that abhorrest idols thou doest sacrilege ✠verse 23 that doest glorie in the Lavv thou by preuatication of the Lavv doest dishonour God ✠verse 24 For the name of God through you is blasphemed among the Gentiles as it is vvriten ✠verse 25 Circumcision in deede profiteth if thou obserue the Lavv but if thou be a preuaricátour of the Lavv thy circumcision is become prepuce ✠verse 26 If then the prepuce ″ keepe the iustices of the Lavv shal not his prepuce be reputed for circumcision ✠verse 27 and shal not that vvhich of nature is prepuce fulfilling the Lavv iudge thee that by the letter and circumcision art a preuaricátour of the Lavv ✠verse 28 For not he that is in open shevv is a Ievv not that vvhich is in open shevv in the flesh is circumcision ✠verse 29 but he that is in secrete is a Ievv and the circumcision of the hart ″ in spirit not in the letter vvhose praise is not of men but of God ANNOTATIONS CHAP. II. 1. Thou that iudgest Such as by publike authoritie either spiritual or temporal haue to punish offenders be not forbidden to iudge or condemne any for their offenses though them selues be sometimes guilty in their conscience of the same or greater yet may it be matter of aggrauating sinnes before God vvhen they vvil not repent of those offenses them selues for the vvhich they punish others but if they be open offenders them selues in the same sort for vvhich they iudge other they giue scandal and thereby aggrauate their sinnes very much Proprely here he forbiddeth to charge an other falsely or truely vvith these crimes vvhereof him self is as farre guilty or more then the other as the Ievves specially did the Gentils to vvhom he speaketh here 4. Doest thou contemne This proueth that God offereth his grace and mercie to many and by long patience and sufferance expecteth their repētance differring their punishment of purpose that they may amend and that he is not delighted in their perdition nor is the cause of their sinne but contrarievvise that they harden their ovvne hartes and of their ovvne free vvil relect his grace and contemne his benignitie 6. According to his vvorkes Though the holy Apostles special purpose be in this Epistle to commend vnto the Gentiles that trusted so much in their moral vvorkes the faith in Christ yet lest any man should thinke or gather vntruely of his vvordes that Christian mens vvorkes vvere not meritorious or the cause of Saluation he expresly vvriteth that God giueth as vvel euerlasting life and glorie to men for and according to their good vvorkes as he giueth damnation for the contrarie vvorkes And hovv so euer Heretikes fondly flee from the euidence of these places yet S. Augustine saith Life euerlasting to be rendered for good vvorkes according to this manifest Scripture God shal render to euery man according to his vvorkes 13. Not the hearers This same sentence agreable also to Christes vvordes Mat. ◠21 is the very ground of S. Iames disputation that not faith alone but good vvorkes also do iustifie Therfore S. Paul hovvsoeuer some peruersly conster his vvordes in other place meaneth the same that S. Iames. And here * he speaketh not properly of the first iustification vvhen an Infidel or il man is made iust vvho had no acceptable vvorkes before to be iustified by of vvhich kind he specially meaneth in other places of this Epistle but he speaketh of the second iustification or increase of former iustice vvhich he that is in Gods grace daily procedeth in by doing al kind of good vvorkes vvhich be iustices and for doing of vvhich he is iust in deede before God and of this kinde doth S. Iames namely treate Vvhich is directly against the Heretikes of this time vvho not only attribute nothing to the vvorkes done in sinne and infidelitie but esteeme nothing at al of al Christian mens vvorkes tovvard iustification and saluation condemning them as vncleane sinful hy pocritical Pharisaical vvhich is directly against these other Scripture and plaine blaspheming of Christ and his grace by vvhose spirit and cooperation vve doe them 13. Shal be iustified Of al other Articles deceitfully handled by Heretikes they vse most guile in this of Iustification and specially by the equiuocation of certaine vvordes vvhich is proper to al contentious vvranglers and namely in this vvord Iustifie Vvhich because they finde sometime to signifie the acquiting of a guilty man of some crime vvhere of he is in deede guilty for vvhich he ought to be condemned as by mans iudgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent they falsly make it so signifie in this place and the like vvheresoeuer man is said to be iustified of God for his vvorkes or othervvise as though it vvere said that God iustifieth man that is to say imputeth to him the iustice of Christ though he be not in deede iust or of fauour reputeth him as iust vvhen in deede he is vvicked impious and vniust Vvhich is a most blasphemous doctrine against God making him either ignorant vvho is iust and so to erre in his iudgement or not good that can loue and saue him vvhom he knovveth to be euill And a maruelous pitieful blindnes it is in the Churches Aduersaries that they should thinke it more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an il man so continuing for iust then by his grace and mercie to make him of an il one iust in deede and so truely to iustifie him or as the vvord doth here signifie to esteeme and approue for iust in deede him that by his grace keepeth his lavv and commaundements For that the keepers or doers of the commaundements be iust and so reputed it is plaine by the correspondence to the former vvordes Not the hearers are iust but the doers Vvherevpon S. Augustine de Sp. lit c. 26. to ◠hath these vvordes When it is said The doers of the Lavv shal be iustified vvhat other thing is said then The iust shal be iustified for the doers of the Lavv verily are iust 26. Keepe the iustices If a Gentile either novv since Christ by his grace and faith or any other before Christ not of the stocke of Abraham through the Spirit of God keepe the iustices of the Lavv he is iust no lesse then if he had been outvvardl◠circumcised and shal condemne the circumcised Ievv not keeping the Lavv vvithout vvhich his outvvard Sacrament can not serue him but shal be much to his condemnation that hauing the Lavv and peculiar Sacraments of God he did not keepe the Lavv nor invvardly exercise that in his hart vvhich the outvvard signe did import And al this is no more but to insinuate that true iustice is not in faith only or knovvledge of the
in state of saluation and being chastised for their fault in the next life vvere deliuered by Christs descending thither and not they onely but al others in the like conditioÌ„ For the Apostle giueth these of Noes time but for an example 21. Of the like forme The vvater bearing vp the Arke from sinking and the persons in it from drowning vvas a figure of Baptisme that likewise saueth the vvorthie receiuers from euerlasting perishing As Nee saith S. Augustine vvith his vvas deliuered by the vvater and the vvood so the familie of Christ by Baptisme signed vvith Christs Passion on the Crosse Li. 12. Cont. Faustum c. 14. Againe he saith that as the vvater saued none out of the Arke but vvas rather their destruction so the Sacrament of Baptisme receiued out of the Catholike Church at Heretikes or Schismatikes hands though it be the same vvater and Sacrament that the Catholike Church hath yet profiteth none to saluation but rather vvorketh their perdition Vvhich yet is not meant in case of extreme necessitie vvhen the partie should die vvithout the said Sacrament except he tooke it at an Heretikes or Schismatikes hand Neither is it meant in the case of infants to vvhom the Sacrament is cause of saluation they being in no fault for receiuing it at the hands of the vnfaithful though their parents and frendes that offer them vnto such to be baptized be in no small fault S. Hierom to Damasus Pope of Rome compareth that See to the Arke them that communicate vvith it to them that vvere saued in the Arke al other Schismatikes and Heretikes to the rest that vvere drowned 21. The examination of a good conscience The Apostle seemeth to allude here to the very forme of Catholike Baptisme conceining certaine interrogatories and solemne promises made of the articles of the Christian faith and of good life and of renouncing Satan and al his pompes and vvorkes vvhich no doubt hovvsoeuer the Caluinists esteeme of them are the very Apostolike ceremonies vsed in the ministration of this Sacrament See S. Denys in fine Ec. hierarchia S. Cyril li. 12 in 〈◊〉 c. 64. S. Augustine ep 23. S. Basil de Sp. sancto c. 12 and 15. S. Ambrose de ijs qui mysterijs initiantur 6. 2. 3. 4. CHAP. IIII. That they arme them selues to sinne no more after Baptisme against the tentations of the Heathen considering that the general and novv approcheth 8 specially tovvard their euen-Christians to shevv their charitie hospitalitie and grace doing al to the glorie of God 1â— And as for being persecuted because they are Christians to reioyce considering the revvard that they shal haue vvith Christ and damnation that they avoid thereby verse 1 CHRIST therfore hauing suffered in the flesh be you also armed vvith the same cogitation because he that hath suffered in the flesh hath ceased from sinnes ✠verse 2 that novv not after the desires of men but according to the vvil of God he liue the rest of his time in the flesh ✠verse 3 For the time past sufficeth to accomplish the vvil of the Gentiles them that haue vvalked in riotousnes desires excesse of wine banketings porations and vnlavvful seruices of Idols ✠verse 4 Vvherein they maruel blaspheming you not concurring into the same confusion of riotousnes ✠verse 5 vvho shal render account to him vvhich is ready to iudge the liuing and the dead ✠verse 6 For for this cause also vvas it euangelized to the dead that they may be iudged in deede according to men in the flesh but may liue according to God in the Spirit ✠verse 7 And the end of al â—shal approche ' ✠Be vvise therfore and vvatch in praiers ✠verse 8 But before al things hauing mutual charitie coÌ„tinual among your selues because * â— charitie couereth the multitude of sinnes ✠verse 9 * Vsing hospitalitie one tovvard an other vvithout murmuring ✠verse 10 * Euery one as he hath receiued grace ministring the same one tovvard an other as good dispensers of the manifold grace of God ✠verse 11 If any man speake as the vvordes of God if any man minister as of the povver vvhich God administreth that in al things God may be honoured by IESVS Christ ⊢ to vvhom is glorie and empire for euer and euer Amen ✠verse 12 My deerest thinke it not strange in the feruour vvhich is to you for a teÌ„tation as though some nevv thing happened to you ✠verse 13 but communicating vvith the passions of Christ be glad that in the reuelation also of his glorie you may be glad reioycing ✠verse 14 * If you be reuiled in the name of Christ you shal be blessed because that vvhich is of the honour glorie and vertue of God and the Spirit vvhich is his shal rest vpon you ✠verse 15 But let none of you suffer as a murderer or a theefe or a railer or a coueter of other mens things ✠verse 16 But if as a Christian let him not be ashamed but let him glorifie God in this name ✠verse 17 for * the time is â— that iudgement begin of the house of God And if first of vs vvhat shal be the end of them that beleeue not the Gospel of God ✠verse 18 And * â— if the iust man shal scarse be saued where shal the impious and sinner appeare ✠verse 19 Therfore they also that suffer according to the vvil of God let them commend their soules to the faithful creator in good deedes ⊢ ANNOTATIONS CHAP. IIII. 9. Charitie couereth Faith onely cannot iustifie seeing that charitie also doth cause remission of sinnes And saying charitie he meaneth loue and charitable vvorkes tovvard our neighbours vnto vvhich vvorkes of mercie the Scriptures do specially attribute the force to extinguish al sinnes See S. Augustine c. 69 Eâ—chiridij and tract 1. in ep 1. Io. â— 1. and venerable Bede vpon this place And in the like sense the holy Scriptures commonly commend vnto vs almes and deedes of mercie for redemption of our sinnes Prouerb c. 10. Ecclesiastici 12. v. 2. Danielis â— 4. v. 24. 17. That iudgement begin In this time of the new Testament the faithful and al those that meane to liue godly specially of the Clergie must first and principally be subiect to Gods chastisement and temporal afflictions vvhich are here called iudgement Vvhich the Apostle recordeth for the comfort and confirmation of the Catholike Christians vvho vvere at the time of the vvriting hereof excedingly persecuted by the heathen Princes people 18. If the iust Not that a man dying iust and in the fauour of God can afterward be in doubt of his saluation or may be reiected of God but that the iust being both in this life subiect to assaults tentations troubles and dangers of falling from God and losing their state of iustice also oftentimes to make a straite count to
he accounteth of them by this that he dieth for them 15 and reuealeth vnto them the secretes of heauen 17 and appointeth their fruite to be perpetual 1◠confirming them also against the persecutions and hatred of the obstinate Ievves verse 1 I AM the true vine and my father is the husband-man ✠verse 2 Euery branche in me not bearing fruite he vvil take it avvay and euery one that beareth fruite he vvil purge it that it may bring more fruite ✠verse 3 Novv you are cleane for the word vvhich I haue spoken to you ✠verse 4 Abide in me and I in you As the branche can not beare fruite of it self vnles it abide in the vine so you neither vnles you abide in me ✠verse 5 I am the vine you the branches he that abideth in me and I in him the same beareth much fruite for vvithout me you can doe nothing ✠verse 6 If any abide not in me he shal be cast forth as the branche and shal vvither and they shal gather him vp and cast him into the fire and he burneth ✠verse 7 If you abide in me and my vvordes abide in you you shal aske vvhat thing soeuer you vvil and it shal be done to you ⊢ ✠verse 8 In this my father is glorified that you bring very much fruite and become my Disciples ✠verse 9 As my father hath loued me I also haue loued you Abide in my loue ✠verse 10 If you keepe my precepts you shal abide in my loue as I also haue kept my fathers precepts and doe abide in his loue ✠verse 11 These things I haue spoken to you that my ioy may be in you and your ioy may be filled ✠verse 12 * This is my precept that you loue one an other as I haue loued you ✠verse 13 Greater loue then this no man hath that a man yeld his life for his frendes ✠verse 14 You are my frendes if you doe the things that I commaund you ✠verse 15 Novv I cal you not seruants for the seruant knovveth not vvhat his lord doeth But you I haue called frendes because al things vvhatsoeuer I heard of my father I haue notified vnto you ✠verse 16 You chose not me but I chose you and haue appointed you that you goe bring fruite and your fruite abide that vvhatsoeuer you aske the father in my name he may giue it you ⊢ ✠verse 17 These things I commaund you that you loue one an other ✠verse 18 If the vvorld hate you knovv ye that it hath hated me before you ✠verse 19 If you had been of the vvorld the vvorld vvould loue his ovvne but because you are not of the world but I haue chosen you out of the vvorld therfore the vvorld hateth you ✠verse 20 Remembre my vvord that I said to you * The seruant is not greater then his maister If they haue persecuted me you also vvil they persecute if they haue kept my vvord yours also vvil they keepe ✠verse 21 But al these things they vvil doe to you for my name sake because they knovv not him that sent me ✠verse 22 If I had not come and spoken to them they should not haue sinne but novv they haue no excuse of their sinne ✠verse 23 He that hateth me hateth my Father also ✠verse 24 If I had not done amōg them vvorkes that no other man hath done they should not haue sinne but novv both they haue seen and they doe hate both me and my Father ✠verse 25 But that the vvord may be fulfilled vvhich is vvritten in their lavv That they hated me gratis ⊢ ✠verse 26 But vvhen the Paraclete commeth vvhom I * vvil send you from the Father the Spirit of truth vvhich procedeth from the Father he shal giue testimonie of me ✠verse 27 and you shal giue testimonie because you are vvith me from the beginning ANNOTATIONS CHAP. XV. 4. Vnles you abide These conditional speaches If you remaine in the vine If you keepe my commaundements and such like giue vs to wit that we be not sure to persist or perseuêre nor to be saued but vnder conditions to be fulfilled by vs. Aug. de corrept gra c. 13. 4. Vnles it abide Whosoeuer by Heresie or Schisme or for any other cause is cut of or separated from the Church he can do no meritorious worke to Saluation 10. Keepe my praecepts This careful and often admonition of keeping his commaundements proueth that a Christian mans life is not onely or principally in faith but in good workes 24. If I had If the Iewes had not sinned by refusing Christ in case he had not done greater miracles then any other then were it a great folly of Catholikes to beleeue Luthers or Caluins new opinions without any miracles at all 26. Whom I vvil send The Holy Ghost is sent by the Sonne therfore he procedeth from him also as from the Father though the late Schismatical Greekes thinke otherwise 27. You shal giue He vouchsafeth to ioyne together the testimonie of the Holy Ghost and of the Apostles that we may see the testimonie of truth ioyntly to consist in the Holy Ghost and in the Prelats of the Church CHAP. XVI The cause vvhy be foretelleth them their persecution by the Ievves is that they be not aftervvard scandalized thereat 4 Though they thinke this heauie nevves it is for their vantage that he departeth because of the great benefites that they shal receiue by the comming them of the Holy Ghost vvho shal also be his vvitnes against his enemies 16 Although in this vvorld they shal so be persecuted yet to his heauenly Father they and their praiers made in his name shal be most acceptable and at length the childe that is Christ in al his members being borne their ioy shal be such as no persecutor can take from them 31 Hovvbeit at this instant of his apprehension they vvil al forsake him verse 1 THESE things haue I spoken to you that you be not scandalized ✠verse 2 Out of the synagogs they vvil cast you but the houre commeth that euery one vvhich killeth you shal thinke that he doeth seruice to God ✠verse 3 and these things they vvil doe to you because they haue not knovven the Father nor me ✠verse 4 But these things I haue spoken to you that vvhen the houre shal come you may remember them that I told you ⊢ ✠verse 5 But I told you not these things from the beginning because I vvas vvith you And novv I goe to him that sent me and none of you asketh me Vvhither goest thou ✠verse 6 But because I haue spoken these things to you sorovv hath filled your hart ✠verse 7 But I tel you the truth it is expedient for you that I goe For if I goe not the Paraclete shal not come to
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
graffed into their ovvne oliue ✠verse 25 For I vvil not haue you ignorant brethren of this mysterie that you be not vvise in your selues that blindnes in part hath chaunced in Israël vntil the fulnes of the Gentiles might enter ✠verse 26 and also al Israël might be saued as it is vvritten There shal come out of Sion he that shal deliuer and shal auert impietie from Iacob ✠verse 27 And this to them the testament from me vvhen I shal haue taken avvay their sinnes ✠verse 28 ″ According to the Gospel in deede enemies for you but according to the election most deere for the fathers ✠verse 29 for vvithout repentance are the giftes and the vocation of God ✠verse 30 for ″ as you also sometime did not beleeue God but novv haue obteined mercie because of their incredulitie ✠verse 31 so these also novv haue not beleeued for your mercie that they also may obteine mercie ✠verse 32 For God hath ″ cōcluded al into incredulitie that he may haue mercie on al. ✠verse 33 ″ O depth of the riches of the vvisedom and of the knowledge of God hovv incomprehensible are his iudgements and his vvaies vnsearcheable ✠verse 34 for * vvho hath knovven the minde of our Lord or vvho hath been his coūseler ✠verse 35 Or vvho hath first giuen to him and retribution shal be made him ✠verse 36 For of him and by him and in him are al things to him be glorie for euer Amen ⊢ ANNOTATIONS CHAP. XI 4. Seuen thousand The Heretikes alleage this place and example very impertinently to proue that the Church may be vvholy secrete hid or vnknovven for though the faithful vvere forced to keepe close in that persecution of Achab and Iezabel vvhich vvas onely in the kingdom of the ten tribes that is of Isaael yet at the very same time in Hierusalem and al the kingdom of Iuda the external vvorship and profession of faith vvas open to al the vvorld and vvel knovven to Elias the faithful so many that * the very souldiars only vvere numbered aboue ten hundred thousand besides that there is a great difference betvvene the Christian Church and the Ievves ours resting vpon better promisses then theirs And vve vvil not put the Protestants to proue that there vvere 7000 of their Sect vvhen their nevv Elias Luther began but let them proue that there were seuē or any one either then or in al ages before him that vvas in al pointes of his beleefe Heretikes there vvere before him as Iouinian Vigilantius Heluidius Vvicleffe c. and vvith him Zuinglius Caluin c. Vvho beleeued as he did in some things but not in al. 6. Not novv of vvorkes If saluation be attributed to good vvorkes done of nature vvithout faith Gods helpe the same can not be of grace for such vvorkes exclude grace fauour and mercie and chalenge onely of dette and not of gift Therfore take heede here of the Heretikes exposition that vntruely exclude Christian mens vvorkes from necessity or merite of saluation vvhich are done vvith and by Gods grace and therfore euidētly consist vvith the same and be ioyned vvith Gods grace as causes of our saluation Our Aduersaries are like if Potecaries euer taking quid pro quo either of ignorance or of intent to deceiue the simple ◠God hath giuen It doth not signifie his vvorking or action but his permission Chris ho. 19 in ep Ro. And S. Augustine saith not by putting malice into them but by not imparting his grace vnto them and that through their ovvne deserts alvvaies and their ovvne willes euer properly working the same See Annot. Mat. c. 13 14. Ro. c. 1 24. 20. Because of incredulity He represseth the pride of the Gentils vaunting them selues of their receiuing and of the Ievves reiection namely in that they thought the Ievves to be forsaken for no other cause but that they might come into their roomes declaring that the direct and proper cause of their forsaking vvas their incredulity exhorting the Gentiles to bevvare of the same because they may fall as vvel as the other and that God is as like to execute iustice against them as against the Ievves as he hath done in many nations falling to heresie 28. According to the Gospel In respect or as concerning beleefe in Christ and receiuing the Gospel they are Gods enemies by occasion of vvhich their incredulity the Gentiles found mercie othervvise in respect of his special election of that nation and the promisses made to the Patriarches the Ievves are deere to him still for God neuer promiseth but he performeth nor repenteth him self of the priuileges giuen to that nation 30. For as you As the Gentiles vvhich before beleeued not found mercie and came to faith vvhen the Ievves did fall so the Ievves not novv beleeuing vvhen al the Gentils haue obtained mercie shal in the end of the vvorld by Gods disposition obtaine grace and pardon as the Gentiles haue done 32. Concluded al. That so God taking al Nations and al men in sinne vvhich they fell into not by his drift or causing but of their ovvne free vvil may of his mercie call and conuert vvhom and in vvhat order he vvill and the parties haue no cause to bragge of their deseruings but both countries and particular men may referre their eternal election and their first calling and conuersion to Christ and to his mercie only no vvorkes vvhich they had before in their incredulity deseruing any such thing though their vvorkes aftervvard proceding of faith and grace doe merite heauen 33. O depth The Apostle concludeth that no man ought to search further into Gods secrete and vnsearcheable counsels of the vocation of the Gentils and reiecting the Ievves othervvise then this that al vvhich be reiected for their sinnes be iustly reiected and al that be saued by Gods great mercie and Christs grace be saued And vvhosoeuer seeketh among the people to spred contagion of curiosity by seeking further after things 〈◊〉 mans Angels reache they ouerreache ouerthrovv them selues If thou vvilt be saued beleeue obey the Church feare God and keepe his commaundements that is thy part and euery mans els Thou maist not examine vvhether thou be predestinate or reprobate nor seeke to knovv the vvaies of Gods secrete iudgement tovvard thy self or other men It is the common enemy of our soules that in this vnhappy time hath opened blasphemous tongues and directed the proude pennes of Caluin Beza Verone and such reprobates to the discussing of such particulars to the perdition of many a simple man and specially of young Scholers in Vniuersities which with lesse studie may learne to be provvd and curious then to be humble wise and obedient CHAP. XII He exhorteth them to mortification of the body 2 to renouation of the minde 3 to keeping of vnitie by humilitie ◠to the right vsing of their gifts and functions
to feare lest I be iniurious to Peter for vvho knovveth not that the principalitie of Apostleship it to be preferred before any dignitie of Bishop vvhatsoeuer but if the grace of the Chaires or Sees differ yet the glorie of the Martyrs is one And vvho is so dull that can not see that the inferior though not by office and iurisdiction yet by the law of brotherly loue and fraternal correption may reprehend his superior Did euer any man vvonders that a good Priest or any vertuous person should tell the Pope or any other great Prelate or greatest Prince in earth their faultes Popes may be reprehended and are iustly admonished of their faultes and ought to take it in good part so they do and euer haue done vvhen it commeth of zeale loue as of S. Paul Irenaeus Cyprian Hierom Augustine Bernard but of Simon Magus Nouatus Iulian Wicleffe Luther Caluin Beza that do it of malice raâ—le no lesse at their vertues then their vices of such I say Gods Prelates must not be taught nor corrected though they must patiently take it as our Sauiour did the like reproches of the malitious Ievves and as Dauid did the malediction of Semel 2 Reg. 16. 11. Reprehensible The Heretikes hereof againe inferre that Peter then did erre in faith and therfore the Popes may faile therein also To vvhich vve ansvver that hovvsoeuer other Popes may erre in their priuate teachings or vvritings vvhereof vve haue treated before in the Annotation vpon these vvordes That thy faith faile not it is certaine that S. Peter did not here faile in faith nor erre in doctrine or knovvledge for it vvas conuersation is non prâ—dicationis vitium as Tertullian saith de praescript nu 7. It vvas a default in conuersation life or regiment which may be committed of any man be he neuer so holy and not in doctrine S. Augustine and vvhosoeuer make most of it thinke no othervvise of it But S. Hierom and many other holy fathers deâ—râ—e it to haue been no fault at all nor any other thing then S. Paul him self did vpon the like occasion that this vvhole combat vvas a set thing agreed vpon betvvene them It is a schoole point much debated betvvixt S. Hierom and S. Augustine ep 9. 11. 19. apud August CHAP. III. By their ovvne conuersion at the first 6 and by the example of Abraham and promise made to him he shevveth that the vvay to obtaine the benediction is to seeke vnto God by faith in Christ 10 Seing also that the Lavv curseth euery one that hath not euermore kept the Lavv. 15 And that the Lavv vvas not giuen to alter Gods testament 19 but to conuince the Iovves of sinne 2â— and so to be their padagogue or leader vnto Christ 25 and then to cease verse 1 O Sensles Galatians vvho hath bevvitched you not to obey the truth before vvhose eies IESVS Christ vvas proscribed being crucified among you ✠verse 2 This only I vvould learne of you By the vvorkes of the Lavv did you receiue the Spirit or by the hearing of the faith ✠verse 3 Are you so foolish that vvhereas you began vvith the spirit now you vvil be consummate vvith the flesh ✠verse 4 Haue you suffered so great things vvithout cause if yet vvithout cause ✠verse 5 He therfore that giueth you the Spirit and vvorketh miracles among you by the vvorkes of the Lavv or by the hearing of the faith doeth he it ✠verse 6 As Abraham beleeued God and it vvas reputed to him vnto iustice ✠verse 7 Knovv ye therfore that they that are of faith the same are the children of Abraham ✠verse 8 And the Scripture foreseing that God iustifieth the Gentils by faith shevved vnto Abraham before That in thee shal al nations be blessed ✠verse 9 Therfore they that are of faith shal be blessed vvith the faithful Abraham ✠verse 10 For vvhosoeuer are of the vvorkes of the Lavv are vnder curse For it is vvritten ″ Cursed be euery one that abideth not in al things that be vvritten in the booke of the Lavv to doe them ✠verse 11 But that in the Lavv no man is iustified vvith God it is manifest because The iust ″ liueth by faith ✠verse 12 But the Lavv is not by faith but He that doeth those things shal liue in them ✠verse 13 Christ hath redeemed vs from the curse of the Lavv being made a curse for vs because it is vvritten Cursed is euery one that hangeth on a tree ✠verse 14 that on the Gentiles the blessing of Abraham might be made in Christ IESVS that vve may receiue the promisse of the Spirit by faith ✠verse 15 Brethren I speake according to man yet a mans testameÌ„t being confirmed no man despiseth or further disposeth ✠verse 16 To Abraham vvere the promises said and to his seede He saith not And to seedes as in many but as in one And to thy seede vvhich is Christ ✠verse 17 And this I say the restament being confirmed of God the Lavv vvhich vvas made after foure hundred and thirtie yeres maketh not void to frustrate the promise ✠verse 18 For if the inheritance be of the Lavv novv not of promise But God gaue it to Abraham by promise ✠verse 19 Vvhy vvas the Lavv then It vvas put for transgressions vntil the seede came to vvhom he had promised ordeined by Angels in the hand of a mediatour ✠verse 20 And a mediatour is not of one but God is one ✠verse 21 Vvas the Lavv then against the promises of God God forbid For if there had been a Lavv giuen that could iustifie vndoubtedly iustice should be of the Lavv. ✠verse 22 But the Scripture * hath concluded al things vnder sinne that the promise by the faith of IESVS Christ might be giuen to them that beleeue ⊢ ✠verse 23 But before the faith came vnder the Lavv we vvere kept shut vp vnto that faith which vvas to be reuealed ✠verse 24 Therfore the Lavv vvas our Pedagogue in Christ that vve may be iustified by faith ✠verse 25 But vvheÌ„ the faith came novv vve are not vnder a paedagogue ✠verse 26 For you are al the children of God by faith in Christ IESVS ✠verse 27 For as many of you as are baptized in Christ ″ haue put on Christ ✠verse 28 There is not Ievve nor Greeke there is not bond nor free there is not male nor femal For al you are one in Christ IESVS ✠verse 29 And if you be Christs then are you the seede of Abraham heires according to promise ANNOTATIONS CHAP. III. 1â— Cursed be By this place the Heretikes vvould proue that no man is iust truely before God al being guiltie of damnation and Gods curse because they keepe not euery iote of the Lavv. Vvhere in deede the Apostle meaneth not such as offend venially
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
mans perdition but hath prouided a general medicine redemption to saue al from perishing that vvil accept it or that haue it applied vnto them by his Sacraments and other meanes by him ordained and so vvould haue al saued by his conditional vvil and ordinance that is if men vvil them selues by accepting doing or hauing done vnto them al things requisite by Gods lavv for God vseth not his absolute vvil or povver tovvardes alâ—â—â— this case But he that list see the manifold senses al good and true that these vvordes may beare let him see S. Augustine Ad articul sibi false impos resp â— to 7. Eâ—ch c. 103. Ep. 107. De cor grat c. 15. and S. 〈◊〉 li. 2. de orthod fide â— 29. 5 One mediator The Protestants are to peuish and pitifully blind that charge the Catholike Church Catholikes vvith making moe Mediators then one vvhich is Christ our Sauiour in that they desire the Saincts to pray for them or to be their patrones and intercessors before God Vve tel them therfore that they vnderstand not vvhat it is to be a Mediator in this sense that S. Paul taketh the vvord and in vvhich it is properly and onely attributed to Christ For to be thus a Mediator is by nature to be truely both God and man to be that one eternal Priest and Redeemer vvhich by his sacrifice and death vpon the Crosse hath reconciled vs to God and paied his bloud as a full and sufficient raunsom for al our sinnes him self vvithout neede of any redemption neuer subiect to possibilitie of sinning againe to be the singular Aduocar and Patrone of mankind that by him self alone and by his ovvne merites procureth al grace mercie to mankind in the sight of his â—ather none making any intercession for him nor geuing any grace or force to his praiers but he to al none asking or obtaining either grace in this life or glorie in the next but by him In this sort then as S. Augustine truely saith Cont. ep Parm. li. 2. c. 8. neither Peter nor Paul no nor our B. Lady nor any creature vvhatsoeuer can be our Mediator The aduersaries thinke to basely of Christes mediation if they imagine this to be his onely prerogatiue to pray for vs or that vve make the saincts our Mediators in that sort as Christis vvhen vve desire them to pray for vs. vvhich is so far inferior to the singular mediation of him that no Catholike euer can or dare thinke or speake so basely vnto him as to desire him to pray for vs but vve say Lord haue mercie vpoÌ„ vs Christ haue mercie vpon vs not Christ pray for vs as vve say to our Ladie and the rest Therfore to inuocate Saincts in that sort as the Catholike Church doth can not make them our Mediators as Christ is vvhom vve must not inuocate in that sort And as vvel make vve the faithful yet liuing our Mediators by the Aduersaries arguments vvhen vve desire their praiers as the departed Saincts But novv touching the vvord Mediator though in that singular sense proper to our Sauiour it agreeth to no mere creature in heauen or earth yet taken in more large and common sort by the vse of Scriptures doctors and vulgar speach not onely the Saincts but good men liuing that pray for vs and help vs in the vvay of saluation may and are rightly called Mediators As S. Cyril li. 22 Thesaur c. 10 proueth that Moyses according to the Scriptures and Ieremie and the Apostles and others be Mediators Read his ovvne wordes for they plainely refute al the Aduersaries cauillations in this case And if the name of * fauiour and redeemer be in the Scriptures giuen to men vvithout derogation to him that is in a more excellent and incomparable maner the onely Sauiour of the vvorld vvhat can they say vvhy there may not be many Mediators in an inferior degree to the only and singular Mediator S. Bernard saith Opus est mediatore ad Mediatorem Christum nec alter nobis vtilior quam Maria. that is We haue neede of a mediator to Christ the Mediator and there is none more for our profite then our Ladie Bernard Ser. qui incipit Signum magnum apparuit c. post Ser. 5 de Assumpt S. Basil also in the same sense vvriting to Iulian the Apostata desireth the mediation of our Ladie of the Apostles Prophets and Martyrs for procuring of Gods mercie and remission of his sinnes His vvordes are cited in Conc. Nic. 2. act 4. pag. 110 111. Thus did and thus beleeued al the holy fathers most agreably to the Scriptures and thus must al the children of the Church do be the Aduersaries neuer so importunate and vvilfully blinde in these matters 12. I permit not In times of licentiousnes libertie and heresie vvomen are much giuen to reading disputing chatting and langling of the holy Scriptures yea and to teach also if they might be permitted but S. Paul vtterly forbideeth it and the Greeke Doctors vpon this place note that the vvoman taught but once that vvas vvhen after her reasoning vvith Satan she persuaded her husband to transgression and so she vndid al mankind And in the Ecclesiastical vvriters vve find that vvomen haue been great promoters of euery sort of heresie vvhereof see a notable discourse in S. Hierom ep ad Ctâ—siph cont Pelag. c. 2. vvhich they vvould not haue done if they had according to the Apostles rule folovved pietie and good vvorkes and liued in silence and subiection to their husbands CHAP. III. Of vvhat qualitie they must be vvhom he ordaineth Bishops â— and Deacons 14 and the cause of his vvriting to be the excellencie of the Catholike Church and of Christ vvho is the obiect of our religion verse 1 A Faithful saying If a man desire a Bishops office he desireth ″ a good worke ✠verse 2 * It behoueth therfore ″ a Bishop to be irreprehensible the husband ″ of one vvife sobre vvise comely chast a man of hospitalitie a teacher ✠verse 3 not giuen to vvine no fighter but modest no quareler not couetous ✠verse 4 vvel ruling his ovvne house hauing his children subiect vvith al chastitie ✠verse 5 But if a man knovv not to rule his ovvne house hovv shal he haue care of the Church of God ✠verse 6 ″ Not a neophyte lest puffed into pride he fall into the iudgment of the Deuil ✠verse 7 And he must haue also good testimonie of them that are vvithout that he fall not into reproch and the snare of the Deuil ✠verse 8 Deacons in like maner chast not double tonged not giuen to much vvine not folovvers of filthie lucre ✠verse 9 hauing the mysterie of faith in a pure coÌ„science ✠verse 10 And let these also be proued first so let them minister hauing no crime ✠verse 11 The vvomen in like maner
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
booke to be Canonical Scripture But Caluin and his companions disagreing vvith their Maisters confesse it to be holy Scripture but their shiftes and fond gloses for ansvver of so plaine places be as impudent as the denying of the Epistle vvas in the other vvho vvould neuer haue denied the booke thereby to shevv them selues Heretikes if they had thought those vulgar euasions that the Zuinglians and Caluinists do vse vvhereof they vvere not ignorant could haue serued In both sortes the Christian Reader may see that al the Heretikes vaunting of expresse Scriptures the vvord of God is no more but to delude the vvorld vvhereas in deede be the Scriptures neuer so plaine against them they must either be vvrested to sound as they say or els they must be no Scriptures at all And to see Luther Caluin Beza their fellovves sitte as it vvere in iudgement of the Scriptures to allovv or disallovv at their pleasures it is the most notorious example of Heretical pride miserie that can be See their prefaces and censures vpon this Canonical Epistle the Apocalypse the Machabees and other 21. Abraham vvas he not iustified by vvorkes It is much to be noted that S. Augustine in his booke de fide operibus c. 14. vvriteth that the heresie of onely faith iustifying or sauing vvas an old Heresie euen in the Apostles time gathered by the false interpretation of some of S. Paules profound disputation in the Epistle to the Romans vvherein he commended so highly the faith in Christ that they thought good vvorkes vvere not auilable adding further that the other three Apostles Iames Iohn and Iude did of purpose vvrite so much of good vvorkes to correct the said errour of onely faith gathered by the misconstruction of S. Paules vvordes Yea vvhen S. Peter Ep. 2 c. 3. vvarneth the faithful that many things be hard in S. Paules vvritings and of light vnlearned men mistaken to their perdition the said S. Augustine affirmeth that he meant of his disputation concerning faith vvhich so many Heretikes did mistake to condemne good vvorkes And in the preface of his commentarie vpon the 31 Psalme he vvarneth al men that this deduction vpon S. Paules speache Abraham vvas iustified by faith therfore vvorkes be not necessarie to saluation is the right vvay to the gulfe of Hel and damnation And lastly vvhich is in it self very plaine that vve may see this Apostle did purposely thus commend vnto vs the necessitie of good vvorkes and the inanity aud insufficiencie of onely faith to correct the errour of such as misconstrued S. Paules vvordes for the same the said holy Doctor noteth that of purpose he tooke the very same example of Abraham vvhom S. Paul said to be iustified by faith and declareth that he vvas iustified by good vvorkes specifying the good vvorke for vvhich he vvas iustified and blessed of God to vvitte his obedience and immolation of his onely sonne But hovv S. Paul saith that Abraham vvas iustified by faith see the Annotations vpon that place Ro. 4. v. 1. 22. Faith did vvorke vvith Some Heretikes hold that good vvorkes are pernicious to saluation and iustification other that though they be not hurtful but required yet they be no causes or vvorkers of saluation much lesse meritorious but are as effectes and fruites issuing necessarily out of faith Both vvhich fictions falshods and flightes from the plaine truth of Gods vvord are refuted by these vvordes vvhen the Apostle saith That faith vvorketh together vvith good vvorkes making faith to be a coadiutor or cooperator vvith vvorkes and so both ioyntly concurring as causes and vvorkers of iustification yea aftervvard he maketh vvorkes the more principal cause vvhen he resembleth faith to the body and vvorkes to the spirit or life of man 23. The frend of God By this also an other false and friuolous euasion of the Heretikes is ouertaken vvhen they feine that the Apostle here vvhen he saith vvorkes do iustifie meaneth that they shew vs iust before men and auaile not to our iustice before God For the Apostle euidently declareth that Abraham by his vvorkes vvas made or truely called the freend of God and therfore vvas not as the Heretikes say by his vvorkes approued iust before man onely 24. Not by faith onely This proposition or speache is directly opposite or contradictorie to that vvhich the Heretikes hold For the Apostle saith Man is iustified by good workes and not by faith only but the Heretikes say Man is not iustified by good vvorkes but by faith only Neither can they pretend that there is the like contradiction or contrarietie betwixt S. Iames speache and S. Paules for though S. Paul say man is iustified by faith yet he neuer saith by faith onely nor euer meaneth by that faith vvhich is alone but alvvaies by that faith vvhich vvorketh by charitie as he expoundeth him self Though concerning vvorkes also there is a difference betwixt the first iustification vvhereof S. Paul specially speaketh and the second iustification vvhereof S. Iames doth more specially treate Of vvhich thing els vvhere there is ynough said The fathers in deede vse sometimes this exclusiue sola onely but in far other sense then the Protestants For some of them thereby exclude only the vvorkes of Moyses law against the Iewes some the vvorkes of nature and moral vertues vvithout the grace or knowledge of Christ against the Gentiles some the necessitie of external good vvorkes vvhere the parties lacke time and meanes to doe them as in the case of the penitent theefe some the false opinions sectes and religions contrarie to the Catholike faith against Heretikes and miscreants some exclude reason sense and arguing in matters of faith and mysterie against such as vvil beleeue nothing but that they see or vnderstand some the merite of vvorkes done in sinne before the first iustification some the arrogant Pharisaical vaunting of mans ovvne proper vvorkes and iustice against such as referre not their actions and good deedes to Gods grace To these purposes the holy Doctors say sometimes that only faith saueth and serueth but neuer as the Protestants vvould haue it to exclude from iustification and saluation the cooperation of mans free vvil dispositions and preparations of our hartes by praiers penance and sacraments the vertues of hope and charitie the purpose of vvel-vvorking and of the obseruation of Gods commaundements much lesse the vvorkes and merites of the children of God proceding of grace and charitie after they be iustified and are now in his fauour vvhich are not only dispositions and preparations to iustice but the meritorious cause of greater iustice and of saluation 25. Rahab This Apostle alleageth the good vvorkes of Rahab by vvhich she vvas iustified and S. Paul 11 Hebr. saith she vvas iustified by faith Vvhich are not contrarie one to the other for both is true that she vvas saued by faith as one faith and that she vvas saued by her vvorkes as the
and is no doubt much more novv in al Haeretikes al being precursors of that great Antichrist vvhich shal come tovvards the later end 3. That dissolueth To dissolue loose or separate IESVS a sunder vvas proper to al those old Heretikes that taught either against his Diuinitie or Humanitie or the Vnitie of his person being of two natures as Cerinthus Ebion Nestorius Eutyches Manes or Manichaeus Cerdon Apelles Apollinaris and the like And this is one place by vvhich vve may see that the common Greeke copies be not euer authentical and that our old approued translation may not alvvaies be examined by the Greeke that novv is vvhich the Protestants onely folow but that it is to be presupposed vvhen our old Latin text differeth plainely from the Greeke that in old time either al or the more approued Greeke reading was othervvise and that often the said Greeke was corrupted then or since by Heretikes or otherwise For of the Greekes S. Irenaeus li. 3. c. 18 among the Latin fathers S. Augustine tract 6. in fine S. Leo ep 10. c. 5 and Venerable Bede did reade as we doe and this reading maketh more against the said Heretikes then that vvhich the common Greeke novv hath to vvit Euery spirit that confesseth not Christ to haue come in flesh is not of God vvhich is also in effect said before vers 2. And that therfore it vvas corrupted and altered by Heretikes see the vvordes of Socrates also a Greeke vvriter very agreable to this purpose Nestorius saith he being eloquent by nature vvhich is often in Heretikes accounted him self therfore learned disdained to study the old interpreters counting him self better then them all being ignorant that in S. Iohns Catholike epistle old Greeke copies had EVERY ONE THAT DISSOLVETH IESVS IS NOT OF GOD. So saith he adding moreouer that such as vvould separate the diuinitie from the dispensation of Christs humanitie tooke out of the old copies this sense for vvhich the old expositours noted that these which would loose IESVS had corrupted this Epistle See also the Tripartite li. 12. c. 4. 6. In this vve knovv This is the most sure general marke to knovv the true spirites and prophets from the false that those vvhich be of God wil heare and obey their Apostles and lavvful pastors succeding the Apostles and submit them selues to the Church of God the other that be not of God wil not heare either Apostle pastor or Church but be their ovvne iudges 17. That vve may haue confidence Confidence called in Latin Fiducia is neither alone with faith nor a persuasion infallible that maketh a man no lesse secure and certaine of his saluation then of the things that vve are bound to beleeue as the Protestants falsely teach but it is onely a hope wel corroborated confirmed and strengthened vpon the promises and grace of God and the parties merites And the vvordes both folowing going before proue also euidently against the Protestants that our confidence and hope in the day of iudgement dependeth not onely vpon our apprehension of Christs merites by faith or vpon his grace and mercie but also vpon our conformitie to Christ in this life in charitie and good vvorkes And that is the doctrine of S. Peter vvhen he said Labour that by good vvorkes you may make sure your vocation and election and S. Paules meaning vvhen he said I haue fought a good fight there is laid vp for me a crovvne of iustice vvhich our Lord vvil render to me in that day a iust iudge 18. Feare is not in charitie The Heretikes very falsly vnderstand this place so that Christian godly men ought to haue no doubt mistrust or feare of hel and damnation Vvhich is most euidently against the Scriptures commending euery where vnto vs the awe and feare of God and his iudgements Feare him saith our Sauiour Mat. 10 that can cast body and soul into hel And Psal 118. Pearse my flesh vvith thy feare Vvhich feare of Gods iudgements caused S. Paul al good men to chastise their bodies lest they should be reprobate and damned And the vvise man for this cause affirmeth him to be happie that is euer fearful And holy Iob faith I feared al my vvorkes And the Apostle Vvith feare and trembling vvorke your saluation Vvhich kinde of feare is euen in the iustest men and most ful of charitie consisting wel with the same vertue and is called Filialis is timer because it is such as the good childe ought to haue toward his father But there is a kinde of feare vvhich standeth not with charitie and is cleane against hope also that vvhich bringeth such perplexitie and auxietie of conscience that it induceth a man to mistrust or despaire of Gods mercies That seruile feare also vvhich maketh a man often to leaue sinning and to doe the external vvorkes of iustice not for any loue or delight he hath in God or his lawes but onely for feare of damnation though it be not il in it self but very profitable as that vvhich helpeth toward the loue of God yet it standeth not with charitie neither but is daily more and more lessened and at length quite driuen out by charitie Of these kinde of feares then the Apostle speaketh and as some expound of the feare of men also of vvhich our Sauiour saith Feare not them that kil the body CHAP. V. They that loue God must loue his natural sonne IESVS and his sonnes by adoption and keepe his commaundements vvhich to the regenerate are light 4 But not vnles they continue in the Catholike faith namely of this article that IESVS is the sonne of God and therfore able to giue vs life euerlasting 14 and al our petitions 16 and our praiers for al our brethren that sinne not vnto death dying in their mortal sinnes by impenitence Last of al he vvarneth them not to communicate vvith idols verse 1 WHOSOEVER beleeueth that IESVS is Christ is borne of God And euery one that loueth him vvhich begat loueth him also vvhich vvas borne of him ✠verse 2 In this vve knovv that vve loue the children of God vvhen as vve loue God and keepe his commaundementes ✠verse 3 For this is the charitie of God that vve keepe his commaundements * and ″ his commaundementes are not heauy ✠verse 4 Because al that is borne of God ouercommeth the vvorld and this is the victorie vvhich ouercommeth the vvorld our faith ✠verse 5 Vvho is he * that ouercōmeth the vvorld but he that beleeueth that IESVS is the sonne of God ✠verse 6 This is he that came by vvater and bloud IESVS Christ not in vvater only but in vvater and bloud And it is the Spirit vvhich testifieth that Christ is the truth ✠verse 7 For there be ″ three vvhich giue testimonie in heauen the Father the Vvord and the Holy Ghost and these three be one ✠verse 8 And
〈◊〉 〈◊〉 〈◊〉 Holy bread August ep 31. 34 35. 36. The signe of the crosse vsed in blessing The Churches exorcismes Luc. â— Holy vvater The force of sanctified creatures The holy land Relikes theodoret li. 36. 3. The crosse The name of IESVS Remission of venial sinnes annexed to halovved creatures Ia. c. 5. S. Gregorie The difference betvvene the Churches exorcismes other coniurations Grace giuen in the SacrameÌ„t of Orders ConsecratioÌ„ of Priests by imposition of handes In Esa c. 58. Holy Orders a Sacrament Conc. Carth 4 c. 3. Beza in cap. 6. Act. Men also are called sauiours vvithout derogatioÌ„ to Christ The Epistle for holy vvidovves ⸬ Because of this continual praier vvhich standeth not vvith coÌ„iugal carnal actes of matrimonie as the Apostle signifieth 1 Cor. 7 5 therfore vvere these vvidovves to liue in the state of perpetual continencie c Double honour and liuelihod due to good Priestes Deu. 25. 1. Cor. 9. Mat. 10 10. ⸬ Here the Apostle vvil not haue euery light felovv to be heard against a priest so S. Augustin for the like reuerence of priesthod admonisheth Pâ—Ì„carius that in no vvise he admitte any testimonies or accusations of Heretikes against a Catholike priest ep 212. ⸬ Bishops must haue great care that they giue not orders to any that is not wel tried for his faith learning and good behauiour Ambr. in hunc loc Luc. c. 2 37. widowhod widowes called Diaconissa their office These widowes must haue had but one husbaÌ„d wherof many Catholike coÌ„clusioÌ„s are deduced C. 3 2. Beza vpon this place The Caluinists most absurd exposition of the Apostles wordes Their blasphemie against the plaine text * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very vvil to breake the vovv of chastitie is damnable * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Breaking of their first faith is by the consent of a antiquitie vvheÌ„ they breâ—ke their vovv of chastitie Why this vow is called faith or fidelitie Vvhy the first faith The heretikes exposition of this first faith impossible against the text S. Paul meaneth not that vvidovves professed should marie * othervvise Agâ—ruchia ep 11. It is better for the frailer sort that are in danger of falling to marie rather then to vow Yong vvomen may be professed taken into religion To marie after the vovv of Chastitie is to goe after Satan 1 Cor. 7. The heretikes only remedie against concupiscence is mariage The vow of chastitie lawful possible to be kept more grateful to God Iouinians heresie in this point coÌ„demned of old is called of the Protestants Gods vvord Many good vvorthie Bishops that haue not the gift of preaching and teaching c See the anÌ„oâ—ation before cap. 1 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The epistle for S. Alexius â—ul 17. Iob 1 21. Mat. 6 25. ⸬ As in the 1. chap. lacke of faith and good conscience so here couetousnes or desire of these temporal things in the end of this chap. presumption and boasting of knowledge are causes of falling from the faith heresie often being the punishmeÌ„t of former sinner b The epistle for S. Timothee Ian. 24. Io. 18 37 Apoc. 17 14. 19 16. Io. 1 18. ⸬ Almes deedes and good workes laide for a fouÌ„datioÌ„ and ground to attaine euerlasting life So say the doctors vpoÌ„ this place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom Depositum is the Catholike truth descending from the Apostles by succession of Bishops euen vnto the end The ProtestaÌ„ts can shew no such depositum Prophane nouelties of vvordes how to be tried and examined Catholike termes not expresly in the Scriptures but in sense are no such nouelties of vvordes Heretical nouelties of vvordes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ProtestaÌ„ts prophane nouelties of vvordes Catholikes must abhorre from heretical phrases and vvordes â— Ps 132. Heretikes arrogate knowledge falsely so called ⸬ Here againe it is plaine that holy Orders giue grace that euen by and in the external ceremonie of imposing the Bishops hands And it is a maner of speach specially vsed in this Apostle and S. Luke that Orders giue grace to the ordered that to take orders or authoritie to minister SacrameÌ„ts or preach is to be giuen or deliuered to Gods grace Act. 14 25. Tit. 3 5. Tit. 1 â— 1 Timo. 2 7. c Faith and loue coupled commonly together in this Apostles vvritings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4 19. ⸬ Vvhat a happie meritorious thiÌ„g it is to relieue the afflicted for religioÌ„ not to be ashamed of their disgrace yroÌ„s or what miseries so euer A great blessing to haue Catholike progenitors and very coÌ„mendable to cleaue fast to their faith Apol. coÌ„t Ruff. li. 1. c. 8. The peoples speaches of their fathers faith is very Christian and laudable Deut. 32. Ps 43. * Act. 24. 2 Cor. 11. Al our good deedes are laid vp vvith God to be revvarded We must speake in Catholike termes after a certaine rule of faith and forme of vvordes Relieuers of Cath. prisoners ⸬ Marke here that the elect though sure of saluation yet are saued by meanes of their preachers teachers as also by their ovvne endeuours Mat. 10 Ro. 3 3. c See the AnnotatioÌ„ before 1 Tim. 6. v. 20. Tit. 3 9. ⸬ Conuersion from sinne and heresie is the gift of God and of his special grace yet here vve see good exhortations and praier and such other helpes of man be profitable therevnto Vvhich could not be if vve had not free vvill Vvhat secular affaires do not agree nor coÌ„sist vvith spiritual mens function Hovv spiritual men may serue secular Princes deale in ciuil causes in vit 8. Ambr. Bern. Catholikes only right haÌ„dlers of the Scripture 2 Cor. 2 4. Heretical bookes and sermoÌ„s are to be auoided Who are out of the Church or vvithin it Free vvil 1 Timot. 4 1. ⸬ That those Magicians vvhich resisted Moyses were thus called it is not written in al the old TestameÌ„t therfore it came to the Apostles knowledge by tradition as the Church novv hath the names of the 3 kings of the peniteÌ„t theefe of the souldiar that pearced Christes side on the Crosse and of the like Exo. 7. ⸬ In al danger and diuersitie of false sectes S. Paules admonition is euer to abide in that vvas first taught deliuered neuer to giue ouer our old faith for a new fansie This is it which before he calleth depositum 1. Tim. 6. and 2. Tim. 1. 2. Pet. 1 21. Women easily seduced by heresie The folly of Heretikes in time appeareth Persecution The great profit of reading the Scriptures The Heretikes folish argumeÌ„t Al Scripture is profitable ergo only Scripture is necessarie sufficient The Epistle for holy Doctors and for S. Dominike August 4. ⸬ The martyrdom of saincts is so acceptable to God that it is counted as it vvere a sacrifice in his sight and therfore hath many effectes both in the partie that suffereth it
Vvhich Iames vvrote this epistle Iâ— 1. The Church readeth these Catholike or Canonical Epistles in order at Mattins froÌ„ the 4 SuÌ„day after Easter vntil Vvhitsunday The Protestants abhorre the vvord Catholike Euseb li. 2. hist c. 22. The Epistle for a Martyr Ro. 5 3. Mat. 21 22. Mar. 11 24. Ps 102 15. Eccl. 14 18. Es 4 6 1 Pet. 1 24. The Epistle for a Martyr that is a Bishop Iob 5 17. ⸬ The grouÌ„d of teÌ„tation to sinne is our coÌ„cupiscence not God The Epistle on the 4 Sunday after Easter Prou. 17 27. The Epistle on the 5 Sunday after Easter Mat. 7 21. Ro. 2 13. ⸬ Beatitude or saluation consisteth in vvel vvorking Vvhat faith is required in praier God is not author of euil Partial and vvilful translation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ConcupisceÌ„ce of it self no sinne Not euery sinne mortal Vvhat is the lavv of libertie in the Nevv Testament Good vvorkes a part of mans iustice Leu. 19 15. Deu. 1 16. Pro. 24 23. Eccl. 42 1. Leu. 19 18. Mat. 22 39. Rom. 13. Leu. 19 37. Deu. 1 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 3 17 ⸬ He speaketh to al heretikes that say faith onely without vvorkes doth iustifie calling them vaine men and comparing them to Diuels ` dead Gen. 22 10. Gen. 15 6. Ro. 4 3. Gal. 3 Ios 2 1. 18. and 6 22. Scripture abused by the Anabaptistes to make no distinction of persons Vvhat the Apostle meaneth by acception of persons How he that offendeth in one commaundement is guilty of al. Vvorkes of mercie exceding grateful to God The proud impudent dealing of the heretikes against this Epistle because it is so plaine against only saith Only faith an old heresie S. Iames the rest inculcate good vvorkes against the errour of only faith falsely gathered of S. Paules vvordes Ioco citate S. Augustines vvhole disputation in this poiÌ„t very notable directly against only faith * Li. 83 q. q. 76. Heresies against good vvorkes Workes coÌ„curre vvith faith as cause of iustification Workes make vs iust in deede before God The Protestants say by faith only S. Iames cleane contrarie Not by faith only * Gal. â— * See the annot vpon the epistle to the Romans c. 2. v. 13. The manifold meaning of certaine fathers vvhen they say Only faith S. Paul nameth faith S. Iames vvorkes causes of iustification but neither the one faith only nor the other vvorkes only Faith vvithout vvorkes is a true saith but not auailable as the body vvithout the spirit is a true body though it be dead Vvhat faith the Apostle speaketh of that he knevv no special faith Mat. 23 8. Eccl. 14 1. 19 16. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` litle ` can it yeld salt and svveete vvater ⸬ The difference betwixt the humane vvisedom specially of heretikes and the vvisedom of the Catholike Church her children Many maisters are many proud Sect-maisters 1. Io. 2 15. ⸬ The boldnes of Haeretikes adding here the vvord Scripture to the text thus And the Scripture giueth greater grace Prou. 3 35. 1 Pet. 5 5. c Free vvil mans owne endeuour necessarie in comming to God 1 Pet. 5 6. c He forbiddeth detractioÌ„ euil speaking slaundering c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 14 4. ⸬ Al promises and purposes of our worldly affaires are to be made vnder condition of Gods good liking pleasure and it becommeth a Christian man to haue vsually this forme of speache in that case if God vvil if God otherwise dispose not Mans vvorking vvith Gods grace is no derogation therevnto ⸬ A feareful description of the miseries that shal befall in the next life to the vnmerciful couetous men ` condemned c He meaneth either fruite or raine ` is as hand Mt. 5 34 The Epistle in a votiue Masse for the sicke Mr. 6 13 b The Epistle in Maioribus Litanijs on S. Markes day and in the Rogation daies the heretikes translate Acknovvledge your sinnes c. So litle they can abide the very vvord of confession 3 reg 17. Eccl. 48. Lu. 4 25 3. reg 18 41. ⸬ He that hath the zeale of conuerting sinners procureth thereby mercie and remission to him self vvhich is a singular grace The sinnes crying to heauen Vvhat othes are lawful vvhat are not Heretical traÌ„slation against Priesthod Neither their Elders so called nor their Ministers can be those vvhoÌ„ the Apostle here calleth Presbyteros They haue no reason to call their Ministers by that name Their DeacoÌ„s should rather be called Ministers They should keepe the name Priest as vvel as deacon The SacrameÌ„t of EXTREME VNCTION The heretikes obâ—ections against the said Sacrament ansvvered and vvithal it is proued to be a Sacrament Remission of sinnes annexed to creatures Holy vvater Holy oile blessed by the Bishop The peoples deuotion tovvard such hallowed creatures The sacrameÌ„tal vvordes The three effects of this Sacrament Priests and not Elders are the ministers of this sacrament * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hunc locum Confession Truthes vnvvritten and knovven by tradition Conuerting of soules Our saluation attributed to men vvithout derogation to Christ â— 10. v. 2. 1 Pet. 1. 1 Pet. 5. * See the Annotation 1 Pet. 5. v. 13. 2 Pet. 3. 1 Pet. 5. * See the AnnotatioÌ„ vpon S. Iames epistle c. 2. v. 21. The Epistle In Cathedra S. Petri. Roma Ian. 10. 2 Cor. 1 3. Eph. 1 3. The Epistle for many martyrs ⸬ Chastitie not onely of body but also of minde is required S. Bede vpon this place Leu. 11 19. 20 7 Deu. 10. c God vvil iudge men according to euery ones vvorkes and not by faith onely Ro. 2. Gal. 2. 1 Cor. 6 20. 7 23 ⸬ He meaneth the errours of Gentility or if he vvrite to the Iewes dispersed he meaneth the yoke of the Law vvith the fond and heauy additioÌ„s of their later Maisters called Deuterôses The Heretikes to make it sound to the simple against the traditions of the Churche corrupt the text thus Which you haue receiued by 〈◊〉 of 〈◊〉 fathers Ro. 16 25. Col. 1 26. Tit. 1 2. Esa 40 6. The Epistle vpon Saturday in Easter weeke ` a spiritual house Es 28 16. Ps 117. Mt. 21. Act. 4. Es 8. ` vvhereto also they are ordeined Ro. 9 33. Exo. 19. c The Protestants can no more gather of this that al Christians be Priests then that al be kings as is most plaine Apocalyp 1 6. and 5 10. Thou hast made vs a kingdom or kings priests Apoc. 1. Ose 2. Ro. 9. Gal. 5 16. The Epistle vpoÌ„ the 3 Sunday after Easter Mt. 5 16 ⸬ So is the Greeke but the Protest in fauour of temporal lawes made against the Cath. religion translate it very falsely thus to al maner ordinaÌ„ce of man theÌ„ selues boldly reiecting Ecclesiastical decrees as meÌ„s ordinances c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 13 1. c In this speache is often commeÌ„ded the vnitie of al Christians among them selues The
and say to the people He is risen from the dead and the last errour shal be vvorse then the first ✠verse 65 Pilate said to them You haue a gard goe gard it as you knovv ✠verse 66 And they departing made the sepulchre sure sealing vp the stone vvith vvatchmen ANNOTATIONS CHAP. XXVII 3. Repenting him Note how spedily the plague of God falleth after sinne and specially men must note what torment of conscience and desperation often foloweth the sheading of innocent bloud 5. Hung himself If he had rightly repented notwithstanding his horrible treason he might haue obteyned mercy but by hanging him self he tooke away al meanes of mercy and saluation because he died finally impenitent 24. Innocent of his bloud Though Pilate was much more innocent then the Iewes and would haue been free from the murder of our Sauiour seeking al the meanes that he could without offending the people and the Emperours lawes to dimisse him Yet he is damned for being the minister of the peoples wicked wil against his owne conscience euen as al Officers be and specially the Iudges and Iuries which execute lawes of temporal Princes against Catholike men for al such be guilty of innocent bloud and be nothing excused by that they execute other mens will according to the lawes which be vniust For they should rather suffer death them selues then put an innocent man to death 40. If thou be the Sonne Maruel not when thou hearest our Sauiour in the B. Sacrament mocked at or seest him abused of wicked men that he straight reuengeth not such blasphemies or that he sheweth not him self there visibly and to the senses when faithles Heretikes wil say Let me see him tast him c. for he suffered here the like on the Crosse when he might at his will haue come downe with as much ease as he rose when he was dead 46. Why hast thou forsaken me Beware here of the detestable blasphemie of Caluin and the Caluinists who thinking not the bodily death of Christ sufficient say that he was also here so forsaken and abandoned of his Father that he sustained in soule and conscience the very feares and torments of the damned And to take away the Article of his descending into Hel after his death which was with triumph and not in paine they say that his descending was nothing els but that his soule suffered the very paines of Hel vpon the Crosse Whereas in deede by these wordes out of the Psalme our Sauiour wil signifie no more but that his paines being now so long on the Crosse and ready to die were very great and therfore according to the infirmity of his humane nature for very anguish as before in the garden when he was but toward his Passion he saith he was forsaken for two causes first because it was the wil of God not to deliuer him but that he should die secondly because his diuine nature did so represse it self for the time that he felt no comfort thereof at al but was left to die in extreme paines as a mere man 19. Wrapped This honour and duty done to Christes body being dead was maruelous grateful and meritorious And this wrapping of it in cleane find on may signifie by S. Hierom that the Body of our Lord is to be wrapped not in gold pretious stones and silke but in pure linnen And so in the whole Church it is obserued by S. Siluesters constitution that the Corporal wherevpon our Lordes body lieth on the altar must be pute and plaine linnen CHAP. XXVIII He riseth againe the third day and the blind most obstinate Iewes by bribery working to their owne reprobation he appeareth to his Disciples in Galilee as both before his Passion he foretold them Mat. 26 and now after his Resurrection first the Angel then also him self appointed by the women 〈◊〉 and sendeth them to al Nations to build his Church among the Gentils verse 1 AND in the euening of the Sabboth vvhich davvneth on the first of the Sabboth came Marie Magdalene and the other Marie ″ to see the sepulchre ✠verse 2 And behold there vvas made a great earth-quake For an Angel of our Lord descēded from heauen and comming rolled backe the stone and sate vpon it ✠verse 3 and his countenance vvas as lightening and his garment as snovv ✠verse 4 And for feare of him the vvatchmen vvere frighted and became as dead ✠verse 5 And the Angel ansvvering said to the vvomen Feare not you for I knovv that you seeke IESVS that vvas crucified ✠verse 6 he is not here for he is risen * as he said come and see the place vvhere our Lord vvas laid ✠verse 7 And going quickly tel ye his Disciples that he is risen and behold he goeth before you into Galilee there you shal see him loe I haue fortold you ✠verse 8 And they vvent forth quickly out of the monument vvith feare and great ioy running to tel his Disciples ✠verse 9 And behold IESVS mette them saying Al haile But they came neere and tooke hold of his feete and adored him ✠verse 10 Then IESVS said to them Feare not goe tel my brethren that they goe into Galilee there they shal see me ✠verse 11 Who vvhen they vvere departed behold certaine of the vvatchmen came into the citie and told the cheefe Priestes al things that had been done ✠verse 12 And being assembled together vvith the auncients taking counsel they gaue a greate summe of money to the souldiars ✠verse 13 saying Say you That his Disciples came by night and stole him avvay vvhen vve vvere a sleepe ✠verse 14 And if the President shal heare of this vve vvil persuade him and make you secure ✠verse 15 But they taking the money did as they vvere taught And this vvord vvas bruited abrode among the Ievves euen vnto this day ✠verse 16 And the eleuen Disciples vvent into Galilee vnto the mount vvhere IESVS had appointed them ✠verse 17 And seeing him they adored but some doubted ✠verse 18 And IESVS comming neere spake vnto them saying Al povver is giuen to me in heauen and in earth ✠verse 19 ◠going therfore teach ye al nations BAPTIZING THEM IN THE NAME OF THE FATHER AND OF THE SONNE AND OF THE HOLY GHOST ✠verse 20 teaching them to obserue al things vvhatsoeuer I haue commaunded you and behold I am vvith you ″ al daies euen to the consummation of the vvorld ⊢ ANNOTATIONS CHAP. XXVIII 1. To see the Sepulcher The deuout women came to visite our Sauiours sepulcher and for their deuotion first deserued to know the Resurrection and to see him risen The honour of the which Sepulcher and the Pilgrimage therevnto in the Primitiue Church S. Hierom declareth in these wordes The Iewes sometime honoured Sancta Sanctorum because there were the Cherubs and the
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
Pauls vvritings hold this for a certaintie as the Apostles ovvne defense vvhatsoeuer he seeme to say hereafter sounding in their sense that sinne commeth of God or may therfore be committed that he may vvorke good thereof that the Apostle him self condemneth that sense as slaunderous and blasphemous 10. Not any iust These general speaches that both Ievv and Gentile be in sinne and none at al iust are not so to be taken that none in neither sort vvere euer good the Scriptures expresly saying that Iob Zacharie Elisabeth and such like vvere iust before God it vvere blasphemie to say that these vvordes alleaged out of the 13 Psalme vvere meant in Christes mother in S. Iohn the Baptist in the Apostles c. For this only is the sense that neither by the lavv of nature nor lavv of Moyses could any man be iust or auoid such sinnes as here be reckened but by faith and the grace of God by vvhich there vvere a number in al ages specially among the Ievves that vvere iust and holy vvhom these vvordes touch not being spoken only to the multitude of the vvicked vvhich the Prophet maketh as it vvere a seueral body conspiring against Christ and persecuting the iust and godly of vvhich il companie he saith that none vvas iust nor feared God 20. By the vvorkes of the Lavv. S. Hierom and S. Chrysostom expound this of the ceremonial vvorkes only and in that sense the Apostle specially prosecuteth this proposition in his Epistle to the Galatians but it is true also of al mans moral vvorkes done vvithout faith the grace of God vvhich can not be acceptable or auailable in Gods sight to iustifie any man And so S. Augustine taketh it de Sp. lit c. â— to â— 22. Iustice of God Bevvare of the vvicked and vaine commentarie of the Caluinistes glosing the iustice of God to be that vvhich is resident in Christ apprehended by our faith and so that imputed to vs vvhich vve in deede haue not Vvherein at once they haue forged them selues against Gods manifest vvord a nevv no iustice a phantastical apprehension of that vvhich is not a false faith and vntrue imputation vvhereas the iustice of God here is that vvherevvith he endueth a man at his first conuersion and is novv in a man and therfore mans iustice but yet Gods Iustice also because it is of God Of this iustice in vs vvhereby vve be truely iustified and in deede made iust S. Augustine speaketh thus The grace of Christ doth vvorke our illumination and iustification invvardly also And againe He giueth to the faithful the most secrete grace of his Spirit vvhich seâ—retly he povvreth into infants also And againe They are iustified in Christ that beleeue in him through the secrete communication and inspiration of spiritual grace vvhereby euery one leaneth to our Lord. And againe Hemaketh iust â—eâ—evving by the Spirit and regeneration by grace 28. By faith vvithout vvorkes This is the place vvherevpon the Protestants gather falsly their only faith and vvhich they commonly auouch as though the Apostle said that only faith doth iustifie Vvhere he both in vvordes and meaning excepteth only the vvorkes of the Lavv done vvithout Christ before our conuersion neither excluding the Sacraments of Baptisme or Penance not hope and charitie or other Christian vertues al vvhich be the iustice of faith as the good vvorkes proceding thereof be likevvise the lavv and iustice of faith Al vvhich the Aduersaries vvould exclude by foisting in the terâ—e only Of vvhich kind of men S. Augustine vpon this place faith thus Men not vnderstanding that vvhich the Apostle saith vve counte a man to be iustified by faith vvithout the vvorkes of the Lavv did thinke that he said faith vvould suffise a man though he liued il and had no good vvorkes Which God forbid the vessel of election should thinke vvho in a certaine place after he had said * In Christ IESVS neither circumcision nor prepuce auaileth any vvhit he straight added but faith vvhich vvorketh by loue CHAP. IIII. That Abraham vvas not iustified by his ovvne povver but by Gods grace in vvhom he beleeued 6 vvhich is a vvay for the sinner also to come to iustice 9 And that seing he vvas not as then circumcised not only the circumcised lovv but also the vncircumcised Gentil may by beleeuing the Christian faith come to iustice as Abraham did 〈◊〉 specially considering also that Abraham vvas promised to be Father of the vvhole vvorld and not only of the Ievves to vvhom onely the Lavv vvas giuen and that not to fulfil the promise but for an other cause verse 1 VVHAT shal vve say then that ″ Abraham did finde our father according to the flesh ✠verse 2 For if Abraham vvere iustified ″ by vvorkes he hath glorie but not vvith God ✠verse 3 For vvhat saieth the Scripture Abraham beleeued God and it vvas reputed him to iustice ✠verse 4 But ″ to him that vvorketh the revvard is not imputed according to grace but according to dette ✠verse 5 But ″ to him that vvorketh not yet beleeueth in him that iustifieth the impious his faith is reputed to iustice according to the purpose of the grace of God ✠verse 6 ″ As Dauid also termeth the blessednes of a man to vvhom God reputeth iustice vvithout vvorkes ✠verse 7 Blessed are they vvhose iniquities be forgiuen and vvhose sinnes be ″ couered ✠verse 8 Blessed is the man to vvhom our Lord hath not imputed sinne ✠verse 9 This blessednes then doth it abide in the circumcision or in the prepuce also For vve say that vnto Abraham faith vvas reputed to iustice ✠verse 10 Hovv vvas it reputed in circumcision or in prepuce Not in circumcision but in prepuce ✠verse 11 And * he receiued the signe of circumcision ″ a seale of the iustice of faith that is in prepuce that he might be the father of al that beleeue by the prepuce that vnto them also it may be reputed to iustice ✠verse 12 and might be father of circumcision not to them only that are of the circumcision but to them also that folovv the steppes of the faith that is in the prepuce of our father Abraham ✠verse 13 For not by the Lavv vvas the promisse to Abraham or to his seede that he should be heire of the vvorld but by the iustice of faith ✠verse 14 For if they that are of the Lavv be heires faith is made voide the promisse is abolished ✠verse 15 For the Lavv vvorketh vvrath For vvhere is no lavv neither is there preuarication ✠verse 16 Therfore of faith that according to grace the promisse may be firme to al the seede not to that only vvhich is of the Lavv but to that also vvhich is of the faith of Abraham vvho is the father of vs al as it is vvritten ✠verse 17 For a
for he is gods minister vnto thee for good But if thou doe euil feare for he ″ beareth not the svvord without cause For he is Gods minister a reueÌ„ger vnto vvrath to him that doeth euil ✠verse 5 Therfore be subiect of necessitie not only for vvrath but also for conscience sake ✠verse 6 For therfore ″ you giue tributes also for they are the ministers of God seruing vnto this purpose ✠verse 7 Render therfore to al men their devv * to vvhom tribute tribute to vvhom custom custom to whom feare feare to vvhoÌ„ honour honour ✠verse 8 Ovve no man any thing but that you loue one an other For he that loueth his neighbour hath fulfilled the lavv ✠verse 9 For Thou shalt not commit aduoutrie Thou shalt not kil Thou shalt not steale Thou shalt not beare false vvitnes Thou shalt not couet and if there be any other commaundement it is comprised in this vvord Thou shalt loue thy neighbour as thy self ✠verse 10 The loue of thy neighbour vvorketh no euil Loue therfore is the fulnesse of the lavv ⊢ ✠verse 11 And that knovving the season that it is novv the houre for vs to rise from sleepe For novv our saluation is neerer then vvhen vve beleeued ✠verse 12 The night is passed and the day is at hand Let vs therfore cast of the vvorkes of darknesse and doe on the armour of light ✠verse 13 As in the day let vs vvalke honestly not in banketings and drunkennes not in chamberings and impudicities not in contention and emulation ✠verse 14 but doe ye on our Lord IESVS Christ ⊢ and make not prouision for the flesh in concupiscenees ANNOTATIONS CHAP. XIII 1. Euery soul be subiect Because the Apostles preached libertie by Christ from the yoke of the Law and seruitude of sinne and gaue al the faithful both example and commaundement to obey God more then men and withal euer charged them expresly to be obedient and subiect to their Prelates as to them which had cure of their soules and were by the Holy Ghost placed ouer the Church of God there were many in those daies newly conuerted that thougt them solues free from al temporal Botestats carnal Lordes and humane creatures or powers wherevpon the bondman tooke him self to be loose from his seruitude the subiect from his Soueraine were he Emperour King Duke or what other secular Magistrate so euer specially the Princes of those daies being Heathens and persecutors of the Apostles and of Christes religion for which cause and for that the Apostles were vntruely charged of their Aduersaries that they withdrevvâ— men from order and obedience to Ciuil lavves and Officers S. Paul here as S. Peter doth 1 Chap. 2. cleereth him self and expresly chargeth euery man to be subiect to his temporal Prince and Superior Not euery man to al that be in Office or Superiority but euery one to him whom God hath put in authoritie ouer him by that he is his Maister Lord king or such like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to them in matters of religion or regiment of their soules for most part vvere Pagans whom the Apostle could not vvill men to obey in matters of faith but to them in such things onely as 〈…〉 and what other causes so euer consist vvith Gods holy vvill and ordinance for * against God no power may be 〈◊〉 1. No povver but of God S. Chrysostome here noteth that power 〈◊〉 Superioritie is Gods ordinance but not ofâ—somes al Princes because to any may vsur 〈◊〉 who reigne by his permission onely and not by his appointment nor al actions that euery one doeth in and by his soueraine povver as Iuâ—ians apostaste and 〈◊〉 of Catholikes 〈…〉 oppression of the Israelites Achaâ—s persecution of the Prophets Neros executing of the Apostles Herods and Pilats condemning of Christ al which things God permitted them by he abuse of their power to accomplish 〈◊〉 they vvere out of the compasse of his causing and ordinance 2. They that resist Vvhosoeuer resisteth or obeieth not his lavvful Superior in those causes vvherein he is subiect vnto him withstandeth Gods appointment sinneth â—oadly and is vvorthy to be punished both in this vvorld by his Superior and by God in the next life for in temporal gouernement and causes the Christians vvere bound in conscience to obey their Heathen Imperours though on the other side they were bound vnder paine of deâ—â—ation to obey their Apostles and Prelates and not to obey their kings or Emperours in matters of religion Vvhereby it is cleere that vvhen vve be commaunded to obey our Superiors it is meant alvvaies and onely in such things as they may lawfully commaund and in respect of such matters Vvherein they be our Superiors 4. Beareth not the sword That the Apostle meaneth here specially of temporal povvers vve may see by the svvord tribute external compulsion vvhich he here attributeth to them And the Christian men then had no doubt vvhether they should obey their Spiritual povvers but novv the disease is cleane contrarie for al is giuen to the secular povver and nothing to the spiritual vvhich expresly is ordained by Christ and the Holy Ghost and al the faithful are commaunded to be subiect there vnto as to Christs ovvne vvord and vvill There vvere Heretikes called Begardi that tooke avvay al rule and Superioritie The wâ—â—lefists vvould obey nor Prince nor Prelate if he vvere once in deadly sinne The Protestants of our time as vve may see in al Countrieâ— vvhere the secular svvord is dravven against their Sectes care neither for the one nor for the other though they extol onely the secular vvhen it maketh for them The Catholikes onely most humbly obey both euen according to Gods ordinance the one in temporal causes and the other in Spiritual in vvhich order both these States haue blessedly florished in al Christian countries euer since Christeâ— time and it is the very vvay to preserue both as one day al the vvorld shal confesse vvith vs. 6. Ten giue tributes Though euery man ought to be ready to serue his temporal Prince vvith his goods by tributes of vvhat other lavvful taxes and subsidies so euer yet they may exempt by priuileges vvhom they thinke good As in al countries Christian Priests for the honour of Christ whose Ministers they be haue by the grauntes and auncient charters or kings be he excepted and exempted Notvvithstanding they vvere neuer vnready to serue voluntarely their soueraine in al common causes vvith vvhatsoeuer they had See Annot. in Mat. 17 26. â—â— Not in 〈◊〉 This vvas the very place vvhich S. Augustine that glorious Doctor vvas by a voice from heauen directed vnto at his first miraculous and happy conuersion not only to the Catholike faith but also to perpetual continencie by this voice comming from heauen Tolle lege Tolle lege Take vp and read take vp
Christian religion should be perfectly established he would haue no restrainte made but that euery one should be borne vvithal in his ovvne sense yet so that they should not condemne one an other nor make necessitie of saluation in the obseruation of the Iudaical rites of meates daies c. 17. Not meate and drinke The substance of religion or the kingdom of God standeth not in meate or drinke and therfore the better might they vse indifferencie and toleration in that point for a time for peace sake and to auoid scandal but if the precept of Moyses Lavv had bound still as before then not for the meates sake but for the disobedience it had been damnable to haue eaten the vncleane meates 22. Haue it vvith thy self Thou that art perfect and bleeuest or knovvest certainely that thou art free from the Lavv concerning meates and festiuities yet to the trouble and hinderance of the feeble that can not yet be brought so far be discrete vtter not thy self out of season 23. He that discerneth If the vveake haue a conscience and should be driuen to eate the things vvhich in his ovvne hart he thinketh he should not doe he committeth deadly sinne because he doth against his conscience or against his ovvne pretensed knovvledge â—â— Al this is not of faith The proper sense of this speach is that euery thing that a man doeth against his knovvledge or conscience is a sinne for so by the circumstance of the letter faith must here be taken though S. Augustine sometimes applieth it also to proue that al the actions of infidels meaning those vvorkes vvhich directly procede of their lacke of faith be sinnes But in any vvise take heede of the Heretikes commentarie vvho hereby vvould proue that the infidel sinneth in honouring his parents fighting for his countrie tilling his ground and in al other vvorkes And no maruel that they so hold of infidels vvho maintaine * that Christian men also offend deadly in euery good deede CHAP. XV. He procedeth to make peace betvvene the Christian Gentils and Ievves 8 vvith this resolution that the Ievves vocation is of promis in deede but the Gentils also of mercie and foretold by the Scriptures 14 Then dravving to his ende he excuseth him self to the Romanes for vvriting thus vnto them 21 hoping novv at length to see them after that he hath been at Hierusalem â—9 vvherevnto also he requesteth their praiers verse 1 AND vve that are the stroÌ„ger must susteine the infirmities of the vveake not please our selues ✠verse 2 Let euery one of you please his neighbour vnto good to edification ✠verse 3 For Christ did not please him self but as it is vvritten The reproches of them that reproched thee fel vpon me ✠verse 4 For vvhat things soeuer haue been vvritten to our learning they are vvritten that by the patience and consolation of the Scriptures vve may haue hope ✠verse 5 And the God of patience and of comfort giue you to be of one minde one tovvard an other according to IESVS Christ ✠verse 6 that of one minde vvith one mouth you may glorifie God and the Father of our Lord IESVS Christ ✠verse 7 For the vvhich cause receiue one an other as Christ also hath receiued you vnto the honour of God ✠verse 8 For I say Christ IESVS to haue been minister of the circumcision for the veritie of God to confirme the promisses of the fathers ✠verse 9 But the Gentils to honour God for his mercie as it is vvritten Therfore vvil I confesse to thee in the Gentils ô Lord and vvil sing to thy name ✠verse 10 And againe he saith Reioyce ye GeÌ„tils vvith his people ✠verse 11 And againe Praise al ye Gentils our Lord and magnifie him al ye peoples ✠verse 12 And againe Esaie saith There shal be the roote of Iesse and he that shal rise vp to rule the Gentils in him the Gentils shal hope ✠verse 13 And the God of hope replenish you vvith al ioy and peace in beleeuing that you may abound in hope and in the vertue of the holy Ghost ⊢ ✠verse 14 And I my self also my brethren am assured of you that you also are ful of loue replenished vvith al knowledge so that you are able to admonish one an other ✠verse 15 But I haue vvritten to you brethren more boldly in part as it were putting you in remembrance for the grace vvhich is giuen me of God ✠verse 16 to be the minister of Christ IESVS in the GeÌ„tils sanctifying the Gospel of God that the oblation of the Gentils may be made acceptable and sanctified in the holy Ghost ✠verse 17 I haue therfore glorie in Christ IESVS tovvard God ✠verse 18 For I dare not speake any of those things vvhich Christ vvorketh not by me for the obedience of the Gentils by vvord and deedes ✠verse 19 in the vertue of signes and vvoÌ„ders in the vertue of the holy Ghost so that from Hierusalem round about vnto Illyâ—icum I haue replenished the Gospel of Christ ✠verse 20 And I haue so preached this Gospel not vvhere Christ vvas named lest I should build vpon an other mans foundation ✠verse 21 but as it is vvritten They to vvhom it hath not been preached of him shall see and they that haue not heard shal vnderstand ✠verse 22 For the vvhich cause also I vvas hindred very much from comming vnto you ✠verse 23 But novv hauing no longer place in these 〈◊〉 and hauing a desire to come vnto you these many yeares novv passed ✠verse 24 vvhen I shal begin to take my iourney into a paine I hope that as I passe I shal see you and be brought thither of you if first in part I shal haue enioyed you ✠verse 25 Novv therfore I vvil goe vnto Hierusalem to minster to the saincts ✠verse 26 For Macedonia and Achaia haue liked vvel to make some contribution vpon the poore saincts that are in Hierusalem ✠verse 27 For it hath pleased them and they are their detters For if the Gentiles be made partakers of their spiritual things they ought also in carnal things to minister vnto them ✠verse 28 This therfore vvhen I shal haue accoÌ„plished and signed them this fruite I vvil goe by you into Spaine ✠verse 29 And I knovv that comming to you I shal come in aboundance of the blessing of Christ ✠verse 30 I beseeche you therfore brethren by our Lord IESVS Christ and by the charitie of the holy Ghost that you helpe me in your praiers for me to God ✠verse 31 that I may be deliuered from the infidels that are in Ievvrie and the oblation of my seruice may become acceptable in Hierusalem to the saincts ✠verse 32 that I may come to you in ioy by the vvil of God that I may be refreshed vvith you ✠verse 33
And the God of peace be vvith you all Amen CHAP. XVI 〈…〉 and him self to many there by name 〈◊〉 he declareth the doctrine vvhich the Romanes had learned to be the touchstone is knovv Seducers 21 he doth vnto them the commendations of al the Churches and of certaine persons by names â—5 and concludeth verse 1 AND I commend to you Phoebè our sister vvho is in the ministerie of the Church that is in Cenchris ✠verse 2 that you receiue her in our Lord as it is vvorthie for saincts and that you assist her in whatsoeuer busines she shal neede you for she also hath assisted many and my self ✠verse 3 Salute Prisca and Aquila my helpers in Christ IESVS ✠verse 4 vvho for my life haue laid dovvne their neckes to vvhoÌ„ not I only giue thankes but also al the Churches of the Gentiles ✠verse 5 and their domestical Church Salute Epaenetus my beloued vvho is the first fruite of Asia in Christ ✠verse 6 Salute Marie vvho hath laboured much about vs. ✠verse 7 Salute Andrónicus and` Iulia ' my cosins and fellovv captiues vvho are noble among the Apostles vvho also before me vvere in Christ ✠verse 8 Salute Ampliátus my best beloued in our Lord. ✠verse 9 Salute Vrbánus our helper in Christ IESVS and Stachys my beloued ✠verse 10 Salute Apelles approued in Christ Salute them that are of Aristóbolus house ✠verse 11 Salute Herodion my kinsman Salute them that are of Narcissus house that are in our Lord. ✠verse 12 Salute Tryphaena and Tryphósa vvho labour in our Lord. Salute Persis the beloued vvho hath much laboured in our Lord. ✠verse 13 Salute Rufus the elect in our Lord and his mother and mine ✠verse 14 Salute Asyncritus Phlegon Hermas Pátrobas Hermes and the brethren that are vvith them ✠verse 15 Salute Philólogus and Iulia Nereus and his sister and Olympias and al the saincts that are vvith them ✠verse 16 ″ Salute one an other in a ″ holy kisse Al the churches of Christ salute you ✠verse 17 And I desire you brethren ″ to marke them that make dissensions and scandals contrarie to the doctrine vvhich you haue learned and auoid them ✠verse 18 For such doe not serue Christ our Lord ″ but their ovvne belly and by svveete speaches and benedictions seduce the hartes of innocents ✠verse 19 For ″ your obedience is published into euery place I reioyce therfore in you But I vvould haue you to be vvise in good and simple in euil ✠verse 20 And the God of peace crush Satan vnder your feete quickely The grace of our Lord IESVS Christ be vvith you ✠verse 21 Timothee my coadiutor saluteth you and Lucius and Iason and SosÃpater my kinsmen ✠verse 22 I Tertius salute you verse 23 that vvrote the epistle in our Lord. Caius mine host and the whole Churches saluteth you Erastus the Cofferer of the citie saluteth you and Quartus a brother ✠verse 24 The grace of our Lord IESVS Christ be vvith al you Amen ✠verse 25 And to him that is able to confirme you according to my Gospel and preaching of IESVS Christ according to the reuelation of the mysterie from eternal times kept secrete ✠verse 26 vvhich novv is opened by the Scriptures of the prophets according to the precept of the eternal God to the obedieÌ„ce of faith knovven in al Gentiles ✠verse 27 to God the only vvise through IESVS Christ ⊢ to vvhom ' be honour glorie for euer and euer Amen ANNOTATIONS CHAP. XVI 14. Salute one an other Neuer Sectmaisters made more foule or hard shifts to proue or defend falsehood then the Protestants but in tvvo points about S. Peter specially they passe euen them selues in impudencie The first is that they hold he vvas not preferred before the other Apostles vvhich is against al Scriptures most euidently The second is that he vvas neuer at Rome vvhich is against al the Ecclesiastical histories al the Fathers Greeke and Latine against the very sense and sight of the monuments of his Seate Sepulcher doctrine life and death there Greater euidence certes there is thereof and more vveighty testimonie then of Romulus Numas Caesars or Ciceros being there yet vvere he a very brutish man that vvould deny this to the discredite of so many vvriters and the vvhole vvorld Much more monstruous it is to heare any deny the other Theodorete saith he vvas there vvriting vpon this chapter Prosper also carmine de ingratis in principio S. Leo de natali Petri S. Augustine to 6 c. 4. cont ep fund Orosius li. 7 c. 6. S. Chrysostome in ps 48. S. Epâ—phanius haer 27. Prudentius in hymno 2. S. Laurentij hymno 12. Optatus li. 2. contra Donatistas S. Hierome in Catalogo Lactantius li. 4. c. 21 de vera sapientia Eusebius hist Eccl. li. 2 c. 13 15. S. Athanasius de fuga sua S. Cyprian ep 55. nu 6 Tertullian de prascriptionibus nu 14. and li 4 contra Marcionem nu 4. Origen in Genes apud Euseb li. 3 c. 1. Irenaeus li. 3 c. â— Hegesippus li. 3. c. 2 de excid Hierosolym Caius and Papias the Apostles ovvne scholers and Dionysius the B. of Corinth alleaged by Eusebius li. 2 c. 14. 24. Ignatius ep ad Romanos The holy Councel of Chalcedon and many other affirme it yea Peter him self according to the iudgement of the auÌ„cient Fathers confesseth he vvas at Rome calling it Babylon 1. ep c. 5. Euseb li. 2. c. 14. hist. Ec. Some of these tel the time and cause of his first going thither some hovv long he liued there some the maner of his death there some the place of his burial and al that he vvas the first Bishop there Hovv could so many of such vvisedom and spirit so neere the Apostles time deceiue or be deceiued how could Caluin and his after fiftene hundred yeres knovv that vvhich none of them could see Some great argument must they needes haue to controule the credite of the vvhole vvorld This of truth is here their argument neither haue they a better in any place to vvit If S. Peter bad bene at Rome S. Paul vvould haue saluted him as he did others here in the end of his letter to the Romanes Is not this a high point to disproue al antiquitie by Any man of discretion may straight see that S. Peter might be knovven vnto S. Paul to be out of the Citie either for persecution or busines vvhen this epistle vvas written for he went often out as S. Epiphanius declareth so the omitting to salute him can proue no more but that then he vvas not in Rome but it proueth not so much neither because the Apostle might for respect of his dignitie and other the Churches affaires write vnto him special letters and so had no cause to salute him in his common Epistle Or hovv knovv they
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
Irenaeus li. 3. c. 2. 3. 4. tried truth from falsehod and condemned old Heretikes prouing Marcion Valentine Cerdon Menander and such like false Apostles because they came in with their nouelties long after the Church was settled in former truth Sixthly This curse or execration pronounced by the Apostle toucheth not onely the Galatians or those of the Apostles time that preached othervvise then they did but it perteineth to al times preachers and teachers vnto the worldes end and it concerneth then as Vincentius Lirinensis saith that preach a new faith or change that old faith which they receiued in the vnitie of of the Catholike Church To preach any thing to Christian Catholike men saith he besides that vvhich they haue receiued neuer vvas it lavvful neuer is it nor neuer shal it be lavvful to say anathema to such it hath been and is and shal be alvvaies behooful So S. Augustine by this place holdeth al accursed that draw a Christian man from the societie of the whole Church to make the seueral part of any one sect that call to the hidden conuenticles of Heretikes from the open and knovven Church of Christ that allure to the priuate from the common finally al that draw with chatting curiositie the children of the Catholike Church by teaching any thing besides that they found in the church ep 48. Psal 103. Con. 2. mentioning also that a Donatist feined an Angel to haue admonished him to call his frende out of the Communion of the Catholike Church into his sect and he saith that if it had been an Angel in deede yet should he not haue heard him Lastly S. Hierom vseth this place wherein the Apostle giueth the curse or anáthema to al false teachers not once but tvvise to proue that the zeale of Catholike men ought to be so great tovvard al Heretikes and their doctrines that they should giue them the anáthema though they vvere neuer so deere vnto them In which case saith this holy Doctor I would not spare mine ovvne parents Ad Pammach c. 3. cont Io. Hieros 18. To see Peter In what estimation S. Peter was with this Apostle it appeareth seing for respect and honour of his person and of duety as Tertullian de praescript saith notvvithstanding his great affaires Ecclesiasticall he vvent so farre to see him not in vulgar maner but as S. Chrysostom noteth the Greeke word to import to behold him as men behold a thing or person of name excellencie and maiestie for vvhich cause and to fill him self with the perfect vew of his behauiour he abode with him fiftene daies See S. Hierom ep 10◠ad Paulinum to ◠who maketh also a mysterie of the number of daies that he taried with S. Peter See S. Ambrose in Comment huius loci and S. Chrysostome vpon this place and ho. 87 in Ioan. CHAP. II. He telleth furth the storie begonne in the last chapter and hovv he reprehended Peter 15 and then specially vrgeth the ensample of the Christian Ievves vvho sought vnto Christ for iustification and that by vvarrant also of their Lavv it self as also because othervvise Christs death had been needles verse 1 THEN after fourtene yeres I vvent vp againe to Hierusalem vvith Barnabas taking Titus also vvith me ✠verse 2 And I vvent vp according to reuelation and ″ cōferred with them the Gospel which I preach among the Gentiles but apart with thē that seemed to be something lest perhaps ″ in vaine I should runne or had runne ✠verse 3 But neither Titus which vvas with me vvhereas he vvas a Gentil vvas compelled to be circumcised ✠verse 4 but because of the false brethren craftely brought in vvhich craftely came in to espie our libertie that vve haue in Christ IESVS that they might bring vs into seruitude ✠verse 5 To vvhom vve yelded not subiection no not for an houre that the truth of the Gospel may remaine vvith you ✠verse 6 But of them that seemed to be something vvhat they vvere sometime it is nothing to me * God accepteth not the person of man for to me they that seemed to be something ″ added nothing ✠verse 7 But contrarievvise vvhen they had seen that to me vvas committed the Gospel of the prepuce as ″ to Peter of the circumcision ✠verse 8 for he that vvrought in Peter to the Apostleship of the circumcision vvrought in me also among the Gentils ✠verse 9 and vvhen they had knovven the grace that vvas giuen me Iames and Cephas and Iohn vvhich seemed to be pillers ″ gaue to me and Barnabas the right handes of societie that vve vnto the Gentiles they vnto the circumcision ✠verse 10 only that vve should be mindeful of the poore the vvhich same thing also I vvas careful to doe ✠verse 11 And vvhen Cephas vvas come to Antioche ″ I resisted him in face because he vvas ″ reprehensible ✠verse 12 For before that certaine came from Iames he did eate vvith the Gentiles but vvhen they vvere come he vvithdrevv and separated him self fearing them that vvere of the circumcision ✠verse 13 And to his simulation cōsented the rest of the Ievves so that Barnabas also vvas ledde of them into that simulation ✠verse 14 But vvhen I savv that they vvalked not rightly to the veritie of the Gospel I said to Cephas before them al If thou being a Ievve liuest Gentile-like not Iudaically hovv doest thou compel the Gentils to Iudaize ✠verse 15 Vve are by nature Ievves and not of the Gentils sinners ✠verse 16 But knovving that * man is not iustified by the vvorkes of the Lavv but by the faith of IESVS Christ we also beleeue in Christ IESVS that we may be iustified by the faith of Christ and not by the vvorkes of the Lavv for the vvhich cause by the workes of the Law no flesh shal be iustified ✠verse 17 But if seeking to be iustified in Christ our selues also be found sinners is Christ then a minister of sinne God forbid ✠verse 18 For if I build the same things againe vvhich I haue destroied I make my self a preuaricatour ✠verse 19 For I by the Lavv am dead to the Law that I may liue to God vvith Christ I am nailed to the crosse ✠verse 20 And I liue novv not I but Christ liueth in me And that that I liue novv in the flesh I liue in the faith of the sonne of God who loued me deliuered him self for me ✠verse 21 I cast not avvay the grace of God For if iustice be by the Lavv then Christ died in vaine ANNOTATIONS CHAP. II. ◠Conferred vvith them Though S. Paul vvere taught his Gospel of God and not of man and had an extraordinarie calling by Christ him self yet by reuelation he vvas sent to Hierusalem to conferre the said Gospel which he preached vvith his elders the ordinarie Apostles and Rulers of the Church to put both
vvhat is it but because he descended also first into the inferiour partes of the earth ✠verse 10 He that descended the same is also he that is ascended aboue al the heauens that he might fill al things ✠verse 11 And * he gaue * some Apostles and some Prophets and othersome Euangelists and othersome pastors and doctors ✠verse 12 to the consummation of the sainctes vnto the vvorke of the ministerie vnto the edifying of the body of Christ ✠verse 13 ″ vntil we meete al into the vnitie of faith and knovvledge of the sonne of God into a perfect man into the measure of the age of the fulnes of Christ ⊢ ✠verse 14 that novv vve be not children vvauering and caried about ″ vvith euery vvinde of doctrine in the vvickednes of men in craftines to the circumuention of errour ✠verse 15 But doing the truth in charitie let vs in al things grow in him vvhich is the head Christ ✠verse 16 of vvhom the vvhole body being compacte and knit together by al iuncture of subministration according to the operation in the measure of euery member maketh the increase of the body vnto the edifying of it self in charitie ✠verse 17 This therfore I say and testifie in our Lord that novv you vvalke not as also the * Gentiles vvalke in the vanitie of their sense ✠verse 18 hauing their vnderstanding obscured vvith darkenes alienated from the life of God by the ignorance that is in them because of the blindenes of their hart ✠verse 19 vvho despairing * haue giuen vp them selues to impudicitie vnto the operation of al vncleannes vnto auarice ✠verse 20 But you haue not so learned Christ ✠verse 21 if yet you haue heard him and haue been taught in him as the truth is in IESVS ⊢ ✠verse 22 * Lay you avvay according to the old conuersation the old man vvhich is corrupted according to the desires of errour ✠verse 23 And be renevved in the spirit of your minde ✠verse 24 and put on the nevv man vvhich according to God is created in iustice and holinesse of the truth ✠verse 25 For the vvhich cause laying avvay lying * speake ye truth euery one vvith his neighbour because vve are members one of an other ✠verse 26 * Be angrie and sinne not let not the sonne goe dovvne vpon your anger ✠verse 27 Giue not place to the Deuil ✠verse 28 He that stole let him novv not steale but rather let him labour in vvorking vvith his handes that vvhich is good that he may haue vvhence to giue vnto him that suffereth necessitie ✠verse 29 Al naughtie speache let it not proceede out of your mouth but if there be any good to the edifying of the faith that it may giue grace to the hearers ✠verse 30 And contristate not the holy Spirit of God in vvhich you are signed vnto the day of redemption ✠verse 31 Let al bitternes and anger and indignation and clamour and blasphemie be taken avvay from you vvith al malice ✠verse 32 And be gentle one to an other merciful pardoning one an other as also God in Christ hath pardoned you ANNOTATIONS CHAP. IIII. 5. One faith As rebellion is the bane of ciuil Commonvvealths and kingdoms and peace and concord the preseruation of the same so is Schisme diuision and diuersitie of faiths or felovvships in the seruice of God the calamitie of the Church and peace vnitie vniformitie the special blessing of God therein and in the Church aboue al Commonvvealths because it is in al pointes a Monarchie tending euery vvay to vnitie but one God but one Christ but one Church but one hope one faith one baptisme one head one body Vvhereof S. Cyprian li. de vnit Eâ—nu 3. saith thus One Church the Holy Ghost in the person of our Lord designeth faith One is my doâ—e This vnitie of the Church he that holdith not doth he thinke he holdeth the faith He that vvithstandeth and resisteth the Church he that forsaketh Peters chaire vpon vvhich the Church vvas built doth he trust that he is in the Church When the blessed Apostle S. Paul also shevveth this Sacrament of vnitie saying One body and one spirit c. Which vnitie vve Bishops specially that rule in the Church ought to hold fast and maintaine that vve may proue the Bishoply function also it self to be one and vndiuided c. And againe There is one God and one Christ and one Church and one Chaire by our Lordes voice founded vpon Peter An other altar to be sette vp or a novv Priesthod to be made besides one altar one Priesthod is impossible Whosoeuer gathereth els vvhere scattereth it is adulterous it is impious it is sacriligious vvhatsoeuer is instituted by mans furie to the breach of Gods diuine disposition Get ye far from the contagion of such men fleâ— from their speaches at a canker and pestilenâ—â— our Lord hauing praemonished and vvarned before hand They are blind leaders of the blind c. Vvhereby vve learne that this vnitie of the Church commended so much vnto vs consisteth in the mutual fellovvship of al Bishops vvith the See of the Peter S. Hilarie also li. ad Constantium Augustum thus applieth this same place of the Apostle against the Arians as vve may do against the Caluinists Perilous and miserable it is saith he that there are novv so many faithes as vvilles and so many doctrines as 〈◊〉 vvhiles either faithes are so vvritten ad vve vvill or as vve vvil so are vnderstood and vvhereas according to one God and one Lord and one Baptisme there is also one faith vve fall avvay from that vvhich is the only faith and vvhiles mee faithes be made they beginne to come to that that there is none at al. 11. Some Apostles Many functions that vvere euen in the Apostles time are not here named vvhich must be noted against the Aduersaries that call here for Popes as though the names of Bishops Priests or Deacons vvere not as vvel leaft out as Popes vvhom yet they can not deny to haue been in vse in S. Paules daies And therfore they haue no more reason out of this place to dispute against the Pope then against the rest of the Ecclesiastical functions Neither is it necessarie to reduce such as be no specified here to these here named though in deede both other Bishops and Prelates and specially Popes may be conteined vnder the names of Apostles Doctors and Pastors Certes the roome and dignitie of the Pope is a very continual Apostleship and S. Bernard calleth it Apostolatum Bernard ad Eugen. li. 14. c. 4 c. 6 in fine 13. Vntil vve meete The Church of God shal neuer lacke these spiritual functions or such as be ansvverable to them according to the time and state of the Church til the vvorldes end Vvhereby you may proue the
as the Anabaptistes argue falsely against Gentlemen and the Caluinistes applie it peruersely against the vacant life of the Clergie specially of Monkes and other Religious men But it is a natural admonitioÌ„ onely giuen to such as had not vvherevvith to liue of their ovvne or any right or good cause vvhy to chalenge their finding of others and to such as vnder the colour of Christian libertie did passe their time idly curiously vnprofitably and scandalously refusing to do such vvorkes as vvere agreable to their former calling and bringing vp Such as these vvere not tolerable specially there and then vvhen the Apostle and others that might lavvfully haue liued of the altar and their preaching yet to disburden their hearers and for the better aduancement of the Gospel vvrought for their liuing * protesting neuertheles continually that they might haue done othervvise as vvel as S. Peter and the rest did vvho vvrought not but vvere found othervvise iustly and lavvfully as al sortes of the Clergie preaching or seruing the Church and the alter be and ought to be by the lavv of God and nature Vvhose spiritual labours far passe al bodily trauailes where the dueties and functions of that vocation be done accordingly as S. Augustine affirmeth of his ovvne extraordinarie paines incident to the Ecclesiastical affaires and regiment in steede of vvhich if the vse of the Church and his infirmitie vvould haue permitted it he vvisheth he might haue laboured vvith his handes some houres of the day as some of the Clergie did euer voluntarily occupie them selues in teaching vvriting grauing painting planting sovving embrodering or such like seemely and innocent labours See S. Hierom ep 114 seu praef in Iob. and in vit Hilario And Monkes for the most part in the primitiue Church fevv of them being Priests and many taken from seruile vvorkes and handicraftes yea often times professed of bondmen made free by their maisters to enter into religioÌ„ vvere appointed by their Superiors to vvorke certaine houres of the day to supply the lackes of their Monasteries as yet the Religious do vvomen specially in many places vvhich standeth vvell vvith their profession And S. Augustine vvriteth a vvhole booke de opera Monachorum to 3. against the errour of certaine disordered Monkes that abused these vvordes Nolite esse soliciti he not careful c. and Respicite vâ—latilia cali behold the foules of the aire c. to proue that they should not labour at al but pray only and commit their finding to God not only so excusing their idlenes but preferring them selues in holines aboue other their fellowes that did worke and erroneously expounding the said Scriptures for their defence as they did other Scriptures to proue they should not be shauen after the maner of Monkes Vvhich letting their heads to grow he much blameth also in them See li. 2. Retract c. 21. â— op Monach. c. 31. and S. Hieromes ep 48. c. 3. of Nonnes cutting their heare Vvhere by the vvay you see that the Religious vvere shauen euen in S. Augustines time vvho reprocheth them for their heare calling them Crinitos Hearelings as the Heretikes novv contrarievvise deride them by the vvord Rasos Shauelings So that there is a great difference betvvene the auncient Fathers and the nevv Protestant And as for hand labours as S. Augustine in the booke alleaged would not haue Religious folke to refuse them vvhere necessitie bodily strength and the order of the Church or Monasterie permit or require them so he expresly vvriteth that al can not nor are not bound to vvorke and that vvho so euer preacheth or ministreth the Sacraments to the people or serueth the altar as al Religious men commonly now do may chalenge their liuing of them vvhom they serue and are not bound to vvorke * no nor such neither as haue been brought vp before in state of Gentlemen and haue giuen avvay their lands or goods and made them selues poore for Christes sake Vvhich is to be noted because the Heretikes affirme the said Scripture and S. Augustine to condemne al such for idle persons 14. Obey not Our Pastors must be obied and not onely secular Princes and such as vvill not be obedient to their spiritual gouernours the Apostle as S. Augustine saith giueth order and commaundement that they be corrected by correption or admonition By degradation excommunication and other lavvful kindes of punishments Cont. Donatist post collat c. 4. 20. Read also this holy fathers answer to such as said Let our Prelates commaund vs onely vvhat vve ought to do and pray for vs that vve may do it but let them not correct vs. Vvhere he proueth that Prelates must not onely commaund and pray but punish also if that be not done vvhich is commaunded Li. de correp grat c. 3. 14. Note him Disobedient person to be excommunicated and the excommunicated to be separated from the companie of other Christians and the faithful not to keepe any companie or haue conuersation vvith excommunicated person neither to be partaker vvith them in the fault for vvhich they are excommunicated nor in any other act of religion or office of life except cases or mere necessitie and other prescribed and permitted by the law al this is here insinuated and that al the Churches censures be grounded in Scriptures and the examples of the Apostles THE ARGVMENT OF THE FIRST EPISTLE OF S. PAVL TO TIMOTHEE AFTER the Epistles to the Churches novv folovv his Epistles to particular person as to Timothee to Titus vvho vvere Bishops and to Philémon Of Timothee vve reade Act. 16. hovv S. Paul in his visitation tooke him in his traine at Lystra circumciding him before because of the Ievves he vvas then a Disciple that is to say a Christian man Aftervvard the Apostle gaue him holy Orders and consecrated him Bishop as he testifieth in both these Epistles vnto him 1. Tim. 4. v. 14. and 2. Tim. 1. v. 6. He vvriteth therfore vnto him as to a Bishop and him self expresseth the scope of his first Epistle saying These things I vvrite to thee that thou maiest knovv hovv thou oughtest to conuerse in the House of God vvhich is the Church And so he instructeth him and in him al Bishops hovv to gouerne both himself others and touching himself to be an example a spectacle to al sortes in al vertue as touching others to prohibit al such as goe about to preach othervvise then the Catholike Church hath receiued and to inculcate to the people the Catholike faith to preach vnto yong and old men and vvomen to seruants to the riche to euery sort conueniently Vvith vvhat circumspection to giue orders to vvhat persons for vvhom to pray vvhom to admit to the vovv of vvidovvhod c. This Epistle vvas vvritten as it seemeth after his first emprisonmeÌ„t in Rome vvhen he vvas dismissed and set at libertie and therevpon it is that he might say here I hope
to come to thee quickly to vvit vnto Ephesus vvhere he had desired him to remaine although in his voiage to Hierusalem before his being at Rome he said at Milétum to the Clergie of Ephesus vpoÌ„ probable feare And now behold I knovv that you shal no more see my â—ace Vvhere it vvas vvritten it is vncertaine though it be commonly said at Laodicia Vvhich seemeth not because it is like he vvas neuer there as may be gathered by the Epistle to the Colossians vvritten at Rome in his last trouble vvhen he vvas put to death THE FIRST EPISTLE OF PAVL TO TIMOTHEE CHAP. I. He recommendeth vnto him to inhibite certaine Ievves vvho iangled of the Lavv as though it vvere contrarie to his preaching 11 Against vvhom he auoucheth his ministerie though he acknovvledge his vnvvorthines verse 1 PAVL an Apostle of IESVS Christ according to the commaundement of God our sauiour and of Christ IESVS our hope ✠verse 2 to Timothee his beloued sonne in the faith Grace mercie and peace from God the father and from Christ IESVS our Lord. ✠verse 3 As I desired thee to remaine at Ephesus vvhen I vvent into Macedonia that thou shouldest denounce to certaine ″ not to teache othervvise ✠verse 4 nor to attend ″ to fables and genealogies hauing no ende vvhich minister ″ questions rather then the edifying of God vvhich is in faith ✠verse 5 But ″ the ende of the precept is charitie from a pure hart and a good conscience and a faith not feined ✠verse 6 From the vvhich things certaine straying are turned into vaine talke ✠verse 7 ″ desirous to be doctors of the Lavv not vnderstanding neither vvhat things they speake nor of vvhat they affirme ✠verse 8 But vve know that * the Lavv is good if a man vse it lavvfully ✠verse 9 knovving this that ″ the Lavv is not made to the iust man but to the vniust and disobedient to the impious and sinners to the vvicked and contaminate to killers of fathers and killers of mothers to murderers ✠verse 10 to fornicatours to lyers vvith maÌ„kinde to man-stealers to liers to periured persons and vvhat other thing soeuer is contrarie to sound doctrine ✠verse 11 vvhich is according to the Gospel of the glorie of the blessed God vvhich is committed to me ✠verse 12 I giue him thankes vvhich hath strengthened me Christ IESVS our Lord because he hath esteemed me faithful putting me in the ministerie ✠verse 13 vvho before vvas blasphemous and a persecutor contumelious but I obteined the mercie of God because I did it being ignorant in incredulitie ✠verse 14 And the grace of our Lord ouer-abounded vvith faith and loue vvhich is in Christ IESVS ✠verse 15 A faithful saying vvorthie of al acceptatioÌ„ that Christ IESVS came into this vvorld * to saue sinners of vvhom I am the cheefe ✠verse 16 But therfore haue I obtained mercie that in me first of al Christ IESVS might shevv al patience to the information of them that shal beleeue on him vnto life euerlasting ✠verse 17 And to the king of the vvorldes immortal inuisible onely God honour glorie for euer and euer Amen ✠verse 18 This precept I commend to thee ô Timothee according to the prophecies going before on thee that thou warre in them a good vvarfare ✠verse 19 hauing faith and a good conscience vvhich certaine repelling haue made shipvvracke about the faith ✠verse 20 Of vvhom is Hymenaeus Alexander vvhom I haue ″ deliuered to Satan that they may learne not to blaspheme ANNOTATIONS CHAP. I. 3. Not to teach othervvise The proper marke of Heretikes false preachers is to teach othervvise or contrarie to that vvhich they found taught and beleeued generally in the vnitie of the Catholike Church before their time al doctrine that is odde singular new differing from that vvhich vvas fâ—rst planted by the Apostles and desceÌ„ded downe from them to al nations and ages folowing vvithout contradiction being assuredly erroneous The Greeke vvord vvhich the Apostle here vseth expresseth this point so effectually that in one compound terme he giueth vs to vvit that an Heretike is nothing els but an after-teacher or teacher-otherwise vvhich euen it self alone is the easiest rule euen for the simple to discerne a false Prophet or preacher by specially vvhen an heresie first beginneth Luther found al Nations Christian at rest and peace in one vniforme faith and al preachers of one voice and doctrine touching the B. Sacrament and other Articles so that vvhat so euer he taught against that vvhich he found preached and beleeued must needes be an other doctrine a later doctrine an after-teaching or teaching othervvise and therfore consequently must needes be false And by this admonitioÌ„ of S. Paul al Bishops are vvarned to take heede of such and specially to prouide that no such odde teachers arise in their dioceses 4. To fables He speaketh specially of the Iewes after-doctrines and humane constitutions repugnant to the lawes of God vvhereof Christ giueth warning Mt. 23 and in other places vvhich are conteined in their Cabala and Talmud generally of al heretical doctrines vvhich in deede how so euer the simple people be beguiled by theÌ„ are nothing but fabulous inuentions as vve may see in the Valentinians Manichees and oâ—hers of old by the brethren of loue Puritans Anabaptistes and Caluinistes of our time For which cause Theodorete entitleth his booke against Heretikes Hereticarum fabularum Of Heretical fables 4. Questions Let our louing brethren consider vvhether these contentious and curious questionings and disputes in religion vvhich these vnhappie heresies haue in gendered haue brought forth any increase of good life any deuotion or edification of faith and religion in our daies and then shal they easily iudge of the truth of these new opinions and the end that wil folovv of these innouations In truth al the world now seeth they edifie to Atheisme and no othervvise 5. The end Charitie Here againe it appeareth that Charitie is the cheese of al vertues and the end consummation and perfection of al the law and precepts and yet the Aduersaries are so fond as to preferre faith before it yea to exclude it from our iustification Such obstinacie there is in them that haue once in pride stubbernes forsaken the euident truth Charitie doubtles which is here commended is iustice it self and the very formal cause of our iustification as the vvorkes proceding thereof be the vvorkes of iustice Charitas incheata saith S. Augustine inchoata iustitia Charitas prouecta prouecta iustitia Charitas magna magna iustitia Charitas perfecta perfecta iustitia est Charitie novv beginning is iustice beginning Charitie grovven or increased is iustice grovven or increased great Charitis is great iustice perfect Charitie is perfect iustice Li. de nat grat c. 70. 7. Desirous to be Doctors It is the
consider the Apostle high priest of our confession IESVS ✠verse 2 vvho is faithful to him that made him as also * Moyses in al his house ✠verse 3 For this man is esteemed vvorthie of more ample glorie aboue Moyses by so much as more ample glorie then the house hath he that framed it ✠verse 4 For euery house is framed of some man but he that created al things is God ✠verse 5 And Moyses in deede vvas faithful in al his house as a seruant for a testimonie of those things vvhich vvere to be said ✠verse 6 but Christ as the Sonne in his ovvne house which house are vve if vve keepe firme the confidence and glorie of hope vnto the end ✠verse 7 Vvherefore as the holy Ghost saith To day if you shal heare his voice ✠verse 8 harden not your hartes as in the exacerbation according to the day of tentation in the desert ✠verse 9 vvhere your fathers tempted me proued savv my vvorkes ✠verse 10 fourtie yeres For the vvhich cause I vvas offended vvith this generation and said They doe alvvaies erre in hart And they haue not knovven my vvaies ✠verse 11 to vvhom I svvare in my vvrath If they shal enter into my rest ✠verse 12 Bevvare brethren lest perhaps there be in some of you an euil hart of incredulitie to depart from the liuing God ✠verse 13 but exhort your selues euery day vvhiles to day is named that none of you be obdurate vvith the fallacie of sinne ✠verse 14 For vve be made partakers of Christ yet so if vve keepe the beginning of his substance firme vnto the end ✠verse 15 Vvhile it is said To day if you shal heare his voice do not obdurate your hartes as in that exacerbation ✠verse 16 For some hearing did exasperate but not al they that vvent out of Aegypt by Moyses ✠verse 17 And vvith vvhom vvas he offended fourtie yeres vvas it not with them that sinned * vvhose carcasses vvere ouerthrovven in the desert ✠verse 18 And to vvhom did he svveare that they should not enter into his rest but to them that were incredulous ✠verse 19 And vve see that they could not enter in because of incredulitie CHAP. IIII. That they must feare to be excluded out of the foresaid rest vvhich he proueth out of the psalme 12 considering that Christ seeth their most invvard secretes 14 And that he as their Priest vvho also him self suffered is able and ready to strengthen them in confession of their faith verse 1 LET vs feare therfore lest perhaps forsaking the promis of entring into his rest some of you be thought to be vvanting ✠verse 2 For to vs also it hath been denounced as also to them but the vvord of hearing did not profit them not mixt vvith faith of those things vvhich they heard ✠verse 3 For vve that haue beleeued shal enter into the rest as he said As I svvare in my vvrath if they shal enter into my rest and truely the vvorkes from the foundation of the vvorld being perfited ✠verse 4 For he said in a certaine place of the seuenth day thus And God rested the seuenth day from al his vvorkes ✠verse 5 And againe in this If they shal enter into my rest ✠verse 6 Because then it remaineth that certaine enter into it and they to vvhom first it vvas preached did not enter because of incredulitie ✠verse 7 againe he limiteth a certaine day To day in Dauid saying after so long time as is aboue said To day if you shal heare his voice doe not obdurate your hartes ✠verse 8 For if Iesus had giuen them rest he vvould neuer speake of an other day aftervvard ✠verse 9 Therfore there is left a sabbatisme for the people of God ✠verse 10 For he that is entred into his rest the same also hath rested frō his vvorkes as God from his ✠verse 11 Let vs hasten therfore to enter into that rest that no man fal into the same example of incredulitie ✠verse 12 For the vvord of God is liuely and forcible and more persing then any tvvo edged svvord and reaching vnto the diuision of the soule and the spirit of the ioyntes also and the marowes and a discerner of the cogitations and intentes of the hart ✠verse 13 And there is no creature inuisible in his sight but al things are naked and open to his eies to vvhom our speache is ✠verse 14 Hauing therfore a great high Priest that hath entred the heauens IESVS the sonne of God let vs hold the confession ✠verse 15 For vve haue not a high priest that can not haue compassion on our infirmities but tempted in al things by similitude except sinne ✠verse 16 ″ Let vs goe therfore vvith confidence to the throne of grace that vve may obteine mercie and finde grace in seasonable aide ANNOTATIONS CHAP. IIII. 16. Let vs go vvith confidence The Aduersaries go about to proue by these vvordes that vve neede no helpe of Saincts to obtaine any thing Christ him self being so readie and vve being admonished to come to him vvith confidence as to a most merciful Mediator and Bishop But by that argument they may as vvel take avvay the helpes and praiers of the liuing one for an other And vve do not require the helpe either of the Saincts in heauen or of our brethren in earth for any mistrust of Gods mercie but for our ovvne vnvvorthines being assured that the praier of a iust man auaileth more vvith him then the desire of a greuous sinner and of a number making intercession together rather then of a man alone vvhich the Heretikes can not deny except they reproue the plaine Scriptures Neither do vve come lesse to him or vvith lesse confidence vvhen vve come accompanied vvith the praiers of Angels Saincts Priests or iust men ioyning vvith vs as they fondly imagine and pretend but vvith much more affiance in his grace mercie and merites then if vve praied our selues alone CHAP. V. That Christ being a man and infirms vvas therein but as al Priests and that he also vvas called of God to this office offering as the others 8 and suffered obediently for our example 11 Of vvhose Priesthod he hath much to say but that the Hebrues haue neede rather to heare their Catechisme againe verse 1 FOR ″ euery high Priest taken from amōg men is appointed for mē in those things that pertaine to God that he may offer giftes and sacrifices for sinnes ✠verse 2 that cā haue compassion on them that be ignorant and do erre because him self also is cōpassed vvith infirmitie ✠verse 3 therfore he ought as for the people so also for him self to offer for sinnes ✠verse 4 * Neither doth any man ″ take the honour to him self but he that is called of God * as Aaron ⊢
Law But if thou iudge the Lavv thou art not a doer of the Lavv but a iudge ✠verse 12 For there is one lavv-maker and iudge that can destroy and deliuer ✠verse 13 But thou * vvhat art thou that iudgest thy neighbour Behold novv you that say To day or to morovv vve vvil goe into that citie and there certes vvil spend a yere and vvil traficke and make our gaine ✠verse 14 vvho are ignorāt vvhat shal be on the morovv For vvhat is your life It is a vapour appearing for a litle vvhile and aftervvard it shal vanish avvay ✠verse 15 for that you should say If our Lord vvil and If vve shal liue vve vvil doe this or that ✠verse 16 But novv you reioyce in your arrogancies Al such reioycing is vvicked ✠verse 17 To one therfore knovving to doe good and not doing it to him it is sinne ANNOTATION CHAP. IIII. 8. Purifie your hartes Man vve see here maketh him self cleane and purgeth his owne hart Vvhich derogateth nothing to the grace of God being the principal cause of the same Yet Protestants thinke vve derogate from Christs Passion vvhen vve attribute such effects to our owne vvorkes or to other secundarie helpes and causes CHAP. V. By the damnatiō to come vpon the vnmerciful riche he exhorteth the persecuted to patience and by their ovvne revvard and by examples 12 Not to svveare at all 〈◊〉 〈◊〉 talke talke ◠In affliction to pray in prosperitie to sing in sicknes to call for the Priests and that they pray ouer them and anoile them vvith oile and 〈◊〉 〈◊〉 the sicke persons confesse their sinnes 19 Finally hovv meritorious it is to conuert the erring vnto the Catholike faith or the sinner to amendment of life verse 1 GOE to novv ye riche men vveepe hovvling in your miseries vvhich shal come to you ✠verse 2 Your riches are corrupt and your garmentes are eaten of mothes ✠verse 3 Your gold and siluer is rusted and their iust shal be for a testimonie to you and shal eate your flesh as fire You haue stored to your selues vvrath in the last daies ✠verse 4 Behold ″ the hire of the vvorkemen that haue reaped your fields vvhich is defrauded of you crieth and their crie hath entred into the eares of the Lord of Sabboth ✠verse 5 You haue made merie vpon the earth and in riotousnes you haue nourished your hartes in the day of slaughter ✠verse 6 You haue presented and slaine the iust one and he resisted you not ✠verse 7 Be patient therfore brethren vntil the comming of our Lord. Behold the husband man expecteth the pretious fruite of the earth patiently bearing til he receiue the timely and the latevvard ✠verse 8 Be you also patient and confirme your hartes because the comming of our Lord vvil approche ' ✠verse 9 Grudge not brethren one against an other that you be not iudged Behold the iudge standeth before the gate ✠verse 10 Take an example brethren of labour and patience the prophetes vvhich spake in the name of our Lord. ✠verse 11 Behold vve accoūt them blessed that haue suffered The sufferance of Iob you haue heard and the end of our Lord you haue seen because our Lord is merciful and pitieful ✠verse 12 But before al things my brethren * ″ svveare not neither by heauen nor by earth nor other othe whatsoeuer But let your talke be yea yea no no that you fall not vnder iudgement ✠verse 13 Is any of you in heauinesse let him pray Is he of a cheereful hart let him sing ✠verse 14 Is any man sicke amōg you ″ let him bring in the priestes of the Churche and let them pray ouer him * ″ anoiling him vvith oile in the name of our Lord. ✠verse 15 and ″ the praier of faith ″ shal saue the sicke and our Lord ″ shal lift him vp and if he be in sinnes ″ they shal be remitted him ✠verse 16 ″ Confesse therfore your sinnes one to an other pray one for an other that you may be saued ⊢ for the continual praier of a iust man auaileth much ✠verse 17 * Elias vvas a man like vnto vs passible and vvith praier ″ he praied that it might not raine vpon the earth and it rained not for three yeres and sixe monethes ✠verse 18 And * he praied againe and the heauen gaue raine and the earth yelded her fruite ✠verse 19 My brethren if any of you shal erre from the truth a man conuert him ✠verse 20 he must know that he vvhich maketh a sinner to be conuerted from the errour of his vvay ″ shal saue his soule from death and couereth a multitude of sinnes ⊢ ANNOTATIONS CHAP. V. 4. The hire To vvithhold from the poore or labourer the hire or vvages that is due or promised to him for his seruice or vvorke done is a great iniquitie and one of those fiue sinnes vvhich in holy Vvrite be said to call for vengeance at Gods hand as vve see here They be called in the Catechisme Sinnes crying to heauen The other foure be Murder Gen. 18 v. 20. Vsurie Exod. 22. v. 27. The sinne against nature Gen. 18. v. 20. The oppression and vexation of vvidovves pupilles strangers and such like Ib. Exod. 3. v. 9. 12. Svveare not He forbiddeth not al othes as the Anabaptists falsely say for in iustice and iudgement vve may be by our lavvful Magistrate put to svveare and may lavvfully take an othe as also for the aduantaging of any necessarie truth vvhen time and place require but the custom of svvearing and al vaine light and vnnecessarie othes in our daily speache do displease God highly and are here forbidden by the Apostle as also by our Sauiour Mat. 5. 14. Let him bring in the Priests The Protestants for their special hatred of the holy order of Priesthod as els vvhere often so here they corrupt the text euidently translating Presbyteros elders As though the Apostle had meant men of age and not such as vvere by holy office Priests S. Chrysostom vvho knevv the sense and signification of the Greeke vvord according to the Ecclesiastical vse and the vvhole Churches iudgement better then any Protestant aliue taketh it plainely for Sacerdotes that is Priests li. 3 de Sacerdotio prope initium And if they confesse that it is a vvord of office vvith them also though they call them Elders and not Priests then vve demaund vvhether the Apostle meane here men of that function vvhich they in their nevv Churches call Elders If they say no as they must needes for Elders vvith their are not deputed specially to publike praying or administration of the Sacraments such as the Apostle here requireth to be sent for then they must needes graunt that their Elders ansvver not to the function of those vvhich in
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
heresie to be that such as be permanent constant and chosen members and children of the Catholike Church onely knovven to God before may novv also be made manifest to the vvorld by their constant remaining in the CHVRCH vvhen the vvinde and blast of euery heresie or tentation driueth out the other light and vnstable persons 20. Knovv al things They that abide in the vnitie of Christes Church haue the vnction that is the Holy Ghost vvho teacheth al truth not that euery member or man thereof hath al knovvledge in him self personally but that euery one vvhich is of that happie societie to vvhich Christ promised and gaue the Holy Ghost is partaker of al other mens giftes and graces in the same holy Spirit to his saluation Neither neede any to seeke truth at Heretikes handes or others that be gone out vvhen it is vvithin them selues and onely vvithin them selues in Gods Church If thou loue vnitie saith S. Augustine for thee also hath he vvhosoeuer hath any thing in it take avvay enuie it is thine vvhich I haue it is mine vvhich thou hast c. Tract 32 in Euang. Ioan. CHAP. III. It is not for the sonnes of God to sinne mortally but for the sonnes of the Diuel vvherby they are knovven one from an other not by onely faith 11 True faith is that vve also loue our brethren giuing both our life and substance for them 19 Such vnfeined loue may haue great confidence before God 23 because the keeping of his cōmaundements doth much please him vvhich consist in faith and charitie verse 1 See vvhat maner of charitie the Father hath giuē vs that vve should be named and be the sonnes of God For this cause the world doth not knovv vs because it hath not knovven him ✠verse 2 My deerest novv vve are the sonnes of God it hath not yet appeared vvhat we shal be Vve know that whē he shal appeare we shal be like to him because vve shal see him as he is ✠verse 3 And euery one that hath this hope in him sanctifieth him self as he also is holy ✠verse 4 Euery one that committeth sinne committeth also iniquitie and ◠sinne is iniquitie ✠verse 5 And * you knovv that he appeared to take away our sinnes * and sinne in him there is none ✠verse 6 Euery one that abideth in him ◠sinneth not and euery one that sinneth hath not seen him nor knovven him ✠verse 7 Litle children let no mā seduce you ◠He that doeth iustice is iust euen as he also is iust ✠verse 8 * He that committeth sinne is of the deuil because the deuil ◠sinneth from the beginning For this appeared the Sonne of God that he might dissolue the vvorkes of the deuil ✠verse 9 Euery one that is borne of God committeth not sinne because his seede abideth in him and he can not sinne because he is borne of God ✠verse 10 In this are the children of God manifest and the children of the deuil Euery one that is not iust is not of God and he that loueth not his brother ✠verse 11 because this is the annuntiation vvhich you haue heard from the beginning * That you loue one an other ✠verse 12 Not as * Cain vvho vvas of the vvicked and killed his brother And for vvhat cause killed he him Because his vvorkes vvere vvicked but his brothers iust ✠verse 13 Maruel not brethren if the vvorld hate you ✠verse 14 Vve knovv that vve are translated from death to life because vve loue the brethren He that loueth not abideth in death ✠verse 15 Vvhosoeuer hateth his brother is a murderer And you knovv that no murderer hath life euerlasting abiding in him self ✠verse 16 * In this vve haue knovven the charitie of God because he hath yelded his life for vs and vve ought to yeld our liues for the brethren ⊢ ✠verse 17 * He that shal haue the substance of the vvorld and shal see his brother haue neede and shal shut his bovvels from him hovv doth the charitie of God abide in him ✠verse 18 My litle children let vs not loue in word nor in tongue but in deede and truth ⊢ ✠verse 19 in this vve knovv that vve are of the truth and in his sight vve shal persuade our hartes ✠verse 20 For if our hart do reprehend vs God is greater then our hart and knovveth al thinges ✠verse 21 My deerest if our hart do not reprehend vs vve haue confidence tovvard God ✠verse 22 and * vvhatsoeuer vve shal aske ◠vve shal receiue of him because vve keepe his commaundementes and doe those thinges vvhich are pleasing before him ✠verse 23 And * this is his commaundement that vve beleeue in the name of his sonne IESVS Christ and loue one an other as he hath giuen cōmaundement vnto vs. ✠verse 24 And * he that keepeth his commaundementes abideth in him and he in him And in this vve knovv that he abideth in vs by the Spirit vvhich he hath giuen vs. ANNOTATIONS CHAP. III. 4. Sinne is iniquitie Iniquitie is not taken here for vvickednes as it is commonly vsed both in Latin and in our language as is plaine by the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying nothing els but a svvaruing or declining from the straight line of the lavv of God or nature So that the Apostle meaneth that euery sinne is an obliquitie or defect from the rule of the lavv but not contrarie that euery such svvaruing from the lavv should be properly a sinne as the Heretikes do vntruely gather to proue that concupiscence remaining after Baptisme is a very sinne though vve neuer giue our consent vnto it And though in the 5 chapter folovving vers 17. the Apostle turne the speache affirming euery iniquitie to be a sinne yet there the Greeke vvord is not the same as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vvhich it is plaine that there he meaneth by iniquitie mans actual and proper transgression vvhich must needes be a sinne See S. Augustine cont Iulian. li. 5 c. 3. S. Ambr. li. d◠Apologia Dauid c. 13. 6. Sinneth not Iouinian Pelagius falsely as Heretikes vse to doe argued vpon these vvordes and those that folovv vers 9 the one that the baptized could sinne no more the other that no man being or remaining iust could sinne But among many good senses giuen of this place this seemeth most agreable that the Apostle should say that mortal sinne doth not consist together vvith the grace of God therfore can not be committed by a man continuing the sonne of God and so is the like speache in the 9 verse folovving to be taken See S. Hierom li. 2 cont louinianum c. 1. 7. He that doeth iustice He doth inculcate this often that mans true iustice or
vvould not by paper and inke for I hope that I shal be vvith you and speake mouth to mouth that your ioy may be ful ✠verse 13 The children of thy sister electe salute thee ANNOT. 6. From the beginning This is the rule of a Christian Catholike man to vvalke in that faith and vvorship of God vvhich he hath receiued from the beginning Vvhich is that vvhich vve novv call according to the Scriptures the tradition of the Apostles that vvhich is come to vs from man to man from Bishop to Bishop and so from the Apostles So shal a faithful man auoid seducers that rise vp in euery age teaching nevv doctrine 10. This doctrine The Apostles and true Pastors their lavvful successors and the Church of God in holy Councel vse to set dovvne the true doctrine in those pointes vvhich Heretikes call into controuersie Vvhich being once done and declared to the faithful they neede no other marke or description to knovv an Heretike or false teacher by but that he commeth vvith an other doctrine then that vvhich is set dovvne to them Neither can the Heretikes shift them selues as novv a daies they vvould doe saying ô let vs first be proueds Heretikes by the Scriptures let them define an Heretike No this is not the Apostles rule Many a good honest shepheard knovveth a vvoolfe that can nor define him but the Apostle saith If he bring not this set doctrine he is a seducer So holy Church saith novv Christ is really in the B. Sacrament vnder forme of bread and vvine c. If therfore he bring not this doctrine he is a seducer and an Heretike and vve must auoide him vvhether in his ovvne definitions and censures he seeme to him self an Heretike or no. 10. Receiue him not Though in such times and places vvhere the communitie or most part be infected necessitie often forceth the faithful to conuerse vvith such in vvorldly affaires to salute them to eate and speake vvith them and the Church by decree of Councel for the more quietnes of timorous consciences prouideth that they incurre not excommunication or other censures for communicating in vvorldly affaires vvith any in this kinde except they be by name excommunicated or declared to be Heretikes yet euen in vvordly coonuersatioÌ„ and secular actes of our life vve must auoid them as much as vve may because their familiaritie is many vvaies contagious and nolsome to good men namely to the simple but in matter of religion in praying reading their bookes hearing their sermons presence at their seruice partaking of their Sacraments and al other communicating vvith them in spiritual things It is a great damnable sinne to deale vvith them 10. Nor say God saue you S. Iohn 〈…〉 anotable storie of this holy Apostle touching to is point out of S. Polycarpus vvhich is this There be some saith he that haue heard Polycarpe say that vvhen Iohn the disciple of our Lord vvas going to Ephesus into a bath to vvash him self and savv Corinthus the Heretikes vvithin the same he so denly skipt out saying that he feared lest the bath should fall because Corinthus the enemie of truth vvas vvithin So saith he of S. Iohn and addeth also a like vvorthie example of S. Polycarpe him self vvho on a time meeting Marcion the Heretike and the said Marcion calling vpon him and asking him vvhether he knew him not Yes quoth Polycarpe I knovv thee for Satans sound and heire So great feare saith S. Irernaeus had the Apostles and their disciples to communicate in vvord onely vvith such as vvere adulterers or corrupters of the truth as S. Paul also uvarned vvhen he said A man that is an Heretike after the first and second admonition auoid So far Irenaeus If then to speake vvith them or salute them is so earnestly to be auoided according to this Apostles example doctrines vvhat a sinne is it to flatter them to serue them to marie vvith them and so forth THE THIRD EPISTLE OF IOHN THE APOSTLE He commendeth Gaiues for continuing in the truth and for susteining or succouring true preachers 9 noting Diotrepes for the contrarie and praising Demétrius verse 1 THE Seniour to Gaius the deerest whom I loue in truth ✠verse 2 My deerest concerning al thinges I make my praier that thou proceede prosperously and fare vvel as thy soule doth prosperously ✠verse 3 I vvas exceding glad vvhen the brethren came and gaue testimonie to thy truth euen as thou vvalkest in truth ✠verse 4 Greater thanke ' haue I not of them then that I may heare my children do vvalke in truth ✠verse 5 My deerest thou doest faithfully vvhatsoeuer thou vvorkest on the brethren and that vpon strangers ✠verse 6 they haue rendred testimonie to thy charitie in the sight of the Church vvhoÌ„ thou shalt doe vvel bringing on their vvay in maner vvorthie of God ✠verse 7 For for his name did they depart taking nothing of the Gentiles ✠verse 8 Vve therfore ought to receiue such that vve may be coadiutors of the truth ✠verse 9 I had vvritten perhaps to the Church but he that loueth to beare primacie among them Diótrepes doth not receiue vs. ✠verse 10 For this cause if I come I vvil aduertise his vvorkes vvhich he doeth vvith malicious vvordes chatting against vs. and as though these thinges suffise him not neither him self doth receiue the brethren and them that do receiue he prohibiteth and casteth out of the Church ✠verse 11 My deerest do not imitate euil but that vvhich is good He that doeth vvel is of God he that doeth il hath not seen God ✠verse 12 To Demetrius testimonie is giuen of al and of the truth it self yea and vve giue testimonie and thou knovvest that our testimonie is true ✠verse 13 I had many thinges to vvrite vnto thee but I vvould not by inke and penne vvrite to thee ✠verse 14 But I hope forthvvith to see thee and vve vvil speake mouth to mouth Peace be to thee The freendes salute thee Salute the freendes by name THE ARGVMENT OF THE EPISTLE OF S. IVDE IN the Gospel these are called Fratres Iesu the brethren of Iesus Iames and Ioseph and Simon and Iude. Their father is called Alphaâ—us vvhere Iames is termed Iames of Alphaeus aâ—d their mother Maria Iacobi minoris Marie the mother of Iames the yonger and of Ioseph Vvhich Marie in an other place being called Maria Cleophae vve perceiue their father vvas named both Alphaeus and also Cleophas And that this Cleophas vvas brother to Ioseph our Ladies husband Hegesippus telleth vs. Therfore because Ioseph vvas called the father of Christ his brothers children vvere called the brethren that is according to the custom of the scripture also the kinsmen of our Lord and not because they vvere the children of Ioseph him self by an other vvife much lesse as Heluidius the heretike did blaspheme by our
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
euery one of them one and it vvas said to them that they should rest yet a litle time ″ til their fellovv-seruaÌ„tes be complete and their brethren that are to be slaine euen as they ✠verse 12 And I savv vvhen he had opened the sixt seale and behold there vvas made a great earth-quake and the sunne became blacke as it vvere sacke cloth of heare and the vvhole moone became as bloud ✠verse 13 and the starres from heauen fel vpoÌ„ the earth as the figge tree casteth her greene figges when it is shaken of a great vvinde ✠verse 14 and heauen departed as a booke folded together and euery hil and ilandes vvere moued out of their places ✠verse 15 And the kinges of the earth princes and tribunes and the riche and the strong and euery bond-man and free-man * hid them selues in the dennes and the rockes of mountaines ✠verse 16 And they say to the mountaines and the rockes * Fall vpon vs and hide vs from the face of him that sitteth vpon the throne and from the wrath of the Lambe ✠verse 17 because the great day of their wrath is come and vvho shal be able to stand ANNOTATIONS CHAP. VI. 9. Vnder the altar Christ as man no doubt is this altar vnder vvhich the soules of al Martyrs liue in heauen expecting their bodies as Christ their head hath his body there already And for correspondence to their place of state in heauen the Church saieth commonly their bodies also or relikes neere or vnder the altars vvhere our Sauiour body is offered in the holy Masse and hath a special prouiso that no altars be erected or consecrated vvithout some part of a Saincts body or relikes Conâ— Asrican can 50. Carthag 5. can 14. See S. Hierom cont vigilant c. 3. S. Augustine de ciuit li. 8. c. 27. S. Gregorie li. 5. ep 50. li. 1. ep 52. li. 2 ep 58. Vvher vnto the Prophet seemeth here to allude making their soules also to haue their being in heauen as it vvere vnder the altar But for this purpose note vvel the vvordes of S. Augustine or vvhat other auncient writer soeuer vvas the author thereof Ser. 11 de Sanctis Vnder the altar saith he of God I savv the soules of the slaine What is more reuerent or honorable then to rest vnder that altar on vvhich sacrifice is done to God and in vvhich our Lord is the Priest as it is vvritten Thou art a Priest according to the order of Melchisedec Rightly do the soules of the iust rest vnder the altar because vpon the altar our Lordes body is offered neither vvithout cause do the iust there call for reuenge of their bloud vvhere also the bloud of Christ is shed for sinners and many other goodly vvordes to that purpose This place also the vvicked heretike Vigilantius as S. Hierom vvriting against him vvitnesseth c. 2 abused to proue that the soules of Martyrs and other Saincts vvere included in some certaine place that they could not be present at their bodies and monuments vvhere Christian people vsed in the primitiue Church to pray vnto them as Catholike men doe yet nor be vvhere they list or vvhere men pray vnto them To vvhich the holy doctor ansvvereth at large that they be vvheresoeuer Christ is according to his humanitie for vnder that altar they be Part of his vvordes be these that you may see hovv this blessed father refuted in that Heretike the Caluinistes so long before they vvere borne Dcst thou saith he presâ—â—ribe savves to God Doest thou feâ—ter the Apostles that they may be kept in prison til the day of iudgement and be kept from their Lord of vvhom it is vvritten They folovv the Lambe vvhither soeuer he goeth If the Lambe be in euery place then they that he vvith the Lambe must be euery vvhere And if the diuel and vvicked spirites gadding abrode in the vvorld vvith passing celeritie be present euery vvhere shal holy Martyrs after the sheading of their bloud be kept close vnder an altar that they can not sturre out from thence So ansvvereth this learned doctor Vvhich misliketh our Caluinistes so much that they charge him of great errour in that he saith Christ according to his humanitie is euery vvhere as though he vvere an Vbiquetarie Protestant Vvhere if they had any iudgement they might perceiue that he meaneth not that Christ or his Saincts should be personally present at once in euery place alike as God is but that their motion speede and agilitie to be vvhere they list is incomparable and that their povver and operation is accordingly vvhich they may learne to be the holy doctors meaning by the vvordes that folovv of the Diuel and his ministers vvhoÌ„ he affirmeth to be euery vvhere no othervvise but by their exceding celeritie of being and vvorking mischeefe novv in one place novv in an other and that in a moment For though they be spirites yet are they not euery vvhere at once according to their essence And for our nevv Diuines it vvere a hard thing to determine hovv long Satan that told our Lord he had circuited the earth vvas in his iourney and in the particular consideration and tentation of Iob and hovv many men he assaulted in that his one circuite No no. such curious companions knovv nothing nor beleeue nothing but that they see vvith corporal eies and teach nothing but the vvay to infidelitie 10. And they cried S. Hierom also against the said Vigilantius reporteth that he vsed an argument against the praiers of Saincts out of this place for that these Martyrs cried for reuenge and could not obtaine But vve vvil report his vvordes that you may see how like one heretike is to an other these of our daies to those of old Thou saiest in thy booke saith S. Hierom c. 3. that vvhiles vve be aliue one of vs may pray for an other but after vve be dead no mans praier shal be heard for an other specially seing the Martyrs asking reuenge of their bloud could not obtaine So said the Heretike Against vvhich the holy Doctor maketh a long refuâ—ation prouing that they pray much more after they be in heauen then they did here in earth and that they shal be much sooner heard of God then vvhen they vvere in the vvorld But for the Heretikes argument framed out of these vvordes of the Apocalypse thus These Martyrs did not obtaine 〈◊〉 Saincts do not pray for vs it vvas so friuolous and the antecedent so manifestly false that he vouchsaued not to stand about it For it is plaine that the Martyrs here vvere heard and that their petition should be fulfilled in time appointed by God vvherevnto they did and do alvvaies conforme them selues for it vvas said vnto them That they should rest yet a litle time til c. And that Martyrs praiers be heard in this case our Sauiour testifieth Luc 18 saying And vvil not God reuenge
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.
Reward for relieuing Catholike prisoners 27 m. 28. nu 21. 587 m. 588. for visiting them in prison 587 m. for confessing of Christ openly 27. for al workes of mercie 181 m. for forsaking and losing ought for Gods sake 116. 191 marg 202. m. Rome called Babylon and vvhy 654. 665. 730. 731. The Church there neuer called Babylon 654. 665. 731. The Protestants sometime wil not haue Babylon to signifie Rome 665. 730. Their malice in expounding the 7 hilles of Rome when the Angel him self expoundeth it othervvise 731. The cōmendation of the Church of Rome and the faith thereof 381. 384. The Gospel transported from Hierusalem thither 287. 348 marg The Romane faith and the Catholike faith al one 384. The Priuilege of that See not to erre 66. 67. 206. 250. nu 3. Gods prouidence tovvards the same more then to al other states 370. 556. That See is the rocke of the Church and S. Peters chaire and See Apostolike 46. 47. 67. It standeth vnmoueable against all Turkes Tyrants Heretikes Schismatikes 556. Princes and Emperours stand in awe thereof 364 marg The auncient fathers of al Countries sought vnto it for resolution of doubtes 206. So ought al true preachers 499. Heretikes only refuse so to doe 499. They hate this See 423. They barke about it in vaine 47. They place Antichrist there in S. Paules time 557. The great Apostasie vvhich S. Paule speaketh of 2 Thes 2 shal be from this See of Rome 556. The Romans deuotion in visiting the Churches and Martyrs Relikes in their Stations and Pilgrimages is a signe of greater faith 384. S SAcraments seuen 506. 259. See Confirmation Penance Orders Mariage Extreme vnction Few and easie in respect of the Ievves Sacramēts 506. More effectual and beneficial ibidem 446. 623. 619 marg 627. 228. External elements in the same not burdenous not Iudaical nor Heathenish 506. 228. Christ vsed external elemēts 247. what is to adore in spirit 228. S. Augustine falsely alleaged for tvvo Sacraments only 506. Grace is giuen in by the Sacraments 224. 228. 276. 313. 357 marg 393. 39◠marg 504. 577. 586 marg 598 marg 523. 627. 652. 653. 262 marg 586 marg They flovved out of Christs side thence haue their vertue 273. Contempt of the Sacraments damnable 157 marg 321. 316 marg Vve may not the lesse esteeme the Sacraments because of the ministers of them pag. 4. nu 3. pag. 89. nu 9. The Sacraments first to be called for in sicknes 92. The B. SACRAMENT of the altar 236. The great mysterie and institution thereof by our Sauiour 78. 79. 125. 128. 201. 204. 449. 451. The Catholikes imitate Christes institution thereof and the Apostles traditon the Protestants do not 451. 452. 454. The Protestants haue taken avvay the B. Sacrament altogether 452. 237. nu 58. The real presence 78. 79. 128. 204. 205. 236. 237. nu 55. pag. 238. 291. 446. nu 16. pag. 447. 453. 624. 628. 466 m. The Gospel so plaine for the real presence the Beza controuleth it 205. 201 marg Transubstantiation 79. 128. 238. nu 66. pag. 220 marg Christs miraculous supernatural dealing with his body many vvaies and that it is not to be measured by sense and natural reason 40. nu 26. pag. 49. nu 2. pag. 55. nu 26. p. 121. nu 24. pag. 132. 148. 236. nu 52. pag. 238. 275. 276. 315 marg 540. 632. Faith necessarie in this Sacrament 128. The Protestants iudge thereof by sense and reason 238. They are like the grosse Capharnaites 238. To aske hovv it may be is a Ievvish vvord 238. Their scoffing at it 38. nu 55. pag. 83. 103. nu 3. 129 marg The real presence is by consecration 79. 128. 446. not by receiuing or in the receiuing only ibidem and 452. The Heretikes arguments ansvvered 124 and 254 marg Adoration of the B. Sacrament p. 6. 21. nu 8. pag. 453. 604. The honour thereof by solemne processions 61. by costly altars chalices ornaments 78. 128. by cleane corporals 84. by many other meanes 453. 116 marg The Angels are present 707. nu 8. It sanctifieth the altar 67. 309. nu 33. It is the supersubstantial and daily bread specially desired in the PATER NOSTER 15. 16. The preeminēces thereof aboue Manna 236. The wōderful effectes thereof in the receiuers 237. 447. In what sense it is called sometime a figure 79. nu 26. Hovv it is both a figure and yet the thing it self 205. 604. How it is called bread after the consecration 79. 236. Vvhether S. Paul saying the supper of our Lord meane the B. Sacrament 451. Receiuing in one kinde 57 125 marg 213. 236. 237 at large The authoritie of Scriptures and primitiue Church for the same 237. 295 marg 351 marg It is indifferent in one or both kindes according to the Churches ordinance 237. 259. The causes vvhy the Church appointed one kind 237. The whole grace in one kinde therfore the people not defrauded 237. The Heretikes arguments answered ibid. 125 marg Priests saying Masse must receiue both kindes 237. The puritie and preparation required to the worthie receiuing thereof 222. 258. 453. nu 27. 28. 29. Cōfession of euery mortal sinne necessarie before we receiue 453. Euil men receiue the true body bloud though vnworthily 453. The danger and punishement of vnworthie receiuing 453. nu 27. pag. 454. nu 30. 31. pag. 449 marg It is both a Sacrament and a Sacrifice and vvhy 78. 184. The SACRIFICE of the altar 21. nu 4. 204 and 447 and 616. 617. 623. 627. 628 at large 228. nu 23. 332. nu 12. 638. Christ sacrificed his body and bloud at his last supper 79. nu 28. 204. 205. The sacrifice of the altar is the self same that was vpon the Crosse 624. 628. Christ is often offered and in many places 628. It is a commemoratiue sacrifice yet a true sacrifice 205. It succeded in the place of al the sacrifices of the old Law 447. num 21. 617. 628. Christ did not take away al sacrifice by the new Testament but change them into a better 617. 623. 628. The external religion of the new Testament is principally in the Sacrifice of the altar 205. Christs eternal priesthod consisteth in this sacrifice 617. The fathers cal it the vnbloudy sacrifice 625. they call it the Masse 447. Vvhy it is called the Eucharist 638. The general redemption vpon the Crosse particularly applied in this sacrifice 629. The Caluinists argumēt against this sacrifice maketh no lesse against the sacrifices of Moyses 624. 205. nu 19. Their argument against Christs body often offered and in many places was answered by the fathers long agoe 628. It is offered to God only 332. in the memorie and honour of Saincts 332. 454. 726. for the liuing and the dead 454. 447. nu 21. pag. 726. See Masse Sacrilege Taking away of holy things or profaning them 303. 222. 92 n. 25. In what cases holy Ievvels and ornamēts
effectual blessing of the bread and working the multiplication thereof Exo. 16 4. 14. ⸬ why we keepe the hebrue word Amen translate it not See the Annot. c. 8. vers 34. Ps 77 24. The Gospel in the AnÌ„iuersarie of the dead The Gospel vpoÌ„ Imber vvenesday in vvhitson-vveeke Esa 54 13. The Gospel in a daily Masse for the dead Mt. 26 26. Mr. 14 22. Lu. 12 19. 1. Cor. 11 24. The Gospel vpoÌ„ CORâ—VS CHRISTI day Io. 3 13. Why Christ is called bread beleeuing eating Ierem. 11 19. Gen. 49. 11. What signifieth The true bread Lu. 24 35. The B. Sacrament called bread Act. 2 42. 20 7. 1 Cor. 10. God draweth vs vvith our free wil. Aug. cont duas Ep. Pelag. li. 1 c. 19. Ser. 2 de verb. Ap. c. 2. The manifold preemineÌ„ces of the B. SacrameÌ„t aboue Manna In the B. Sacrament Hovv is a Iewish word The real presence Ser. 6 de ieiun 7. mens Receiuing in both kindes not necessarie The Sacramental receiuing of Christs body not alwaies necessarie to saluation Li. 1 de pec merit c. â— The true morning of S. Augustin vvordes touching infants receiuing of the B. Sacrament CoÌ„â— Trid. Ses 21 c. 4. Cyril li. 4 c. 14 15. The effects of the B. SacrameÌ„t both in our body and soule Tertul. de resur â—ar nu 7. Li 4 c. 34. Nyss in orat catech magna The B. Sacrament is the true Manna vvater of the rocke CoÌ„â— Trid. Ses 21 c. 1. The vvhole grace and effect thereof in one kinde and therfore the people not defrauded ReceiuiÌ„g in one or both kindes iÌ„differeÌ„t according to the holy Churches appointment Ep. 118 c. 6 ad Ianuarium Authoritie of Scriptures and the Primitiue Church for receiuing in one kinde Lu. 24 35. The causes of the Churches practise ordinaÌ„ce coÌ„cerning one kinde The Priests that say Masse must receiue both kindes Lu. 22 19. 1 Cor. 11. 1 Cor. 10 18. Christ insinuateth that faithles meÌ„ shal not beleeue his presence in the B. Sacrament because he is asceÌ„ded The Capharnaites grosse vnderstanding of Christs flesh to be giuen or eaten And hovv his flesh doth profit and not profit August de Doct. Chr. li. 3 c. 13. Christs flesh giueth life because it is the flesh of God man Li. 4 c. 23 in Io. Ignatius apud Theodor dial 3. Iudas the cheefe of them that beleeue not the real presence * vers 64. Heretikes beleeue nor the real presence because they see bread and wine as the Iewes beleeued not his Godhead because of the shape of a poore man The disciples reuoltiÌ„g at Christs wordes proue that he spake not metaphorically as at other â—imes As Iudas of al vnbeleeuing heretikes so Peter beareth the person of al beleeuing Catholikes namely in the B. Sacrament * Cypr. ep 55. nu 3. Tract 27 in Euang. Io. ` in Galilee The Gospel vpoÌ„ Tuesday in Passion weeke ` in Iurie ⸬ Scenopégia Leu. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the feast of Tabernacles which the Iewes kept froÌ„ the 7 octob for eight daies together by Gods commaundement for a memorie that their fathers dwelt by Gods protectioÌ„ fourtie yeres in tabernacles or tentes and not in houses comming out of AEgypt See Leuit. 23 34. Leu. 23 34. ` I vvil not yet goe vp The Gospel vpoÌ„ Tuesday in the 4 weeke of Lent ⸬ The vvay to come to knovv the truth is to liue vvel ⸬ It is spoken of Antichrist specially and it is true in al Heretikes August tract 29. in Euang Io. Io. 5 18. ⸬ No maruel vvhen these speake thus to Christ him self if Heretikes call his vicar Antichrist Leu. 12 3. Gen. 17 10. ` cheefe Priests The Gospel vpoÌ„ MuÌ„day in Passion vveeke Io. 13 33. Leu. 23 36. Ioel. 2 28. * Act. 2 1. ⸬ This was fulfilled on whitsunday Act. 2 afterward alvvaies by imposition of hands in the Sacrament of Confirmation visibly in the primitiue Church and inuisibly to the end of the world Ps 131 11. Mich. 5 2. ⸬ Christ hath some good alwaies euen amoÌ„g the vvicked which secretly serue him and by vvise delaies auert the execution of vniust lawes against him and his people as Nicodemê° and Gamaliel Io. 3 2. The Gospel vpoÌ„ Saturday the 3 Weeke of Lent Leu. 20 10. ⸬ We can not conueniently reprehend or coÌ„demne other mens faults if our selues be guilty of the same or other greater Cyril in Io. See Annot. Mt. 7 1. ⸬ S. Augustine by this example of our Maister proueth that Clergie men specially should be giuen much to mercie and that they ought ofteÌ„ as the cause and time require to get pardoÌ„ of the secular Magistrates for offenders that be peniteÌ„t Ep. 54. b The Gospel vpon Saturday the 4 weeke in Lent Deu. 17 6. 19 15. The Gospel vpoÌ„ Munday in the 2 weeke of LeÌ„t ⸬ So read S. Cyril S. Ambrose S. Augustine expounding it of Christes person that he is the beginning or cause of al creatures ⸬ Onely faith is not sufficient without perseuêrance or abiding in the keeping of his coÌ„maundements Ro. 6 16 2 Pet. 2 19. ⸬ Man was neuer without free wil but hauiÌ„g the grace of Christ his wil is truely made free as S. Augustine saith from seruitude of sinne also tract 41 in Euang. Io. ⸬ Not onely faith but good workes also make men the childreÌ„ of Abraham according as S. Iames also speaketh of Abrahams workes c. 2. ⸬ S. Augustine compareth Heretikes in their spiritual murder by driuiÌ„g Christian men out of the Church to the Diuel that droue our parents out of Paradise Cont. lit Petil. li. 2. c. 11. The Gospel vpoÌ„ PASSION Sunday ⸬ He denieth not that he is a Samaritane because he is our keeper or protector as the word signifieth and because he is in deede that merciful SamaritaneÌ„ in the parable of the vvounded man Luc. 10 33. Aug. tract 41 in Ioan. Why Amen amen is not translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See the preface Annot. in Apocal. â— 19 4. The Gospel vpoÌ„ wenesday in the 4 weeke of Leâ—t ⸬ Though many infirmities fall for sinne yet not al some coÌ„ming for probation and some sent that God by the cure thereof may be glorified ⸬ The time of working and meriting iâ— in this life after death we can deserue no more by our deedes but must onely receiue good or il according to the difference of workes here c This was a figure of Baptisme to which al men borne in sinne and blindnes are sent for health sight Ambr. li. â— c. 2 de Sacramentis ⸬ So say the Heretikes wheÌ„ they derogat froÌ„ miracles done by Saincts or their Relikes pharisaically pretending the glorie of God As though it were not Gods glorie wheÌ„ his Saincts do it by his power and vertue yea his greater glorie that doeth such things by his seruants by the meanest things belonging to them as Peters shadow Act. 5. Paules napkin Act.
but in spirit I beheld the similitudes of the thinges folovving b The I GENERAL VISION of the 7 according to S. Ambrose ⸬ It seemeth not to be Christ him self but an Angel bearing Christes person vsing diuers speaches proper to Christ c podére Sap. 18 24. Esa 41 4. 44 6. ⸬ S. Irenaeus alluding to this saith The Church euery vvhere preacheth the truth and this is the seuenfold candlesticke bearing the light of Christ c. Li. 5. aduersâ—haer An admonition to the reader concerning the difficultie of this booke Numbers mystical The number of Seuen mystical specially in this booke Grace peace from God the holy Angels God and our Ladie saue vs and the like Hovv al Christians be both kings Priests Difference of holy daies and vvorkedaies Sunday made holiday by the Apostles the Churches authoritie Other feastes ordained by the Church As Saturday was in memorie of the creation so Sunday of Christs resurrection The Church vseth not the Heathenish names of daies but Dies Dominicus feriae Sabbatum God giueth greater grace at holy times of praier fasting Priestly garments The true religioÌ„ manifest as the light on a candlesticke Mat. 5. 15 Angels Protectors Bishops Priests are called Angels Malach. 2 7. ⸬ That vvhich before he vvilled him to vvrite to the church he now vvilleth to be vvritten to the Angels or Bishops of the same onely vvhere vve see it is al one to the Church and to the head or gouernour therof ⸬ By this vve see is plainely refuted that vvhich some Heretikes hold that a man once in grace or charitie can neuer fall from it Apoc. 1 17. ⸬ This Church representeth the state of them that are spoiled of their goodes emprisoned manifoldly afflicted for the catholike faith ⸬ The singular revvard of Martyrdom ⸬ The death of the body is the first death the death of the soule the secoÌ„d vvhich Martyrs are surest to escape of al men ⸬ The special residence of Satan is vvhere the faithful are persecuted for Christes truth vvhere not to deny the Cath. faith for feare is much here commended Nu. 24 14. 25 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calculâ—Ì„ ⸬ None of these are any thing vvorth vvithout the other 3 Reg. 18. 1 Reg. 16. ⸬ Vvho 〈◊〉 nor here that good vvorkes deserue al utioÌ„ as il workes damnation and that it is not faith alone that God revvardeth but that faith vvhich vvorketh by charitie Ps 7 10 Ier. 11 20. ` depthes Ps 2 9. ⸬ This great priuilege of Saâ—cts riseth of the povver and preeminence of Christ vvhich his father gaue him according to his humanitie and therfore to deny it to Saincts is to deny it to Christ him self Christs care of his Church Special vertues required in a Bishop Sinne is the cause that God taketh the Cath. faith from couÌ„tries Zeale against Heretikes Nicolaites the first Heretikes so called as a paterne of Arians Lutherans and the like peculiar callings Balaam ouercomming Gods people by persuasion of lecherie and bellicheere vvas a type of Heretikes li. 4. Antiq c. 6. 2. Pet. 2 15. Iuda v. 11. Zeale against Heretikes 3 Reg. 18. Achab and Iezabel Free vvil God is not author of euil They that communicate vvith Heretikes shal be daÌ„ned vvith them 3 Reg. 19. v. 18. Ro. 11. Saincts also are Patrones not only Angels 1 Thes 5 2. 2 Pet. 3 10. Apo. 16 15. c Such as haue not coÌ„mitted deadly sinne after baptisme ⸬ Note that there is in maÌ„ a vvorthinesse of the ioyes of heauen by holy life this is a coÌ„moÌ„ speache in holy Scripture that man is worthy of God of heaueÌ„ of saluatioÌ„ Esa 22 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastici 24 9. 14. Col. 1 15. Prou. 3 12. Heb. 12 6. ⸬ God first calleth vpoÌ„ man and knocketh at the doore of his hart that is to say offereth his grace and it lieth in man to giue coÌ„sent by free wil holpen also by his grace Doing vvel in respect of revvard Adoration of creatures called Dulia Perseuêrance in good continuing to the end Neuters of indifferents in religion The 2 part first the booke with 7 seales secoÌ„dly 7 Angels with trumpets THE 2 VISION In which is represented vnto vs the glorie and maiestie of God in heauen and the incessant honour praises of al Angels and Saincts assisting him Vvhich is resembled in the daily honour done to him by al orders and sortes of holy men in the Church militant also ⸬ These foure beastes and the like described Ezaech 1 by the iudgement of the holy Doctors signifie the 4 Euangelistes and in them al true preachers the man Mathevv the lioÌ„ Marke the calle Luke the egle Iohn See the causes hereof in the Summe of the 4 Euangelist pag. 1. S. Gregoin 1. Ezech. Es 6 3. The Sanctus thrise repeated THE 3 VISION ⸬ S. Gregorie taketh it to be the booke of holy Scripture li. 4. Dialog c. 42. ⸬ He speaketh not of the damned in Hel of vvhom there could be no question but of the faithful in Abrahams bosome in Purgatorie c So did Iacob Gen. 49. call Christ for his kingly fortitude in subduing the vvorld vnto him Gen. 49 9. b The Epistle vpon al-Hallovves eue ⸬ So Christ is called for that he is the immaculate host or sacrifice for our sinnes ⸬ This maketh against the Caluinistes vvho are not coÌ„tent to say that vve merite not but that Christ merited not for him self Calu. Philip 2. v. 9. 1 Pet. 2. ` kinges The Epistle in a votiue Masse of the holy Angels Dan. 7. 10. ` riches ⸬ Al the said creatures are bound to giue honour not onely to God but to Christ as man and our redeemer so they here doe Apoc. 4 11. The Saincts in heauen offer our praiers to God Spiritual kings and Priests Limbus Patrum and Purgatorie ⸬ This one stole signifieth the glorie or blisse of the soule onely but at the day of iudgement they shal haue it doubled by adding the glorie of their body also c The tribulation that shal fall in the time of Antichrist Osâ—e 10. Lu. 23 50. Consecration of altars vvith Sainctâ— relikes Saincts be present at their tombes and relikes The Caluinistes heresie concerning the Saincts consuted by S. Hierom long agoe Apoc. 14. They vnlearnedly accuse S. Hierom aâ— an Vbiquiste Hovv S. HieroÌ„ saith Christ his Saincts are euery vvhere Iob. 1. That Saincts pray for vs S. Hierom proueth against the Heretike Vigilantius Hovv Martyrs crie for reuenge b The Epistle vpon Al hallovves day ⸬ It is an allusion to the signe of the Crosse vvhich the faithful beare in their foreheads to shevv they be not ashamed of Christ S. August tract 43. in Io. c Of al the tribes put together so many 144000. He signifieth by these thousands and the multitude folowing al the elect but the elect of the Ievves to be in a certaine number the elect of