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
be ynough to saluation vvithout saith Baptisme c. 19. But the obseruation Neither to be Ievv nor Gentil bond or free maried or single nor the faith it self vvhich is proper to Christian men vvil serue to saluation vvithout good vvorkes and keeping the commaundements S. Hierom adu Iouin li. 1 c. 16. 25. Counsel I giue A counsel is one thing a commaundement is an other To doe that vvhich is counseled is not necessarie because one may be saued notvvithstanding but he that vvil doe that vvhich he is counseled vnto shal haue a higher degree of glorie He that fulfilleth not a cōmaundement except he doe penance can not escape punishment August li. de virg c. 13. 14. 28. If a virgin marrie He speaketh not of that virgin vvhich hath dedicated her self to God for if any such mary she shal be damned for breaking her first vow but onely of yong maides vnmaried in the vvorld Hiero. adu Iouin li. 1 c. 7. Chrys ho 20. Theodorete Photius and the other Greeke Doctors vpon this place apud Oecum Epiph. hares 61. 28. Tribulation of the flesh They are matuelously deceiued saith S. Augustine li. de virg c. 1◠that thinke the Apostle counseleth virginitie rather then mariage onely for that mariage hath many miseries and molestations ioyned vnto it which by virginitie shal be auoided not in respect of the greater reward in heauen for the Apostles prouident counseling to virginitie is for the next life and he alleageth these troubles of mariage in that sense specially as they be a hinderance from the seruice of God here and therfore an impediment to vs toward the next life and the more ample ioyes thereof 29. As though they had not He exhorteth that such as haue vviues should not vvholy bestovv them selues in the vaine transitorie pleasure and voluptuousnes of their flesh but liue in such moderation that their mariage hinder them as litle as may be from spiritual cogitatiōs Vvhich is best fulfilled of them that by mutual consent do vvholy conteine vvhether they haue had children or none contemning carnal issue for the ioyes of heauen And these mariages be more blessed then any other saith S. Augustine de Ser. Do. in monte li. 1 cap. 14. 32. Careful for the things of our Lord. The Protestants might here learne if they list first that virginitie is not onely preferred before mariage for that it is a more quiet state of life in this world but for that it is more conuenient for the seruice of God Secondly that virginitie hath a grateful puritie and sanctitie both of body soule vvhich mariage hath not Thirdly they may learne the cause why the Church of God requireth chastitie in the clergie and forbiddeth not onely fornication but al carnal copulation euen in lavvful vvedlocke Vvhich is not onely to the end that Gods Priests be not diuided from him by the clogges of mariage but also that they be cleane and pure from the fleshly actes of copulation CHAP. VIII He rebuketh the learned vvho in pride of their knovvledge did eate Idolothyta that is things offered to Idols vsing as they said their libertie but not considering that the ignorant tooke their doing as an example for them to frequent such meates so as they did before in their Paganisme vvith opinion that they did sanctifie the eaters verse 1 AND concerning those things that are sacrificed to Idols vve knovv that ″ vve al haue knovvledge Knovvledge puffeth vp but charitie edifieth ✠verse 2 And if any man thinke that he knoweth something he hath not yet knovven as he ought to knovv ✠verse 3 But if any man loue God the same is knovven of him ✠verse 4 But as for the meates that are immolated to Idols vve knovv that an Idol is nothing in the vvorld and that there is no God but one ✠verse 5 For although there be that are called gods either in heauen or in earth for there are many gods and many lordes ✠verse 6 yet to vs there is one God the Father of vvhom al things and vve vnto him and one Lord IESVS Christ by vvhom al things and vve by him ✠verse 7 But there is not knovvledge in al. For ″ some vntil this present vvith a conscience of the Idol eate as a thing sacrificed to Idols and their conscience being vveake is polluted ✠verse 8 But meate doth not commend vs to God For neither if vve eate shal vve abound nor if vve eate not shal vve lacke ✠verse 9 But take heede lest perhaps this your libertie be an offense to the vveake ✠verse 10 For if a man see him that hath knovvledge sit at table ″ in the Idols temple shal not his conscience being vveake be edified to eate things sacrificed to Idols ✠verse 11 And through thy knovvledge shal the * vveake brother perish for whom Christ hath died ✠verse 12 But sinning thus against the brethren and striking their vveake conscience you sinne against Christ ✠verse 13 Vvherfore if * meate scandalize my brother I vvil neuer eate flesh lest I scandalize my brother ANNOTATIONS CHAP. VIII 1. Vve al haue knovvledge The spiritual and perfectly instructed Christians knevv no meates novv to be vncleane neither for signification as in the Lavv of Moyses nor alwaies by nature and creation as the Manichees thought nor by any other pollution as in that they vvere offered to Idols and therefore they did eate boldly of such meates as vvere sacrificed contemning and condemning their Idols as mere nothing and the vvorship of them as the honour of things imaginarie vvhich their facte for their vvant of discretion and charitie and for the vse of that their libertie to the offense and scandal of the vveake the Apostle doth here reprehend 7. Some vvith a conscience The perfecter mans fault vvas that they gaue offense by their eating to the vveaker Christians Who seeing them vvhom they reputed vvise and learned to eate the meates offered to Idols conceiued that there vvas some vertue and sanctificatiō in those meates from the Idol to which they vvere offered and though that such things were or might be eaten vvith the same conscience and deuotion as before their conuersion Therfore the case standing thus and the Apostles discourse of eating or not eating meates being so as is declared a thing so euident that it admitteth no other interpretation if the Protestants apply any of this admonition against our fastes in the Cath. Church they be to to ridiculous 10. In the Idols temple Like as novv some Catholikes haue said they knovv that Caluins communion is but as other bread and vvine But yet the ignorant seing such goe to the Communion thinke that it is a good act of Religion Yea vvhatsoeuer they pretend it must needes seeme an honour to Caluins Communion when they are seen in the Idols temple solemly sitting or communicating at the
the house ✠verse 17 So let ″ your light shine before men that they may see your good vvorkes and glorifie your father vvhich is in heauen ✠verse 18 Do not thinke that I am come to breake the Lavv or the Prophets I am not come to breake but to fulfil ✠verse 19 For assuredly I say vnto you * til heauen and earth passe one iote or one tittle shal not passe of the Lavv til al be fulfilled ✠verse 20 He therfore that shal * breake ″ one of these least commaundements shal so teach men shal be called the least in the Kingdom of heauen But he that shal doe and teach he shal be called great in the Kingdom of heauen ⊢ ✠verse 21 For I tel you that vnles ″ your iustice abound more then that of the Scribes and Pharisees you shal not enter into the Kingdom of heaueÌ„ ✠verse 22 You haue heard that it vvas sayd to them of old * Thou shalt not kil and vvho so killeth shal be in danger of iudgement ✠verse 23 But I say to you that vvhosoeuer is angrie vvith his brother shal be in danger of iudgment And vvhosoeuer shal say to his brother Raca shal be in danger of a councel And whosoeuer shal say Thou foole shal be guilty of the ″ hel of fyre ✠verse 24 If therefore thou offer thy ″ gift at the altar and there thou remember that thy brother hath ought agaynst the ✠verse 25 leaue there thy offering before the altar and goe first to be reconciled to thy brother and then coming thou shalt offer thy gift ⊢ ✠verse 26 * Be at agreement vvith thy aduersarie betimes vvhiles thou art in the vvay vvith him lest perhaps the aduersarie deliuer thee to the iudge and the iudge deliuer thee to the officer and thou be cast into ⸬ prison ✠verse 27 Amen I say to thee thou shalt not goe out from thence til thou repay the last farthing ✠verse 28 You haue heard that it vvas sayd to them of old * Thou shalt not committe aduoutrie ✠verse 29 But I say to you that vvhosoeuer shal see a vvoman to lust her hath already committed aduoutrie vvith her in his hart ✠verse 30 And if thy right eie scandalize thee plucke it out cast it from thee for it is expedient for thee that one of thy limmes perish rather then thy vvhole body be cast into hel ✠verse 31 And if thy right hand scandalize thee cut it of and cast it from thee for it is expedient for thee that one of thy limmes perish rather then that thy vvhole body goe into â—el ✠verse 32 It vvas sayd also * vvhosoeuer shal dimisse his vvife let him giue her a bil of diuorcement ✠verse 33 But I say to you vvhosoeuer shal dimisse his vvise ″ excepting the cause of fornication maketh her to committe aduoutrie And he that shal marie her that is dimissed ″ committeth aduoutrie ✠verse 34 Agayne you haue heard that it vvas sayd to them of old * Thou shalt not committe periurie but thou shalt performe thy othes to our Lord. ✠verse 35 But I say to you ″ not to svveare at al neither by heauen because it is the throne of God ✠neither by the earth because it is the foote-stole of his feete neither by HierusaleÌ„ because it is the citie of the great King ✠verse 36 Neither shalt thou svveare by thy head because thou canst not make one heare vvhite or blacke ✠verse 37 Let your talke be yea yea no no and that vvhich is ouer aboue these is of euil ✠verse 38 You haue heard that it vvas sayd * An eye for an eye and a tooth for a tooth ✠verse 39 But I say to you ″ not to resist euil but if one strike thee on thy right cheeke turne to him also the other ✠verse 40 and to him that vvil contend vvith thee in iudgment and take away thy cote let goe thy cloke also vnto him ✠verse 41 and vvhosoeuer vvil force thee one mile goe vvith him other tvvayne ✠verse 42 He that asketh of thee giue to him and * to him that vvould borovv of thee turne not avvay ✠verse 43 You haue heard that it vvas sayd * Thou shalt loue thy neighbour and ⸬ hate thine enemie ✠verse 44 But I say to you loue your enemies doe good to them that hate you and pray for them that persecute and abuse you ✠verse 45 that you may be the children of your father vvhich is in heauen vvho maketh his sunne to rise vpon good bad and rayneth vpon iust ⸬ vniust ✠verse 46 For if you loue them that loue you vvhat revvard shal you haue do not also the Publicans this ✠verse 47 And if you salute your brethren only vvhat do you more do not also the heathen this ✠verse 48 Be you perfect therfore as also your heauenly father is perfect ANNOTATIONS CHAP. V. 10. For Iustice Heretikes and other malefactours 〈◊〉 suffer willingly and stoutly but they are not blessed because they suffer not for iustice For sayth S. Aug. they can not suffer for iustice that haue deuided the Churche and where sound fayth or charitie is not there cannot be iustice Cont. ep Parm. li. 1. c. 9. Ep. 50. Psal 34. Conc. 2. And so by this scripture are excluded al false Martyrs as S. Augustine often declareth and S. Cypr. de Vnit. Eccl. nu 8. 12. Reward In Latin and Greeke the word signifieth very wages and hire dewe for workes and so presupposeth a meritorious deede 15. The light This light of the world and citie on a mountayne and candel vpon a candlesticke signifie the Clergie and the whole Churche so built vpon Christ the mountayne that it must needes be visible and can not be hid nor vnknowen Aug. cont Fulg. Donas c. 18. Li. 16. cont â—aust c. 17. And therfore the Churche being a candle not vnder a bushel but shining to al in the house that is in the world what shal I say more sayth S. Augustine then that they are blind which shut their eyes agaynst the candel that is set on the candlesticke Tract 2. in ep 10. 17. Your light The good life of the Clergie edifieth much and is Gods great honour whereas the contrarie dishonoureth him 20. One of these Behold how necessarie it is not only to beleeue but to keepe al the commaundements euen the very least 21. Your iustice It is our Iustice when it is geuen vs of God Aug. in Ps â—0 Conc. 1. De Sp. lit c. 9. So that Christians are trueâ—â—â—ust and haue in them selues inhaerent iustice by doing Gods commaundement without which iustice of workes no man of age can be saued Aug. de fid oper c. 16. Whereby we see saluation iustice and iustification not to
and he seeth a tumult and folke vveeping and vvailing much ✠verse 39 And going in he saith to them Why make you this a doe and vveepe the vvenche is not dead but sleepeth ✠verse 40 And they derided him But he hauing put forth al taketh the father and the mother of the vvenche and them that vvere vvith him and they goe in vvhere the vvenche vvas lying ✠verse 41 And holding the vvenches hand he saith to her Talithacumi vvhich is being interpreted ″ wenche I say to thee arise ✠verse 42 and forthwith the wēche rose vp and walked and she vvas twelue yeres old and they vvere astonied vvith great astonishment ✠verse 43 And he commaunded them earnestly that no body should knovv it and he bad that some thing should be giuen her to eate ANNOTATIONS CHAP. V. 3. Could bind him We see here that mad men which haue extraordinary strength are many times possessed of the diuel as there is also a deafe and a dumme diuel and vncleane spirits which worke these effects in men possessing their bodies Al which things infidels and carnal men folowing only nature and reason attribute to natural causes and the lesse faith a man hath the lesse he beleeueth that the diuel worketh such things 2◠If I shal touch So the good Catholike saith If I might but touche one of his Apostles yea one of his Apostles napkins yea but the shade of one of his Saincts I should be better for it Act. 5. and 19. See S. Chrys to 5 cont Gent. in principio in vit Babyla Yea S. Basil saith He that toucheth the bone of a martyr receiueth in some degree holinesse of the grace or vertue that is therein 30. Vertue Vertue to heale this womans maladie proceeded from Christ though she touched but his coate so when the Saincts by their Relikes or garments do miracles the grace and force thereof commeth from our Sauiour they being but the meanes or instruments of the same 36. Only beleeue It is our common speache when we require one thing specially though other things also be as necessarie and more necessarie As the Physicion to his patient Only haue a good hart when he must also keepe a diet and take potions things more requisite So Christ in this great infidelity of the Iewes required only that they would beleeue he was able to doe such a cure such a miracle and then he did it otherwise it foloweth in the next Chapter He could not do miracles there because of their incredulity Againe for this faith he gaue them here and in al like places health of body which they desired and therfore he saith not Thy faith hath iustified thee but hath made the safe or whole Againe this was the fathers faith which could not iustifie the daughter Whereby it is most euident that this Scripture and the like are folishely abused of the Heretikes to proue that only faith iustifieth 41. Wenche arise Christs miracles besides that they be wonders and waies to shew his power be also significatiue as these which he corporally raised from death put vs in minde of his raising our soules from sinne The Scripture maketh special mention only of three raised by our Sauiour of which three this wench is one within the house an other the widowes sonne in Naim now caried out toward the graue the third Lazarus hauing been in the graue foure daies and therfore stinking Which diuersity of dead bodies signifie diuersity of dead soules some more desperate then other some past al mans hope and yet by the grace of Christ to be reuiued and reclaimed CHAP. VI. In his owne countrey signifying the reprobate Iewes he is contemned and therfore worketh litle in respect 6 His Apostles preache euery where and worke miracles so that King Herode who shamefully killed Iohn Baptist and others are striken with great admiration 30 After Iohns death he goeth into the Desert where great concurse being vnto him he feedeth 5000 with fiue loaues 46 And after he hath praied long in the mountaine he walketh vpon the sea 53 And with the very touche of his garments hemme he healeth innumerable verse 1 AND going out from thence he vvent into his countrie and his Disciples folovved him ✠verse 2 and vvhen the Sabboth vvas come he began to teach in the Synagogue and many hearing him vvere in admiration at his doctrine saying How came this felovv by al these things and vvhat vvisedom is this that is giuen to him and such vertues as are vvrought by his hands ✠verse 3 Is not this ″ the Carpenter the sonne of MARIE the brother of Iames and Ioseph and Iude and Simon why are not also his sisters here vvith vs And they ″ vvere scandalized in him ✠verse 4 And IESVS said to them That there is not a Prophet vvithout honour but in his ovvne countrie and in his ovvne house and in his ovvne kinred ✠verse 5 and ″ he could not doe any miracle there but only cured a fevv that vvere sicke imposing his hands ✠verse 6 and he marueled because of their incredulity and he vvent about the tovvnes in circuite teaching ✠verse 7 * And he called the Tvvelue and began to send them tvvo and tvvo and gaue them povver ouer vncleane spirits ✠verse 8 And he commaunded them that they should take nothing for the vvay but a rod only not skrippe not bread nor money in their purse ✠verse 9 but shod vvith sandals and that they should not put on ″ tvvo coates ✠verse 10 And he said to them Whithersoeuer you shal enter into an house there tarie til you depart thence ✠verse 11 and vvhosoeuer shal not receiue you nor heare you going forth from thence shake of the dust from your feete for a testimonie to them ✠verse 12 And going forth they preached that they should doe penance ✠verse 13 and they cast out many diuels and * anointed ″ vvith oile many sicke and healed them ✠verse 14 And * king Herod heard for his name vvas made manifest and he said That Iohn the Baptist is risen againe from the dead and therfore vertues vvorke in him ✠verse 15 And others said That it is Elias But others said That it is a Prophet as one of the Prophets ✠verse 16 Which Herod hearing said Iohn vvhom I beheaded he is risen againe from the dead ✠verse 17 For the said Herod sent and apprehended Iohn and bound him in prison for Herodias the vvife of Philippe his brother because he had maried her ✠verse 18 For Iohn said to Herod * It is not lavvful for thee to haue thy brothers vvife ✠verse 19 And Herodias lay in vvaite for him and vvas desirous to kil him and could not ✠verse 20 For Herod feared Iohn knovving him to be a iust and holy man and he kept him and by hearing him did many things and
18 See therfore how you heare For he that hath to him shal be giuen and vvhosoeuer hath not that also vvhich he thinketh he hath shal be taken avvay frō him ✠verse 19 And * his mother and brethren came vnto him and they could not come at him for the multitude ✠verse 20 And it vvas told him Thy mother and ″ thy brethren stand vvithout desirous to see thee ✠verse 21 who ansvvering said to them My mother and my brethren are they that heare the vvord of God and doe it ✠verse 22 * And it came to passe one day and he vvent vp into a boate and his disciples and he said to them Let vs strike ouer the lake And they launched forth ✠verse 23 And vvhen they vvere sailing he slept and there fel a storme of vvinde into the lake and they vvere filled and vvere in danger ✠verse 24 And they came and raised him saying Maister vve perish But he rising rebuked the vvinde and the tempest of vvater and it ceased and there vvas made a calme ✠verse 25 And he said to them Vvhere is your faith who fearing marueiled one to an other saying Vvho is this trovv ye that he commaundeth both the vvindes and the sea and they obey him ✠verse 26 * And they sailed to the countrie of the Gerasens vvhich is ouer against Galilee ✠verse 27 And vvhen he vvas come forth to the land there mette him a certaine man that had a deuil novv a very long time and he did vveare no clothes neither did he tarie in house but in the monumēts ✠verse 28 And as he savv IESVS he fel dovvne before him and crying out vvith a great voice he said Vvhat is to me and thee IESVS sonne of God most high I beseech thee doe not torment me ✠verse 29 For he commaunded the vncleane spirit to goe forth out of the man For many times he caught him and he vvas bound vvith chaines and kept vvith fetters and breaking the bondes vvas driuen of the deuil into the deserts ✠verse 30 And IESVS asked him saying Vvhat is thy name But he said Legion because many deuils vvere entred into him ✠verse 31 And they besought him that he vvould not commaund them to goe into the depth ✠verse 32 And there vvas there a heard of many svvine feeding on the mountaine and they desired him that he vvould permit them to enter into them And he permitted them ✠verse 33 The deuils therfore vvent forth out of the man and entred into the svvine and the heard vvith violence vvent headlong into the lake and vvas stifled ✠verse 34 which vvhen the svvineheards savv done they fled and told into the citie and into the tovvnes ✠verse 35 And they vvent forth to see that vvhich vvas done and they came to IESVS and found the man out of vvhō the deuils vvere gone forth sitting at his feete clothed and vvel in his vvittes and they vvere afraid ✠verse 36 And they also that had seen told them hovv he had been made whole from the legion ✠verse 37 And al the multitude of the countrie of the Gerasens besought him to depart from them for they vvere taken vvith great feare And he going vp into the boate returned ✠verse 38 And the man out of vvhom the deuils vvere departed desired him that he might be vvith him But IESVS dimissed him saying ✠verse 39 Returne into thy house and tel hovv great things God hath done to thee And he vvent through the vvhole citie preaching hovv great things IESVS had done to him ✠verse 40 And it came to passe vvhen IESVS vvas returned the multitude receiued him and al vvere expecting him ✠verse 41 And * behold there came a man vvhose name vvas laîrus and he vvas Prince of the Synagogue and he fel at the feete of IESVS desiring him that he vvould enter into his house ✠verse 42 because he had an only daughter almost tvvelue yeres old and she vvas a dying And it chaunced vvhiles he vvent he vvas thronged of the multitudes ✠verse 43 And there vvas a certaine vvoman in a fluxe of bloud from tvvelue yeres past vvhich had bestovved al her substāce vpon Physicions neither could she be cured of any ✠verse 44 she came behind him and touched the hemme of his garment and forthvvith the fluxe of her bloud stinted ✠verse 45 And IESVS said Vvho is it that touched me And al denying Peter said and they that vvere vvith him Maister the multitudes throng and presse thee and doest thou say Vvho touched me ✠verse 46 And IESVS said Some bodie hath touched me for I knovv that there is vertue proceded from me ✠verse 47 And the vvoman seeing that she vvas not hid came trembling and fel dovvne before his feete and for vvhat cause she had touched him she shevved before al the people and hovv forthvvith she vvas made vvhole ✠verse 48 But he said to her Daughter thy faith hath made the safe goe thy vvay in peace ✠verse 49 As he vvas yet speaking there cōmeth one to the Prince of the synagogue saying to him That thy daughter is dead trouble him not ✠verse 50 And IESVS hearing this vvord ansvvered the father of the maide Feare not beleeue only and she shal be safe ✠verse 51 And vvhen he vvas come to the house he permitted not any man to enter in vvith him but Peter and Iames and Iohn and the father and mother of the maide ✠verse 52 And al vvept and mourned for her But he said Vveepe not the maide is not dead but sleepeth ✠verse 53 And they derided him knovving that she vvas dead ✠verse 54 But he holding her hand cried saying Maide arise ✠verse 55 And ″ her spirit returned and she rose incontinent And he bade them giue her to eate ✠verse 56 And her parentes vvere astonied vvhom he commaunded to tel no man that vvhich vvas done ANNOTATIONS CHAP. VIII ◠That did minister It vvas the custome of the Ievves that vvomen of their substance did minister meate and drinke and cloth to their teachers going about vvith them vvhich because it might haue been scandalous among the gentiles S. Paul maketh mention that he vsed it not And they ministred to our Lord of their substance for this cause that he vvhose spiritual benefites they reaped might reape their carnal things 20. Thy brethern These brethern of our Lord vvere not the sonnes of the B. Virgin MARIE the mother of God as Heluidius vvickedly taught neither are they to be thought as some others say the sonnes of Ioseph by an other vvise for as S. Hierom vvriteth not only our Lady vvas a virgin but by reason of her Ioseph also that our Sauiour might be borne of a virginal matrimonie But they are called his brethren according to the visual speach of the Scriptures because
one grote doth she not light a candle and svveepe the house and seeke diligently vntil she finde ✠verse 9 And vvhen she hath found calleth together her frendes and neighbours saying Reioyce vvith me because I haue found the grote vvhich I had lost ✠verse 10 So I say to you there shal be ioy ″ before the Angels of God vpon one sinner that doth penance ⊢ ✠verse 11 And he said A certaine man had tvvo sonnes ✠verse 12 and the yonger of them said to his father Father giue me the portion of substance that belongeth to me And he deuided vnto them the substance ✠verse 13 And not many daies after the yonger sonne gathering al his things together vvent from home into a farre countrie and there he vvasted his substance liuing riotously ✠verse 14 And after he had spent al there fel a sore famine in that countrie and he began to be in neede ✠verse 15 And he vvent and cleaued to one of the citizens of that countrie And he sent him into his farme to feede svvine ✠verse 16 And he vvould faine haue filled his bellie of the huskes that the svvine did eate and no bodie gaue vnto him ✠verse 17 And returning to him self he said Hovv many of my fathers hirelings haue aboundance of bread and I here perish for famine ✠verse 18 I vvil arise and vvil goe to my father and say to him Father I haue sinned against heauen and before thee ✠verse 19 I am not novv vvorthie to be called thy sonne make me as one of thy hirelings ✠verse 20 And rising vp he came to his father And vvhen he vvas yet farre of his father savv him and vvas moued vvith mercie and running to him fel vpon his necke and kissed him ✠verse 21 And his sonne said to him Father I haue sinned against heauen before thee I am not novv vvorthie to be called thy sonne ✠verse 22 And the father said to his seruants Quickely bring forth the first stole and doe it on him and put a ring vpō his hand and shoes vpon his feete ✠verse 23 and bring ″ the fatted calfe and kil it and let vs eate and make merie ✠verse 24 because this my sonne vvas dead and is reuiued vvas lost and is found And they began to make merie ✠verse 25 But his elder sonne vvas in the field and vvhen he came and drevv nigh to the house he heard musicke and dauncing ✠verse 26 and he called one of the seruants and asked vvhat these thinges should be ✠verse 27 And he said to him Thy brother is come and thy father hath killed the fatted calfe because he hath receiued him safe ✠verse 28 But he had indignation and vvould not goe in His father therfore going forth began to desire him ✠verse 29 But he ansvvering said to his father Behold so many yeres doe I serue thee and I neuer transgressed thy commaundement and thou didst neuer giue me a kidde to make merie vvith my frendes ✠verse 30 but after that thy sonne this that hath deuoured his substance vvith whoores is come thou hast killed for him the fatted calfe ✠verse 31 But he said to him Sonne thou art alvvaies vvith me and al my things are thine ✠verse 32 But it behoued vs to make merie and be glad because this thy brother vvas dead and is reuiued vvas lost and is found ⊢ ANNOTATIONS CHAP. XV. 7. Then vpon ninety nine iust Neither God nor the Saincts in heauen nor men in earth do for al that esteeme more of penitent sinners then they do of them that continevv iust and godly though by the soden motion and present affection of ioy that man taketh and expresseth in such alteration and nevv fallen good it be here signified that the conuersion of euery sinner is exceding acceptable to God and giueth his Saincts nevv cause of ioy and thankes giuing to God in an other kinde then for the continuance of the iust 10. Before the Angels The Angels and other celestial spirits in heauen do reioyce at euery sinners conuersion they know then and haue care of vs yea our hartes and inward repentance be open to them how then can they not heare our prayers And betwixt Angels and the blessed soules of Saincts there is no difference in this case the one being as highly exalted as the other and as neere God in whom and by whom onely they see and know our affaires as the other 23. The fatted calfe This feasting and festiuitie saith S. Augustine li. 2 qu. Euang. c. 33. to 4. are novv celebrated throughout the vvhole vvorld the Church being dilated and spred for that calfe in the body and bloud of our Lord is both offered to the Father and also feedeth the vvhole house And as the calfe signifieth the B. Sacrament of the body and bloud of Christ so the first stole may signifie our innocencie restored in baptisme and the rest other graces and giftes giuen vs in the other Sacraments CHAP. XVI He teacheth the riche to procure heauen vvith their riches 14 And being therfore derided of the couetous Pharisees vvho savv temporal riches promised in the letter of the Lavv he shevveth that novv is come the preaching of the kingdom of God howbeit the Lavv for al that in no iote shal be frustrat 19 foretelling them also that the couetous Ievvis shal be denied of their father Abraham when poore Laxarus the penitent Gentily shal rest in his bosome verse 1 AND he said also to his Disciples There vvas a cartaine riche man that had a bailife he vvas il reported of vnto him as he that had vvasted his goods ✠verse 2 And he called him and said to him Vvhat heare I this of thee render account of thy bailiship for novv thou canst no more be bailife ✠verse 3 And the bailife said vvithin him self Vvhat shal I doe because my lord taketh avvay from me the bailiship digge I am not able to begge I am ashamed ✠verse 4 I knovv vvhat I vvil doe that vvhen I shal be remoued from the bailiship they may receiue me into their houses ✠verse 5 Therfore calling together euery one of his lords detters he said to the first Hovv much doest thou ovve my lord ✠verse 6 But he saith An hundred pipes of oile And he said to him Take thy bil and sit dovvne quickly vvrite fiftie ✠verse 7 After that he said to an other But thou hovv much doest thou ovve Vvho said An hundreth quarters of vvheat He said to him Take thy bil and vvrite eightie ✠verse 8 And ″ the lord praised the bailife of iniquitie because he had done vvisely for the children of this vvorld are vviser then the children of light in their generation ✠verse 9 And I say to you Make vnto you frendes of the mammon of iniquitie that vvhen you faile ″ they may
his coate And his coate vvas vvithout seame vvrought from the toppe through out ✠verse 24 They said therfore one to an other Let vs not cut it but let vs cast lottes for it vvhose it shal be That the scripture might be fulfilled saying They haue parted my garments among them and vpon my vesture they haue cast lottes And the souldiars did these things ✠verse 25 And there stoode beside the crosse of IESVS his mother and his mothers sister Marie of Cléphas and Marie Magdalene ✠verse 26 Vvhen IESVS therfore had seen his mother and the disciple standing vvhom he loued he saith ″ to his mother Vvoman behold thy sonne ✠verse 27 After that he saith ″ to the disciple Behold thy mother And from that houre the disciple tooke her to his ovvne ⊢ ✠verse 28 Aftervvard IESVS knovving that al things vvere novv consummate that the * scripture might be fulfilled he saith I thirst ✠verse 29 A vessel therfore stoode there ful of vinegre And they putting a spongeful of vinegre about hyssope offered it to his mouth ✠verse 30 IESVS therfore vvhen he had taken the vinegre said It is coÌ„summate And bovving his head he gaue vp the ghost ✠verse 31 The Ievves therfore because it vvas the Parasceue that the bodies might not remaine vpon the crosse on the Sabboth for that vvas a greate Sabboth day they desired Pilate that their legges might be broken and they might be taken avvay ✠verse 32 The souldiars therfore came and of the first in deede they brake the legges and of the other that vvas crucified vvith him ✠verse 33 But after they vvere come to IESVS vvhen they savv that he vvas dead they did not breake his legges ✠verse 34 but one of the souldiars vvith a speare opened his side and incontinent there came forth ″ bloud and vvater ✠verse 35 And he that savv it hath giuen testimonie and his testimonie is true ⊢ And he knovveth that he saith true that you also may beleeue ✠verse 36 For these things vvere done that the scripture might be fulfilled You shal not breake a bone of him ✠verse 37 And againe an other scripture saith They shal looke on him vvhom they pearsed ✠verse 38 And after these things Ioseph of Arimathaea because he vvas a disciple of IESVS but secrete for feare of the Iewes desired Pilate that he might take avvay the body of IESVS And Pilate permitted He came therfore and tooke avvay the body of IESVS ✠verse 39 * Nicodemus also came he that at the first came to IESVS by the night bringing a mixture of myrrhe and aâ—oés about an hundred poundes ✠verse 40 They tooke therfore the body of IESVS and bound it in linnen clothes vvith the spices as the maner is vvith the Ievves to burie ✠verse 41 And there vvas in the place vvhere he vvas crucified a garden and in the garden a nevv monument vvherein no man yet had been laide ✠verse 42 There therfore because of the Parasceue of the Ievves they laid IESVS because the monument vvas hard by ANNOTATIONS CHAP. XIX 15. His owne crosse This crosse for that it was the instrument of our redemption and as it were the altar of the supreme sacrifice highly sanctified by the touching bearing and oblation of the sacred body and bloud of our Lord is truely called the HOLY CROSSE and hath been endued vvith vertue of miracles both the whole and euery litle peece thereof For the which causes and specially for the most neere memorial of Christes Passion it hath been visited in Pilgrimages honoured by festiual daies and otherwise reserued reuerâ—nced of the ancient fathers with al deuotion as contrariwise it hath been abused of Pagans Apostaraes and Heretikes seeking in vaine to deface and destroy it See S. Cyril li. 6. cont Iulian. S. Hierom ep 17. S. Paulinus ep 11. Ruffinus li. 1. c. â— 8. Euagr. histo li. 4. c. 25. S. Leo ep 72. and Ser. â— de Passione Paulus Diac. li. 18. 26. To his mother The maruelous respect that Christ had to his mother vouchsauing to speake to her and to take order for her euen from the crosse in the middes of his infinite anguishes and mysteries a working for mankind 27. To the Disciple A great honour to Iohn and charge to haue that blessed iewel in keeping and an vnspeakable comfort that from that day forward the one was to the other mother and sonne virginem virgini coÌ„mendauit saith S. Hierom. He coÌ„mended the virgin to a virgin 34. Bloud and vvater This pearsing of Christs side though on the souldiars part it was done blindly and insolently yet by Gods ordinance it conteined great mysteries and was presigured by Moyses striking the rocke with his rodde as this streame of bloud and water drawen miraculously out of his dead body running in the Sacraments of the Church after the people of God was signified by the water of the same rocke folowing the Israelites in the desert Out of this side saith S. Augustine issued the Sacraments Hence saith S. Chrysostom the great mysteries haue their beginning Who vvarneth vs that vvhen vve come to drinke of the holy chalice vve should so approche as though vve drevv the bloud out of Christes side And both bloud and vvater apart did flovv forth to shevv vs the fountaine of the tvvo principal Sacraments and their seueral matters Baptisme and the Eucharist springing to life euerlasting in the Church The fathers also say that the Church vvho is Christs spouse and his coadiutrice in applying the bloud and vvater to the benefite of the Faithful was here formed builded and taken out of this holy side of Christ sleeping on the Crosse as * Eue was of Adams side when he was cast a sleepe in Paradise CHAP. XX. Vpon Easter day his body is missed in the Sepulcher first by M. Magdalene 3 secondly by Peter also and Iohn the vvinding clothes yet remayning 11 Then to M. Magdalene after she had seen tvvo Angels IESVS also him self appeareth 〈◊〉 She hauing told to the Disciples he appeareth to them also the same day and sendeth them as him self vvas sent giuing them the Holy Ghost to remitte and to reteine sinnes 26 Againe vpon lovv Sunday he appeareth to them letting Thomas see that he might beleeue and commending such as not seeing yet do beleeue 30 The effect of this booke verse 1 AND the first of the Sabboth Marie Magdalene commeth early vvhen it vvas yet darke vnto the monument and she savv the stone taken avvay from the monumeÌ„t ✠verse 2 She ranne therfore and coÌ„meth to Simon Peter and to the other disciple vvhom IESVS loued and saith to them They haue taken our Lord out of the monument and vve knovv not vvhere they haue laid him ✠verse 3 Peter therfore vvent forth and that other disciple
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
that perish is folishnes but to them that are saued that is to vs it is the povver of God ✠verse 19 For it is vvritten I vvil destroy the vvisedom of the vvise and the prudence of the prudent I vvil reiecte ✠verse 20 Vvhere is the vvise vvhere is the Scribe vvhere is the disputer of this vvorld Hath not God made the vvisedom of this vvorld folish ✠verse 21 For because in the vvisedom of God the vvorld did not by vvisedom knovv God it pleased God by the folishnes of the preaching to saue them that beleeue ✠verse 22 For both the Ievves aske signes and the Greekes seeke vvisedom ✠verse 23 but vve preach Christ crucified to the Ievves certes a scandal and to the Gentiles folishnes ✠verse 24 but to the called Ievves Greekes Christ the povver of God and the vvisedom of God ✠verse 25 For that vvhich is the folish of God is vviser then men and that vvhich is the infirme of God is stronger then men ✠verse 26 For see your vocation brethren that not many vvise according to the flesh not many mightie not many noble ✠verse 27 but the folish things of the vvorld hath God chosen that he may confound the vvise and the vveake things of the vvorld hath God chosen that he may confound the strong ✠verse 28 and the base things of the vvorld and the contemptible hath God chosen and those things vvhich are not that he might destroy those things vvhich are ✠verse 29 that no flesh may glorie in his sight ✠verse 30 And of him you are in Christ IESVS â— vvho is made vnto vs vvisedom from God iustice sanctificatioÌ„ and redemption ✠verse 31 that as it is vvritten He that doth glorie may glorie in our Lord. ⊢ ANNOTATIONS CHAP. I. 5. In al knovvledge Obserue that the Apostles neuer vvrote their letters but to such as vvere conuerted to Christes faith before for men can not lightly learne the Christian religion by reading Scriptures but by hearing and by the presence of their teachers which may instruct them at large and particularly of euery Article as clerely breefely by letters they could not doe Neither doth novv any man learne his faith first but by hearing of his parents and Maisters for if vve should vvhen vve come to yeres of discretion â—e set to picke our faith out of the Scriptures there vvould be a madde vvorke and many faithes among vs. 30. Who is made He meaneth not as our Aduersaries captiously take it that vve haue no iustice sapience nor sanctity of our ovvne other then Christes imputed to vs but the sense is that he is made the author giuer and meritorious cause of al these vertues in vs for so the Apostle interpreteth him self plainely in the 6 Chapter folovving vvhen he vvriteth thus You be vvashed you be iustified you be sanctified in the name of our Lord IESVS CHRIST and in the Spirit of our God CHAP. II. That his ovvne preaching among them vvas in humble maner in the sight of man 3 Hovvbeit it is most profound vvisedom as they should and vvould perceiue if they vvere not carnal vvhich is taught in the Church of Christ verse 1 AND I brethren vvhen I came to you I came not in loftinesse of speache or of vvisedom preaching to you the testimonie of Christ ✠verse 2 For I iudged not my self to knovv any thing among you but IESVS Christ and him crucified ✠verse 3 And * I vvas vvith you in infirmitie and feare and much trembling ✠verse 4 and my speache and my preaching vvas not in the persuasible vvordes of humane vvisedom but in shevving of spirit and povver ✠verse 5 that your faith might not be in the vvisedom of men but in the povver of God But vve speake vvisedom among the perfect ✠verse 6 but the vvisedom not of this vvorld neither of the princes of this vvorld that come to naught ✠verse 7 but vve speake the vvisedom of God in a mysterie which is hid vvhich God did predestinate before the worlds vnto our glorie ✠verse 8 which none of the princes of this vvoâ—ld did knovv for if they had knovven they vvould neuer haue crucified the Lord of glorie ✠verse 9 But as it is vvritten That vvhich eie hath not seen nor eare hath heard neither hath it ascended into the hart of maÌ„ vvhat things God hath prepared for them that loue him ✠verse 10 but to vs God hath reuealed by his Spirit For the Spirit searcheth al things yea the profoundities of God ✠verse 11 For vvhat man knovveth the things of a man but â— the spiâ—it of a man that is in him so the things also that are of God no man knovveth but the spirit of God ✠verse 12 And vve haue receiued not the spirit of this vvorld but the spirit that is of God â— that vve may knovv the things that of God are giuen to vs. ✠verse 13 vvhich also vve speake not in learned vvordes of humane vvisedom but in the doctrine of the Spirit comparing spiritual things to the spiritual ✠verse 14 But â— the sensual man perceiueth not those things that are of the spirit of God for it is folishnes to him and he can not vnderstand because he is spiritually examined ✠verse 15 But the spiritual man iudgeth al things and him self is iudged of no man ✠verse 16 For * vvho hath knovven the sense of our Lord that may instructe him But vve haue the sense of Christ ANNOTATIONS CHAP. II. 11. But the spirit of man One man can not knovv an others cogitations naturally but God giueth to Prophets and other euen in this vvorld oftentimes by extraordinary grace to knovv mens secretes As he did to S. Peter to knovv the fraude of Ananias and Sapphira and to Eliseus his seruants bribery in his absence and vvhat vvas done in the king of Syria his chamber and as he giueth to al Angels and Saincts so far as is conuenient to our necessities and their heauenly glorie to vnderstand not onely our vocal praiers but our invvard repentance and desires 12. That vve may knovv The Protestants that chalenge a particular spirit reuealing to eche one his ovvne predestination iustification and saluation vvould dravv this text to that purpose Vvhich importeth nothing els as is plaine by the Apostles discourse but that the holy Ghost hath giuen to the Apostles by them to other Christian men to knovv Gods ineffable gifts bestovved vpon the beleeuers in this time of grace that is Christes Incarnation Passion presence in the Sacrament the incomprehensible ioyes of heauen vvhich Pagans Ievves and Heretikes deride 14. The sensual man The sensual man is he specially that measureth these heauenly mysteries by natural reason humane prudence external sense and vvorldly affection as the Ievv Pagane and Heretike doe and sometime both here and els vvhere the
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
Catholike Church that is to say that visible companie of Christians vvhich hath euer had and by good records can proue they haue had a continual ordinarie succession of Bishops Pastors and Doctors to be the onely true Church and these other good fellovves that for many vvorldes or ages together can not shevv that they had any one Bishop or ordinarie yea or extraordinaâ—â—e officer for them and their sect to be an adulterous Heretical generation And this place of the Apostle assuring to the true Church a perpetual visible continuance of Pastors and Apostles or their successors vvarranted the holy fathers to trie al Heretikes by the most famous succession of the Popes of Rome So did S. Irenaeus li. 3. c. 3. Tertullian in prascript Optatus li. 2 cont Parm. S. Augustine in ps cont part Donat. et cont ep Manich. c. 4. et ep 165. Epiph. har 27. and others 14. With euery vvinde The special vse of the spiritual Gouernours is to keepe vs in vnitie and constancie of the Catholike faith that vve be not carried avvay vvith the blast or vvind of euery heresie Vvhich is a very proper note of sectes and nevv doctrines that trouble the infirme vveaklings of the Church by certaine seasons of diuerse ages as sometime the Arians then the Manichees an other time the Nestorians then the Lutherans Caluinists and such like vvho at diuers times in diuers places haue blovven diuers blastes of flase doctrine CHAP. V. He continueth his exhortation to good life 5 assuring them against al deceiuers that no committer of mortal sinne shal be saued considering that for such sinnes it is that the Heathen shal be damned â— that Christians must rather be the light of al others 22 Them he commeth in particular and exhorteth husbands and vviues to do their duety one tovvardes the other by the example of Christ and his obedient and beloued spouse the Church verse 1 BE ye therfore folovvers of God as most deere children ✠verse 2 and * walke in loue as Christ also loued vs and deliuered him self for vs an oblation and host to God in an odour of svvetenes ✠verse 3 But * fornication and al vncleannes or auarice let it not so much as be named among you as it becommeth sainctes ✠verse 4 or filthines or foolish talke or scurrilitie being to no purpose but rather giuing of thankes ✠verse 5 For vnderstanding knovv you this that no fornicatour or vncleane or couetous person vvhich is the seruice of Idols hath inheritance in the kingdom of Christ and of God ✠verse 6 Let no man seduce you vvith vaine vvordes For for these things commeth the anger of God vpoÌ„ the children of diffidence ✠verse 7 Become not therfore partakers vvith them ✠verse 8 For you vvere sometime darkenes but novv light in our Lord. Vvalke as children of the light ✠verse 9 for the fruite of the light is in al goodnes and iustice and veritie ⊢ ✠verse 10 prouing vvhat is vvel pleasing to God ✠verse 11 and communicate not vvith the vnfruitful vvorkes of darkenes but rather reproue them ✠verse 12 For the things that are done of them in secrete it is shame euen to speake ✠verse 13 But al things that are reproued are manifested by the light for al that is manifested is light ✠verse 14 for the vvhich cause he saith Rise thou that sleepest and arise from the dead and Christ vvil illuminate thee ✠verse 15 See therfore brethren how you vvalke vvarily not as vnvvise but * as vvise ✠verse 16 redeeming the time because the daies are euil ✠verse 17 Therfore become not vnvvise but * vnderstanding vvhat is the vvil of God ✠verse 18 And be not drunke vvith vvine vvherein is rioteousnes but be filled vvith the Spirit ✠verse 19 speaking to your selues in psalmes hymnes and spiritual canticles chauÌ„ting and singing in your hartes to our Lord ✠verse 20 giuing thankes alvvaies for al things in the name of our Lord IESVS Christ to God the Father ✠verse 21 Subiect one to an other in the feare of Christ ✠verse 22 Let * vvomen be subiect to their husbandes as to our Lord ✠verse 23 because * the man is the head of the woman as Christ is the head of the CHVRCH Him self ″ the sauiour of his body ✠verse 24 But as the CHVRCH is subiect to Christ so also the vvomen to their husbands in al things ✠verse 25 Husbands loue your vviues as Christ also ″ loued the CHVRCH and deliuered him self for it ✠verse 26 that he might sanctifie it cleansing it by the lauer of vvater in the vvord ✠verse 27 that he might present to him self a glorious CHVRCH not hauing spot or wrinkle or any such thing but that it may be holy and vnspotted ✠verse 28 So also men ought to loue their vviues as their ovvne bodies He that loueth his vvife loueth him self ✠verse 29 For no man euer hated his ovvne flesh but he nourisheth cherisheth it ″ as also Christ the CHVRCH ✠verse 30 because vve be the members of his body of his flesh of his bones ✠verse 31 For this cause shal maÌ„ leaue his father mother and shal cleane to his vvife and they shal be tvvo in one flesh ✠verse 32 ″ This is a great sacrameÌ„t but I speake in Christ and in the CHVRCH ✠verse 33 Neuertheles you also euery one let eche loue his vvife as him self and let the vvife feare her husband ⊢ ANNOTATIONS CHAP. V. 21. Sauiour of his body None hath saluation or benefite by Christ that is not of his body the Church And vvhat Church that is S. Augustine expresseth in these vvordes The Catholike Church onely is the body of Christ vvhereto she is â—ead out of this body the Holy Ghost quickeneth no man And a litle after He that vvil haue the Spirit let him bevvare he remains not out of the CHVRCH let him bevvare he enter not into it fâ—inedly August ep 50 ad Bonifacium comitem in fine 24. Subiect to Christ The CHVRCH is alvvaies subiect to Christ that is not onely vnder him but euer obedient to his vvordes and commaundement Vvhich an euident and inuincible demonstration that she neuer rebelleth against Christ neuer falleth from him by error Idolatrie or false vvorship as the Heretikes novv and the Donatistes of old did teach 25. Loued the Church Loe Christes singular loue of the CHVRCH for vvhich onely the members thereof he effectually suffered his Passion and for vvhose continual cleansing and purifying in this life he instituted holy Baptisme and other Sacraments that at length in the next life it may become vvithout al spot vvrinkle or blemish for in this vvorld by reason of the manifold infirmities of diuers her members she can not be vvholy vvithout sinne but must
He prophecieth that certaine should depart from the Catholike faith vvilling Timothee therfore to inculcate to the people those articles of the said faith 7 Item to exercise him self in spiritual exercise 12 to gette authoritie by example of good life 13 to studie to teach to increase in the grace giuen him by holy orders verse 1 AND the Spirit manifestly saith that in the last times certain â— shal depart from the faith attending to spirites of errour and doctrines of diuels ✠verse 2 speaking lies in hypocrisie and hauing their conscience seared ✠verse 3 â— forbidding to marie to abstaine from meates vvhich God created to receaue vvith thankes-giuing for the faithful and them that haue knovven the truth ✠verse 4 For euery creature of God is good and nothing to be reiected that is receiued â— vvith thankes-giuing ✠verse 5 For it is â— sanctified by the vvord of God and praier ✠verse 6 These things proposing to the brethren thou shalt be a good minister of Christ IESVS nourished in the vvordes of the faith and the good doctrine vvhich thou hast attained vnto ✠verse 7 But folish and old vviues fables auoid and exercise thy self to pietie ✠verse 8 For corporal exercise is profitable to litle but pietie is profitable to al things hauing promisse of the life that novv is and of that to come ✠verse 9 A faithful saying and vvorthie of al acceptation ✠verse 10 For to this purpose vve labour and are reuiled because vve hope in the liuing God vvhich is the Sauiour of al men especially of the faithful ✠verse 11 Commaund these things and teach ✠verse 12 Let no man contemne thy youth but be an example of the faithful in vvord in conuersation in charitie in faith in chastitie ✠verse 13 Til I come attend vnto reading exhortation doctrine ✠verse 14 Neglect not ″ the grace that is in thee vvhich is giuen thee by prophecie vvith imposition of the handes ″ of priesthod ✠verse 15 These things doe thou meditate be in these things that thy profiting may be manifest to al. ✠verse 16 Attend to thy self and to doctrine be earnest in them For this doing thou shalt ″ saue both thy self and them that heare thee ANNOTATIONS CHAP. IIII. 1. Shal depart It is the proper description of Heretikes to forsake their former faith and to be Apostataes as the Greeke vvord importeth to giue care to particular spirites of error deception rather then to the Spirit of Christ in his Church to folovv in hypocrisie and shevv of vertue the pernicious doctrine of Diuels vvho are the suggesters and prompters of al Sectes and are lying spirites in the mouthes of al Heretikes and false preachers men that haue put their conscience to silence and made it senses to the holy hurches admonition the Apostle noting * once before also in this same Epistle that Heretikes haue no conscience vvhich is the cause both of their fall and of their obduration in heresie â— Forbidding to marrie He speaketh saith S. Chrysostom of the Manichees Encratites and Marcionistes hâ— 12 in 1 Tim. S. Ambrose vpon this place addeth to these the Patritians also S. Irenaeus li. 1 c. 30. S. Epiphanius har 45. 26. 61. 30. S. Hierom 1 cont louin c. 1. ep 50 c. 1 3. S. Augustine har 25. 40. and generally al antiquitie affirme the same both of them and also of the Heretikes called Apostolici Ebionitae and the like Their heresie about mariage vvas that to marrie or to vse the act of matrimonie is of Satan as S. Irenaeus vvitnesseth li. 1 c. 22 and that the distinction of male and femal and the creation of man and vvoman for generation came of an il God They taught their hearers saith S. Augustine that if they did vse vvomen they should in any vvise prouide that they might not conceiue or beare children Clemens Alexandrinus li. 3. Strom in principie vvriteth that such admit no mariage nor procreation of children lest they should bring into the vvorld creatures to suffer miserie and mortalitie And this is the damnable opinion concerning mariage noted here by the Apostle For the second point consisting in the prohibition of meates or vse of certaine creatures made to be eaten the said Heretikes or diuers of them for they vvere not al of one sect touching these points taught that men might not eate certaine sortes of meates specially of beastes and liuing creatures for that they vvere not made say they of the good God but of the euil And vvine they called the gall of the Prince of darkenes and not to be drunke at al and the Vine vvhereof it came to be of the Diuels creation And diuers other creatures they coÌ„demned as things by nature and creation polluted and abominable August har Manich. 46. har 25 Tatian toto libro de mâ—r Manich. to 1. Lo these vvere the Heretikes and their heresies vvhich S. Paul here prophecieth of that forbid mariage and meates as you haue heard for vvhich they and their folovvers vvere condemned in diuers Councels Is it not novv an intolerable impudencie of the Protestants vvho for a smal similitude of vvordes in the eares of the simple apply this text to the fastes of the Church and the chastitie of Priests and Religious As though either by appointing or vsing some daies of abstinence from certaine meates the Church or any Catholike man condemned the said meates vnles the Rechabites Hierom. 35. or the Nazarites Num. 6. or the Niniuites Ion. 3. or Moyses Exod. 34. or Elias 3 Reg. 19. or holy Anna the vvidow Luc. 2 or Iohn Baptist Mat. 3 9. or Christ him self Mâ— 4. commending vsing and folovving a prescript number of fasting daies or God him self that in the very beginning in Paradise prescribed abstinence from the fruite of one certaine tree and after appointed so many fastes in the Lavv vnles he therfore condeÌ„ned his ovvne creatures the rest those creatures from vvhich they abstained No there be many good and lavvful causes to forbid some or to abstaine froÌ„ some meates as for obedience as in Paradise for significatioÌ„ as the Ievves for that they haue been offered to Idols as in the Epistle to the Corinthians for chastening the bodie and penance for health also and onely those causes are vnlavvful for vvhich the Manichees and other Heretikes abstained Concerning mariage likewise they may as vvel charge God or the Church for forbidding the father to marrie the daughter or the brother the sister or other prohibited persons in the Lavv as vvel might they charge Christ and the Apostle for prohibiting the man to marrie during his vviues life and appointing vvidowes that serue the Church to liue vnmaried and not admitting a maried woman as vvel as vvidovv nor her that hath had moe husbands as vvel as her that hath beeÌ„ maried but once as they
Let vs auoid those Nouelties of vvordes according to the Apostles prescript and keepe the old termes Penance Fasting Priest Church Bishop Masse Mattins Euensong the B. Sacrament Altar Oblation Host Sacrifice Alleluia Amen Lent Palme-Sunday Chrisimas the very vvordes vvil bring vs to the faith of our first Apostles and condemne these nevv apostates nevv faith and phrases 20. Falsely called knovvledge It is the propertie of al Heretikes to arrogate to them selues great knovvledge and to condemne the simplicitie of their fathers the holy Doctors and the Church but the Apostle calleth their pretended skill a knovvledge falsely so called being in truth high and deepe blindnes Such saith S. Irenaeus li. 5 c. 17. as forsake the preaching of the Church argue the holy Priests of vnskilfulnes not considering hovv far more vvorth a religious idiote is them a blasphemous and impudent sophister such as al Heretikes be And againe Vincentius Lirinensis speaking in the person of Heretikes saith Come ô ye folish and miserable men that are commonly called Catholikes and learne the true faith vvhich hath been hid many ages heretofore but is reuealed and shevved of late c. See his vvhole booke concerning these matters THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO TIMOTHEE THE cheefe scope of this second to Timothee is to open vnto him that his martyrdom is at hand Vvhich yet he doth not plainely before the end preparing first his minde vvith much circumstance because he knevv it vvould grieue him sore and also might be a tentation vnto him Therfore he talketh of the cause of his trouble of the revvard that the one is honorable and the other most glorious and exhorteth him to be constant in the faith to be ready alvvaies to suffer for it to fulfil his ministerie to the end as him self novv had done his Vvhereby it is certaine that it vvas vvritten at Rome in his last apprehension and emprisonment there as he signifieth by these vvordes Cap. 1 Onesiphorus vvas not ashamed of my chaine but when he was come to Rome carefully sought me c. And of his martyrdom thus For I am novv ready to be offered and the time of my resolution or death is at hand cap. 4. THE SECOND EPISTLE OF PAVL TO TIMOTHEE CHAP. I. Vvith his praises he couertly exhorteth him not to be dismaied for his trouble 6 hauing grace giuen in Orders to helpe him 8 and knovving for vvhat cause he is persecuted and namely vvith the example of Onesiphorus verse 1 PAVL an Apostle of IESVS Christ by the vvil of God according to the promisse of the life which is in Christ IESVS ✠verse 2 to Timothee my deerest sonne grace mercie peace from God the father and Christ IESVS our Lord. ✠verse 3 I giue thankes to God vvhom I serue from my progenitours in a pure conscience that vvithout intermission I haue a memorie of thee in my praiers night and day ✠verse 4 desiring to see thee mindeful of thy teares that I may be filled vvith ioy ✠verse 5 calling to minde that faith vvhich is in thee not feined vvhich also dvvelt first ″ in thy grandmother Loïs and thy mother Eunîce and I am sure that in thee also ✠verse 6 For the vvhich cause I admonish thee that thou resuscitate the grace of God vvhich is in thee by the imposition of my handes ✠verse 7 For God hath not giuen vs the spirit of feare but of povver and loue and sobrietie ✠verse 8 Be not therfore ashamed of the testimonie of our Lord nor of me his prisoner but trauail vvith the Gospel according to the povver of God ✠verse 9 vvho hath deliuered and called vs by his holy calling * not according to our vvorkes but according to his purpose and grace vvhich vvas giuen to vs in Christ IESVS * before the secular times ✠verse 10 But it is manifested novv by the illumination of our Sauiour IESVS Christ vvho hath destroied death illuminated life and incorruption by the Gospel ✠verse 11 vvherein * I am appointed a preacher and Apostle and Maister of the Gentiles ✠verse 12 For the vvhich cause also I suffer these things but I am not cōfounded For I know whom I haue beleeued I am sure that he is able to keepe my ″ depositum vnto that day ✠verse 13 Haue thou ″ a forme of sound vvordes vvhich thou hast heard of me in faith in the loue in Christ IESVS ✠verse 14 Keepe the good depositum by the holy Ghost vvhich dvvelleth in vs. ✠verse 15 Thou knovvest this that al vvhich are in Asia be auerted from me of vvhom is Phigelus and Hermogenes ✠verse 16 Our Lord giue mercie to * the house of Onesiphorus because he hath often refreshed me and hath not been ashamed of my chaine ✠verse 17 but vvhen he vvas come to Rome he sought me carefully and found me ✠verse 18 ″ Our Lord graunt him to finde mercie of our Lord in that day And how many things he ministred to me at Ephesus thou knovvest better ANNOTATIONS CHAP. I. 5. In thy grandmother Though God shevv mercie to many that be of incredulous heretical or il parents yet it is a goodly benediction of God to haue good education and to haue good faithful progenitors and Catholike parents And it is a great sinne to forsake the faith of our fathers that be Catholikes or contrarie to our education in the Church to folovv strange doctrines abandoning not onely our next natural parents faith but the aūcient faith and beleefe of al our progenitors for many hundred yeres together And if to folovv the faith of mother and grandmother onely the Christian religion being then but nevvly planted vvas so commendable euen in a Bishop hovv much more is it novv laudable to cleaue fast to the faith of so many our progenitors and ages that continued in the same Christian religion vvhich they first receiued Our Protestants in their great vvisedom laugh at good simple men vvhen they talke of their fathers faith But S. Hierom I am a Christian saith he and borne of Christian parents and carie the signe of the crosse in my forehead And againe ep 65. c. 3. Vntil this day the Christian vvorld hath been vvithout this doctrine that faith vvil I hold fast being an old man vvherein I vvas borne a child And the holy Scriptures set vs often to schole to our fathers Aske thy fathers and they vvil shevv thee thy auncetours and they vvil tel thee And againe Our fathers haue shevved vnto vs. And cōmonly the true God is called the God of the faithful and of their forefathers Dan. 2. 3. And false Gods and nevv doctrines or opinions be named Nevv and fresh such as their fathers vvorshipped not Deut. 32. Finally S. Paul both here and often els alleageth for his defense and commendation that he vvas of faithful progenitors
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
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
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
the same 158 marg They and not lay men are the dispensers of Christs mysteries 40. nu 19. 42 marg pag. 109. nu 6. pag. 321. nu 40. pag. 463. nu 34. pag. 4â—0 He that despiseth them despiseth Christ 167 ma. The honour of Priesthod 67. 89 marg 360. 578 m. Preeminence before other 571. nu 4 pag. 616. 566. nu 20. pag. 484 marg Hospitalitie and almes tovvard them 163. marg 533 marg See Almes Hospitalitie The Protestants make it an odious and reprochful name 67. nu 13. pag. 130. They auoid the word in their English translations of the nevv Testament 333. Their perpetual continencie requisite 138. 570. nu 2. pag. 579. 580. 589. nu 4. 596. 437 marg 569 marg Mariage of Priests vnlavvful 21. 570. at large 575. contrarie to the auncient Canons 571. to the Councel of Nice 570. None euer lawfully maried after holy orders 21. 570. Paphnutius and the Nicene Councel concerning this matter 21. 570. Maried men being made Priests must no more companie vvith their vviues and that according to the example of the Apostles 21. 290 marg 444. nu 5. according to the custom of the primitiue Church 570. 571. The Church may annexe perpetual chastitie to holy orders 580. nu 4. in the marg The forbidding of such persons to marie is no condemnation of Mariage 575. Iouinians old heresie could neuer induce any one Priest to marie 582. Vigilantius and his follovvers much like to the Protestants in this point 570. See Vovv Priests crovvnes 665. Priests garments 701. Priests some properly so called some vnproperly 740. Al Christians are no more Priests then they are also kings that is vnproperly 657 marg 700. 709. Their spiritual hostes 658. CHRISTS Priesthod and the excellencie thereof 609. 610. 615. 616. 617. 618. 131. A Priest as he is man not as he is God 610. The Caluinists either Arrians or ignorant in auouching the contrarie ibid. His Priesthod eternal and hovv 131. 617. 618. 619. nu 3. in marg He concurreth stil in al priestly actions and is the principal vvorker 619 marg He is not the only Priest of the nevv Testament 609. 618. Many Priests of the nevv TestameÌ„t properly and peculiarly so called and their Priesthod external not only spiritual 609. 616. 617. 618. 619. Princes hovv and wherein to be obeied 64. 121. 197 marg 415. 416. 658. 659. They may not vsurpe Ecclesiastical functions 64. 403. 609. nu 1. pag. 639. They haue no more right of supremacie in spiritual causes then Heathen Princes 659. Christ and his Apostles charged vvith disobedience to Princes 658 nu 13. Peter Iohn disobeied the Magistrats coÌ„maunding them not to preach in the name of IESVS 299 marg So must Catholike preachers ib. In things lavvful not to obey them is a mortal sinne 415. Heretical tumultes disobedience against their Princes 28. 488. Heresies agaiÌ„st rule superioritie 416. 659. nu 16. and 18. The obedience of Catholikes in al teÌ„poral causes 416. The deadly sinnes of Princes superiors exempt not the subiectes from their obedieÌ„ce as the Vviâ—â—fistes teach 659. Princes theÌ„ selues must obey be subiect in matters of saith religioÌ„ 639. Al are vnder Peter his successors 279. 280. 364 m. Their election creatioÌ„ far inferiour to Gods institution of the spiritual Magistrate 658. The temporal Magistrate is called an humane creature and why 658. nu 13. Praying for kings and Princes namely in the Masse 566. marg 567. Procession on Palme-Sunday 61. Prosperitie no signe of the true religion 13. marg Protestants See Heretikes Purgatorie 12. marg pag. 34. 94. nu 29. pag. 121. nu 24. pag. 187. 430. 431. 645. nu 13. pag. 661. None not perfectly cleansed can enter into heauen 743. marg Purgatorie fire passeth al the paines of this life 431. The same is released by the praiers of the liuing 317. A third place 162. 708 marg The Scripture abused against Purgatorie ansvvered 726. See Praier Sacrifice for the dead R REconciliation to the Cathol Church 14. nu 24. p. 471. nu 5. 〈◊〉 â—chisme Religion Men of no religion â—uters Atheistes 33. Most happie that suffer any losse for religion 114. m. 116. They that forsake their religioÌ„ to saue their landes are like Esau 635. marg See Persecution Religious life 561. Their profession is according to Christs counsel and the Apostles example 55. 151. 191 marg 296. nu 44. to the Saincts of the primitiue Church 410 marg 296. VigilaÌ„tius heresie against such as forsooke al for Christ 420 marg Diuers Religions of Dominicans Franciscans c. are not diuers Sectes 323. Their diuers rules and imitation of diuers holy men is the imitation of Christ him self 531 marg 547. Their liuing in common Apostolical 296. Their rising in the night to pray 79. nu 41. Their blessing 55. The contemplatiue life preferred before the actiue by our Sauiour him self in the persons of Marie and Martha 169. Both alvvaies in the Chruch ibid. See Monkes and Monastical life Eremities Relikes The touching of Relikes their vertue miracles 23 m. 24. 100. 133. 309. 312. 326. 350. 372. 577. 622. The touching of Christs person or whatsoeuer belonged to him 93 m. The hemme of Christs garment 23 m. 24. 40 marg 100. His sepulchre 85. 622. Mount Thabor and al the holy land 49. 577 his holy Crosse See Crosse S. Peters shadow 261. nu 12 302. 304. his chaines 326. S. Paules napkins or the napkins that had touched his body 350. His chaines 61. nu 12. 372. His blessing and vertue in the ile Malta 372. His prison and other memories there 370 marg The Relikes of S. Iohn Baptist Elias Abdias 40. S. Steuens Relikes 309. 312. S. Augustine of Relikes 309. 312. S. Chrysostom 261. 350. S. Hierom. 85. 133. 622. S. Gregorie 372. nu 20. The greater vertue of Relikes the more is the honour of Christ 261. 350. 246 marg Saincts Relikes of greater force after their death 350. Eliseus body 4. Reg. 13. Miraculous reseruatioÌ„ of Relikes from putiefaction 622. Relikes reserued in the old Testament 622. VigilaÌ„tius heresie against Relikes condemned of old and refuted by S. Hierom. 133. 350. nu 12. The deuotion of the old Christians tovvard Relikes 40. 372. 622. 274 marg The deuotion tovvard Christs body vvhen it vvas dead 131. 132. The Pagans abused holy Relikes as the Protestants do novv 40. Translation of Relikes 133. 631 marg 307. Reprobation at large 405. 406. Sinne is alvvaies the cause thereof ib. 127 mar It taketh not away free vvil 406. 707. Hovv God raised Pharao 406. 407. Hovv he is said to indurat ib. to giue vp into a reprobat sense 383 marg 385. nu 26. pag. 308 marg See God Free vvil Predestination Restitution of goods il gotten 195. Revvard DiffereÌ„ces of rewards in heaueÌ„ 37. 193 marg See heauen Respect of revvard 16. nu 4. pag. 55. nu 27 pag. 631 marg 181 marg 706 marg Revvard what it signifieth 430.
to heauen 651. No sinne but in this life it may be remitted the contrarie is the heresie of the Caluinists 686. See Penance They are worse in this point then the Nouatians 613. Vvhat is in S. Iohns Epistle a sinne to death 687. Three degrees of sinnes signified by the three dead that Christ raised to life 100. Sinne the cause of sicknes and other plagues 132. Spirit To adore and serue God in spirit 228. Boasting of the spirit 684. Not to credit euery spirit and hovv to trie them 552. The Church onely hath to discerne spirites 684. The testimonie of the Spirit in vs. 402. Superioritie and difference of degrees not forbidden 57 marg 165 marg Superstition not allowed in the Catholike Church 344. 539 marg The Protestants falsely call deuotion superstition 344. Supremacie of temporal Princes in matters Ecclesiastical See Princes T Tithes due to God and his Priests 615. Giuen by the inferior to the superior ibid. Paied in the Law of nature Moyses ib. How due to the Priests of Christes Church 616. Tongues Praiers in an vnknovven tōgue See Praiers The 14 chap. of the first to the Corinthians explicated concerning tongues 460. The Protestants vaine boasting of tongues 457 marg The three principal tongues in the title of the Crosse of Christ 271 marg The holy Scriptures most conueniently preserued in them ibid. Traditions not written 559. at large 413. 414. 476. 612. 653. 279 marg 353. 451. 454. 43. 106. 464 marg 695. 591 marg Apostolical traditions 413. 414. 451. 476. 559. 560. 612. 464 marg Particular traditiōs of the Apostles the Lent 12. 145 marg the administration of the B. Sacrament 451. 454. a commemoration inuocation of Saincts in the Masse ibid. praier for the dead ibid. and 560. mingling water with wine ibid. Baptizing of infantes 559. the Apostles Creede 560. See other particular traditions pag. 454. 559. Pater noster in the Masse 567. keeping of Sunday Easter Vvhit-sontide c. 43. 467 mar How to know Apostolical traditions 560. 559. Ignatius booke of the Apostles traditions ib. The fathers estimation of traditions 559. The Protestants hatred of the very name and suppressing the same in the text of holy Scripture 559. 560 marg They are called Depositum 414. 581 mar descending from the Apostles by Bishop and Bishop vnto the end 584. The Protestāts can shew no such Depositum 584. Heretikes conuicted by traditiō 5. 559. Iewish and heretical traditions 43. 106. Translation of the Bible into Greeke called Septuaginta 633. cited of the Euangelistes and authentical in the Greeke Church ibid. The authentical Latin translation 633. Beza preferreth it before al the rest See the preface Translatours of holy Scripture must be exacte and sincere 221. See the preface V VIrginitie better then Mariage more meritorious and grateful to God fitter for his seruice 4. 55. 440. 725 m. 356. The contrarie was Iouinians old condēned heresie 582. Virginitie coūseled not commaunded 55. 440. 438 marg See Mariage Professed virgins may not marie See Vovv The state of virgins passeth the rest 725 m. Visions recorded in the Scriptures 315. 318. 319. 368. 492. Visions haue no credite with Heretikes specially with the Protestants 319 marg 492. Some haue been rapt to see the state of the next life 491 marg Extreme vnction See Extreme Vovv an acte of soueraine worship 169. Neuer true religion without vowes and votaries ib. The Protestants haue abandoned al vowes and votaries ib. Vow of monastical and religious life 169. 304. Vow of Virginitie or chastitie lawful possible c. 55. 580. 581. 582. Yong vvomen may vovv Religion 581. Our B. Ladie vowed virginitie 138. The daughters of Philip the Deacon were vowed virgins 356. The Apostles vowed pouertie and professed the religious state of perfection pag. 55. nu 21. 27. Breache of vowes damnable 304. 439. 440. It is to breake their first faith 580. It is to goe after Satan 581. It is the highest kinde of Sacrilege 304. It is worse then aduoutrie 582. Vvhat virgins widovves the Apostle allovveth to marie 440. 581. Iouinian for persuading Nunnes to marie is called of S. Augustine a monster of S. Hierom he and his folovvers Christian Epicures 582. The Protestants call Iouinians heresie Gods word 582. Vvhat vovves are unlavvful and not to be kept 361. Vsurie not to be vsed among Christians 255. Spiritual vsurie in the better sense 74. nu 27. W VVidovvhod 579 at large This state more blessed then the state of matrimonie 439 m. Their cōtinual praier continencie 578 m. The example of holy Anne 141. 142. S. Ambrose and S. Augustine wrote whole bookes in cōmēdation of the state of widowhod 579. The Churches widowes called Diaconissae and their office 579. They must haue had but one husband ibid. The Caluinists most absurd expositiō of these wordes The husband of one wife 580. The Apostle forbiddeth not al yong widowes to vow 581. See Continencie The vvord of God is not only that vvhich is written in the Scriptures 548. See Gospel Tradition Vvorkes meritorious of life euerlasting 17. 177. 387. 430. 593. 594. 613. 703 mar No workes of them selues vvithout faith and the grace of God are meritorious 378. 594. Such are the workes that S. Paul excludeth from iustification 378. 387. 390. 411. 385. 499 marg Vve presume not vpon our owne workes or merites as of our selues but as of Gods grace 516 marg 594. The Protestants make no difference betwene Christian mens workes done in grace and the workes of Ievves Pagans 411. They are iniurious to Gods grace vvhich maketh vorkes meritorious 594. The Scriptures which they falsely alleage answered 189. 402. Vve are iustified by vvorkes also and not by faith only 16. 643. 645 and 646 at large 153 marg 678 marg 510 m. 538. m. See faith Good workes before faith though not meritorious yet are preparatiues to the first iustification 320. 389 m. That euery man shal be rewarded according to his vvorkes is a cōmon phrase in Scripture 47. 386 marg 387. 430. 656 marg 744 marg not according to faith only or lacke of faith 741. nu 12. Al good workes rewarded in heauen 630 marg 413. nu 1. pag. 587. 524 marg 543 marg 191 marg Heauen is due for them according to Gods iustice 593. 594. 613. 553 mar They giue great confidence before God 630. 627 marg Vvorkes may be done in respect of reward 16. nu 4. pag. 631. marg pa. 444. The three workes of iustice 14. 15. 16. Vvorkes of mercie how acceptable to God 663. 317. m. 341 marg See Almes Vvorkes of perfection or supererogation 444. 485. 168 m. See C. Euangelical Counsels Vvorkes satisfactorie 143 m. See faith Iustification Merite Revvard Heauen prepared for them only that deserue it by good workes 58. nu 23. pag. 73 marg Vvithout good vvorkes a man shal be demned 143 marg 153 marg 739 marg The booke of euery mans workes opened in the day of iudgement 741.
beleefe of Christian Religion c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Some Heretikes fouly corrupt this place thus Who must be conteined in heauen of purpose as they protest to hold Christ in heaueÌ„ from the B. SacrameÌ„t Beza As though his preseÌ„ce there drew him out of heauen Neither caÌ„ they pretend the Greeke which is word for word as in the vulgar latin and as we translate Deu. 18 15. Gen. 22 18. 26 4 Saincts doe miracles and the like but by the power of God ⸬ Here againe we see the proceding and increase of the Church visibly The name of IESVS See Annot. Philip. 2 10. Psa 117 22. The Apostles constancie learning and wisdom after the coÌ„ming of the Holy Ghost being but idiotes that is simple vnlettered men and timorous before ⸬ Their coÌ„stancie and courage after their confirmation being so weake before And if any Magistrate coÌ„maund against God that is to say forbid Catholike ChristiaÌ„ men to preach or serue God this same must be their answer though they be whipped and killed for their labour See c. 5. v. 29. Ps 2 1. ⸬ Christes death as needeful for mans redemption was of Gods determination but as of the malice of the Iewes it was not his act otherwise then by permission Act. 2 44. ⸬ Note the ardent charitie and coÌ„tempt of worldly things in the first Christians who did not onely giue great almes but sold al their lands to bestow on the Apostles and the rest that were in necessitie according to Christes couÌ„sel Mt. 16 21. Note also the great honour credit giuen to the Apostles in that the Christian men put al the goods possessions they had to their disposition Reuerence to holy persons 4. reg 4 â—â— Luc. â— 47. Kissing their feete Lu. 7 38. ⸬ Herevpon rose great reuerence awe and feare of the vulgar Christians toward the holy Apostles for an example to al Christian people how to behaue theÌ„ selues toward their Bishops and Priests The Epistle vpoÌ„ Imber wenesday in whitson-weeke And within the octaue in a votiue of SS Peter and Paul Peters shadow An Angel leadeth them out of prison Act. 4 18. Theudas ⸬ Time and the euident successe of Christes Church and religion proue it to be of God no violence of the Iewes no persecution of the Heathen Princes no endeuour of domestical Aduersaries heretikes Schismatikes or il liuers pâ—uailiÌ„g against it as on the other side many attempts haue been made by Arius Macedonius Nestorius Luther the like who thought them selues some body but after they had plaiâ—d their partes a while their memory is buried or liueth only in maledictioÌ„ infamie their scholers come to naught Therfore let no Cath. man be scandalized that this heresie holdeth vp for a time For the Arians some others â—lorished much loÌ„ger theÌ„ these and were better supported by Princes and learning yet had an end ` it Aug. ser 9 in append de diuersis tom 10. Sacrilege ExcoÌ„municatioÌ„ ioyned vvith corporal painer 1 Cor. 5. Vow of Chastitie the breache thereof Greg. li. â— ep 13. Peters shadow intercession The election of the 7 first Deacons c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Now also the Priests and they of greater knowledge estimation began to beleeue b The Epistle vpon S. Steuens day in Christmas ⸬ Such is the face of al constant cheereful Martyrs to their persecutors and iudges Murmuring emulation The 7 Deacons 1 Tim. 3. 4. Act. 6 â— The office of Deacons Li. Eccl. Hier. c. 1 part 2. Gen. 12 1. Gen. 15 13. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 17. Gen. 21. Gen. 25. Gen. 29. 30. 35. Gen. 37. Gen. 41. Gen. 42. Gen. 45. Gen. 46. Gen. 49. ⸬ Translation of Saincts bodies agreable to nature Scripture And the desire to be buried in one place more then an other which the holy Patriarches also had Gen. 49 29. 50 24. Hebr. 11 22. hath sometime great causes Aug. de Cur. prâ—mort c. 1. vlt. Gen. 50. Gen. 23. Ios 24. Exo 1 7. Exo. 2 2. Exo. 2 11 Exo. 2 13. Exo. 3 2. ⸬ Christ is our Redeemer and yet Moyses is here called redeemer so Christ is our Mediator and Aduocate and yet we may haue Saincts our inferior mediators and aduocates also See Annot. 1 〈◊〉 2 1. Exo. 7. 8. 9. 10. 11. 12 37 Exo. 16. Deu. 18. Exo. 19 3. 19. Exo. 32 1. ⸬ For a iust punishment of their former offenses God gaue them vp to worke what wickednes they would them selues as it is said of the Gentils Rom. 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos. 5 25. Exo. 25. 40. c This is Iosuè so called in Greeke in type of our Sauiour Ios 3 14. Ps 131 5 1. Par. 17 Act. 17 25. Esa 66 1. c The comfort of al Martyrs Act. 22 20. ⸬ Eusebius Emissenus saith wheÌ„ he praieth for his persecutors he promiseth to his worshippers his manifest intercessioÌ„ suffrages â— â—o S. Steph. S. Augustine Si Stephaniu siâ— noÌ„ orasset Ecclesiâ—â— PauluÌ„ noÌ„ habereâ— Serm 1 de Stephano The holy land Holy places God is not conteined in place yet he vvil be vvorshipped in one place more theÌ„ in an other Relikes The 3. part THE propagation of the Church from Hierusalem into al Iewrie and to Samaria c curauerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 22. 4. ⸬ This persecution wrought much good being an occasion that the dispersed preached Christ in diuers CouÌ„tries where they came The Epistle vpoÌ„ Thursday in whitsunweeke The Epistle vpoÌ„ Tuesday in whitsuÌ„weeke And in a votiue of the Holy Ghost ⸬ Sape sibi soâ—â—â—e Petrus facit esse Ioannem Ecclesiae quia virgo placet Arator apud Bedam in Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Apocal 9 21. b The Epistle vpon Thursday in Easter weeke ⸬ Note that this Aethiopian came to Hierusalem to adore that is on Pilgrimage where by we may learne that it is an acceptable acte of religion to go from home to places of greater deuotioÌ„ sanctificatioÌ„ ⸬ The Scriptures are so writteÌ„ that they can not be vnderstood without an interpreter as easy as our Protestants make them See S. Hierom Ep. ad PaulinuÌ„ de omnibus diuinâ—â— historiaâ— libris set in the beginning of latin bibles Es 53 7. ` vvhat S. Steuens relikes That Peter was sent is no reason against his Primacie The Sacrament of Confirmation ministred by Bishops onely â—p 73. 〈◊〉 3 ad lubaianum Ec. Hier. c. 2 4. Chrisme in CoÌ„firmation * Ec. Hier. c. 4. * Beza in Act. c. 6. v. 6. Old heresies against confirmation and Chrisme * keâ—â—nit in exam conc Trid. de Conâ—ir The effectes of Baptisme and Confirmation differ Haeretical shiftes and euasioÌ„s against manifest Scriptures and against this Sacrament of Confirmation Tractat. 6 in â—p 10. * See Conâ— Trid. Sess â— can 1 de Confirmat * Cone Trid. sess â— can 14 de Bapt. Bishoping Simonie Penaâ—ce Simon Magus
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