves eue S. Luke Ep. 484. Gosp 166. SS Simon and Iude Ep. 518. Gosp 262. Alhalovves eue Ep. 708. Gosp 152. ALHALOVVES day Ep. 712. Gosp 11. Al-â—oules day Ep. 466. Gosp 230. S. Martin Gosp 171. verse 33 to the 37. S. Clement Ep. 531. Gosp 70. S. Catharine Gosp 71. verse 1 to the 14. vvhich is the Gospel for holy virgins For Saincts generally and in common Apostles eue gosp 262. For a Martyr that is a Bishop Ep. 469. 642. gosp 181. and 45. For a Martyr that is no Bishop Epistle as vpon S. Georges day gosp 62. For one Martyr Ep. 641. 662. gosp 254. and 262. For many Martyrs Ep. 393. 400. 481. 626. 632. 655. 713. 734. Gosp 11. 29. 68. 152. 172. 199. 265. For a CoÌ„fessor that is a Bishop Ep. 608. 615. 636. Gosp 70. 72. 123. 171. For a Confessor that is no Bishop Ep. 432 and 531. Gosp 175. 193. 254. For holy Abbots Gosp 54. For holy Virgins Martyrs Gosp 36. 71. For holy Virgins not Martyrs Ep. 438. 488. vers 17 to the 3 of the chapter following Gosp as for holy Virgins Martyrs For other holy vvomen not Virgins Gosp 36. For holy Vvidovves Ep. 578. Gosp as for holy vvomen not virgins The DEDICATION of a Church or CHVRCH HOLYDAY Ep. 741. Gosp 195. IN votiue Masses that is such as are said according to mens deuotion for diuers peculiar causes Of the B. Trinitie Ep. 493. Gosp 263. Of the holy Ghost Ep. 311. Gosp 260. Of the Passion of our Lord Gosp 272. Of the holy Crosse Ep. 528. Gosp 56. Of our B. Ladie Ep. 598. Gosp 135. 140. 171. 272. Of the holy Angels Ep. 708. Gosp 218. Of the blessed Apostles Peter Paule Ep. 301. Gosp 54. For any necessitie Gosp 117. For remission of sinnes Ep. 398. Gosp 170. For choosing of the Pope Epist 607. Gosp 260. Vpon the Popes creation coronation day Ep. 655. Gosp 44. Against schisme or for any necessitie of the Church Ep. 518. Gosp 266. Against the Paganes Gosp 170. In time of warre Gosp 68. For peace Gosp 275. vers 19 to the 24. Against the plague Gosp 147. as vpon Saturday in whitsun weeke For the sicke Ep. 651. Gosp 20. For Mariage Ep. 521. Gosp 53. In Masses of Requiem Epist 466. 550. 725. Gosp 230. 234. 235. 251. AN AMPLE AND PARTICVLAR TABLE DIRECTING THE READER TO AL CATHOLIKE truthes deduced out of the holy Scriptures and impugned by the Aduersaries A ABSOLVTION of a Priest The excellencie of this power aboue the power of Angels Princes 47. 277. Vvhat is to loose and binde 47. Abstinence See Fasting Adoration of God Latrîa and adoration of creatures Dulia pag. 11. nu 11. pa. 321. nu 25. pa. 332. nu 12. p. 633. nu 21. AdoratioÌ„ of the Arke Crucifixe Images Relikes and the like pag. 633. nu 21. of Angels Saincts and holy persons pag. 706. 737 at large 744 marg S. Iohns adoring of the Angel explicated 736. 737. Vvhat is to adore in spirit truth 218. Reuerence to holy persons euen to the kissing of their feete 300. Alleluia 735 and 736 at large Not to be translated ibid. The song both of the Chruch militant and triuÌ„phant ibid. 734 marg A word of maruelous ioy and so vsed in the Churches seruice euen in the primitiue Church 736. Sung in our countrie at our first conuersioÌ„ ib. Sung in al Christian NatioÌ„s ib. The Protestants had rather say Praise ye the Lord. ib. In translating sixe Psalmes they haue lest it out nine times ibidem Almes redeeme sinnes c. pa. 143. marg 173. nu 41. They procure vs patrones in heauen pag. 186. nu 9. release of paines after our death 317 marg increase grace 486 marg Great Almes-men happie pag. 353. nu 35. pa. 486. nu 6. 174 marg 317 marg Almes and hospitalitie to Preists and other holy men 28. 163. marg 186. 485. 486. 487. 511. 534. 588. 637. to Catholike prisoners 341 marg 600 m. See Vvorkes The more able the greater must our almes be 121 marg Vvhen a man is bound to giue almes 681 marg Altars pag. 638. nu 10. Altars sanctified by the sacrifice of Christs body pag. 67. Altar vvhy called table sometime pa. 638. Dedication or consecration of altars vvith Saincts Relikes 711. Amen amen doubled vvhat it signifieth pa. 244. nu 34. Amen not to be translated ib. 234 marg 735. 736. Angels Protectors of men pag. 52. nu 10. pag. 326. nu 15. 679. of countries 701. of Chruches ibidem The Protestants also hold this against the Puritanes 679. They helpe vs. pag. 604. marg 541. S. Paules place of the religioÌ„ of Angels explicated pag. 14. nu 18. Praying to Angels ibid. Peace from God and the holy Angels 700. Nine orders of Angels pag. 514. nu 21. S. Michael patrone of the Church 721. fighting vvith the dragon ibid. Anoiling See E. Entremâ— Vâ—ctiâ— Antichrist pag. 556. 557. 558. 718. 723 at large vvhy so called pa. 558. He shal be one singular man 556. nu 3. p. 724. He shal come neere the vvorldes end 557. nu 4. His reigne three yeres and a halfe p. 71. nu 22. 29. 123 marg 718 marg 711 marg 740. He shal abolish the Masse p. 558. suffer no worship but of him self only p. 557. nu 4. Al framing letters to expnesse his name vncertaine 724. Heretikes his forerunners specially these of our daies pa. 556. 558. 722 marg 723. 741. The apostasie of him his from the Cath. Church p. 556. His persecution of the same 720 marg 721. 723. 741. His attempts to dravv from the true faith 721. Many Antichristes 556. The Pope can not be Antichrist p. 554 marg pa. 557. p. 231 marg 721 marg 724. 740. The Protestants make S. Leo and S. Gregorie furtherers of Antichrist pa. 557. They place Antichrist in the See of Rome in S. Paules daies p. 557. 240 marg Not to be vvith the See of Rome is to be with Antichrist p. 323. 556. nu 3. Apostles their name dignitie authoritie pag. 154. nu 13. p. 37. nu 11. p. 53. nu 18. p. 488. Their number of Tvvelue mystical p. 94. nu 14. p. 290 marg Some of them more principal Apostles p. 492. The actes of SS Peter and Paul in two seueral tables 374. 375. They left their vviues p. 21. nu 14. p. 55 marg 191 marg p. 148. nu 38. So did S. Philip the Deacon 354 marg See Priests They vovved pouertie 55. nu 27.