″ faith in the same Spirit to an other the grace of doing cures in one Spirit ✠verse 10 to an other the vvorking of miracles to an other prophecie to an other discerning of spirites to an other kindes of tonges to an other interpretation of languages ✠verse 11 And al these things vvorketh one and the same Spirit diuiding to euery one according as he vvil ⊢ ✠verse 12 For * as the body is one and hath many members and al the members of the body vvhereas they be many yet are one body so also Christ ✠verse 13 For in one Spirit vvere vve al baptized into one ' vvhether Ievves or Gentiles or bondmen or free and in one Spirit vve vvere al made to drinke ✠verse 14 For the body also is not one member but many ✠verse 15 ″ If the foote should say because I am not the hand I am not of the body is it therfore not of the body ✠verse 16 And if the eare should say because I am not the the eie I am not of the body is he therfore not of the body ✠verse 17 If the vvhole body vvere the eie vvhere is the hearing If the vvhole vvere the hearing vvhere is the smelling ✠verse 18 But novv God hath set the members euery one of them in the body as he vvould ✠verse 19 And if al vvere one member vvhere vvere the body ✠verse 20 But novv there are many members in deede yet one body ✠verse 21 And the eie can not say to the hand I neede not thy helpe or againe the head to the feete You are not necessarie for me ✠verse 22 But much more those that seeme to be the more vveake members of the body are more necessarie ✠verse 23 and such as vve thinke to be the baser members of the body vpon them vve put more aboundant honour and those that are our vnhonest partes haue more aboundant honestie ✠verse 24 And our honest partes neede nothing but God hath tempered the body giuing to it that vvanted the more aboundant honour ✠verse 25 that there might be no ″ schisme in the body but the members together might be careful one for an other ✠verse 26 And if one member suffer any thing al the members suffer vvith it or if one member do glorie al the members reioyce vvith it ✠verse 27 And you are the body of Christ and members of member ✠verse 28 And * some verily God hath set in the Church first Apostles secondly prophets thirdly doctors next miracles thē the graces of doing cures helpes gouernements kindes of tonges ✠verse 29 Are al Apostles are al prophets are al doctors are al miracles ✠verse 30 haue al the grace of doing cures do al speake vvith tonges do al interpret ✠verse 31 But pursue the better giftes And yet I shevv you a more excellent vvay ANNOTATIONS CHAP. XII 9. Faith in the same This faith is not an other in substance then the common faith in Christ but is of an other accidental qualitie onely that is of more seruor deuotiō zeale and confident trust specially for doing of miracles 13. If the foote The Church is of exceding great distinctiō of members giftes orders and offices yet of great concord concurrence mutual communion and participation in al actions of her members among them selues and vvith Christ the head of the Body 25. Schisme in the body As Charitie and vnitie of spirit is the proper bond and vveale of the common Body so is diuision or Schisme vvhich is the interruption of peace and mutual Societie-betvvene the partes of the same the special plague of the Church and as odious to God as rebellion to the temporal Soueraine CHAP. XIII That aboue al other Giftes they should seeke after Charitie as that vvithout vvhich nothing profiteth 4 and vvhich doth al as 〈◊〉 to be done and remaineth also in heauen verse 1 IF I speake vvith the tonges of men and of Angels and haue ″ not charitie I am become as sounding brasse or a tinkling cymbal ✠verse 2 And if I should haue prophecie and knevv al mysteries and al knovvledge and if I should haue al faith so that I could remoue mountaines and haue not charitie I am nothing ✠verse 3 And if I should distribute al my goods to be meate for the poore and if I should ″ deliuer my body so that I burne and haue not charitie it doth profit me nothing ✠verse 4 Charitie is patient is benigne Charitie enuieth not dealeth not peruersly is not puffed vp ✠verse 5 is not ambitious seeketh not her ovvne is not prouoked to anger thinketh not euil ✠verse 6 reioyceth not vpon iniquitie but reioyceth vvith the truth ✠verse 7 suffereth al things beleeueth al things hopeth al things beareth al things ✠verse 8 Charitie neuer falleth avvay vvhether prophecies shal be made voide or tonges shal cease or knovvledge shal be destroied ✠verse 9 For in part vve knovv and in part vve prophecie ✠verse 10 But vvhen that shal come that is perfect that shal be made voide that is in part ✠verse 11 Vvhen I vvas a litle one I spake as a litle one I vnderstood as a litle one I thought as a litle one But vvhen I vvas made a man I did avvay things that belōged to a litle one ✠verse 12 Vve see novv by a glasse in a darke sort but then face to face Novv I knovv in part but then I shal knovv as also I am knovven ✠verse 13 And novv there remaine faith hope charitie ″ these three but the greater of these is charitie ANNOTATIONS CHAP. XIII 1. Not Charitie Vvithout Charitie both tovvard euery particular person and specially tovvard the common body of the Church none of al the giftes and graces of God he profitable 1. Deliuer my body Beleeue saith S. Augustine assuredly and hold for certaine that no Heretike and Schismatike that vniteth not him self to the Catholike Church againe hovv great almes so euer he giue yea or shede his bloud for Christes name can possibly be saued For many Heretikes by the cloke of Christes cause deceiuing the simple suffer much But vvhere true faith is not there is no iustice because the iust liueth by faith So it is also of Schismatikes because vvhere charitie is not iustice can there be none vvhich if they had they vvould neuer plucke in peetes the body of Christ vvhich is the Church Aug. seu Pulg de sid ad Pet. c. 39. So saith S. Augustine in diuers places not onely of Heretikes that died directly for defense of their heresie as the Anabaptistes and Caluinists novv a daies do for that is more damnable but of some Heretikes and Schismatikes that may die among the Heathen or Turkes for defense of truth or some Article of Christes religion Aug. de verb. D◠ser 50 c. 2. in
there be three vvhich giue testimonie in earth the spirit vvater and bloud and these three be one ' ✠verse 9 If vve receiue the testimonie of men the testimonie of God is greater because this is the testimonie of God vvhich is greater that he hath testified of his sonne ✠verse 10 * He that beleeueth in the sonne of God hath the testimonie of God in him self ⊢ He that beleeueth not the Sōne maketh him a lier because he beleeueth not in the testimonie vvhich God hath testified of his sonne ✠verse 11 And this is the testimonie that God hath giuen vs life euerlasting And this life is in his sonne ✠verse 12 He that hath the Sonne hath life he that hath not the sonne of God hath not life ✠verse 13 These thinges I vvrite to you that you may knovv that you haue eternal life which beleeue in the name of the sonne of God ✠verse 14 And this is the confidence which vve haue toward him that * vvhat soeuer vve shal aske according to his vvill he heareth vs. ✠verse 15 And vve knovv that he heareth vs vvhatsoeuer vve shal aske vve knovv that vve haue the petitions vvhich vve request of him ✠verse 16 He that knoweth his brother to sinne a sinne not to death let him aske and life shal be giuen him sinning not to death There is ″ a sinne to death ″ for that I say not that any man aske ✠verse 17 Al iniquitie is sinne And there is a sinne to death ' ✠verse 18 Vve know that euery one vvhich is borne of God sinneth not but the generation of God preserueth him and the vvicked one toucheth him not ✠verse 19 Vve knovv that vve are of God and the vvhole vvorld is set in vvickednesse ✠verse 20 And vve knovve that the sonne of God commeth and he * hath giuen vs vnderstanding that vve may knovv the true God may be in his true sonne This is the true God life euerlasting ✠verse 21 My litle children keepe your selues ″ from Idols Amen ANNOTATIONS CHAP. V. 5. His commaundements are not heauie Hovv can the Protestants say that Gods commaundements can not possibly be fulfilled or kept in this life seing the Apostle saith they be not heauie and Christ saith his yoke is svveete and his burden light See for the ful vnderstanding of this place S. Augustine de perfectione iustitia c. 10. The Heretikes in fauour of their foresaid errour rather translate His commaundements are not greuous then are not heauie 7. Three vvhich giue testimonie An expresse place for the distinction of three persons the vnitie of nature and essence in the B. Trinitie against the Arians and other like Heretikes vvho haue in diuers ages found them selues so pressed vvith these plaine Scriptures that they haue as it is thought altered and corrupted the text both in Greeke and Latin many vvaies euen as the Protestants handle those textes that make against them But because vve are not novv troubled vvith Arianisme so much as vvith Caluinisme vve neede not stand vpon the varietie of readings or expositions of this passage See S. Hierom in his epistle put before the 7 Canonical or Catholike Epistles 16. A sinne to death A sinne to death is an other thing then a mortal sinne for it is that mortal sinne onely vvhereof a man is neuer penitent before his death or in vvhich he continueth til death and dieth in it I affirme saith S. Augustine de correp grat c. 12 that a sinne to death is to leaue faith vvorking by charitie euen til death So likevvise in the vvordes before a sinne not to death is not that vvhich vve call a venial sinne but any that a man committeth and continueth not therin til death 16. For that I say not If the sinne to death vvhere of he speaketh be the sinne vvherein a man dieth vvithout repentance according to S. Augustines vvordes before rehearsed then the praier vvhich he speaketh of must needes be praier for the dead because he speaketh of praying or not praying for them that died in deadly sinne exhorting vs to pray and encouraging vs to doe it vvith confidence to be heard if vve pray for them that departed this life not in deadly sinne and contrarivvise in maner dissuading discouraging vs from praying for such as continued in vvickednes euen til their liues end And S. Augustine setteth dovvne the Churches practise agreable to the Apostles meaning li. 21 c. 24. de Ciuit. Dei if there be any saith he that persist til death in impenitence of hart doth the Church novv pray for them that is for the soules of them that so are departed So saith he And this is the cause that Concilium Bracharense primum sap 34 forbiddeth to pray for such as die in desperation or kil them selues and the reason vvhy the Church forbeareth to pray for Heretikes that die in their heresie or mainteine heresie vnto death and by their death And that the place is most properly or onely meant of praying for the departed this conuinceth that neither the Church nor any man is dehorted here from praying for any sinner yet liuing not for he remission of any sinne in this life al sinnes of vvhat sort soeuer being pardonable so long as the committers of them be in case and state to repent as they be so long as they be in this vvorld And vve see that the Church praieth and is often heard for Heretikes Ievves Turkes Apostataes and vvhat other infidels or il men soeuer during their liues And it is great blasphemie that the Caluinistes vtter vpon this place to vvit that Apostasie and certaine other sinnes of the reprobate can not be forgiuen at al in this life Vvhich they hold onely to auoid the sequele of praying for the dead vpon these vvordes of S. Iohn besides that they must take vpon them presumptuously to knovv and discerne of Gods secretes vvho be reprobate and vvho be not and according to that pray for some and not for othersome al vvhich is most vvicked and absurd presumption As for their allegation that S. Ieremie the Prophet vvas forbidden to pray for the Ievves and vvarned that he should not be heard Chap. 7. 11. 14 there is great difference first he had a reuelation by the vvordes of God that they vvould continue in their vvickednes as vve haue not of any certaine person vvhereof S. Iohn here speaketh secondly Ieremie vvas not forbidden to pray for the remission of their sinnes nor had denial to be heard therein for any mans particular case vvhereof the Apostle here speaketh but he vvas told that they should not escape the temporal punishment and affliction vvhich he had designed for them and that he vvould not heard him therein 21. From idols It is so knovven a treacherie of Heretikes to trāslate idola images as here and in a
wordes breede some vvicked opinion concerning the thinges conteined vnder the vvordes De ciuitate lib. 10. cap 12. Vvhereof our holy forefathers and auncient Doctors had such a religious care that they vvould not change the very barbarismes of incongruities of speach vvhich by long vse had preuailed in the old readings or recitings of scriptures as Neque uubent neque nubentur in Tertullian li. 4. in Marcion in S. Hilarie in c. 22 Mat. and in al the fathers Qui me confusus fuerit confundar ego eum in S. Cyprian ep 63 nu 7. Talis enim nobis decebat sacerdos vvhich vvas an elder translation then the vulgar Latin that novv is in S. Ambrose c. 3 de fugaseculi and S. Hierom him self vvho othervvise corrected the Latin translation that vvas vsed before his time yet keepeth religiously as him self professeth Praefat. in 4 Euang. ad Damasum these and the like speaches Nonne vos magis pluris estis illis and filius hominis non venit ministrari sed ministrare and Neque nubent neque nubentur in his commentaries vpon these places and Non capit Prophetam perire extra Hierusalem in his commentaries in c. 2. Ioël sub finem And S. Augustine vvho is most religious in al these phrases counteth it a special pride and infirmitie in those that haue a litle learning in tonges none in thinges that they easily take offense of the simple speaches or solecismes in the scriptures de doctrina Christ li. 2. cap 13. See also the same holy father li. 3 de doct Christ c. 3. and tract 2 in Euang. Ioan. But of the maner of our translation more anon Now though the text thus truely translated might sufficiently in the sight of the learned and al indifferent men both controule the aduersaries corruptions and proue that the holy Scripture vvhereof they haue made so great vauntes make nothing for their nevv opinions but vvholy for the Catholike Churches beleefe and doctrine in all the pointes of difference betvvixt vs yet knovving that the good and simple may easily be seduced by some fevv obstinate persons of perdition vvhom vve see giuen ouer into a reprobat sense to whom the Gospel vvhich in it self is the odour of life to saluation is made the odour of death to damnation ouer vvhose eies for sinne disobedience God suffereth a veile or couer to lie whiles they read the nevv Testamēt euen as the Apostle saite the Ievves haue til this day in reading of the old that as the one sort can not finde Christ in the Scriptures reade they neuer so much so the other can not finde the Catholike Church nor her doctrine there neither and finding by experience this saying of S. Augustine to be most true If the preiudice of any erreneous persuasion preoccupate the mind vvhatsoeuer the Scripture hath to the contrarie men take it for a figuratiue speach for these causes and somevvhat to help the faithful reader in the difficulties of diuers places vve haue also set forth reasonable large ANNOTATIONS thereby to shevv the studious reader in most places perteining to the controuersies of this time both the heretical corruptions and false deductions also the Apostolike tradition the expositions of the holy fathers the decrees of the Catholike Church and most auncient Coūcels which meanes vvhosoeuer trusteth not for the sense of holy Scriptures but had rather folow his priuate iudgemēt or the arrogat spirit of these Sectaries he shal vvorthily through his owne wilfulnes be deceiued beseeching all men to looke vvith diligence sinceritie and indifferencie into the case that concerneth no lesse then euery ones eternal saluation or damnation Vvhich if he doe vve doubt not but he shal to his great contentment find the holy Scriptures most clerely and inuincibly to proue the articles of Catholike doctrine against our aduersaries vvhich perhaps he had thought before this diligent search either not to be consonant to Gods vvord or at least not conteined in the same and finally he shal proue this saying of S. Augustine to be most true Multi sensus c. Many senses of holy Scriptures lie hidden and are knowen to some fevv of greater vnderstanding neither are they at any time auouched more commodiously and acceptably then at such times vvhen the care to ansvver heretikes doth force men there vnto For then euen they that be negligent in matters of studie and learning shaking of sluggishnes are stirred vp to diligent hearing that the Aduersaries may be refelled Againe hovv many senses of holy Scriptures cōcerning Christes Godhead haue been auouched against Photinus hovv many of his Manhod against Manichaeus hovv many of the Trinitie against Sabellius hovv many of the vnitie in Trinitie against the Arrians Eunomias Macedonians hovv many of the Catholike Church dispersed through out the vvhole vvorld and of the mixture of good and bad in the same vntil the end of the vvorld against the Donatistes and Luciferians and other of the like errour hovv many against al other heretikes vvhich it vvere to long to rehearse Of vvhich senses and expositions of holy Scripture the approued authors and auouchers should othervvise either not be knovven as al or not so vvel knovven as the contradictions of proud heretikes haue made them Thus he saith of such thinges as not seeming to be in holy Scriptures to the ignorant or heretikes yet in deede be there But in other pointes doubted of that in deede are not decîded by Scripture he giueth vs this goodly rule to be folovved in all as he exemplifieth in one Then doe vve hold saith he the veritie of the Scriptures vvhen vve doe that vvhich novv hath seemed good to the Vniuersal Church vvhich the authoritie of the Scriptures them selues doth cōmend so that forasmuch as the holy Scripture can not deceiue vvhosoeuer is afraid to be deceiued vvith the obscuritie of questions let him therein aske counsel of the same CHVRCH vvhich the holy Scripture most certainely and euidently shevveth and pointeth vnto Aug. li. 1. Cont. Crescon c. 13. NOVV TO GIVE thee also intelligence in particular most gentle Reader of such thinges as it behoueth thee specially to knovv concerning our Translation Vve translate the old vulgar Latin text not the common Greeke text for these causes 1. It is so auncient that it vvas vsed in the Church of God aboue 1300 yeres agoe as appeareth by the fathers of those times 2. It is that by the common receiued opinion and by al probabilitie vvhich S. Hierom aftervvard corrected according to the Greeke by the appointment of Damasus then Pope as he maketh mention in his preface before the foure Euangelistes vnto the said Damasus and in Catalogo in fine and ep 102. 3. Consequently it is the same vvhich S. Augustine so commendeth and allovveth in an Epistle to S. Hierom. 4. It is that vvhich for the most part euer since hath been vsed
come of only fayth or imputation of Christes iustice 23. Hel of fyre Here is a playne difference of sinnes some mortal that bring to Hel some lesse and lesse punished called venial 24. Gift at the altar Beware of coming to the holy altar or any Sacrament out of charitie But be first reconciled to thy brother and much more to the Catholike Churche which is the whole brotherhod of Christian men Heb. 1◠◠〈◊〉 Excepting the cause of fornication This exception is onely to shew that for this one cause a man may put away his wife for euer but not that he may marrie another as it is most plaine in S. Marke and S. Luke who leaue out this exception saying * Whosoeuer dimisseth his Wife and marieth an other committeth aduouâ—rie See the Annot. Luc. 19 9. But if both parties be in one and the same fault then can neither of them not so much as diuorce or put away the other 〈◊〉 Committeth aduontrie The knot of Mariage is a thing of so great a Sacrament that not by separation it self of the parties it can be loosed being not lawful neither for the one part nor the other to marie agayne vpon diuorce Aug. de bo Coniug c. 7. 15. Not to sweare The Anabaptists here not folowing the Churches iudgement but the bare letter as other Heretikes in other cases hold that there is no othe lawful no not before a iudge whereas Christ speaketh agaynst rashe and vsual swearing in common talke when there is no cause 19. Not to Resist euil Here also the Anabaptists gather of the letter that it is not lawful to goe to law for our right as Luther also vpon this place held that Christians might not resist the Turke whereas by this as by that which foloweth patience only is signified and a wil to suffer more rather then to reuenge For neither did Christ not S. Paule folow the letter by turning the other cheeke Io. 1â— Act. 23. CHAP. VI. In this second chapter of his Sermon he Controwleth the Pharisees iustice that is their almes prayer and fasting for the scope and intention therof which was vaine glorie 1â— Their end also was to be riche but ours must not be so much as in necessaries verse 1 TAKE good heede that you doe not your ″ iustice before men to be seen of them otherwise reward you shall not haue with your father which is in heauen ✠verse 2 Therfore when thou doest an almes-deede sound not a trompet before thee as the hypocrites doe in the Synagogues and in the streetes that they may be honoured of men Amen I say to you they haue receiued their reward ✠verse 3 But when thou doest an almes-deede let not thy left hand know vvhat thy right hand doeth ✠verse 4 that thy almes-deede may be in secrete and thy father vvhich seeth in secrete vvil ″ repay the. ⊢ ✠verse 5 And vvhen ye pray you shal not be as the ″ hypocrites that loue to stand pray in the Synagogs and corners of the streetes that they may be seen of men Amen I say to you they haue receiued their revvard ✠verse 6 But thou vvhen thou shalt pray enter into thy chamber hauing shut the doore pray to thy father in secrete and thy father vvhich seeth in secrete vvil repay thee ✠verse 7 And vvhen you are praying speake not much as the heathen For they thinke that in their ″ much-speaking they may be heard ✠verse 8 Be not you therefore like to them for your father knovveth vvhat is needeful for you before you aske him ✠verse 9 Thus therefore shal you pray * OVR FATHER which art in heauen sanctified be thy name ✠verse 10 Let thy Kingdom come Thy wil be done as in heauen in earth also ✠verse 11 Giue vs to day our supersubstential bread ✠verse 12 And forgiue vs our dettes as we also forgiue our detters ✠verse 13 And ″ leade vs not into tentation But deliuer vs from euil Amen ✠verse 14 For ″ if you vvil * forgiue men their offenses your heauenly father vvil forgiue you also your offenses ✠verse 15 But if you vvil not forgiue men neither vvil your father forgiue you your offenses ✠verse 16 And vvhen you fast be not as the hypocrites sad For they disfigure their faces that they may appeare vnto men to fast Amen I say to you that they haue receiued their revvard ✠verse 17 But thou vvhen thou doest fast anoynte thy head and vvash thy face ✠verse 18 that thou appeare not to men to fast but to thy father vvhich is in secrete and thy father vvhich seeth in secrete vvil repay thee ✠verse 19 * Heape not vp to your selues treasures on the earth vvhere the rust mothe do corrupt vvhere theeues digge through steale ✠verse 20 But heape vp to your selues treasures in heauen vvhere neither the rust nor mothe doth corrupt and vvhere theeues do not digge through not steale ✠verse 21 For vvhere thy treasure is there is thy hart also ⊢ ✠verse 22 * The candel of thy body is thine eye If thine eye be simple thy vvhole body shal be lightsome ✠verse 23 But if thine eye be naught thy vvhole body shal be darkesome If then the light that is in thee be darkenes the darkenes it self hovv great shal it be ✠verse 24 No man can * serue ″ tvvo masters For either he vvil hate the one and loue the other or he vvil sustayne the one and contemne the other You cannot serue God and Mammon ✠verse 25 Therfore I say to you * be not ″ careful for your life vvhat you shal eate neither for your body vvhat rayment you shal put on Is not the life more then the meate and the body more then the rayment ✠verse 26 Behold the foules of the ayre that they sovv not neither reape nor gather into barnes and your heauenly father feedeth them Are not you much more of price then they ✠verse 27 And vvhich of you by caring can adde to his stature one cubite ✠verse 28 And for rayment vvhy are you careful Consider the lilies of the field hovv they grovv they labour not neither do they spinne ✠verse 29 But I say to you that neither Salomon in al his glorie vvas arayed as one of these ✠verse 30 And if the grasse of the field vvhich to day is and to morovv is cast into the oueÌ„ God doth so clothe hovv much more you O ye of very smal fayth ✠verse 31 Be not careful therefore saying vvhat shal vve eate or vvhat shal vve drinke or vvherevvith shal vve be couered ✠verse 32 for al these thinges the Heathen do seeke after For your father knovveth that you neede al these things ✠verse 33 Seeke therefore first the Kingdom of God the iustice of him and
of the same Church and the perpetual keeper of the said faith and al other points thereon depending 14. But they said When Christ asked the peoples opinion of him the Apostles al indifferently made answer but when he demaunded what them selues thought of him then loe Peter the mouth and head of the whole felowship answered for al. Chrys ho. 55. in Mat. 17. Blessed art thou Though some other as Nathanael Io. 1 49 seeme to haue before beleued and professed the same thing for which Peter is here counted blessed yet it may be plainely gathered by this place and so S. Hilarie and others thinke that none before this did further vtter of him then that he was the sonne of God by adoption as other Saincts be though more excellent then other be For it was of congruitie and Christes special appointment that he vpon whom he intended to found his new Church and whose faith he would make infallible should haue the preeminence of this first profession of Christes natural diuinitie or that he was by nature the very sonne of God a thing so farre aboue the capacitie of nature reason flesh and bloud and so repugnant to Peters sense and sight of Christes humanitie flesh and infirmities that for the beleefe and publike profession there of he is counted blessed as Abraham was for his saith and hath great promises for him self and his posteritie as the said Patriarche had for him and his seede According as S. Basil saith Because he excelled in faith he receiued the building of the Church committed to him 1â— And I say to thee Our Lord recompenseth Peter for his confession geuing him a great reward in that vpon him he builded his Church Theophilactus vpon this place 1â— Thou art Peter Christ in the first of Iohn v. 42 foretold and appointed that this man then named Simon should afterward be called Cephas or Petrus that is to say a Rocke not then vttering the cause but now expressing the same videlicet as S. Cyril writeth For that vpon him is vpon a firme rocke his Church should be builded Wherevnto S. Hilarie agreing saith O happie foundation of the Church in the imposing of thy new name c. And yet Christ here doth not so much call him by the name Peter or Rocke as he doth affirme him to be a rocke signifying by that Metaphore both that he was designed for the foundation and ground worke of his house which is the Church and also that he should be of inuincible force firmitie durablenes and stabilitie to sustaine al the windes waâ—es and stormes that might fall or beate against the same And the Aduersaries obiecting against this that Christ only is the Rocke or foundation wrangle against the very expresse Scriptures and Christes owne wordes geuing both the name and the thing to this Apostle And the simple may learne by S. Basils wordes how the case standeth Though saith he Peter be a rocke yet he is not a rocke as Christ is For Christ is the true vnmoueable rocke of him self Peter is vnmoueable by Christ the rocke For Iesus doth communicate and impart his dignities not voyding him self of them but holding them to him self bestoweth them also vpon others He is the light and yet 2 You are the light he is the Priest and yet he 3 maketh Priests he is the rocke and he made a rocke 18. And vpon this rocke Vpon that which he said Peter was wil he build his Church and therfore by most euident sequele he foundeth his Church vpon Peter And the Aduersaries wrangling against this do against their owne conscience and knowledge specially seing they know and confesse that in Christes wordes speaking in the Syriake tonge there was no difference at al betwene Petrus and Petra yea and that the Greeke wordes also though differing in termination yet signifie one thing to wit a rocke or stone as them selues also translate it Io. 1 42. So that they which professe to follow the Hebrew or Syriake and the Greeke and to translate immediatly out of them into Latin or English should if they had dealt sincerely haue thus turned Christes wordes Thou art a rocke and vpon this rocke or Thou art Peter and vpon this peter wil I build my Church For so Christ spake by their owne confession without any difference Which doth expresly stoppe them of al their vaine euasions that Petrus the former word is referred to the Apostle and petra the later word either to Christ only or to Peters faith only neither the said original tonges bearing it nor the sequele of the wordes vpon this suffering any relation in the world but to that which was spoken of in the same sentence next before neither the wordes folowing which are directly addressed to Peters person nor Christes intention by any meanes admitting it which was not to make him self or to promisse him self to be the head or foundation of the Church For his father gaue him that dignitie and he tooke not that honour to him self nor sent him self nor tooke the keies of heauen of him self but al of his father he had his coÌ„mission the very houre of his incarnation And though S. Augustine sometimes referre the word Petra to Christ in this sentence which no doubt he did because the terminations in Latin are diuers and because he examined not the nature of the original wordes which Christ spake nor of the Greeke and therefore the Aduersaries which otherwise flee to the tongs should not in this case alleage him yet he neuer denieth but Peter also is the Rocke and head of the Church saying that him self expounded it of Peter * in many places and alleageth also S. Ambrose for the same in his hymne which the Church singeth And so do we alleage the holy Councel of Chalcedon Act. 3 pag. 118. Tertullian de praescript Origen Ho. 5 in Exo. S. Cyprian De vnit Ec. S. Hilarie Can. 16 in mat S. Ambrose Ser. 47. 68. li. 6 in c. 9. Luca. S. Hierom Li. 1 in Iouin in c. 2 Esa in c. 16 Hier. S. Epiphanius In Anchor S. Chrysostom Ho. 55 in Mat. S. Cyril Li. 2 c. 12. com in Io. S. Leo Ep. â—9 S. Gregorie Li. 4 ep 32 ind 13. and others euery one of them saying expresly that the Church was founded and builded vpon Peter For though sometimes they say the Church to be builded on Peters faith yet they meane not as our Aduersaries do vnlearnedly take them that it should be builded vpon faith either separated from the man or in any other man but vpon faith as in him who here confessed that faith 1â— Rocke The Aduersaries hearing also the Fathers sometimes say that Peter had these promises and prerogatiues as bearing the person of al the Apostles or of the whole Church deny absurdly that him self in person had these prerogatiues As though Peter had been the proctor only of the Church or
of the Apostles confessing the faith and receiuing these things in other mens names Where the holy Doctors meane only that these prerogatiues were not geuen to him for his owne vse but for the good of the whole Church and to be imparted to euery vocation according to the measure of their callings and that these great priuileges geuen to Peter should not decay or die with his person but be perpetual in the Church in his successors Therfore S. Hierom to Damasus taketh this Rocke not to be Peters person only but his successors and his Chaire I saith he folowing no cheefe or principal but Christ ioyne my self to the communion of Peters chaire vpon that rocke I know the Church was built And of that same Apostolike Chaire S. August saith That same is the Rocke which the proud gates of Hel do not ouercome And S. Leo Our Lord would the Sacrament or mysterie of this gift so to pertaine vnto the office of al the Apostles that he placed it principally in blessed S. Peter the cheefe of al the Apostles that from him as from a certaine head he might poure out his giftes as it were through the whole body that he might vnderstand him self to be an aliene from the diuine mysterie that should presume to reuolt from the soliditie or stedfastnes of Peter 1â— Build my Church The Church or house of Christ was only promised here to be builded vpon him which was fulfilled Io. 21 1â— the foundation stone and other pillers or matter being yet in preparing and Christ him self being not only the supereminent foundation but also the founder of the same which is an other more excellent qualitie then was in Peter for which he calleth it my Church meaning specially the Church of the new Testament Which was not perfectly formed and finished and distincted from the Synagogue til whitsunday though Christ gaue Peter and the rest their commissions actually before his Ascension 18. Gates of hel Because the Church is resembled to a house or a citie the aduersarie powers also be likened to a contrarie house or towne the gates wherof that is to say the fortitude or impugnations shal neuer preuaile against the citie of Christ And so by this promis we are assured that no heresies nor other wicked attempts can preuaile against the Church builded vpon Peter which the Fathers call Peters see and the Romane Church Count saith S. Augustine the Priests from the very See of Peter and in that order of fathers consider vvho to vvhom hath succeeded that same is the rocke vvhich the proud gates of Hel do not ouercome And in an other place that is it which hath obtained the toppe of authoritie Heretikes in vaine barking round about it 19. To thee In saying to thee vvil I geue it is plaine that as he gaue the keies to him so he builded the Church vpon him So saith S. Cyprian To Peter first of al vpon vvhom our Lord built the Church and from vvhom he instituted and shevved the beginning of vnitie did he geue this povver that that should be loosed in the heauens vvhich he had loosed in earth Wherby appeareth the vaine cauil of our Aduersaries which say the Church was built vpon Peters Confession only coÌ„mon to him and the rest and not vpon his person more then vpon the rest 19. The keies That is The authoritie or Chaire of doctrine knowledge iudgement and discretion betwene true and false doctrine the height of gouernement the power of making lawes of calling Councels of the principal voice in them of confirming them of making Canons and holesom decrees of abrogating the contrarie of ordaining Bishopes and Pastors or deposing and suspending them finally the povver to dispense the goods of the Church both spiritual and temporal Which signification of preeminent power and authoritie by the vvord keies the Scripture expresseth in many places namely speaking of Christ I haue the keies of death and Hel that is the rule And againe I vvil geue the key of the house of Dauid vpon his shoulder Moreouer it signifieth that men can not come into heauen but by him the keies signifing also authoritie to open and shut as it is said Apoc. 3. of Christ who hath the key of Dauid he shutteth and no man openeth By which wordes we gather that Peters authoritie is maruelous to whom the keies that is the power to open and shut heauen is geuen And therfore by the name of keies is geuen that supereminent power which is called in comparison of the power graunted to other Apostles Bishops aud Pastors plenitude potestatis fulnes of power Bernard lib. 2. de considerat c. 8. 19. Whatsoeuer thou shal bind Al kind of discipline and punishment of offenders either spiritual which directly is here meant or corporal so farre as it tendeth to the execution of the spiritual charge is comprised vnder the word bind Of which sort be Excommunications Anathematismes Suspensions degradations and other censures and penalties or penances enioyned either in the Sacrament of Confession or in the exterior Courtes of the Church for punishment both of other crimes and specially of heresie and rebellion against the Church and the cheeâ—e pastors therof 19. Loose To loose is as the cause and the offenders case requireth to loose them of any the former bandes and to restore them to the Churches Sacraments and Communion of the faithful and execution of their function to pardon also either al or part of the penances enioyned or what debtes so euer man oweth to God or the Church for the satisfaction of his sinnes forgeuen Which kind of releasing or loosing is called Indulgence finally this whatsoeuer excepteth nothing that is punishable or pardonable by Christ in earth for he hath committed his power to Peter And so the validitie of Peters sentence in binding or loosing whatsoeuer shal by Christes promis be ratified in heauen Leo Ser. de Transfig Ser. 2. in anniuers-assumpt ad Pontif. Hilar. can 16. in Matth. Epiph. in Ancherato prepe initium If now any temporal power can shew their warrant out of scripture for such soueraine power as is here geuen to Peter and consequently to his successors by these wordes whatsoeuer thou shal binde and by the very keies wherby greatest soueraintie is signified in Gods Church as in his familie and houshold and therfore principally attributed and geuen to Christ * who in the scripture is said to haue the key of Dauid but here coÌ„municated also vnto Peter as the name of Rocke if I say any temporal potestate can shew authoritie for the like soueraintie let them chalenge hardly to be head not only of one particular but of the whole vniuersal Church 27. Workes He saith not to geue euery man according to his mercie or their faith but according to their workes August de verb. Apost Ser. 35. And againe How should our Sauiour reward euery one according to their workes if
there were no free wil August lib. 2. cap. 4. 5. 8. de act cum Foelic Manich. CHAP. XVII As he promised he giueth them a sight of the glorie vnto which Suffering doth bring â— aâ—d then againe doth inâ—ulcate his Passion 14 A deuil also he casteth out which his Disciples could not for their incredulitie and lacke of praying and fasting 22 being yet in Galilee he reuealeth more about his Passion 24 and the tribute that the Collectors exacted for al he payeth for himself and Peter declaring yet withal his freedom both by word and miracle verse 1 AND after six dayes IESVS taketh vnto him Peter and Iames and Iohn his brother and bringeth them into a high mountaine apart ✠verse 2 And he vvas ″ transfigured before them And his face did shine as the sunne his garments became vvhite as snovv ✠verse 3 And behold there ″ appeared to them Moyses and Elias talking vvith him ✠verse 4 And Peter ansvvering said to IESVS Lord it is good for vs to be here if thou vvilt let vs make here three tabernacles one for thee and one for Moyses and one for Elias ✠verse 5 And as he vvas yet speaking behold a bright cloude ours had ovved them And loe a voice out of the cloude saying This is my vvelbeloued sonne in vvhom I am vvel pleased heare ye him ✠verse 6 And the disciples hearing it fel vpon their face and vverefore afraid ✠verse 7 And IESVS came and touched them and he said to them Arise and feare not ✠verse 8 And they lifting vp their eyes savv no body but only IESVS ✠verse 9 And as they descended from the ″ mount IESVS commaunded them saying Tel the vision to no body til the Sonne of man be risen from the dead ⊢ ✠verse 10 And his Disciples asked him saying what say the Scribes then that * Elias must come first ✠verse 11 But he ansvvering said to them ″ Elias in deede shal come and restore al things ✠verse 12 And I say to you that Elias is already come and they did not knovv him but vvrought on him vvhatsoeuer they vvould So also the Sonne of man shal suffer of them ✠verse 13 Then the Disciples vnderstoode that of Iohn the Baptist he had spoken to them ✠verse 14 And * vvhen he vvas come vnto the multitude there came to him a man falling dovvne vpon his knees before him ✠verse 15 saying Lord haue mercie vpon my sonne for he is lunatike and sore vexed for he falleth often into the fire and often into the vvater ✠verse 16 and I offered him to thy Disciples and they could not cure him ✠verse 17 IESVS ansvvered and said O faithles and peruerse generation hovv long shal I be vvith you Hovv long shal I suffer you bring him hither to me ✠verse 18 And IESVS rebuked him and the deuil vvent out of him and the ladde vvas cured from that houre ✠verse 19 Then came the Disciples to IESVS secretely and said ″ Why could not vve cast him out ✠verse 20 IESVS said to them because of your incredulity for amen I say to you if you haue ″ faith as a mustard seede you shal say to this mountaine Remoue from hence thither and it shal remoue and nothing shal be impossible to you ✠verse 21 But this kinde is not cast out but by ″ prayer and fasting ✠verse 22 And * vvhen they conuersed in Galilee IESVS said to them The Sonne of man is to be betraied into the hands of men ✠verse 23 and they shal kil him and the third day he shal rise againe And they vvere stroken sadde excedingly ✠verse 24 And vvhen they vvere come to Capharnaum there came they that receiued the didrachmes vnto Peter and said to him Your maister doth he not pay the didrachmes ✠verse 25 He saith Yes And vvhen he vvas entered into the house IESVS preuented him saying what is thy opinion Simon The kings of the earth of vvhom receiue they tribute or cense of their children or of strangers ✠verse 26 And he said Of strangers IESVS said to him Then the ″ children are free ✠verse 27 But that vve may not scandalize them goe thy vvaies to the sea and cast a hooke and that fish vvhich shal first come vp take and vvhen thou hast opened his mouth thou shalt find a stater take that and giue it them for ″ me and thee ANNOTATIONS CHAP. XVII 2. Transfigured Marke in this Transfiguration many maruelous points as that he made not only his owne body which then was mortal but also the bodies of Moyses and Elias the one dead the other to die for the time as it were immortal thereby to represent the state and glorie of his body and his Saincts in heauen By which maruelous transfiguring of his body you may the lesse maruel that he can exhibite his body vnder the forme of bread and vvine or otherwise as he list 3. Appeared Moyses By this that Moyses personally appeared and was present with Christ it is plaine that the Saincts departed may in person be present at the affaires of the liuing August de cura pro mort c. 15. 16. For euen as Angels els where so here the Saincts also serued our Sauiour and therfore as Angels both in the old Testament and the new were present often at the affaires of men so may Saincts 9. Mount This mount commonly esteemed and named of the ancient fathers Thabor S. Peter calleth the holy Mount because of this wonderful vision like as in the old Testament where God appeared to Moyses in the bush and els where to others he calleth the place of such Apparitions holy ground Wherby it is euident that by such Apparitions places are sanctified and therevpon groweth a religion and deuotion in the faithful toward such places and namely to this Mount Thabor called in S. Hierom Itabirium Ep. 17. there was great Pilgrimage in the Primitiue Church as vnto al those places which our Sauiour had sanctified with his presence and miracles and therfore to the whole land of promis for that cause called the holy land Su S. Hiero. in Epitap Paula ep 17. 18 ad Mercellam 11. Elias shal come He distinguisheth here plainly betwene Elias in person who is yet to come before the iudgement and betwene Elias in name to wit Iohn the Baptist who is come already in the spirit and vertue of Elias So that it is not Iohn Baptist only nor principally of whom Malachie prophecieth as our Aduersaries say but Elias also him self in person 19. Why could not we No maruel if the Exorcists of the Catholike Church which haue power to cast out diuels yet doe it not alwaies when they wil and many times with much a doe Wheras the Apostles hauing receiued this power * before ouer vncleane spirites
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
the poole of Siloé and wash And I vvent and vvashed and savv ✠verse 12 And they said to him Vvhere is he He saith I knovv not ✠verse 13 They bring him that had been blinde to the Pharisees ✠verse 14 And it vvas the Sabboth vvhen IESVS made the clay and opened his eies ✠verse 15 Againe therfore the Pharisees asked him hovv he savv But he said to them He put clay vpō mine eies I vvashed and I see ✠verse 16 Certaine therfore of the Pharisees said This man is not of God that keepeth not the Sabboth But others said Hovv can a man that is a sinner doe these signes And there vvas a schisme among them ✠verse 17 They say therfore to the blinde againe Thou vvhat saiest thou of him that opened thine eies And he said That he is a Prophet ✠verse 18 The levves therfore did not beleeue of him that he had been blinde and savv vntil they called the parents of him that savv ✠verse 19 and asked them saying Is this your sonne vvhom you say that he vvas borne blinde hovv then doeth he novv see ✠verse 20 His parents ansvvered them and said Vve knovv that this is our sonne and that he vvas borne blinde ✠verse 21 but hovv he novv seeth vve knovv not or vvho hath opened his eies vve knovv not aske him self he is of age let him self speake of him self ✠verse 22 These things his parents said because they feared the levves for the Ievves had novv conspired that if any mā should cōfesse him to be CHRIST he should be ″ put out of the Synagogue ✠verse 23 Therfore did his parents say That he is of age aske him self ✠verse 24 They therfore againe called the man that had been blinde and said to him Giue glorie to God vve knovv that this man is a sinner ✠verse 25 He therfore said to them Whether he be a sinner I know not one thing I know that vvhereas I vvas blinde novv I see ✠verse 26 They said therfore to him Vvhat did he to thee hovv did he open thine eies ✠verse 27 He ansvvered them I haue novv told you and you haue heard vvhy vvil you heare it againe vvil you also become his disciples ✠verse 28 They reuiled him therfore said Be thou his disciple but we are the disciples of Moyses ✠verse 29 We know that to Moyses God did speake but this man vve knovv not vvhence he is ✠verse 30 The man ansvvered and said to them For in this it is marueilous that you knovv not vvhence he is and he hath opened mine eies ✠verse 31 and vve knovv that sinners God doth not heare but if a man be a seruer of God and doe the vvil of him him he heareth ✠verse 32 From the beginning of the vvorld it hath not been heard that any man hath opened the eies of one borne blinde ✠verse 33 Vnles this man vvere of God he could not doe any thing ✠verse 34 They ansvvered and said to him Thou vvast vvholy borne in sinnes and doest thou teach vs And they did cast him forth ✠verse 35 IESVS heard that they cast him forth and vvhen he had found him he said to him Doest thou beleeue in the sonne of God ✠verse 36 He ansvvered and said Vvho is he Lord that I may beleeue in him ✠verse 37 And IESVS said to him Both thou hast seen him and he that talketh vvith thee he it is ✠verse 38 But he said I beleeue Lord. And falling dovvne he adored him ⊢ ✠verse 39 And IESVS said to him For iudgement came I into this vvorld that they that see not may see and they that see may become blinde ✠verse 40 And certaine of the Pharisees that vvere vvith him heard and they said to him Vvhy are vve also blinde ✠verse 41 IESVS said to them If you vvere blinde you should not haue sinne but novv you say That vve see Your sinne remaineth ANNOTATIONS CHAP. IX 6. Made clay Christ that could haue cured this man by his onely wil or word yet vsed certaine creatures as his instruments in working and diuers circumstances and ceremonies clay water anoynting washing c. No maruel then that he and his Church vse such diuersities of Sacraments and ceremonies external in curing our soules 22. Put out of the Synagogue The Heretikes vntruely translate here v. 35. Excommunicate to make the simple conceaue the Churches Excōmunication to be no other or no better or no more rightly vsed against them then this casting our of the Synagogue of such as confesssed our Sauiour They might as wel haue translated for Synagogue Church for the Old Testament the new for Law grace for flesh spirit for Moyses Christ For no lesse difference is there betwene casting out of the Synagogue and Excommunication Besides that not euery one which was not of the Iewes Synagogue was therfore out of the communion of the Faithful many true beleeuers being in other partes of the world not subiect to the Iewes Synagogue Law nor Sacraments And therfore it was not al one to be out of the Synagogue and to be excommunicated as now whosoeuer is out of the Churches communion either by his owne wil or for his iust deserts thrust out of it by the spiritual Magistrate he is quite abandoned out of al the societie of Saincts in heauen and earth so long as he so continueth As for the cause of thrusting this poore man and such other out of the Synagogue and excommunicating Heretikes there is as great oddes as betwixt heauen and hel he being vsed so for folowing Christ and his Church these for forsaking Christ and his Church Some more agreement there is betwene that corrupt sentence of the Iewes against the folowers of Christ and the pretended excommunication executed against Catholike men by our Heretikes although in truth there is no great resemblance For the Iewes though they abused their power sometimes yet had they authoritie in deed by Gods law so to punish contemners of their Law therfore it was feared and respected euen of good men But the excommunication vsed by heretikes against Catholikes or any offenders is not to be respected at al being no more but a ridiculous vsurpation of the Churches right and fashion of the same for out of their Synagogues al faithful men ought to flee and not tarie to be thrust out according to the warning giuen against Coré and Dathan Be ye separated from their tabernacles lest you be vvrapped in their sinnes CHAP. X. He continueth his talke to the Pharisees shevving that they and al other that wil not enter in by him are wolues and that they which heare them are not the true sheepe 11 But that him self is the good Pastor and therfore to saue the sheepe from these wolues he wil yeld his life which othervvise no might of theirs could take from
he accounteth of them by this that he dieth for them 15 and reuealeth vnto them the secretes of heauen 17 and appointeth their fruite to be perpetual 1◠confirming them also against the persecutions and hatred of the obstinate Ievves verse 1 I AM the true vine and my father is the husband-man ✠verse 2 Euery branche in me not bearing fruite he vvil take it avvay and euery one that beareth fruite he vvil purge it that it may bring more fruite ✠verse 3 Novv you are cleane for the word vvhich I haue spoken to you ✠verse 4 Abide in me and I in you As the branche can not beare fruite of it self vnles it abide in the vine so you neither vnles you abide in me ✠verse 5 I am the vine you the branches he that abideth in me and I in him the same beareth much fruite for vvithout me you can doe nothing ✠verse 6 If any abide not in me he shal be cast forth as the branche and shal vvither and they shal gather him vp and cast him into the fire and he burneth ✠verse 7 If you abide in me and my vvordes abide in you you shal aske vvhat thing soeuer you vvil and it shal be done to you ⊢ ✠verse 8 In this my father is glorified that you bring very much fruite and become my Disciples ✠verse 9 As my father hath loued me I also haue loued you Abide in my loue ✠verse 10 If you keepe my precepts you shal abide in my loue as I also haue kept my fathers precepts and doe abide in his loue ✠verse 11 These things I haue spoken to you that my ioy may be in you and your ioy may be filled ✠verse 12 * This is my precept that you loue one an other as I haue loued you ✠verse 13 Greater loue then this no man hath that a man yeld his life for his frendes ✠verse 14 You are my frendes if you doe the things that I commaund you ✠verse 15 Novv I cal you not seruants for the seruant knovveth not vvhat his lord doeth But you I haue called frendes because al things vvhatsoeuer I heard of my father I haue notified vnto you ✠verse 16 You chose not me but I chose you and haue appointed you that you goe bring fruite and your fruite abide that vvhatsoeuer you aske the father in my name he may giue it you ⊢ ✠verse 17 These things I commaund you that you loue one an other ✠verse 18 If the vvorld hate you knovv ye that it hath hated me before you ✠verse 19 If you had been of the vvorld the vvorld vvould loue his ovvne but because you are not of the world but I haue chosen you out of the vvorld therfore the vvorld hateth you ✠verse 20 Remembre my vvord that I said to you * The seruant is not greater then his maister If they haue persecuted me you also vvil they persecute if they haue kept my vvord yours also vvil they keepe ✠verse 21 But al these things they vvil doe to you for my name sake because they knovv not him that sent me ✠verse 22 If I had not come and spoken to them they should not haue sinne but novv they haue no excuse of their sinne ✠verse 23 He that hateth me hateth my Father also ✠verse 24 If I had not done amōg them vvorkes that no other man hath done they should not haue sinne but novv both they haue seen and they doe hate both me and my Father ✠verse 25 But that the vvord may be fulfilled vvhich is vvritten in their lavv That they hated me gratis ⊢ ✠verse 26 But vvhen the Paraclete commeth vvhom I * vvil send you from the Father the Spirit of truth vvhich procedeth from the Father he shal giue testimonie of me ✠verse 27 and you shal giue testimonie because you are vvith me from the beginning ANNOTATIONS CHAP. XV. 4. Vnles you abide These conditional speaches If you remaine in the vine If you keepe my commaundements and such like giue vs to wit that we be not sure to persist or perseuêre nor to be saued but vnder conditions to be fulfilled by vs. Aug. de corrept gra c. 13. 4. Vnles it abide Whosoeuer by Heresie or Schisme or for any other cause is cut of or separated from the Church he can do no meritorious worke to Saluation 10. Keepe my praecepts This careful and often admonition of keeping his commaundements proueth that a Christian mans life is not onely or principally in faith but in good workes 24. If I had If the Iewes had not sinned by refusing Christ in case he had not done greater miracles then any other then were it a great folly of Catholikes to beleeue Luthers or Caluins new opinions without any miracles at all 26. Whom I vvil send The Holy Ghost is sent by the Sonne therfore he procedeth from him also as from the Father though the late Schismatical Greekes thinke otherwise 27. You shal giue He vouchsafeth to ioyne together the testimonie of the Holy Ghost and of the Apostles that we may see the testimonie of truth ioyntly to consist in the Holy Ghost and in the Prelats of the Church CHAP. XVI The cause vvhy be foretelleth them their persecution by the Ievves is that they be not aftervvard scandalized thereat 4 Though they thinke this heauie nevves it is for their vantage that he departeth because of the great benefites that they shal receiue by the comming them of the Holy Ghost vvho shal also be his vvitnes against his enemies 16 Although in this vvorld they shal so be persecuted yet to his heauenly Father they and their praiers made in his name shal be most acceptable and at length the childe that is Christ in al his members being borne their ioy shal be such as no persecutor can take from them 31 Hovvbeit at this instant of his apprehension they vvil al forsake him verse 1 THESE things haue I spoken to you that you be not scandalized ✠verse 2 Out of the synagogs they vvil cast you but the houre commeth that euery one vvhich killeth you shal thinke that he doeth seruice to God ✠verse 3 and these things they vvil doe to you because they haue not knovven the Father nor me ✠verse 4 But these things I haue spoken to you that vvhen the houre shal come you may remember them that I told you ⊢ ✠verse 5 But I told you not these things from the beginning because I vvas vvith you And novv I goe to him that sent me and none of you asketh me Vvhither goest thou ✠verse 6 But because I haue spoken these things to you sorovv hath filled your hart ✠verse 7 But I tel you the truth it is expedient for you that I goe For if I goe not the Paraclete shal not come to
you but if I goe I vvil send him to you ✠verse 8 And vvhen he is come he shal argue the vvorld of sinne and of iustice and of iudgement ✠verse 9 of sinne because they beleeue not in me ✠verse 10 but of iustice because I goe to the Father and novv you shal not see me ✠verse 11 and of iudgement because the prince of this vvorld is novv iudged ✠verse 12 Yet many things I haue to say to you but you can not beare them novv ✠verse 13 But vvhen he the Spirit of truth commeth he shal teach you al truth for he shal not speake of him self but vvhat things soeuer he shal heare he shal speake and the things that are to come he shal shevv you ✠verse 14 He shal glorifie me because he shal receiue of mine and shal shevv to you ⊢ ✠verse 15 Al things vvhatsoeuer the Father hath be mine Therfore I said that he shal receiue of mine and shal shevv to you ✠verse 16 A litle vvhile and novv you shal not see me and againe a litle vvhile and you shal see me because I goe to the Father ✠verse 17 Some therfore of his disciples said one to an other Vvhat is this that he saith to vs A litle vvhile and you shal not see me and againe a litle vvhile and you shal see me and because I goe to the Father ✠verse 18 They said therfore Vvhat is this that he saith A litle vvhile vve knovv not vvhat he speaketh ✠verse 19 And IESVS knevv that they vvould aske him and he said to them Of this you doe question among your selues because I said to you A litle vvhile and you shal not see me and againe a litle vvhile and you shal see me ✠verse 20 Amen amen I say to you that you shal vveepe and lament but the vvorld shal reioyce and you shal be made sorovvful but your sorovv shal be turned into ioy ✠verse 21 A vvoman vvhen she trauaileth hath sorovv because her houre is come but vvhen she hath brought forth the childe novv she remembreth not the anguish for ioy that a man is borne into the vvorld ✠verse 22 And you therfore novv in deede you haue sorow but I vvil see you againe and your hart shal reioyce and your ioy no man shal take from you ⊢ ✠verse 23 And in that day me you shal not aske any thing Amen amen I say to you if you aske the Father any thing in my name he vvil giue it you ✠verse 24 Vntil novv you haue not asked any thing in my name Aske and you shal receiue that your ioy may be ful ✠verse 25 These things in prouerbes I haue spoken to you The houre commeth vvhen in prouerbes I vvil no more speake to you but plainely of the Father I vvil shew you ✠verse 26 In that day you shal aske in my name and I say not to you that I vvil aske the Father for you ✠verse 27 For the Father him self loueth you because you haue loued me and haue beleeued that I came forth from God ✠verse 28 I came forth from the Father and came into the vvorld againe I leaue the vvorld and I goe to the Father ✠verse 29 His disciples say to him Behold novv thou speakest plainely and saiest no prouerbe ✠verse 30 novv vve knovv that thou knovvest al things and thou needest not that any man aske thee in this vve beleeue that thou camest forth from God ⊢ ✠verse 31 IESVS ansvvered them Novv do you beleeue ✠verse 32 * Behold the houre commeth and it is novv come that you shal be scattered euery man into his ovvne and me you shal leaue alone and I am not alone because the Father is vvith me ✠verse 33 These things I haue spoken to you that in me you may haue peace In the vvorld you shal haue distresse but haue confidence I haue ouercome the vvorld ANNOTATIONS CHAP. XVI 12. Yet many things This place conuinceth that the Apostles and the faithful be taught many things which Christ omitted to teach them for their weaknes and that it was the prouidence of God that Christ in presence should not teach and order al things that we might be no lesse assured of the things that the Church teacheth by the Holy Ghost then of the things that him self deliuered 13 The spirit of truth Euer note that the Holy Ghost in that he is promised to the Church is called the Spirit of truth Which Holy Spirit for many other causes is giuen to diuers priuate men and to al good men to sanctification but to teach al truth and preserue in truth and from error he is promised and performed onely to the Church and the cheefe Gouerner and general Councels thereof CHAP. XVII After his Sermon of farevvel he prayeth to his Father that seing he hath novv finished his vvorke he vvil giue him his appointed glorie for the conuersion of al nations 6 and preserue his Apostles and his Church after them in vnitie and veritie that is from Schisme and Heresie 24 finally also glorifie them vvith him in heauen verse 1 THESE things spake IESVS and lifting vp his eies into heauen he said Father the houre is come glorifie thy sonne that thy sonne may glorifie thee ✠verse 2 As thou hast giueÌ„ him povver ouer al flesh that al vvhich thou hast giuen him to them he may giue life euerlasting ✠verse 3 And this is ″ life euerlasting that they knovv thee the only true God and vvhom thou hast sent IESVS CHRIST ⊢ ✠verse 4 I haue glorified thee vpon the earth I haue consummated the vvorke vvhich thou gauest me to doe ✠verse 5 and novv glofie thou me O Father vvith thy self vvith the glorie vvhich I had before the vvorld vvas vvith thee ✠verse 6 I haue manifested thy name to the men vvhom thou gauest me out of the vvorld Thine they vvere and â—o me thou gauest them and they haue kept thy vvord ✠verse 7 Novv they haue knovven that al things vvhich thou gauest me are from thee ✠verse 8 because the vvordes vvhich thou gauest me I haue giuen them and they haue receiued and knovven in very deede that I came forth from thee and haue beleeued that thou didst send me ✠verse 9 For them doe I pray Not for the vvorld doe I pray but for them vvhom thou hast giuen me ✠verse 10 because they be thine and al my things be thine and thine be mine and I am glorified in them And novv I am not in the vvorld and these are in the vvorld and I come to thee ⊢ ✠verse 11 Holy father keepe them in thy name vvhom thou hast giuen me that they may be one as also vve ✠verse 12 Vvhen I vvas vvith them I kept them in thy name Those * vvhom thou gauest me haue I kept and none
blessing them Ascendeth into heauen ⧠THE ARGVMENT OF THE ACTES OF THE APOSTLES THE Gospel hauing shevved hovv the Ievves most impiously rèiected Christ as also Moyses and the Prophets had foretold of them and therefore deserued to be reiected themselues also of him novv folovveth this booke of the Actes of the Apostles vvritten by S. Luke in Rome the fourth yâ—râ— of Nero An. Dom. 61 and shevveth hovv notvvithstanding their desertes Christ of his mercy as the Prophets also had foretold of him offered him selfe vnto that vnvvorthy people yea after that they had Crucified him sending vnto them his tvvelue Apostles to moue them to penance and so by Baptisme to make them of his Church and vvhiles al the Tvvelue vvere so occupied about the Ievves hovv of a persecuting Ievve he made an extraordinarie Apostle vvho vvas S. Paul and to auoide the scaÌ„dal of the Ievves to vvhom onely him selfe likevvise for the same cause had preached sent him and not any of his Twelue by and by who were his knovven Apostles vnto the Gentiles vvho neuer afore had Heard of Christ and vvere vvorshippers of many Gods to moue them also for that likevvise the Prophets had foretold to faith and penance and so by Baptisme to make them of his Church and hovv the incredulous Ievves euery vvhere resisted the same Apostle and his preaching to the Gentiles persecuting him and seeking his death and neuer ceasing vntil he fel into the handes of the Gentils that so as not onely he euery vvhere but also the Prophets afore him and Christ had foretold the Gospel might be taken avvay from them and giuen to the Gentiles euen from Hierusalem vvhose reprobation also by name had been often foretold the headcitie of the Iewes vvhere it began translated to Rome the headcitie of the Gentiles Al this vvil be euident by the partes of the booke vvhich may be these sixe First hovv Christ Ascending in the sight of his Disciples promised vnto them the Holy ghost fortelling that of him they should receiue strength and so begin his Church in Hierusalem and from thence dilate it into al that Countrie that is into al Iurie yea and into Samaria also yea into al Nations of the Gentiles be they neuer so far of You shal receiue saith he the vertue of the Holy ghost coÌ„ming vpon you and you shal be witnesses vnto me in Hierusalem in al Iurie and Samaria and euen to the vtmost of the earth Chap. 1. Secondly the beginning of the Church in Hierusalem accordingly Chap. 2. Thirdly the propagation of it consequently into al Iurie and also to Samaria Chap. 8. Fourthly the propagation of it to the Gentiles also Chap. 10. Fifthly the taking of it avvay from the obstinate Ievves and geuing of it to the Gentiles by the ministerie of S. Paul and S. Barnabee Chap. 13. Sixthly of taking it avvay from Hierusalem it selfe the headcitie of the Ievves and sending it as it vvere to Rome the headcitie of the Gentiles and that in their persecuting of Paul so far * that he appealed to Caesar and so deliuering him after a sort vnto the Romanes as they bad * before deliuered to them also Christ him selfe vvhere as S. Peters first coÌ„ming thither vvas vpon an other occasion as shal be said anone Of vvhich Romanes and Gentiles therfore the same S. Paul being novv come to Rome the last Chap. of the Actes foretelleth the obstinat Ievves there saying Et ipsi audient You vvil not heare but they vvil heare that so the prediction of Christ aboue rehearsed might be fulfilled And euen to the vtmost of the earth And there doth S. Luke end the booke not caring to tel so much as the fulfilling of that vvhich our Lord had foretold Act. 27 24 to S. Paul Thou must appeare before Caesar because his purpose vvas no more but to shevv the nevv Hierusalem of the Christians vvhere Christ vvould place the cheefe seate of his Church as also in deede the Fathers and al other Catholikes haue in al ages looked thither vvhen they vvere in any great doubt no lesse then the Ievves to Hierusalem as they vvere appointed in the old Testament Deut. 17 8. And so this Booke doth shevv the true Church as plainely as the Gospel doth shevv the true Christ vnto al that do not vvilfully shut their ovvne â—ies to vvit this to be the true Church vvhich beginning visibly at Hierusalem vvas taken from the Ievves and translated to the Gentils and namely to Rome continuing visibly and visibly to continue hereafter also Vntil the fulnes of the Gentiles shal be come in that then also Al Israël may be saued and then is come the end of the vvorld For so did Christ most plainely foretel vs This Gospel of the Kingdom shal be preached in the vvhole world for a testimonie to al Nations and then shal come the consummation For the conuersion of vvhich Nations and accomplishing the fulnes of al Gentiles the foresaid Church Catholike being mindful of her office to be Christes witnes euen to the vtmost of the earth doth at this present as alvvaies send preachers to conuert and make them also Christians vvhereas the protestants and * al other Heretikes do nothing els but subuert such as before vvere Christians And this being the Summe and scope of this Booke thus to giue vs historically a iust sight of the fulfilling of the Prophets Christes prediction about the Church it is not to be marueiled at vvhy it telleth not of S. Peter coÌ„ming to Rome considering that his first coÌ„ming thither vvas not as S. Paules vvas by the Ievves deliuerie of him working so to their ovvne reprobatioÌ„ but vpoÌ„ another occasion to vvit to confound Simon Magus Eus Hist li. 2. c. 12. 13. For vvho also seeth not that it maketh no mention of his préaching to any Gentiles at al those fevv onely Act. 10 excepted vvho vvere the first and therefore lest the Gentiles should seeme lesse cared for of God then the Ievves Peter being the Head of al vvas elected of God to incorporate them into the church as before he had done the Ievves God saith he among vs chose that by my mouth the Gentiles should heare the vvord of the Gospel and beleeue and S. Iames therevpon Simon hath told how God first visited to take of the Gentiles a people to his name But othervvise I say here is no mention of Peters preaching to any Gentiles no nor of the other eleuen Apostles Vvil any man therfore inferre that neither Peter nor the other Eleuen preached to any Nation or citie of the Gentiles No the meaning of the Holy ghost vvas not to vvrite al the Actes of al the Apostles no nor the preaching of Peter and his to the Gentiles but onely to the Ievves thereby to set out vnto the vvorld the great mercy of Christ tovvard those vnvvorthy Ievves and consequently their most vvorthy reprobation for coÌ„temning
to Caesaréa and sent him avvay to Tarsus ✠verse 31 The ⸬ CHVRCH truely through al Ievvrie Galilee and Samaria had peace vvas edified vvalking in the feare of our Lord and vvas replenished vvith the consolation of the holy Ghost ✠verse 32 And it came to passe that Peter as he passed through al came to the saincts that dvvelt at Lydda ✠verse 33 and he found there a certaine man named Aeneas lying in his bed from eight yeres before vvho had the palsey ✠verse 34 And Peter said to him Aeneas our Lord IESVS CHRIST heale ' thee arise and make thy bed And incontinent he arose ✠verse 35 And al that dvvelt at Lydda and Satóna savv him vvho conuerted to our Lord. ✠verse 36 And in Ioppé there vvas a certaine disciple named Tabitha vvhich by interpretation is called Dorcas This vvomā vvas ful of good vvorkes and almes-deedes vvhich she did ✠verse 37 And it came to passe in those daies that she vvas sicke and died Vvhom vvhen they had vvashed they laid her in an vpper chamber ✠verse 38 And vvhereas Lydda vvas nigh to Ioppé the disciples hearing that Peter vvas in it they sent tvvo men vnto him desiring him Be not loth to come so farre as to vs. ✠verse 39 And Peter rising vp came vvith them And vvhen he vvas come they brought him into the vpper chamber and al the vvidovves stoode about him vveeping and shevving him the coates and garments vvhich Dorcas made them ✠verse 40 And al being put forth Peter falling on his knees praied and turning to the body he said Tabitha arise And she opened her eies and seeing Peter she sate vp ✠verse 41 And giuing her his hand he lifted her vp And vvhen he had called the saincts and the vvidovves he presented her aliue ✠verse 42 And it vvas made knovven through out al Ioppé and many beleeued in our Lord. ✠verse 43 And it came to passe that he abode many daies in Ioppé vvith one Simon a tanner CHAP. X. Because the Ievves so much abhorred the Gentils for the better vvarrant of their Christening an Angel appeareth to Cornelius the deuout Italian 9 and a vision is shevved to Peter him self the cheefe and Pastor of al 19 and the Spirit speaketh to him 34 yea and as he is Catechizing them about IESVS 44 the holy Ghost commeth visibly vpon them and therfore not fearing any longer the offense of the Ievves he commaundeth to baptize them verse 1 AND there vvas a certaine man in Caesaréa named Cornelius Centurion of that vvhich is called the Italian band ✠verse 2 religious fearing God vvith al his house ″ doing many almes-deedes to the people And alvvaies praying to God ✠verse 3 he savv in a vision manifestly about the ninthe houre of the day an Angel of God comming in vnto him and saying to him Cornelius ✠verse 4 But he beholding him taken vvith feare said Vvho art thou Lord And he said to him Thy praiers and thy almes-deedes are ascended into remembrance in the sight of God ✠verse 5 And novv send men vnto Ioppé and call hither one Simon that is surnamed Peter ✠verse 6 he lodgeth vvith one Simon a tanner vvhose house is by the sea side he vvil tel thee vvhat thou must doe ✠verse 7 And vvhen the Angel vvas departed that spake to him he called tvvo of his houshold and a souldiar that feared our Lord of them that vvere vnder him ✠verse 8 To vvhom vvhen he had told all he sent them vnto Ioppé ✠verse 9 And the next day vvhiles they vvere going on their iourney and dravving nigh to the citie Peter vvent vp into the higher partes ″ to pray about the sixt houre ✠verse 10 And being hungrie he vvas desirous to take somevvhat And as they vvere preparing there fel vpon him an excesse of minde ✠verse 11 and he savv the heauen opened and a certaine vessel descending as it vvere a great lin̄en sheete vvith foure corners let dovvne from heauen to the earth ✠verse 12 vvherein vvere al foure-footed beastes and that creepe on the earth and foules of the aire ✠verse 13 And there came a voice to him Arise Peter kil and eate ✠verse 14 But Peter said God forbid Lord for I did neuer eate any common and vncleane thing ✠verse 15 And a voice came to him againe the second time That vvhich God hath purified doe not thou cal common ✠verse 16 And this vvas done thrise and forthvvith the vessel was taken vp againe into heauen ✠verse 17 And vvhiles Peter doubted vvithin him self vvhat the vision should be that he had seen behold the men that vvere sent from Cornelius inquiring for Simons house stood at the gate ✠verse 18 And vvhen they had called they asked if Simon that is surnamed Peter vvere lodged there ✠verse 19 And as Peter vvas thinking of the vision the Spirit said to him Behold three men doe seeke thee ✠verse 20 Arise therfore and get thee dovvne and goe vvith them doubting nothing for I haue sent them ✠verse 21 And Peter going dovvne to the men said Behold I am he vvhom you seeke vvhat is the cause for the vvhich you are come ✠verse 22 Vvho said Cornelius the Centurion a iust man that feareth God and hauing testimonie of al the nation of the Ievves receiued an ansvver of an holy Angel to send for thee into his house and to heare vvordes of thee ✠verse 23 Therfore bringing them in he lodged them ✠And the day folovving he arose and vvent vvith them and certaine of the brethren of Ioppé accompanied him ✠verse 24 And on the morow he entred into Caesaréa And Cornelius expected them hauing called together his kinne and special frendes ✠verse 25 And it came to passe Vvhen Peter vvas come in Cornelius came to meete him and falling at his feete ″ adored ✠verse 26 But Peter lifted him vp saying Arise my self also am a man ✠verse 27 And talking vvith him he vvent in and findeth many that vvere assembled ✠verse 28 and he said to them You knovv hovv abominable it is for a man that is a Ievve to ioyne or to approche vnto a stranger but God hath shevved to me to call no man cōmon or vncleane ✠verse 29 For the vvhich cause making no doubt I came vvhen I vvas sent for I demaund therfore for vvhat cause you haue sent for me ✠verse 30 And Cornelius said Foure daies since vntil this houre I vvas praying the ninthe houre in my house and behold a man stoode before me in vvhite apparel ✠verse 31 and said Cornelius thy praier is heard and thy almes-deedes are in memorie in the sight of God ✠verse 32 Send therfore to Ioppé and call hither Simon that is surnamed Peter he lodgeth in the house of Simon a tanner by the sea side ✠verse 33
tribunal of Pope Councels Bishops Synodes but eche man to his ovvne phantastical spirit his ovvne sense of Scriptures and his ovvne vvilful obdurate rebellion against Gods Church and his Superiors in the same But here vve see S. Paul and Barnabas men that vvere Apostles and ful of the Spirit of God and the other parties though neuer so much partial to the ceremonies of their Lavv by their former long vse and education therein yet not to stand stifly to their ovvne opinion on either side but to condescend to referre the vvhole controuersie and the determination thereof to the Apostles Priests or Auncients of Hierusalem that is to say to commit the matter to be tried by the heads and Bishops and their determination in Councel This is Gods holy and vvise prouidence among other iudgements in his Church to keepe the Christian people in truth and vnitie and to condemne sectes and false teachers and troublers of the Church By vvhich iudgements and order vvhosoeuer vvil not or dare not be tried in al their doctrine and doings they shevv them selues to mistrust their ovvne cause and to flee from the light and ordinance of God Vvithout vvhich order of appeasing al differences in faith and constructions of the Scriptures the Church had beene more defectual and insufficient then any Commonvvealth or Societie of men in the vvorld none of vvhich euer vvanteth good meanes to decide al discordes and dissension arising among the subiects citizens of the same 6. Apostles and Auncients The Heresies of our Protestants vvhich vvould haue al men to giue voice or to be present in Councels and of others that vvould haue none but the holy or elect to be admitted are refuted by this example vvhere vve see none but Apostles Priests or Ancients assembled to dispute of the matter though many deuout people vvere in the citie the same time Neither did euer any other in the Auncient Councels of the Church assemble to debate and define the matter but such though many other for other causes be euer present Secular men or vvomen be their gifts neuer so great can not be iudges in causes of faith and religion If any thing saith God â—e hard and doubtful thou shalt come to the Priests of the Leuitical stocke and thou shalt folovv their sentence Againe The lippes of the Priest shal keepe knovvledge and the Lavv thou shalt require of his mouth Againe Aske the Lavv of the Priest Much more must vve referre al to our Bishops and Pastors vvhom God hath placed in the regiment of the Church vvith much larger priuilege then euer he did the old Priests ouer the Synagogue to vvhom it is said He that despiseth you despiseth me And it is to be noted that the Bishops so gathered in Councel represent the vvhole Church haue the authoritie of the vvhole Church and the Spirit of God to protect them from error as the vvhole Church SS Paul and Barnabas come hither for the definition of the vvhole Church The sentence of a plenarie or general Councel saith S. Augustine is the consent of the vvhole Church And so it must needes be in the Church because the Magistrates Senate Councel or deputies of al commonvvealthes represent the vvhole body and to haue it othervvise as the Churches Rebels vvish vvere to bring al to hel and horrour and them selues to be perpetually by the seditious and popular persons vpholden against Lavv reason and religion in their vvickednes â— Assembled A Councel vvas called to discusse the matter vvhich Councel vvas the more easily gathered because the Christian Bishops and countries vvere not yet so many but that the principal Gouernours of the Church being not far dispersed and as many learned men as vvere necessarie might be in Hierusalem or easily called thither And it vvas not a Prouincial Councel or Synode only but a general Councel consisting of the cheefe Apostles and Bishops that then vvere though the number vvas nothing so great as aftervvard vsed to assemble vvhen the Church vvas spred into al nations 7. Peter rising vp S. Peter as the head of the Church speaketh first as his Successors haue euer had not only in their personal presence but in their absence by their legates and substitutes the cheefe voice in al Councels general none euer receiued into authoritie and credite in the Church vvithout their Confirmation And therefore the Councels of the Arians and of other Heretikes vvere they neuer so great vvanting the Popes assent assistance or Confirmation did shamfully erre as Ariminense for the Arians and Ephesinum secundum for the Nestorians and such like condemned Assemblies 7. Chose that by my mouth Though Paul vvere called and appointed specially to be the Apostle of the Gentils yet that vvas S. Peters special priuilege by Gods ovvne choise that the first Gentils should be called by his mouth and that he first should vtter to the Church that truth of the admission of the Gentils him self for that he vvas Christes Vicar being notvvithstanding as his Maister vvas Minister Circuncisionis that is Apostle of the Ievves Christ deferring al preeminence vnto him in that point also 1â— Iames. S. Iames because he vvas an Apostle and also Bishop of Hierusalem gaue his sentence next for the speache interposed of SS Paul and Barnabas vvas but for their better information in the decision of the matter and for confirmation of S. Peters sentence though they being Apostles and Bishops had voices in the Councel also as many mâ— had though their sentences be not heare reported And vvhere S. Iames in his speach saith I iudge it is not meant that he gaue the principal definitiue sentence for he as al the rest folovved and allovved the senteÌ„ce of S. Peter as it is plaine in the text the vvhole assembly for reuerence of his person and approbation of his sentence holding their peace Al the multitude saith S. Hierom held their peace and into his sentence Iames the Apostle al the Priests did passe together For though S. Iames did particularise certaine points incident to the question debated as of eating strangled meates c. yet the proper controuersie for vvhich the Councel assembled vvas Vvhether the Gentils conuerted vvere bound to obserue the Lavv of Moyses and it vvas concluded that they vvere not bound nor ought not to be charged vvith Moyses Lavv or the Sacraments and ceremonies of the same this is the substance and principal purpose of this Councels decree vvhich doth binde for euer and Peter saith S. Hierom in the same place vvas Prince or author of this decree the matter of fornication and Idolothytes being but incident to the question or resolution and the forbidding of eating strangled and bloud but a temporal prohibition vvhich by the consent of the Church or othervvise aftervvard vvas abrogated the Church of God hauing the true sense of difference of times place persons vvhen and
hovv far such things are to be obserued and vvhen not And in such things as these and in other like vvhich according to circunstances require alteration it is that S. Augustine saith li. 2 de bapt c. 3. to 7. The former general or plenarie Councels may be amended by the later â—â— Fornication Fornication and contamination vvith Idols are of them selues mortal sinnes and therfore can neuer be lavvful yet because the Gentiles by custome vvere prone to both and of fornication made very smal account it pleased the Holy Ghost to forbid both specially Concerning the other points of absteining from bloud and stiffled meates they vvere things of their ovvne nature indifferent in vvhich for a time the Ievves vvere to be borne vvithal and the Gentils to bâ— a litle exercised to obedience By vvhich vve may see the great authoritie of Gods Church and Councels vvhich may commaund for euer or for a time such things as be fitte for the state of times and nations vvithout any expresse Scriptures at al and so by commaundement make things necessarie that vvere before indifferent 24. Going forth from vs. A proper discription or note of Heretikes Schismatikes and seditious teachers to go out from their spiritual Pastors and Gouernours and to teach vvithout their commission and approbation to disquiet the Catholike people vvith multitude of vvordes and svveete speaches and finally to ouerthrovv their soules 28. To the Holy Ghost and to vs. By this first vve note that it is not such a fault as the Heretikes vvould make it in the sight of the simple or any incongruitie at al to ioyne God and his creatures as the principal cause and the secondarie in one speache and to attribute that to both vvhich though diuersely yet procedeth of both God and you say good people commonly God and our Ladie Christ and S. Iohn We confesse to God and to Peter and Paul as God and his Angel To our Lord and Gedeon The svvord of our Lord and of Gedeon Our Lord and Moyses Christ and his Angels Our Lord and al Saincts ep ad Philem. S. Paul and our Lord 1 Thes 1 6. Al these speaches being partly Scriptures partly like vnto the Scriptures speaches are vvarraÌ„ted also by this Councel vvhich saith boldly hath giuen the forme thereof to al other Councels lavvfully called and confirmed to say the like It hath pleased the Holy Ghost and vs. S Cyprian ep 54. nu 2. reporting the like of a Synode holden in Afrike saith It hath pleased vs by the suggestion of the Holy Ghost Secondly vve note that the holy Councels lavvfully kept for determination or cleering of doubtes or condemning of errors and Heresies or appeasing of Schismes and troubles or reformation of life and such like important matters haue euer the assistance of Gods Spirit and therfore can not erre in their sentences and determinations concerning the same because the Holy Ghost can not erre from vvhom as you see here ioyntly vvith the Councel the resolution procedeth Thirdly vve learne that in the holy Councels specially though othervvise and in other Tribunals of the Church it be also verified Christes promes is fulfilled * that the Holy Ghost should suggest them and teach them al truth and that not in the Apostles time only but to the vvorldes end for so long shal Councels the Church and her Pastors haue this priuilege of Gods assistance as there be either doubtes to resolue or Heretikes to condemne or truthes to be opened or euil men to be reformed or Schismes to be appeased for vvhich cause S. Gregorie li. 1 ep 24 sub fin reuerenceth the foure general Councels Nicen Constantinop Ephes Chalced. as the foure bookes of the holy Gospel alluding to the number and of the fifth also he saith that he doth reuerence it alike and so vvould he haue done moe if they had beene before his time vvho saith of them thus Whiles they are concluded and made by vniuersal consent him self doth he destroy and not them vvhosoeuer presumeth either to loose whom they binde or to binde vvhom they loose S. Gregorie therfore reuerencing al fiue alike it may be marueled vvhence the Heretikes haue their fond difference betvvixt those foure first and other later attributing much to them and nothing to the rest Vvhereas in deede the later can erre no more then the first foure being holden and approued as they vvere and hauing the Holy Ghost as they had But in those first also vvhen a man findeth any thing against their Heresies as there be diuers things then they say plainely that they also may erre and that the Holy Ghost is not tied to mens voices nor to the number of sentences Vvhich is directly to reproue this first Councel also of the Apostles and Christes promes of the Holy Ghosts assistance to teach al truth Yea that you may knovv and abhorre these Heretikes throughly heare ye vvhat a principal Sect-Maister vvith his blasphemous mouth or penne vttereth saying that In the very best times such vvas partly the ambition of Bishops partly their folishnes and ignorance that the very blind may easily perceiue Satan verily to haue beene president of their assemblies Good Lord deliuer the people and the vvorld from such blasphemous tongues and bookes and giue men grace to attend to the holy Scriptures and Doctors that they may see hovv much not only S. Augustine and other fathers attribute to al general Councels specially to vvhich they referre them selues in al doubtes among them selues and in al their controuersies vvith Heretikes but to vvhich euen S. Paul him self so specially taught by God and others also yelded them selues Notorious is the saying of S. Augustine concerning S. Cyprian Vvho being a blessed Catholike Bishop and Martyr yet erred about the rebaptizing of such as vvere Christened by Heretikes If he had liued saith S. Augustine li. 2 de bapt c. 4 to haue seen the determination of a plenarie Councel vvhich he savv not in his life time he vvould for his great humilitie and charitie straight vvay haue yelded and preferred the general Councel before his ovvne iudgement and his fellovv Bishops in a Prouincial Councel only Vvhereby also vve learne that Prouincial Councels may erre though many times they do not and being conformable to the general Councels or confirmed and allovved by them or the See Apostolike their resolutions be infallible as the others are If any here aske vvhat neede so much disputing study and trauail in Councels to find out and determine the truth if the Holy Ghost infallibly guide them Vve ansvver that such is the ordinarie prouidence of God in this case to assist them vvhen they doe their endeuour and vse all humane meanes of industrie and not els And so though somvvhat othervvise God assisted the Euangelistes and other vvriters of the holy Scriptures that they could not erre in penning the same but yet they did
to helpe the neede of the Christians in Hierusalem vvhereof he speaketh 1. Cor. 16 And concerning the collections that are made for the saincts as I haue ordeined to the Churches of Galatia so doe you also By vvhich vvordes also it is euident that the Corinthians had not at then made their gathering But vvhen he vvrote the Second to them vvhere in the 11 Chapter he maketh mention of 14 yeres not onely after his Conuersion as to the Galatians but also after his Rapte vvhich seemeth to haue bene vvhen he vvas at Hierusalem Act. 9. foure yeres after his Conuersion in a traunce as he calleth it Act. 22 17 then vvere they readie For so he saith 2. Cor. 8 You haue begone from the yere past and 2. Cor. 9 For the vvhich I doe glorie of you to the Macedonians that also Achaia is ready from the yere past hovvbeit it folovveth theire But I haue sent the brethren that as I haue said you may be ready lest vvhen the Macedonians come vvith me and find you vnready vve be ashamed But vvhen he vvrote to the Romanes then vvas he novv come to Corinth for the purpose and had receiued theire contribution and vvas readie to goe vvith it vnto Hierusalem For so he saith Rom. 15. Novv therfore I vvil goe vnto Hierusalem to minister to the saincts For Macedonia and Achaia haue liked vvel to make some coÌ„tribution vpoÌ„ the poore saincts that are in Hierusalem So then the Epistle to the Romanes vvas not the first that he vvrote But yet it is and alvvaies vvas set first because of the primacie of that Church for vvhich cause also he handleth in it such matters as perteined not to them alone but to the vniuersal Church and specially to al the Gentiles to vvit the very frame as it vvere of the Church of Christ Tanquam enim pro ipso Domino legatione fungens hoc est pro lapide angulari vtrumque populum tam ex Iudais quà m ex Gentibus connectis in Christo per vinculum gratiae so saith S. Augustine giuing vs briefly the arguments in english thus As being a legate for our Lord him self that is for the corner stone he knitteth together in Christ by the baÌ„d of Grace both peoples as vvel of the Ievves as of the Gentils Shevving that neither of them had in their Gentilitie or Iudaisme any vvorkes to bragge of or to chalenge to them selues iustificatioÌ„ or saluation thereby but rather sinnes they had to be sorie for and to humble themselues to the faith of Christ that so they might haue remission of them and strength to doe meritorius vvorkes aftervvard In vvhich sort because the Gentils did humble them selues therefore had they found mercy though they neuer vvist of the Lavv of Moyses But the Ievves because they stoode vpon their ovvne vvorkes vvhich they did by their ovvne strength vvith the knovvledge of the Lavv being therefore also called the vvorkes of the Lavv so would not humble themselues to beleeue in Christ crucified they missed of mercy and became reprobate excepting a few Reliquiae that God of his goodnes had reserued to himself Hovvbeit in the end vvhen the fulnes of the Gentils is come into the Church then shal the fulnes of the Ievves also open their eies acknowledge their errour and submit themselues to Christ and his Church in like maner In the meane time those that haue found the grace to be Christians he exhorteth to perseueraÌ„ce as it vvas specially needeful in those times of persecutions and to leade their whole life now after Baptisme in good workes and to be careful of vnitie bearing therefore one with an other both Iew and Gentil al that they may and geuing no offence to them that are weake Thus he disputeth and thus be exhorteth through the whole Epistle though if we wil diuide it by that which is principal in ech parte vve may say that vnto the 12 chapter is his disputation and from thence to the end his exhortation Novv in those points of faith and in al others as also in example of life the commendation that he giueth to the Church of Rome is much to be noted Your faith is renoumed in the vvhole vvorld and your obedieÌ„ce is published into euery place I reioyce therfore in you And againe you haue obeied from the hart vnto that forme of doctrine vvhich hath been deliuered to you And therevpon againe I desire you brethren to marke them that make dissensions and scandals contrarie to the doctrine vvhich you haue learned and auoide them For such doe not serue Christ our Lord but theire ovvne belly and by svveete speaches ad benedictions seduce the harts of innocents Therfore to shunne Luther and Caluin and al their crewes vve haue iust reason and good vvarrant They make dissensions and scandals against the doctrine of the Romane Church Let no man therefore be seduced by their sugred vvordes THE EPISTLE OF PAVL THE APOSTLE TO THE ROMANES CHAP. I. The foundation of his Apostleship being laid 〈◊〉 he highly commendeth the Romanes and protesteth his affection tovvardes them and so coÌ„ming to the matter saith our Christian Catholike doctrine that teacheth al to beleeue to be the vvay to saluation 118 because the Gentiles first of al could not be saued by their Philosophie vvhereby they knevv God for so much as they did not serue him but Idolâ—â— he therfore iustly permitting them to fall into al kind of most damnable sinne verse 1 PAVL the seruant of IESVS CHRIST called to be an Apostle * separated into the Gospel of God ✠verse 2 vvhich before he had promised by his Prophets in the holy Scriptures ✠verse 3 of his sonne vvho vvas made to him of the seede of Dauid according to the flesh ✠verse 4 vvho vvas predestinate the sonne of God in povver according to the spirit of sanctification by the resurrectioÌ„ of our Lord IESVS CHRIST from the dead ✠verse 5 by vvhom vve haue receiued grace and Apostleship for obedience to the faith in al Nations for the name of him ✠verse 6 among vvhom are you also the called of IESVS CHRIST ⊢ ✠verse 7 to al that are at Rome the beloued of God called to be saincts Grace to you and peace from God our father and our Lord IESVS CHRIST ✠verse 8 First I giue thankes to my God through IESVS CHRIST for al you because ″ your faith is renoumed in the vvhole vvorld ✠verse 9 For God is my vvitnes vvhom I serue ″ in my spirit in the Gospel of his Sonne that vvithout intermission I make ″ a memorie of you ✠verse 10 alvvaies in my praiers beseeching if by any meanes I may sometime at the length haue a prosperous iourney by the vvil of God to come vnto you ✠verse 11 For I desire to see you that I may imparte vnto you some spiritual grace to confirme you âœ
father of many nations haue I appointed thee before God vvhom thou didst beleeue ' vvho quickeneth the dead and calleth those things that are not as those things that are ✠verse 18 Vvho contrarie to hope beleeued in hope that he might be made the father of many nations according to that vvhich vvas * said to him So shal thy seede be as the starres of heauen and the sand of the sea ✠verse 19 And he vvas not vveakened in faith neither did he coÌ„sider his ovvne body novv quite dead vvhereas he vvas almost an hundred yeres old and the dead matrice of Sara ✠verse 20 In the promisse also of God he staggered not by distrust but vvas strengthened in faith giuing glorie to God ✠verse 21 most fully knovving that vvhatsoeuer he promised he is able also to doe ✠verse 22 Therfore vvas it also reputed him to iustice ✠verse 23 And it is not vvritten only for him that it vvas reputed him to iustice ✠verse 24 but also ″ for vs to vvhom it shal be reputed beleeuing in him that raised vp IESVS CHRIST our Lord from the dead ✠verse 25 vvho vvas deliuered vp for our sinnes and rose againe for our iustification ANNOTATIONS CHAP. IIII. 1. Abraham The Apostle disputing in this chapter as before against them that thought they might be iustified by their vvorkes done vvithout the grace of Christ and faith in him proposeth Abraham for an example and proueth that he had no iustice nor estimation of iustice before God by any vvorkes done before he had faith or that proceded not of faith and Gods grace 2. By vvorkers If Abraham did any commendable vvorkes before he beleeued Christ as many Philosophers did men might count him iust therfore but in Gods sign vvho accepteth nothing vvithout faith in him or that procedeth not from his grace he should neuer haue had the estimation of a iust man Therfore God in the Scriptures reputing him as a iust man giueth the cause therof saying Abraham beleeued God and it vvas reputed to him for iustice 4 To him that vvorketh That is to say He that presumeth of his ovvne vvorkes as done of him self vvithout faith Gods helpe and grace and saying that grace or iustification vvere giuen to him for his vvorkes this man doth chalenge his iustification as dette and not as of fauour and grace 5. To him that vvorketh not He vvorketh not in this place that hath no vvorkes or alleageth not his vvorkes done in his infidelitie as cause of his iustification but faith in Christ and that proceding of mere grace Vvherevpon S. Augustine saith Knovv thou that faith found thee vniust And if faith giuen to thee made the iust it found thee a vvicked one vvhom it might make iust If it found thee vvicked and of such an one made thee iust vvhat vvorkes hadst thou being then vvicked None couldest thou haue nor canst haue before thou beleeudst Beleeue then in him that iustifieth the impious that thy good vvorkes may be good vvorkes in deede August in Psal 31. 6. As Dauid termeth The Protestants for termeth translato describeth for that they vvould haue the ignorant beleeue the vvhole nature definition of Iustification to be nothing els but remission of sinnes and no grace or inherent iustice giuen from God at al. Vvhen the Apostle vvould say nothing els but that in the first justificatioÌ„ God findeth no good vvorkes or merites to revvard but only sinnes to forgiue vnto such as haue faith in him 7. Couered 8. not imputed You may not gather as the Heretikes doe of these termes couered and not imputed that the sinnes of men be neuer truely forgiuen but hidden only for that derogateth much to the force of Christes bloud and to the grace of God by vvhich our offences be truly remitted He is the Lambe that taketh avvay the sinnes of the vvorld that vvasheth and blotteth out our sinnes therfore to couer them or not to impute them is not to charge vs vvith our sinnes because by remission they be cleane taken avvay othervvise it vvere but a â—eined forgiuenesse See S. Augustine in psal 3â— enarrat â— 11. A seale The Heretikes vvould proue hereby that the Sacraments of the Church giue not grace or iustice of faith but that they be notes markes and badges only of our remission of sinnes had by faith before because Abraham vvas iust before and tooke this Sacrament for a seale thereof only To vvhich must be ansvvered that it folovveth not that it is so in al because it vvas so in the Patriarch vvho vvas iust before and vvas therfore as it vvere the founde of Circumcision or he in vvhom God vvould first establish the same no more then it folovveth that because the Holy Sacrament of the Altar remitted not sinnes to Christ nor iustified him therefore it hath that effect in none Looke S. Augustine de baptismo contra Donatistas li. 4. c. 24. Vvhere you shal see that though not in Abraham yet in Isaac his sonne and so consequently in the rest the Sacrament vvent before and iustice folovved 24. For vs to vvhom it shal be reputed By this it is most plaine against our Aduersaries that the saith vvhich vvas reputed for iustice to Abraham vvas his beleefe of an Article reuealed to him by God that is to say his assent and credit giuen to Gods speaches as in vs his posteritie according to the spirit it is here plainely said that iustice shal be reputed to vs by beleeuing the Articles of Christes death and Resurrection and not by any fond special faith fiducia or confidence of eche mans ovvne saluation to establish the vvhich fiction they make no account of the faith Catholike that is vvherevvith vve beleeue the Articles of the faith vvhich only iustifieth but call it by contempt an historical faith so as they may terme Abrahams faith and our Ladies faith of vvhich it vvas * said Beata quae credidisti Blessed art thou that hast beleeued And so in truth they deny as vvel the iustification by faith as by vvorkes CHAP. V. Hauing therfore through faith in Christ obteined the beginning he shevveth vvhat great cause vve haue to hope for the accomplishment 12 And then he procedeth in his arguing and shevveth that as by one â—l vvere made sinners so by one al must he made iust verse 1 BEING iustified therfore by faith ″ let vs haue peace tovvard God by our Lord IESVS CHRIST ✠verse 2 by vvhoÌ„ also vve haue ″ accesse through faith into this grace vvherein vve stand and glorie in the hope of the glorie of the sonnes of God ✠verse 3 And not only this but also vve glorie in tribulations knovving that tribulation vvorketh patience ✠verse 4 and patience probation and ″ probation hope ✠verse 5 and hope confoundeth not because ″ the charitie of God is povvred forth in our hartes by the holy Ghost
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 this Epistle was not sent inclosed to S. Peters to be deliuered by his meanes to the vvhole Church of the Romanes in some of the assemblies it is very like it was recommended to some one principal man or other that is not here named and tvventy causes there may be vnknovven to vs. Why he saluted him not â—but no cause vvhy our Aduersaries vpon such friuolous reasons should reproue an approued truth For euen as wel might they say that S. Iohn vvas neuer at Ephesus because S. Paul in his Epistle to the Ephesians doth not salute him And plaine it is that it is the Romane seate and faith of Peter vvhich they as all Heretikes before them do feare and hate and vvhich wil be their bane and they knovv that there is no argument vvhich conuinceth in their conscience that Peter vvas neuer at Rome Therfore to conclude vve say to them in S. Augustines vvordes Why call you the Apostolike chaire the chaire of pestilence What hath the Church of Rome done against you in vvhich S. Peter did sit and from vvhich by nefarious furie you haue separated your selues 16. Holy kisse Hereof and by the common vsage of the first Christians vvho had special regard of vnitie and peace among them selues and for â—signe and protestation thereof kissed one an other came our holy ceremonie of giuing the Pax or kissing one an other in the Sacrifice of the blessed Masse 17. To marke them He carefully warneth them to take heede of seditions sovvers of Sectes and dissension in religion and this euer to be their marke if they should teach or moue them to any thing vvhich vvas not agreable to that vvhich they had learned at their conuersion not bidding them to examine the case by the Scriptures but by their first forme of faith and religion deliuered to them before they had or did read any booke of the nevv Testament 18. But their ovvne belly Hovvsoeuer Heretikes pretend in vvordes and external shew of their sheepes cote in deede they seeke but after their ovvne profite and pleasure by the Apostles to ovvne testimonie we be vvarranted so to iudge of them as of men that in deede haue no religion nor conscience 19. Your obedience Against Heretikes and their illusions there is no better way then in simplicitie to cleaue vnto that vvhich hath bene taught before for the vvhich the Romane obedience is much commended See Annot. vpon the first chap. vers 8. ⧠THE ARGVMENT OF THE FIRST EPISTLE TO THE CORINTHIANS HOVV S. Paul planted the Church at Corinth coÌ„tinuing there a yere and an halfe together vve reade Act. 18. After that vvhen he vvas at Ephesus Act. 19 about the end of the three yeres that he abode there he vvrote this first Epistle to the Corinthians For euen as S. Luke there vvriteth vvhen these things vvere ended Paul purposed in the Spirit when he had gone ouer Macedonia and Achaia to goe to Hierusalem so likevvise doth S. Paul himselfe vvrite here I vvil come to you in Achaia when I shal haue gone ouer Macedonia for I vvill go ouer Macedonia but I vvil tarie at Ephesus vntil Pentecost The matter that he vvriteth of is not one as in the Epistle to the Romanes but diuers partly such faultes of theirs as vvere signified vnto him by them that vvere of Chloè 1 Cor. 1 11. partly such questions as them selues vvrote to him of And concerning the things that you vvrote to me 1 Cor. 7 1. for so vve may as it seemeth deuide the Epistle into these tvvo partes Or to put al together he vvriteth of eight things 1 Of 〈◊〉 Schismes beginning among them by occasion of certaine preachers vvhom in 〈◊〉 Second Epistle he toucheth more plainely as being False apostles chap. 1. â— 3 4. 2 Of an incestuous fornicator and some that vvent to lavv before infidel chap. 5. 6. 3 Of Matrimonie and Continencie chap. 7. 4 Of 〈◊〉 saâ—raficed to Idols chap. 8. 9. 10. 5 Of his Traditions chap. 11. 6 Of the Giftes of the Holy Ghost chap. 12. 13. 14. 7 of the Resurrection chap. 〈…〉 of the Gentiles to succour the Christian 〈◊〉 at Hieru salem chap. 16. THE FIRST EPISTLE OF PAVL TO THE CORINTHIANS CHAP. I. After salutation 4 hauing acknovvledged the graces of their Churche 10 he dehorteth them from their Schismatical boasting against one an other in their baptizers telling them that they must boast onely in Christ for their Baptisme 17 and in their preachers vvho had the vvisedom of vvordes telling them that it is the preaching of the Crosse vvhereby God saueth the vvorld and vvherein onely Christians should boast 26 seing God of purpose chose the contemptible that so him self might haue the glorie verse 1 PAVL called to be an Apostle of IESVS Christ by the vvil of God and Sósthenes a brother ✠verse 2 to the Church of God that is at Corinth to the sanctified in Christ IESVS called to be saincts vvith al that inuocate the name of our Lord IESVS Christ in euery place of theirs and ours ✠verse 3 Grace to you and peace from God our father and our Lord IESVS Christ ✠verse 4 I giue thankes to my God alvvaies for you for the grace of God that is giuen you in Christ IESVS ✠verse 5 that in al things you be made riche in him in al vtterance and â— in al knovvledge ✠verse 6 as the testimonie of Christ is confirmed in you ✠verse 7 so that nothing is vvanting to you in any grace expecting the reuelation of our Lord IESVS Christ ✠verse 8 vvho also vvil confirme you vnto the end vvithout crime in the day of the comming of our Lord IESVS Christ ✠verse 9 God is faithful by vvhom you are called into the societie of his sonne IESVS Christ our Lord. ✠verse 10 And I beseeche you brethren by the name of our Lord IESVS Christ that you al say one thing and that there be no schismes among you but that you be perfect in one sense in one knovvledge ✠verse 11 For it is signified vnto me my brethren of you by them that are of Chloè that there be contentions among you ✠verse 12 And I meane this for that euery one of you saith I certes am Paules I Apollos but I Cephas and I Christs ✠verse 13 Is Christ deuided Vvhy vvas Paul crucified for you or in the name of Paul vvere you baptized ✠verse 14 I giue God thankes that I baptized none of you but * Crispus and Caius ✠verse 15 lest any man say that in my name you vvere baptized ✠verse 16 And I baptized also the house of Stéphanas But I know not if I haue baptized any other ✠verse 17 For Christ sent me not to baptize but to euangelize not in vvisedom of speache that the crosse of Christ be not made void ✠verse 18 For the vvord of the crosse to them in deede
more infirme and ignorant sort of Christian men be called sensual or carnal also vvho being occupied in secular affaires and giuen to sensual ioy and vvorldlines haue no such sense nor feeling of these great gifts of God as the perfecter sort of the faithful haue Vvho trying these high pointes of religion not by reason and sense but by grace faith and Spirit be therfore called spiritual The spiritual then is he that iudgeth and discerneth the truth of such things as the carnal can not attaine vnto that doth by the spirit of the Church vvhereof he is partaker in the vnitie of the same not onely see the errours of the carnal but condemneth them and iudgeth euery povver resisting Gods spirit and vvord the carnal Ievv Heathen or Heretike hauing no meanes nor right to iudge of the said spiritual man For vvhen the spiritual is said to be iudged of none the meaning is not that he should not be subiect or obedient to his Pastors and spiritual Povvers and to the vvhole Church specially for the trial or examination of al his life doctrine and faith but that a Catholike man and namely a teacher of Catholike doctrine in the Church should not be any vvhit subiect to the iudgement of the Heathen or the Heretike nor care vvhat of ignorance or infidelitie they say against him for such carnal men haue no iudgement in such things nor can attaine to the Churches vvisedom in any ceremonie mysterie or matter vvhich they condemne Therfore S. Irenaeus excellently declaring that the Church and query spiritual childe thereof iudgeth and condemneth al false Prophets and Heretikes of vvhat sort so euer at length he concludeth vvith these notable vvordes The spiritual shal iudge also all that make schismes vvhich be cruel not hauing the loue of God and respecting their ovvne priuate more then the vnitie of the Church mangle deuide and as much as in them lieth kill for smal causes the great and glorious body of Christ speaking peace and seeking battaile He shal iudge also them that be out of the truth that is to say out of the Church vvhich Church shal be vnder no mans iudgement for to the Church are al things knovven in vvhich is perfect faith of the Father and of al the dispensation of Christ and firme knovvledge of the Holy Ghost that teacheth all truth CHA. III. If they vvil not be carnal stil they must boast in God only not in their preachers which are but his ministers 10 and neede to looke vvel hovv they preach 12 because not al preaching though it be Catholike is meritorious but rather it buildeth matter to be purged by fire vvhen it is vaine and vnfruitful as also any other like vvorkes of other Catholikes marie if it be heretical destroying the temple of God then it vvorketh damnation 18 The remedie is to humble them selues and referre al to God verse 1 AND I brethren could not speake to you as to spiritual but as to carnal As it vvere to litle ones in Christ ✠verse 2 I gaue you milke to drinke not meate for you could not as yet but neither can you novv verely for yet you are carnal ✠verse 3 For vvhereas there is among you emulation and contention are you not carnal and vvalke according to man ✠verse 4 For vvhen one saith I certes am Paules an other I Apollos are you not â—men ' Vvhat is Apollo then and vvhat is Paul ✠verse 5 The ministers of him vvhom you haue beleeued to euery one as our Lord hath giuen ✠verse 6 I planted Apollo vvatered but God gaue the increase ✠verse 7 Therfore neither he that planteth is any thing nor he that vvatereth but he that giueth the increase God ✠verse 8 And he that planteth and he that vvatereth are one And â— euery one shal receiue his owne reward according to his ovvne labour ✠verse 9 For vve are Gods coadiutors you are Gods husbandrie you are Gods building ✠verse 10 According to the grace that is giuen me as a vvise vvorkemaster haue I laid the foundation and an other buildeth therevpon but let euery one looke hovv he buildeth thereon ✠verse 11 For other foundation no man can lay beside that vvhich is laid vvhich is Christ IESVS ✠verse 12 And if any man build â— vpon this foundation gold siluer pretious stones vvood hay stubble ✠verse 13 the vvorke of euery one â— shal be manifest for â— the day of our Lord vvil declare because it shal be reuealed in fire and the vvorke of euery one of vvhat kinde it is the fire shal trie ✠verse 14 If any mans vvorke abide vvhich he built therevpon he shal receiue revvard ✠verse 15 If any mans vvorke burne he shal suffer detriment but him self shal be saued yet so â— as by fire ✠verse 16 Knovv you not that you are the temple of God and the Spirit of God dvvelleth in you ✠verse 17 But if any violate the temple of God God vvil destroy him For the temple of God is holy vvhich you are ✠verse 18 Let no man seduce him self if any man seeme to be vvise among you in this world let him become a foole that he may be vvise ✠verse 19 For the vvisedom of this vvorld is folishnes vvith God For it is vvritten I vvil compasse the vvise in their subteltie ✠verse 20 And againe Our Lord knovveth the cogitations of the vvise that they be â—aine ✠verse 21 Let no man therfore glorie in men For al things are yours ✠verse 22 vvhether it be Paul or Apollo or Cephas or the vvorld or life or death or things present or things to come for al are yours ✠verse 23 and you are Christs and Christ is Gods ANNOTATIONS CHAP. III. 8. Euery man shal receiue according A most plaine text for proofe that men by their labours and by the diuersities thereof shal be diuersly revvarded in heauen and therfore that by their vvorkes proceding of grace they do deserue or merite heauen and the more or lesse ioy in the same for though the holy Scripture coÌ„monly vse not this vvord merite yet in places innumerable of the old and nevv Testament the very true sense of merite is conteined and so often as the vvord merces and the like be vsed they be euer vnderstood as correlatiues or correspondent vnto it for if the ioy of heauen be â—erribution repaiment hire vvages for vvorkes as in infinite places of holy Scripture then the vvorkes can be none other but the valure deseit price vvorth and merite of the same And in deede this vvord revvard vvhich in our English tonge may signifie a volutary or bountiful gift doth not so vvel expresse the nature of the * Latin vvord or the Greeke vvhich are rather the very stipend that the hired vvorkeman or iournieman couenanteth to haue of him vvhose vvorke he doth and is a thing equally
for her because heare is giuen her for a veile ✠verse 16 But if any man seeme to be contentious vve haue no such ″ custome nor the ` CHVRCH ' of God ✠verse 17 And this I commaund not praising it that you come together not to better but to vvorse ✠verse 18 First in deede vvhen you come together into the Church I heare that there are schismes among you and in part I beleeue it ✠verse 19 For ″ there must be heresies also that they also vvhich are approued may be made manifest among you ✠verse 20 Vvhen you come therfore together in one is it not novv to eate ″ our Lordes supper ✠verse 21 For euery one taketh his ovvne supper before to eate And one certes is an hungred and an other is drunke ✠verse 22 Vvhy haue you not houses to eate and drinke in or contemne ye the Church of God and confound them that haue not Vvhat shal I say to you praise I you in this I do not praise you ✠verse 23 For I receiued of our Lord that vvhich also ″ I haue deliuered vnto you that our Lord IESVS ″ in the night that he vvas betraied ″ tooke ″ bread ✠verse 24 and giuing thankes brake and said ″ Take ye eate ″ THIS IS ″ MY BODY VVHICH SHAL BE DELIVERED FOR YOV ″ this doe ye for the commemoration of me ✠verse 25 In like maner also the chalice after he had supped saying THIS CHALICE IS THE NEVV TESTAMENT IN MY BLOVD this doe ye as often as you shal drinke for the coÌ„memoration of me ✠verse 26 For as often as you shal eate this bread and drinke the chalice ″ you shal shevv the death of our Lord vntil he come ✠verse 27 Therfore vvhosoeuer shal eate this bread or drinke the chalice of our Lord vnvvorthily he shal be ″ guilty of the body and of the bloud of our Lord. ✠verse 28 But let a man proue him self and so let him eate of that bread and drinke of the chalice ✠verse 29 For he that eateth and drinketh vnvvorthily eateth and drinketh iudgement to him self ″ not discerning the body of our Lord. ⊢ ✠verse 30 Therfore are there among you many weake and feble and ″ many sleepe ✠verse 31 But if vve did ″ iudge our selues vve should not be iudged ✠verse 32 But vvhiles vve are iudged of our Lord vve are chastised that vvith this world vve be not damned ⊢ ✠verse 33 Therfore my brethren vvhen you come together to eate ″ expect one an other ✠verse 34 If any man be an hungred let him eate at home that you come not together vnto iudgement And the rest ″ I vvil dispose vvhen I come ANNOTATIONS CHAP. XI 2. My precepts Our Pastors and Prelates haue authoritie to commaund and vve are bound to obey And the Gouerners of the Church may take order and prescribe that vvhich is comely in euery state as time and place require though the things be not of the substance of our religion 5. Euery vvoman Vvhat gifts of God so euer vvomen haue though supernatural as some had in the Primitiue Church yet they may not forget their vvomanly shamefastnes but shevv them selues subiect and modest and couer their heads vvith a veile 16. Custome If vvomen or other to defend their disorder malipertnes dispute or alleage Scriptures and reasons or require causes of their preachers vvhy by vvhat authoritie they should be thus restrained in things indifferent make them no other ansvver but this This is the custome of the Church this is our custome Vvhich is a goodly rule to represse the saucinesse of contentious â—anglers vvhich being out of al modestie and reason neuer vvant vvordes and replies against the Church Vvhich Church if it could then by prescription of tvventy or thirty yeres and by the authority of one or tvvo of their first preachers stoppe the mouthes of the seditious vvhat should not the custome of fiftene hundred yeres the decrees of many hundred Pastors gaine of reasonable modest and humble men 19. There must be heresies Vvhen the Apostle saith Heresies must be He shevveth the euent and not that God hath directly so appointed it as necessarie for that they be it commeth of mans malice and free vvil but that they be conuerted to the manifestation of the good and constant in faith the Churches vnitie that is Gods special vvorke of prouidence that vvorketh good of euil And for that there should fall Heresies and Schismes specially concerning the Article and vse of the B Sacrament of the Altar vvhereof he novv beginneth to treate it may make vs maruel the lesse to see so great dissensions Heresies and Schismes of the vvicked and vveake in faith concerning the same Such things then vvil be but vvo to him by vvhom scandals or Sectes do come Let vs vse Heretikes saith S. Augustine not to that end to approue their errours but that by defending the Catholike doctrine against their deceices vve may be more vvatchful and vvary because it is most truely vvritten There must be heresies that the tried and approued may be manifested or discoured from the holovv hartes among you Let vs vse this benefite of Gods prouidence for Heretikes be made of such as vvould erre or be naught though they vvere in the Church but being out they profite vs excedingly not by teaching the truth vvhich they knovv not but by stirring vp the carnal in the Church to seeke truth and the spiritual Catholikes to deere the truth for there be innumerable holy approued men in the Church but they be not discerned from other among vs nor manifest so long as vve had rather sleepe in darknes of ignorance then behold the light of truth therfore many are raised out of their sleepe by Heretikes to see the day of God and are glad thereof August c. 8. de vera relig 20. Our Lordes supper The Christians at or about the time of the Churches onely Sacrifice and their communicating thereof kept great feastes vvhich continued long for that the reliefe of the poore vpon the common charges of the richer sort and the charitie and vnitie of al sortes vvere much preserued thereby for vvhich cause they vvere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Charities of the auncient Fathers and vvere kept commonly in Church houses or porches adioyning or in the body of the Church vvhereof see Tertullian Apolog. c. 19. Clemens Alexand. S. Iustine S. Augustine cont Faiest li. 20 c. 20. after the Sacrifice and Communion vvas ended as S. Chrysostom ho. 27. in 1 Cor. in initio iudgeth Those feastes S. Paul here calleth Coenas Dominicas because they vvere made in the Churches vvhich then vvere called Dominica that is Our Lordes houses The disorder therfore kept among the Corinthians in these Church-feastes of Charitie the Apostle seeketh here to redresse from the foule abuses
to them selues nor novv to be approued or examined in the assemblies but they are such as vvere giuen and vvritten by the Holy Ghost and prescribed by Christ and his Church for the faithful to vse namely the Pater noster the Auâ— Marie and the Creede our Ladies Mattins the Litanies and the like Therfore the Apostle prescribeth nothing here thereof condemneth nothing therein toucheth the same nothing at al. But the deuout people in their auÌ„cient right may and ought stil vse their Latin primars beades and praiers as euer before Vvhich the wisedom of the Church for greate causes hath better liked and allowed of then that they should be in vulgar tonges though she wholy forbiddeth not but sometimes graunteth to haue them translated and vvould gladly haue al faithful people in order and humilitie learne as they may the contents of their praiers and hath commaunded also in some Councels that such as can not learne distinctly in Latin specially the Pater noster the Creede should be taught them in the vulgar toÌ„gue And therfore as vve doubt not but it is acceptable to God auailable in al necessities more agreable to the vse of al Christian people euer since their conuersion to pray in Latin then in the vulgar though euery one in particular vnderstand not vvhat he saith so it is plaine that such pray vvith as great consolation of spirit vvith as litle tediousues vvith as great deuotion and affection and oftentimes more then the other and alvvaies morethen any Schismatike or Heretike in his knovven language Such holy Oraisons be in maner consecrated and sanctified in and by the Holy Ghost that first inspired them and there is a reuerence and Maiestie in the Churches tongue dedicated in our Sauiours Crosse and giueth more force and valure to them said in the Churches obedience then to others The children cried Hosanna to our Sauiour and vvere allovved though they knevv not vvhat they said It is vvel neere a thousand yeres that * our people vvhich could nothing els but barbarum frendere did sing Alleluia and not Praiseye the Lord. and longer agoe since the poore husband men sang the same at the plough in other Countries Hiero. to 1 ep 58. And Sursum corda and Kyrie eleison and the Psalmes of Dauid sung in Latin in the Seruice of the Primitiue Church haue the auncient and flat testimonies of S. Cyptian S. Augustine S. Hierom and other Fathers Grego li. 7 ep 6â— Cypr. exp orat Do. nu 13. August c. 13 de dono perseuer de bono vid. c. 16. and ep 178. Hiero. prafat in Psal ad Sephron Aug. de Catechiz rud c. 9. de Doct. Chr. li. 2 c. 13. See ep 10. August of S. Hieroms latin translation readde in the Churches of Africa Praiers are not made to teache make learned or increase knovvledge though by occasion they sometimes instruct vs. but their special vse is to offer our hartes desires and vvants to God and to shevv that vve hang of him in al things and this euery Catholike doth for his condition vvhether he vnderstand the vvordes of his praier or not The simple sort can not vnderstand al Psalmes nor scarse the learned no though they be translated or read in knovven tonges men must not cease to vse them for al that vvhen they are knovven to containe Gods holy praises The simple people vvhen they desire any thing specially at Gods hand are not bound to knovv neither can they tel to vvhat petition or part of the Paternoster their demaund pertaineth though it be in English neuer so much they can not tel no more vvhat is Thy kingdome come then Adueniat regnum tuum not vvhether their petition for their sicke children or any other necessitie pertaine to this part or to Fiat voluntas tua or Nâ—nos inducas or to vvhat other part els It is ynough that they can tel this holy Oraison to be appointed to vs to call vpon God in al our desires more then this is not necessarie And the translation of such holy things often breedeth manifold danger and irreuerence in the vulgar as to thinke God is author of sinne vvhen they read Leade vs not into tentation and seldom any edification at al. For though vvhen the prayers be turned and read in English the people knovveth the vvordes yet they are not edified to the instruction of their minde and vnderstanding except they knevv the sense of the vvordes also and meaning of the holy Ghost For if any man thinke that S. Paul speaking of edification of mans minde or vnderstanding meaneth the vnderstanding of the vvordes onely he is fouly deceiued for vvhat is a childe of fiue or sixe yeres old edified or increased in knovvledge by his Pater noster in English It is the sense therfore vvhich euery man can not haue neither in English nor Latin the knovvledge vvhereof properly and rightly edifieth to instruction and the knovvledge of the vvordes onely often edifieth neuer a vvhit and some times buildeth to error and destruction as it is plaine in al Heretikes and many curious persons besides finally both the one and the other vvithout charitie and humilitie maketh the Heretikes and Schismatikes vvith al their English and vvhat other tonges and intelligence so euer to be as sonans cymbalum tinniens sounding brasse and a tinkling cymbal To conclude for praying either publikly or priuately in Latin vvhich is the common sacred toÌ„gue of the greatest part of the ChristiaÌ„ world this is thought by the vvisest godliest to be most expedient and is certainely seen to be nothing repugnant to S. Paul If any yet vvil be contentious in the matter vve must ansvver them vvith this same Apostle The Church of God hath no such custome and vvith this notable saying of S. Augustine ep 118. c. 5. Any thing that the vvhole Church doth practise and obserue through out the vvorld to dispute thereof as though it vvere not to be done is most insolent madnesse 14. Let vvomen hold their peace There be or vvere certaine Heretikes in our Countrie for such euer take the Scriptures diuersely for the aduantage of time that denied vvomen to hold lavvfully any kingdom or temporal Souerainty but that is false and against both reason the Scriptures This onely in that sexe is true that it is not capable of holy orders spiritual Regiment or Cure of soules and therfore can not doe any function proper to Priests and Bishopes not speake in the Church and so not preach nor dispute nor haue or giue voice either deliberatiue or definitiue in Councels and publike Assemblies concerning matters of ReligioÌ„ nor make Ecclesiastical lavves concerning the same nor binde nor loose nor excoÌ„municate nor suspend nor degrade nor absolue nor minister SacrameÌ„ts other then Baptisme in the case of mere necessitie when neither Priest nor other man can be had much lesse prescribe any thing to
But vve haue this treasure in earthen vessels that the excellencie may be of the povver of God and not of vs. ✠verse 8 In al things vve suffer tribulation but are not in distresse vve vvant but are not destitute ✠verse 9 vve suffer persecution but are not forsaken vve are cast dovvne but vve perish not ✠verse 10 alvvaies bearing about in our body the mortification of IESVS that the life also of IESVS may be manifested in our bodies ✠verse 11 For vve that liue are alvvaies deliuered vnto death for IESVS that the life also of IESVS may be manifested in our mortal flesh ✠verse 12 Death then vvorketh in vs but life in you ✠verse 13 And hauing the same spirit of faith as it is vvritten I beleeued for the vvhich cause I haue spoken vve also beleeue for the vvhich cause vve speake also ✠verse 14 knovving that he vvhich raised vp IESVS vvil raise vp vs also vvith IESVS and set vs vvith you ⊢ ✠verse 15 For al things are for you that the grace abounding by many in giuing of thankes may abound vnto the glorie of God ✠verse 16 For vvhich cause vve faile not but although that our man vvhich is vvithout corrupte yet that vvhich is vvithin is renevved from day to day ✠verse 17 For that our tribulation vvhich presently is momentanie light ″ vvorketh aboue measure excedingly an eternal vveight of glorie in vs ✠verse 18 we not coÌ„sidering the things that are seen but that are not seen For the things that be seen are temporal but those that be not seen are eternal ANNOTATIONS CHAP. IIII. â— Adulterating He giueth often vvarning of false teachers whose special and proper studie is to falsifie and adulterate by deceitful constructions interpretations and applications the word of God hauing no other end but to make their aduantage of the Scriptures and to gaine glorie and estimation among the sinful and simple by new deuised expositions Vvherein the Protestants do excel the auncient Heretikes none euer more impuâ—ely handeling the vvord of God then they do Origen calleth such Scripturarum fures adulteros theeues and adulterers of the Scriptures S. Cyprian de vnit Ec. nu 7. calleth them corrupters of the Gospel false interpreters artificers and craftesmasters in corrupting the truth On the other side for special reuerence and sinceritie of dealing in those matters the fathers and al Catholike preachers or Expositors vvere of old called according to S. Paules vvordes to Timothee Rectè tractantes verbum Dei right handlers of the vvord of God 17. Worketh The temporal and short tribulations vvhich vve patiently and willingly suffer for Christ do winne vs euerlasting ioy and glorie And it is here to be noted against the Heretikes that tribulations do vvorke or cause the said saluation which they deny to be giuen for such thinges but for or by faith onely S. Augustine maketh such tribulations for Christ so much the meritorious cause of euerlasting life and rest that he saith it is salable and bought thereby And it is written Sap. 10 God rendreth or repaieth to iust men the hire of their labours CHAP. V. That after death of the body the soule may to heauen therfore although naturally vve abhorre death by grace he desireth it rather 9 in consideration of Christes iust iudgement liuing as in the sight of God yea and of their consciences 12 Which he speaketh not to praise him self but because of his Aduersaries vvho did glorie in carnal respectes but he and the other Apostles regard nothing but their reconciliation vnto God by Christ and to reconcile others also as being his legates for that purpose verse 1 FOR vve knovv that if our earthly house of this habitation be dissolued that vve haue a building of God a house not made vvith hand eternal in heauen ✠verse 2 For in this also do vve grone desirous to be ouerclothed with our habitation that is from heauen ✠verse 3 yet so if vve be found clothed not naked ✠verse 4 For vve also that are in this tabernacle grone being burdened because vve would not be spoiled but ouerclothed that that vvhich is mortal might be svvallovved vp of life ✠verse 5 And he that maketh vs to this same is God vvho hath giuen vs the pledge of the Spirit ✠verse 6 Being bold therfore alvvaies and knovving that vvhile vve are in the body vve are pilgrimes from God ✠verse 7 for vve vvalke by faith and not by sight ✠verse 8 but vve are bold and haue a good vvil to be pilgrimes rather from the body to be present vvith our Lord. ✠verse 9 And therfore vve endeuour vvhether absent or present to please him ✠verse 10 For * vve must al be manifested before the iudgemeÌ„t seate of Christ that euery one may receiue ″ the proper things of the body according as he hath done ″ either good or euil ✠verse 11 Knovving therfore the feare of our Lord vve vse persuasion to men but to God vve are manifest ✠And I hope also that in your consciences vve are manifest ✠verse 12 Vve commend not ourselues againe to you but giue you occasion to glorie for vs that you may haue against them that glorie in face and not in hart ✠verse 13 for vvhether vve excede in minde to God or vvhether vve be sober to you ✠verse 14 For the charitie of Christ vrgeth vs iudging this that if one died for al then al vvere dead ✠verse 15 and Christ died for al that they also vvhich liue may not novv liue to them selues but to him that died for them and rose againe ✠verse 16 Therfore vve from hence forth knovve no man according to the flesh And if vve haue knovven Christ according to the flesh but novv vve know him no more ✠verse 17 If then any be in Christ a nevv creature the old are passed behold * al things are made nevv ✠verse 18 but al of God vvho hath reconciled vs to him self by Christ and hath giuen ″ vs the ministerie of reconciliation ✠verse 19 For God in deede vvas in Christ reconciling the vvorld to him self not imputing to them their sinnes and hath put in vs the vvord of reconciliation ✠verse 20 For Christ therfore vve are legates God as it vvere exhorting by vs. For Christ vve beseeche you be reconciled to God ✠verse 21 Him that knevv no sinne for vs he made sinne that vve might be made ″ the iustice of God in him ANNOTATIONS CHAP. V. 10. The proper things of his body S. Augustine Enchirid. â— no. obiecteth this speach of the Apostle as in the person of such as deny the praiers almes and sacrifices of the liuing to be auailable for the dead and he ansvvereth as folovveth This practise saith he of Gods Church in the commendation of the dead in nothing repugnant to
as it is plaine by the place of Deuteronomie vvhence he reciteth this text but onely such as commit great and damnable crimes and so by greuous and mortal transgressions vvholy breake Gods precepts and thereby incurre the curse of the Lavv from vvhich the said Lavv could not deliuer them of it self nor by any other meanes but by the faith and grace of CHRIST IESVS 11. Liueth by faith It is neither the Heretikes special presumption and confidence nor the faith of Diuels nor faith vvithout vvorkes vvhich is dead in it self as S. Iames saith that can giue life to the iust for that vvhich is dead can not be the cause of life but it is the Catholike faith as S. Augustine vvriteth vvhich vvorketh by charitie according to the Apostles ovvne explication of this vvhole passage by vvhich the iust liueth Li. 3 c. 5. cont duas ep Pelag. See the Annotation vpon the same vvordes Rom. 1. 27. Haue put on Christ Here the Aduersaries might haue seen if they vvere not blinded by contentious striuing against Gods Church that vvhen Iustification is attributed to faith vvithout mention of good vvorkes or other Christian vertues Sacraments it is not meant to exclude any of the same from the vvorking of iustice or saluation for here vve learne that by the Sacrament of Baptisme also vve put on Christ vvhich is to put on faith hope charitie and al Christian iustice By the same vve proue also that the Sacraments of the nevv iavv giue grace for that the receiuers thereof put on Christ And the Aduersaries euasion that it is faith vvhich vvorketh in the Sacrament and not the Sacrament it self is plainely false Baptisme giuing grace and faith it self to the infant that had none before CHAP. IIII. That the Lavv vvas fit for the time of nonnage but being novv come to ful age to desire such seruitude is absurd specially for Gentils 12 And that he vvriteth this not of any displeasure but to tel them the truth remembring hovv passingly they honoured him vvhom he vvas present and exhorting them therfore not to harken to the false Apostles in his absence 21 By the allegorie also of Abrahams tvvo sonnes shevving that the children of the Ievves Synagogue shal not inherite but vve vvho are the children of the free vvoman that is of the Cath. Church of Christ verse 1 AND I say as long as the heire is a litle one he differeth nothing from a seruant although he be lord of al ✠verse 2 but is vnder tutors and gouernours vntil the time limited of the father ✠verse 3 so vve also vvhen vve vvere litle ones vvere ″ seruing vnder the elemētes of the vvorld ✠verse 4 But vvhen the fulnes of time came God sent his sonne made of a vvoman made vnder the Lavv ✠verse 5 that he might redeeme them that vvere vnder the Lavv that vve might receiue the adoption of sonnes ✠verse 6 And because you are sonnes * God hath sent the Spirit of his sonne into your hartes crying Abba Father ✠verse 7 Therfore novv he is not a seruant but a sonne And if a sonne an heire also by God ⊢ ✠verse 8 But then in deede not knowing God you serued them that by nature are not Gods ✠verse 9 But novv vvhen you haue knovven God or rather are knovven of God hovv turne you againe to the ″ vveake poore elements vvhich you vvil serue againe ✠verse 10 ″ You obserue daies and moneths and times and yeres ✠verse 11 I feare you lest perhaps I haue laboured in vaine among you ✠verse 12 Be ye as I because I also am as you brethren I beseeche you you haue hurt me nothing ✠verse 13 And you knovv that by infirmitie of the flesh I euangelized to you heretofore ✠verse 14 and your tentation in my flesh you despised not neither reiected but as an Angel of God you receiued me as Christ IESVS ✠verse 15 Vvhere is then your blessednes for I giue you testimonie that if it could be done you vvould haue plucked out your eies and haue giuen them to me ✠verse 16 Am I then become your enemie telling you the truth ✠verse 17 They emulate you not vvel but they vvould exclude you that you might emulate them ✠verse 18 But do you emulate the good in good alvvaies and not only vvhen I am present vvith you ✠verse 19 My litle children vvhom I trauail vvithal againe vntil Christ be formed in you ✠verse 20 And I vvould be vvith you now and chaunge my voice because I am confounded in you ✠verse 21 Tel me you that vvil be vnder the Lavv haue you not read the Lavv ✠verse 22 For it is vvritten that * Abraham had tvvo sonnes one of the bond-vvoman and one of the free-vvoman ✠verse 23 But he that of the bond-vvoman vvas borne according to the flesh and he that of the free-vvoman by the promisse ✠verse 24 vvhich things are said ″ by an allegorie For these are the tvvo testaments The one from mount Sina gendring vnto bondage vvhich is Agar ✠verse 25 for Sina is a mountaine in Arabia vvhich hath affinitie to that vvhich novv is Hierusalem and serueth vvith her children ✠verse 26 But that Hierusalem vvhich is aboue is free vvhich is our mother ✠verse 27 For it is vvritten Reioyce thou barren that bearest not breake forth and crie that trauailest not because many are the children of the desolate more then of her that hath a husband ✠verse 28 But * we brethren according to Isaac are the children of promis ✠verse 29 But as then he that vvas borne according to the flesh persecuted him that vvas after the spirit so novv also ✠verse 30 But vvhat saith the Scripture Cast out the bond-vvoman and her sonne for the sonne of the bond-vvoman shal not be heire vvith the sonne of the free-vvoman ✠verse 31 Therfore brethren vve are not the children of the bond-vvoman but of the free by the ″ freedom vvhere vvith Christ hath made vs free ⊢ ANNOTATIONS CHAP. IIII. ◠Seruing. There can be no external vvorship of God nor association of men in religion either true or false vvithout the vse of corporal things or elements The Heathen so vsed the creatures of elements that they serued them as their goddes The Ievves of vvhom the Apostle here speaketh serued not the creatures them selues vvhich they occupied in their ceremonies but they serued the only true God vnder the elements that is to say being serullely clogged yoked kept occupied and in avve vvith innumerable fleshly grosse and combersom offices about creatures The Christians neither serue elements as the one nor be kep◠in seruile thraldom thereby as the other but occupie only a fevv exceding easie svvete seemely and significant for an agreable exercise both of body and minde Vvhereof S. Augustine saith thus li. 3. c. 9
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
be absent in body yet in spirit I am vvith you reioycing seeing your order the constancie of that your faith which is in Christ ✠verse 6 Therfore as you haue receiued IESVS Christ our Lord vvalke in him ✠verse 7 rooted and built in him and confirmed in the faith as also you haue learned abounding in him ' in thankesgiuing ✠verse 8 Bevvare lest any man deceiue you â— by philosophie and vaine fallacie according to the tradition of men according to the elements of the vvorld and not according to Christ ✠verse 9 For in him dvvelleth al the fulnesse of the Godhead corporally ✠verse 10 and you are in him replenished vvho is the head in al Principalitie and Povver ✠verse 11 in vvhom al you are circumcised vvith circumcision not made by hand in spoiling of the body of the flesh in the circumcision of Christ ✠verse 12 buried vvith him in Baptisme in vvhoÌ„ also you are risen againe by the faith of the operation of God vvho raised him vp from the dead ✠verse 13 And you * vvhen you vvere dead in the offenses and the prepuce of your flesh did he quicken together vvith him pardoning you al offenses ✠verse 14 vvyping out the hand vvriting of decree ' that vvas against vs vvhich vvas contrarie to vs and the same he hath taken out of the vvay fastening it to the crosse ✠verse 15 and spoiling the Principalities and Potestats hath ledde them confidently in open shevv triumphing them in him self ✠verse 16 Let no man therfore iudge you ″ in meate or in drinke or in part of a festiual day or of the Nevv-moone or of Sabboths ✠verse 17 vvhich are a shadovv of things to come but the body Christs ✠verse 18 Let no man seduce you vvilling in the humilitie and â— religion of Angels vvalking in the things vvhich he hath not seen in vaine puffed vp by the sense of his flesh ✠verse 19 and â— not holding the head vvhereof the vvhole body by ioyntes and bandes being serued compacted grovveth to the increase of God ✠verse 20 If then you be dead vvith Christ from the elements of this vvorld â— vvhy do you yet decree as liuing in the vvorld ✠verse 21 Touch not tast not 〈◊〉 not ✠verse 22 which things are al vnto destruction by the very vse according to the precepts and doctrines of men ✠verse 23 vvhich are in deede â— hauing a shevv of vvisedom in superstition and humilitie and not to spare the body not in any honour to the filling of the flesh ANNOTATIONS CHAP. II. 8. By Philosophie Philosophie and al humane science so long as they be subiect and obedient to Christ as they be in the Schooles of Christian Catholike men be not forbidden but are greatly commended and be very profitable in the Church of God Othervvise vvhere secular learning is made the rule of religion and commaundeth â—aith there it is pernicious and the cause of al heresiâ— and infidelitie for the vvhich S. Hierom and before him Tertullan call Philosophers the Patriarkes of Heretikes and declare that al the old heresies rose onely by to much admiring of prophane Philosophie Hierâ— ad Câ—esiph cont 〈◊〉 c. 1. Tertul. de praser cont Hermeg. cont Marcio li. 5. And so do these nevv sectes no doubt in many things for other arguments haue they none against the presence of Christ in the B. Sacrament but such as they borovv of Aristotle and his like concerning quantitie accidents place position dimensions senses sight tast and other straites of reason to vvhich they bring Christes mysteries Al Philosophical arguments therfore against any article of our faith be here condemned as deceitful and are called also here the tradition of men and the elements of the vvorld The better to resist vvhich fallacies and traditions of Heathen men the School learning is necessarie vvhich keepeth Philosophie in avve and order of faith and vseth the same to vvithstand the Philosophical and sophistical deceites of the Heretikes and Heathen So the great Philosophers S. Denys S. Augustine Clemens Alexandrinus Iustine Lactantius and the rest vsed the same to the great honour of God and benefite of the Church So came S. Cyprian S. Ambrose S. Hierom and the Greeke fathers furnished vvith al secular learning vnto the studie of Diuinitie vvherof see S. Hierom ep 84 ad Magnum Oraetorem 16. In meate The Protestants vvilfully or ignorantly applie al these kindes of forbearing meates to the Christian fastes but it is by the circunstance of the text plaine at S Augustine also teacheth that the Iudaical obseruation and distinction of certaine cleane and vncleane meates is forbidden to the Colossians vvho vvere in danger to be seduced by certaine Ievves vnder pretence of holines to keepe the Lavv touching meates and festiuities and other like vvhich the Apostle shevveth vvere onely shadovves of things to come vvhich things are come and therfore the said shadovves to cease Vvhere he nameth the Sabboths and feastes of the nevv moone that no man neede to doubt but that he speaketh onely of the Ievvish daies and kindes of fastes and feastes and not of Christian holidaies or fasting daies at all 18. Religion of Angels By the like false application of this text as of the other before the Heretikes abuse it against the inuncation or honour of Angels vsed in the Catholike Church vvhere the Apostle noteth the vvicked doctrine of Simon Magus and others See S. Chrys ho. 7 in hunâ— locum and Epiph. har 21. vvho taught Angels to be our mediators and not Christ non tenens caput not holding the head as the Apostle here speaketh prescribed sacrifices to be offered vnto them meaning indifferently as vvel the il Angels as the good Vvhich doctrine the said Heretike had of Plato vvho taught that spirites vvhich he calleth damones vvere to be honoured as mediators next to God Against vvhich S. Augustine disputeth li. 8. 9. 10 de ciuit as the condemneth also the same vndue vvorship li. 10 Confess cap. 42. S. Hierom q. 10 ad Algasiam expoundeth this also of il spirites or diuels vvhom he proueth out of S. Steuens sermon Act. 7 that the Ievves did vvorship auouching that they serue them still so many of them and so often as they obserue the Lavv. Of vvhich idolatrie also to Angels Theodorete speaketh vpon this place declaring that the Ievves defended their superstition tovvardes Angels by that that the Lavv vvas giuen by them deceitfully at once inducing the ColossiaÌ„s both to keepe the lavv to honouring of the Angels as the giuers of the same Vvhereby diuers of the faithful vvere so seduced that they forsooke Christ and his Church and seruice and committed idolatrie to the said Angels Against vvhich abominations the Councel of Laodicia Cap. 35 tooke order accursing all that forsooke our Sauiour and committed idolatrie to Angels and contemning
thee Amen ANNOTATIONS CHAP. VI. 4. Languishing Euen these be the good disputes of our nevv Sect-maisters and the vvorld hath to long proued these inconueniences here named to be the fruites of such endles altercations in religion as these vnhappie sectes haue brought forth 20. Depositum The vvhole doctrine of our Christianitie being taught by the Apostles and deliuered to their successors and comming dovvne from one Bishop to an other is called the Depositum as it vvere a thing laid into their hands and committed vnto them to keepe Vvhich because it passeth from hand to hand from age to age from Bishop to Bishop vvithout corruption change or alteration is al one vvith Tradition and is the truth giuen vnto the holy Bishops to keepe and not to lay men See the notable discourse of Vincentius Lirinensis vpon this text li. cont profan har Nouationes And it is for this great old and knovven treasure committed to the Bishops custodie that S. Irenaeus calleth the Catholike Church Depositorium diues the rich treasurie of truth li. 3. c. 4. And as Clemens Alexandrinus vvriteth li. 2 Strom this place maketh so much against al Heretikes vvho do al change this Depositum that 〈◊〉 onely such men in his daies denied this Epistle The Heretikes of our daies chalenge also the truth and say it is the old truth but they leape 14 or 15 hundreth yeres for it ouer mens heads to the Apostles But vve call for the Depositum and aske them in vvhose hands that truth vvhich they pretend vvas laid vp and hovv it came dovvne to them for it can not be Apostolical vnles it vvere Depositum in some Timothees hand so to continevv from one Bishop to an other vntil our time and to the end 20. Profane nouelties Non dixit antiquitates saith Vincentius Lirinensis non dixit vetustates sed prophanas nouitates Nam si vitanda est nouitas tenenda est antiquitas si prophana est nouitas sacratae est vetustas that is He said not ANTIQVITIES he said not AVNCIENTNES but PROFANE NOVELTIES For if noueltie is to be auoided antiquitie is to be kept if noueltie be profane auncientnes is holy and sacred See his vvhole booke against the profane nouelties of heresies Vve may not measure the nevvnes or oldnes of wordes and termes of speaking in religion by holy Scriptures only as though all those or only those were new and to be reiected that are not expresly found in holy vvrite but vve must esteeme them by the agreablenes or disagreablenes they haue to the true sense of Scriptures to the forme of Catholike faith and doctrine to the phrase of the old Christians to the Apostolike vse of speache come vnto vs by tradition of all ages and Churches and to the prescription of holy Councels and Schooles of the Christian world vvhich haue giuen out according to the time and questions raised by heretikes and contentious persons very fit artificiall and significant vvordes to discerne and defend the truth by against falshod These termes Catholike Trinitie Person Sacrament Incarnation Masse and many moe are not in that sense vvherein the Church vseth them in the Scriptures at all and diuers of them were spoken by the Apostles before any part of the nevv Testament vvas vvritten some of them taken vp straight after the Apostles daies in the vvrittings and preachings of holy Doctors and in the speach of all faithfull people and therfore can not be counted Nouelties of vvordes Others beside these as Consubstantial Deipara Transsubstantiation and the like vvhich are neither in expresse termes found in Scriptures not yet in sense if vve should folovv the iudgement of the speciall sectes against vvhich the said vvordes were first inuented the Arians crying out against Nicene Councel for the first the Nestorians against the Ephesiue Coūcel for the second the Lutherans Caluinists against the Laterā and the later Councels for the third these vvordes also notwithstanding by the iudgemēt of holy Church and Councels approued to be consonant to Gods vvord and made authenticall among the faithfull are sound and true vvordes and not of those kinde vvhich the Apostle calleth Nouelties The vvordes then here forbidden are the new prophane termes and speaches inuented or specially vsed by heretikes such as S. Irenee recordeth the Valentinians had a number most monstruous as the Manichees had also diuers as may be seene in S. Augustine The Arians had their Similis substantia and Christ to be ex non existentibus the other heretikes after those daies had their Christiparam and such like agreable to their sectes But the Protestants passe in this kinde as they excede most heretikes in the number of new opinions as their Seruum arbitrium ' their sole faith their fiduce their apprehension of Christes iustice their imputatiue righteousnes their horrible termes of terrors anguishes distresses distrust feares and feeling of hell paines in the soule of our Sauiour to expresse their blasphemous fiction of his temporall damnation vvhich they call his descending to hell Their markes tokens and badges Sacramentall their Companation Impanation Circumpanation to auoid the true conuersion in the Eucharist their presence in figure in faith signe spirit pleadge effect to auoid the reall presence of Christes body These and such like innumerable vvhich they occupie in euery part of their false doctrine are in the sense that they vse them all false captious and deceitfull vvordes and are nouitates vocum here forbidden And though some of the said termes haue been by some occasion obiter vvithout il meaning spokē by Catholikes before these Heretikes arose yet now knovving thē to be the propre speaches of Heretikes Christiāmen are boūd to auoid them Wherein the Church of God hath euer been as diligent to resist Nouelties of vvordes as her Aduersaries are busy to inuent them for vvhich cause she vvil not haue vs cōmunicate vvith them nor folow their fashion and phrase nevvly inuented though in the nature of the vvordes sometime there be no harme In S. Augustines daies vvhen Christiā men had any good befallē them or entered into any mans house or met any frind by the vvay they vsed alvvaies to say Deo gratias The Donatistes and Circumcellions of that time being nevvsangled forsooke the old phrase and vvould alvvaies say Laus Deo from vvhich the Catholike men did so abhorre as the said Doctor vvriteth that they had as leefe mette a theefe as one that said to them Laus Deo in steede of Deo gratias As novv vve Catholikes must not say The Lord but Our Lord as vve say Our Lady for his mother not The Lady Let vs keepe our forefathers vvordes and vve shal easily keepe our old and true saith that vve had of the first Christians Let them say Amendement abstinence the Lordes Supper the Communion table Elders Ministers Superintendent Congregation so be it praise ye the Lord Morning-Praier Euening-praier and the rest as they vvill
before as this Titus vvas by S. Paul And here it seemeth that he did not onely consecrate them vvhom the people had elected before but him self also made choise of the persons no mention being here made of any other election popular Vvhich though it vvere long vsed in the primitiue Church yet for diuers causes and specially for continual tumultes partialities and disorders vvhich S. Augustine much complaineth of in his time vvas iustly taken avvay and other better meanes of their designement appointed See Conc. Laodic cap. 12. 13. S. August de adult coniug li. 2. â— 20. Ep. 110. and Possid in vita Aug. â— â— And that the ordering of Priests or imposition of hands to that purpose belongeth onely to Bishops and to no inferior Priests or other persons it is plaine by the Apostolike practise set dovvne in the Scriptures namely in the Actes and in the Epistles to Timothee and Titus And S. Hierom vvho seemeth sometimes to say that in the primitiue Church there vvas no great difference betvvixt a Bishop and Priest yet he euer excepteth giuing holy Orders vvhich preeminence he attributeth to Bishops onely ep 85. as he doth also Confirming the Baptized by giuing them the holy Ghost through imposition of hand and holy Chrisme Dial. cont Lucifer c. 4. Note also that Aërius vvas of old condemned of heresie for holding that there vvas no difference betvvixt a Priest and a Bishop Epiph. har 75. August har 53. Note lastly the fraudulent translation of the Heretikes alvvaies turning for Priests vvhich here is euident to be a calling of Order and office elders saying That thou ordaine Elders vvhich in our vulgar tonge signifieth the age and not the Office properly and al this for hatred of Priests 6. Of one vvife To that vvhich is said vpon the like vvordes 1 Tim. 3 adde this testimonie of S. Epiphanius li. 3. 〈◊〉 2. cont hareseâ— in fine Holy Priesthod saith he for the most part procedeth of Virgins and if not of virgins yet of them that liue a sole or single life but and if the single and sole persons suffice not to the Ministerie of such as conteine from their vviues or after once marying remaine vvidovves For him that hath him maried tvvise it is not lavvful to take to Priesthod c. If you list to see the causes vvhy bigamie is forbidden them that are to be Priests and continencie required of the Clergie see the same author li. 2. to 1. hares 59. S. Ambrose li. 1. Offic. c. 50. and vpon 1 Tim. 3. S. Augustine de bâ—no Coniugal c. 18. S. Hierom ep 50 c. 5 ad Pammachium and against Iouinian li. 1 c. 19. S. Lâ—o â—p 87. and other auncient authors And if the studious reader peruse al antiquitie he shal finde al notable Bishops and Priests of Gods Church to haue been single or continent from their vviues if any vvere maried before they came to the Clergie So vvas S. Paul and exhorteth al men to the like 1 Cor. 7 7. So vvere al the Apostles after they folovved Christ at S. Hierom vvitnesseth affirming that our Lord loued Iohn specially for his virginitie Apol. ad Pammach c. 8. li. 1 cont Iouin c. 14. S. Ignatius â—p â— ad Philadelph saith of the said Iohn and of Timothee Titus Euodius Clement that they liued and died in chastitie reckening vp of the old-Testament diuers notable personages that did the same as Elias Iesus Naue othervvise called Iosue Melchlsedec Elisaeus Hiereâ—â—â—e Iohn Baptist No man is ignorant that al the notable fathers of the Greeke and Latin Church liued chast Athanasius Basil Nazianzene Chrysostom Cyprian Hilarie vvho entered into holy Orders after his vviues death Ambrose Hierom Augustine Leo Gregorie the great Certaine other notable fathers had once vviues but no holy men euer vsed them much lesse maried after they vvere in holy Orders A maruelous thing that so many heretofore should haue the gift of chastitie then and novv so fevv if the Protestants say true that skarse one among them in our age of al their sectes euen of their principal Superintendents hath had it CHAP. II. Vvhat to preach both to old and yong not onely vvith vvord but vvith example also and to seruants 11 For there are of al sortes in the Church and they must be instructed accordingly verse 1 BVT doe thou speake the things that become sound doctrine ✠verse 2 Old men that they be sober chast vvise souÌ„d in the faith in loue in patience ✠verse 3 Old women in like maner in holy attire not il speakers not giuen to much wine teaching vvel ✠verse 4 that they may teach the yong women vvisedom to loue their husbands to loue their children ✠verse 5 vvise chast sober hauing a care of the house geÌ„tle subiect to their husbandes that the vvord of God be not blasphemed ✠verse 6 Yong men in like maner exhort that they be sober ✠verse 7 In al things shevv thy self an example of good vvorkes in doctrine in integritie in grauitie ✠verse 8 the vvord sound irreprehensible that he vvhich is on the coÌ„trarie part may be afraid hauing no euil to say of vs. ✠verse 9 * Seruants to be subiect to their maisters in al things pleasing not gainsaying ✠verse 10 not defrauding but in al things shevving good faith that they may adorne the doctrine of our Sauiour God in al things ✠verse 11 For the grace of God our Sauiour hath appeared to al men ✠verse 12 instructing vs that denying impietie worldly desires vve liue soberly and iustly and godly in this vvorld ✠verse 13 expecting the blessed hope and aduent of the glorie of the great God and our Sauiour IESVS Christ ✠verse 14 vvho gaue him self for vs that he might redeeme vs from al iniquitie and might cleanse to him self a people acceptable a pursuer of good vvorkes ✠verse 15 These things speake and exhort ⊢ and rebuke vvith al authoritie Let no man contemne thee CHAP. III. To teach them obedience vnto Princes and meekenes tovvardes al men considering that vve also vvere as they til God of his goodnes brought vs to Baptisme 8 To teach good vvorkes 9 and to auoid vaine questionâ— 10 and obstinate Heretikes verse 1 ADMONISH them to be subiect to Princes and Potestates to obey at a vvord to be ready to euery good vvorke ✠verse 2 to blaspheme no maÌ„ not to be litigious but modest shevving al mildenes tovvard al men ✠verse 3 for we also vvere sometime vnvvise incredulous erring seruing diuerse desires voluptuousnesses liuing in malice enuie odible hating one an other ✠verse 4 But vvhen the benignitie and kindnes tovvard man of our Sauiour God appeared ✠verse 5 * not by the vvorkes of iustice vvhich vve did but according to his mercie he hath saued vs by the lauer of regeneratioÌ„ and renouation of the
good might be not as it vvere of necessitie but voluntarie ✠verse 15 For perhaps therfore he departed for a season from thee that thou mightest take him againe for euer ✠verse 16 novv not as a seruant but for a seruant a most deere brother especially to me but hovv much more to thee both in the flesh and in our Lord ✠verse 17 If therfore thou take me for thy fellovv receiue him as my self ✠verse 18 And if he hath hurt thee any thing or is in thy dette that impute to me ✠verse 19 I Paul haue vvritten vvith mine ovvne hand I vvil repay it not to say to thee that thou ovvest me thine ovvne self also ✠verse 20 Yea brother God graunt I may enioy thee in our Lord. Refresh my bovvels in our Lord. ✠verse 21 Trusting in thy obedience I haue vvritten to thee knovving that thou vvilt doe aboue that also vvhich I do say ✠verse 22 And withal prouide me also a lodging for I hope by your praiers that I shal be giuen to you ✠verse 23 There salute thee Epaphras my fellovv-prisoner in Christ IESVS ✠verse 24 Marke Aristarchus Demas and Luke my coadiutors ✠verse 25 The grace of our Lord IESVS Christ be with your spirit Amen ANNOT. 5. Tovvard al the sainctes The Apostle sticketh not to say Charitie and faith in Christ and al his Saincts vvhich our captious Aduersaries count in Catholike mens speaches and vvritings very absurd feining that in al such vve make no difference betvvixt the loue vve beare to Christ and the loue vve owe to our neighbours betvvixt the trust or beleefe vve haue in God and that vvhich vve haue in his holy Saincts Malice and contention doth so blinde al Heretikes THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE HEBREVVES THAT the Hebrevves vvere not all the Ievves but only a part of them it is manifest Act 6 vvhere the primitiue Church of Hierusalem although it consisted of Ievves only as vve reade Act. 2 yet is said to consist of tvvo sortes Greekes Hebrues Vvhich againe is manifest Phil. 3. vvhere S. Paul coÌ„paring him self with the Iudaical false-Apostles saith that he also is an Hebrue of Hebrues Finally they seeme to haue been those Ievves vvhich vvere borne in Iurie vvhich for the most part dwelled also there Therefore to the Christian Ievves in Hierusalem and in the rest of Iurie S. Paul vvriteth this Epistle out of Italic saying therevpon The brethreÌ„ of Italie salute you Heb. 13. By vvhich vvordes by these other in the same place Knovv ye our brother Timothee to be dimissed vvith vvhom if he come the sooner I vvil see you it is euident that he vvrote this not only after he vvas brought prisoner to Rome vvherein S. Luke endeth the Actes of the Apostles but also after he vvas set at libertie there againe Many causes are giuen of the Doctors vvhy vvriting to the Ievves he doth not put his name in the beginning Paul an Apostle c. as he doth lightly in his Epistles to the Churches and Bishops of the Gentils The most likely cause is for that he vvas the preacher and Apostle and Maister of the Gentils And againe in an other place he saith that himself vvas appointed the Apostle of the Gentils at Peter of the Ievves Gal. 2. Only S. Peter therfore vvriting to the Ievves doth vse this stile Peter an Apostle of IESVS Christ c. because he vvas more peculiarly their Apostle as being the vicar of Christ vvho vvas also himself more specially the minister of the Circumcision that is as him self speaketh not senâ— but to the sheepe vvhich vvere lost of the house of Israël Mat. 15. The Argument of the Epistle S. Paul him self doth tell vs in tvvo vvordes calling it verbum solatij the vvord of solace and comfort Vvhich also is plaine in the vvhole course of the Epistle namely in the tenth chapter v. 32. c. Vvhere he exhorteth them to take great comfort and confidence in their manifold tribulations sustained of their ovvne countrie men the Ievves vvhereof the Apostle also maketh mention to the Thessalonians 1. Thess 2. v. 14. Those persecutions then of the obstinate incredulous Ievves their countrie men vvas one great tentation vnto them An other tentation vvas the persuasions that they brought vnto them out of Scriptures to cleaue vnto the Lavv and not to beleeue in IESVS the dead man And vvhereas the Ievves did magnifie their lavv by the Prophetes and by the Angels by vvhom it vvas giuen and by Moyses and by their land of promise into vvhich Iosue brought them and by their father Abraham and by their Aaronicall or Leuitical priesthâ—d and sacrifices by their Tabernaâ—le by their Testament he shevveth that our Lord IESVS as being the natural sonne of God passeth incomparably the Prophetes the Angels and Moyses that the Rest or quietnes vvhich God promised vvas not in their earthly land but in heauen that his figure Melchisedec far passed Abraham and that his priesthod Sacrifice Tabernacle and testament far passed theirs In al vvhich he shooteth often at these three markes to take avvay the scandal of Christes death by giuing them sundrie good reasons testimonies of it to erect their mindes from visible and earthly promises to vvhich only the Ievves vvere vvholy bent to inuisible and heauenly and to insinuate that the Ceremonies should novv cease the time of their correction by Christ being novv come The Epistle may be deuided into these partes the first Of Christes excellencie aboue the Prophetes Angels Moyses and Iosue c. 1. 2. 3. 4. The second of his priesthod and excellencie thereof aboue the priesthod of the old Testament c. 5. vnto the middest of the 10. The last part is of exhortation c. 10. v. 9. to the end of the Epistle THE EPISTLE OF PAVL THE APOSTLE TO THE HEBREVVES Let the Christian Reader note the corruption and impudent boldnes of our Aduersaries that vpon a false priuate persuasion of their ovvne that S. Paul vvas not the author of this Epistle leaue out his name in the title of the same contrarie to the authentical copies both Greeke and Latin In old time there vvas some doubt vvho should be the vvriter of it but then vvhen it vvas no lesse doubted vvhether it vvere Canonical Scripture at al. Aftervvard the vvhole Church by vvhich onely vve knovv the true Scriptures from other vvritings held it and deliuered it as novv she doth to the faithful for Canonical and for S. Paules Epistle Notvvithstanding the Aduersaries vvould haue refused the Epistle as vvel as they do the Author but that they falsely imagine certaine places thereof to make against the Sacrifice of the Masse CHAP I. God spake to their fathers by the Prophets but to them selues by his ovvne Sonne 14 vvho incomparably passeth al the Angels verse 1 DIVERSELY and many vvaies in times past God speaking to the
the king ✠verse 18 Seruants be subiect in al feare to your maisters not only to the good modest ″ but also to the vvaivvard ✠verse 19 For this is thanke if for coÌ„science of God a man sustaine sorovves suffering vniustly ✠verse 20 For vvhat glorie is it if sinning and buffeted you suffer but if doing vvel you sustaine patiently this is thanke before God ✠verse 21 For vnto this are you called because Christ also suffred for vs ' leauing you ' an example that you may folovv his steppes ✠verse 22 vvho did no sinne neither vvas guile found in his mouth ✠verse 23 vvho vvhen he vvas reuiled did not reuile vvhen he suffred he threatened not but deliuered him self to him that iudged him vniustly ✠verse 24 vvho him self * bare our sinnes in his body vpon the tree that dead to sinnes we may liue to iustice by vvhose stripes you are healed ✠verse 25 For you vvere as sheepe straying but you be conuerted novv to the Pastor and Bishop of your soules ⊢ ANNOTATIONS CHAP. II. â— Spiritual hostes Here vve see that as he speaketh of spiritual hostes vvhich euery Christian man offereth so he speaketh not properly of priesthod vvhen he maketh al Priests but of a spiritual priesthod Which spiritual priesthod vvas also in al the Iewes but the priesthod properly so called vvas onely in the sonnes of Aaron and they offered the sacrifices properly so called vvhich none besides might offer 13. Be subiect Not onely our Maister Christ but the Apostles and al Christians vvere euer charged by such as thought to bring them in hatred vvith Princes vvith disobedience to kings and temporal Magistrates therfore both * S. Paul and this Apostle do specially vvarne the faithful that they giue no occasioÌ„ by their il demeanure to secular Princes that the Heathen should count them disobedient or seditious vvorkers against the States of the vvorld 13. To euery humans creature So he calleth the temporal Magistrate elected by the people or holding their Souerainty by birth carnal propagation ordained for the vvorldly vvealth peace and prosperitie of the subiects to put a difference betvvixt that humane Superiority and the spiritual Rulers and regiment guiding and gouerning the people to an higher end and instituted by God him self immediatly for Christ did expresly constitute the forme of regiment vsed euer since in the Church He made oue the cheese placing Peter in the Supremacie he called the Apostles and Disciples giuing them their seueral authorities Aftervvared * God guided the lot for choise of S. Marthias in Iudas place and the Holy Ghost expresly and namely seuered and chose Paul and Barnabas vnto their Apostolical function and generally the Apostle faith of al spiritual Rulers The holy Ghost hath placed you to rule the Church of God And although al povver be of God and kings rule by him yet that is no othervvise but by his ordinarie concurrence and prouidence vvhereby he procureth the earthly coÌ„modity or vvealth of men by maintaining of due superiority and subiection one tovvards an other and by giuing povver to the people and Commonvvealth to choose to them selues some kinde or forme of Regiment vnder vvhich they be content to liue for their preseruation in peace and tranquillity But Spiritual superiority is far more excellent as in more excellent â—ort depending not of mans ordinance election or as this Apostle speaketh creation but of the Holy Ghost vvho is alvvaies resident in the Church vvhich is Christs body mystical and therfore an other manner of Commonwealth then the earthly concurring in singular sort to the creation of al necessarie Officers in the said Church euen to the vvorlds end as S. Paul vvriteth to the Ephesians Lest therfore the people being then in so precise sort alvvaies vvarned of the excellencie of their Spiritual gouernours * and of their obedience tovvard them might neglect their dueties to Temporal Magistrates specially being infidels and many times tyrants and persecutors of the faith as Nero and other vvere then therfore S. Peter here vvarneth them to be subiect for their bodies and goods and other temporal things euen to the vvorldly Princes both infidels and Christians vvhom he calleth humane creatures 13. To the king as excelling Some simple heretikes other also not vnlearned at the begining for lacke of better places vvould haue proued by this that the king vvas head of the Church and aboue al Spiritual rulers and to make it â—ound better that vvay they falsely translated it To the king as to the cheefe head In the Bible of the yere 1562. But it is euident that he calleth the king the precellent or more excellent in respect of his Vicegerents vvhich he calleth Dukes or Gouernours that be at his appointment and not in respect of Popes Bishops or Priests as they haue the rule of mens soules vvho could not in that charge be vnder such kings or Emperours as the Apostle speaketh of no more then the kings or Emperours then could be heads of the Church being Heathen men and no members thereof much lesse the cheefe members See a notable place in S. Ignatius ep ad Smyrnenses vvhere he exhorteth them first to honour God next the Bishop then the king This is an inuincible demoÌ„stration that this text maketh not for any spiritual claime of earthly kings because it giueth no more to any Prince then may and ought to be done and graunted to a Heathen Magistrate Neither is there any thing in al the nevv Testament that proueth the Prince to be head or cheefe gouernour of the Church in spiritual or Ecclesiastical causes more then it proueth any heathen Emperour of Rome to haue been for they vvere bound in temporal things to obey the heathen being lavvful kings to be subiect to them euen for conscience to keepe their temporal lavves to pay them tribute to pray for them and to doe al other natural duties and more no scriptures binde vs to doe to Christian kinges 16. Not as hauing There vvere some Libertines in those daies as there be novv that vnder pretence of libertie of the Gospel sought to be free from subiection and lawes of men as now vnder the like vvicked pretence Heretikes refuse to obey their spiritual rulers and to obserue their lawes 18. But also the vvaivvard The Vviclefistes and their folovvers in these daies sometimes to moue the people vnto sedition hold and teach that maisters and magistrates lose their authoritie ouer their seruants and subiects if they be once in deadly sinne and that the people in that case neede not in conscience obey them Vvhich is a pernicious and false doctrine as is plaine by this place vvhere vve be expresly commaunded to obey euen the il-conditioned vvhich must be alvvaies vnderstood if they commaund nothing against God for then this rule is euer to be folovved Vve must obey God
be temporally chastised in the next life cannot be saued vvithout great vvatch feare and trembling and much labouring and chastisement And this is far contrarie to the Protestants doctrine that putteth no iustice but in faith alone maketh none iust in deede and in truth teacheth men to be so secure and assured of their saluation that he that hath liued vvickedly al his life if he onely haue their faith at his death that is if he beleeue stedfastly that he is one of the elect he shal be as sure of his saluation immediatly after his departure as the best liuer in the vvorld CHAP. V. He exhorteth Priests to feede their flockes onely for Gods sake and revvard of heauen vvithout al lordlines 5 the laie to obey al to be humble one toâ—ards an other 8 to be constant in the Catho faith considering it is not man but that lion the Diuel that persecuteth them 9 as he doth the vvhole Church also that God vvil after a vvhile make them secure in heauen verse 1 THE seniors therfore that are among you I beseche my self a fellovv senior vvith them and a vvitnesse of the passions of Christ vvho am also partaker of that glorie vvhich is to be reuealed in time to come ✠verse 2 feede the flocke of God vvhich is among you prouiding not by constrainte but vvillingly according to God neither for filthie lucre sake but voluntarily ✠verse 3 neither as â— ouerruling â— the Clergie but made examples of the flocke from the hart ✠verse 4 And vvhen the prince of pastors shal appeare you shal receiue the incorruptible crovvne of glorie ✠verse 5 In like maner ye yong men be subiect to the seniors And do ye al insinuate humilitie one to an other because God resisteth the proude and to the humble he giueth grace ✠verse 6 * Be ye humbled therfore vnder the mightie hand of God that he may exalt you in the time of visitation ✠verse 7 * casting al your carefulnes vpon him because he hath care of you ✠verse 8 Be sober and vvatch because your aduersarie the Deuil as a roaring lion goeth about seeking vvhom he may deuoure ✠verse 9 vvhom resist ye strong in faith knovving that the self same affliction is made to that your fraternitie vvhich is in the vvorld ✠verse 10 But the God of al grace vvhich hath called vs vnto his eternal glorie in Christ IESVS he vvil perfite you hauing suffered a litle and confirme and stablish you ✠verse 11 To him be glorie and empire for euer and euer Amen ⊢ ✠verse 12 By Syluanus a faithful brother to you as I thinke I haue breefely vvritten beseching and testifying that this is the true grace of God vvherein you stand ✠verse 13 The Church saluteth you â— that is in Babylon coëlect and Marke my sonne ✠verse 14 * Salute one an other in a holy kisse Grace be to al you vvhich are in Christ IESVS Amen ANNOTATIONS CHAP. V. 1. Seniors Though the Latin Senior be not appropriated to holy order by vse of speache neither in the Latin nor in our language yet it is plaine that the Greeke vvord Presbyter vvhich the Apostle here vseth is here also as commonly in other places of the new Testament a vvord of Ecclesiastical office and not of age and is as much to say as Priest or Bishop For the Apostle him self being of that order speaketh as by his vvordes it is plaine to such as had charge of soules saying Feedâ— the flocke of God vvhich is among you Because vve folow the vulgar latin translation vve say Seniors and Senior vvhereas othervvise vve might and should say according to the Greeke The Priests therfore I beseech my self a follovv-priest vvith them So doth S. Hierom read Presbyteros compresbyter and expound ep 85. So translateth Erasmus and Beza him self 3. Ouerruling Not superiority preeminence souerainty or rule on the one side not obedience subiection and inferiority on the other side be forebidden in the Clergie but tyrannie pride and ambitious domination be forbidden and humility meekenes moderation are commended in Ecclesiastical Officers the Greeke vvord here of ruling or ouerruling being the same that our Sauiour vseth in the Gospel of the tyrannical rule of secular Heathen Princes saying to his Apostles that it shal not be so among them according as here the prince of the Apostles teacheth his brethren the Ecclesiastical rulers 3. The Clergie Some of the English nevv translations turne it corruptly Parishes others heritages both to auoid the most knovven true and common vvord in al Christian languages to vvit Clergie a vvord by vse of al antiquity agreably to the holy Scriptures made proper to the Spiritualty or Clergie though in an other more vulgar acception it may agree to al Christs chosen heritage as vvel of lay people as Priests vvhich the Protestants had rather folovv because they vvill haue no difference betvvene the laity the Clergie But the holy fathers far othervvise euen from the beginning Vvhereof see S. Cyprian ep 4. 5. 6. c. And S. Hierom ep 2 to Nepotianus â— 5. vvhere he interpreteth this vvord Therfore saith he Clericus that is a Clergie man vvhich serueth the Church of Christ let him first interprete his name and the signification of the name being declared let him endeuour to be that vvhich he is called If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleâ—us in Greeke be called in Latin Sors therfore are they called Clerici that is Clergie men because they are of the lot of our Lord or because our Lord him self is the lot or portion of Clergie men c. Vvhich calling no doubt vvas taken out of the holy Scriptures Numer 18. and Deutero 18. vvhere God is called the inheritance lot and portion of the Priests and Leuites and novv vvhen men be made of the Clergie they say Dominus pars haereditatis meae that is Our Lord is the portion of mine inheritance but specially out of the nevv Testament Act. 1 17. 25. and 8 21. Vvhere the lot or office of the Ecclesiastical ministerie is called by this vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleâ—us See in Venerable Bede the causes vvhy this holy state being seuered by name from the Laity doth vvearâ— also a crovvne on their head for distinction Lib. 5. hist Angl. c. 22. 4. Crovvne of glorie Aâ— life euerlasting shal be the revvard of al the iust so the preachers Pastors that doe vvel for their doing shal haue that revvard in a more excelleÌ„t degree expressed here by these vvordes Crovvne of glorie according to the saying of Daniel c. 12. They that sleepe in the dust of the earth shal avvake one sort to life euerlasting others to euerlasting rebuke but such as he learned shal shine as the brightnes of the firmament and such as instruct many to iustice shal be as starres
heresie to be that such as be permanent constant and chosen members and children of the Catholike Church onely knovven to God before may novv also be made manifest to the vvorld by their constant remaining in the CHVRCH vvhen the vvinde and blast of euery heresie or tentation driueth out the other light and vnstable persons 20. Knovv al things They that abide in the vnitie of Christes Church haue the vnction that is the Holy Ghost vvho teacheth al truth not that euery member or man thereof hath al knovvledge in him self personally but that euery one vvhich is of that happie societie to vvhich Christ promised and gaue the Holy Ghost is partaker of al other mens giftes and graces in the same holy Spirit to his saluation Neither neede any to seeke truth at Heretikes handes or others that be gone out vvhen it is vvithin them selues and onely vvithin them selues in Gods Church If thou loue vnitie saith S. Augustine for thee also hath he vvhosoeuer hath any thing in it take avvay enuie it is thine vvhich I haue it is mine vvhich thou hast c. Tract 32 in Euang. Ioan. CHAP. III. It is not for the sonnes of God to sinne mortally but for the sonnes of the Diuel vvherby they are knovven one from an other not by onely faith 11 True faith is that vve also loue our brethren giuing both our life and substance for them 19 Such vnfeined loue may haue great confidence before God 23 because the keeping of his cōmaundements doth much please him vvhich consist in faith and charitie verse 1 See vvhat maner of charitie the Father hath giuē vs that vve should be named and be the sonnes of God For this cause the world doth not knovv vs because it hath not knovven him ✠verse 2 My deerest novv vve are the sonnes of God it hath not yet appeared vvhat we shal be Vve know that whē he shal appeare we shal be like to him because vve shal see him as he is ✠verse 3 And euery one that hath this hope in him sanctifieth him self as he also is holy ✠verse 4 Euery one that committeth sinne committeth also iniquitie and ◠sinne is iniquitie ✠verse 5 And * you knovv that he appeared to take away our sinnes * and sinne in him there is none ✠verse 6 Euery one that abideth in him ◠sinneth not and euery one that sinneth hath not seen him nor knovven him ✠verse 7 Litle children let no mā seduce you ◠He that doeth iustice is iust euen as he also is iust ✠verse 8 * He that committeth sinne is of the deuil because the deuil ◠sinneth from the beginning For this appeared the Sonne of God that he might dissolue the vvorkes of the deuil ✠verse 9 Euery one that is borne of God committeth not sinne because his seede abideth in him and he can not sinne because he is borne of God ✠verse 10 In this are the children of God manifest and the children of the deuil Euery one that is not iust is not of God and he that loueth not his brother ✠verse 11 because this is the annuntiation vvhich you haue heard from the beginning * That you loue one an other ✠verse 12 Not as * Cain vvho vvas of the vvicked and killed his brother And for vvhat cause killed he him Because his vvorkes vvere vvicked but his brothers iust ✠verse 13 Maruel not brethren if the vvorld hate you ✠verse 14 Vve knovv that vve are translated from death to life because vve loue the brethren He that loueth not abideth in death ✠verse 15 Vvhosoeuer hateth his brother is a murderer And you knovv that no murderer hath life euerlasting abiding in him self ✠verse 16 * In this vve haue knovven the charitie of God because he hath yelded his life for vs and vve ought to yeld our liues for the brethren ⊢ ✠verse 17 * He that shal haue the substance of the vvorld and shal see his brother haue neede and shal shut his bovvels from him hovv doth the charitie of God abide in him ✠verse 18 My litle children let vs not loue in word nor in tongue but in deede and truth ⊢ ✠verse 19 in this vve knovv that vve are of the truth and in his sight vve shal persuade our hartes ✠verse 20 For if our hart do reprehend vs God is greater then our hart and knovveth al thinges ✠verse 21 My deerest if our hart do not reprehend vs vve haue confidence tovvard God ✠verse 22 and * vvhatsoeuer vve shal aske ◠vve shal receiue of him because vve keepe his commaundementes and doe those thinges vvhich are pleasing before him ✠verse 23 And * this is his commaundement that vve beleeue in the name of his sonne IESVS Christ and loue one an other as he hath giuen cōmaundement vnto vs. ✠verse 24 And * he that keepeth his commaundementes abideth in him and he in him And in this vve knovv that he abideth in vs by the Spirit vvhich he hath giuen vs. ANNOTATIONS CHAP. III. 4. Sinne is iniquitie Iniquitie is not taken here for vvickednes as it is commonly vsed both in Latin and in our language as is plaine by the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying nothing els but a svvaruing or declining from the straight line of the lavv of God or nature So that the Apostle meaneth that euery sinne is an obliquitie or defect from the rule of the lavv but not contrarie that euery such svvaruing from the lavv should be properly a sinne as the Heretikes do vntruely gather to proue that concupiscence remaining after Baptisme is a very sinne though vve neuer giue our consent vnto it And though in the 5 chapter folovving vers 17. the Apostle turne the speache affirming euery iniquitie to be a sinne yet there the Greeke vvord is not the same as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vvhich it is plaine that there he meaneth by iniquitie mans actual and proper transgression vvhich must needes be a sinne See S. Augustine cont Iulian. li. 5 c. 3. S. Ambr. li. d◠Apologia Dauid c. 13. 6. Sinneth not Iouinian Pelagius falsely as Heretikes vse to doe argued vpon these vvordes and those that folovv vers 9 the one that the baptized could sinne no more the other that no man being or remaining iust could sinne But among many good senses giuen of this place this seemeth most agreable that the Apostle should say that mortal sinne doth not consist together vvith the grace of God therfore can not be committed by a man continuing the sonne of God and so is the like speache in the 9 verse folovving to be taken See S. Hierom li. 2 cont louinianum c. 1. 7. He that doeth iustice He doth inculcate this often that mans true iustice or
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
vvould not by paper and inke for I hope that I shal be vvith you and speake mouth to mouth that your ioy may be ful ✠verse 13 The children of thy sister electe salute thee ANNOT. 6. From the beginning This is the rule of a Christian Catholike man to vvalke in that faith and vvorship of God vvhich he hath receiued from the beginning Vvhich is that vvhich vve novv call according to the Scriptures the tradition of the Apostles that vvhich is come to vs from man to man from Bishop to Bishop and so from the Apostles So shal a faithful man auoid seducers that rise vp in euery age teaching nevv doctrine 10. This doctrine The Apostles and true Pastors their lavvful successors and the Church of God in holy Councel vse to set dovvne the true doctrine in those pointes vvhich Heretikes call into controuersie Vvhich being once done and declared to the faithful they neede no other marke or description to knovv an Heretike or false teacher by but that he commeth vvith an other doctrine then that vvhich is set dovvne to them Neither can the Heretikes shift them selues as novv a daies they vvould doe saying ô let vs first be proueds Heretikes by the Scriptures let them define an Heretike No this is not the Apostles rule Many a good honest shepheard knovveth a vvoolfe that can nor define him but the Apostle saith If he bring not this set doctrine he is a seducer So holy Church saith novv Christ is really in the B. Sacrament vnder forme of bread and vvine c. If therfore he bring not this doctrine he is a seducer and an Heretike and vve must auoide him vvhether in his ovvne definitions and censures he seeme to him self an Heretike or no. 10. Receiue him not Though in such times and places vvhere the communitie or most part be infected necessitie often forceth the faithful to conuerse vvith such in vvorldly affaires to salute them to eate and speake vvith them and the Church by decree of Councel for the more quietnes of timorous consciences prouideth that they incurre not excommunication or other censures for communicating in vvorldly affaires vvith any in this kinde except they be by name excommunicated or declared to be Heretikes yet euen in vvordly coonuersatioÌ„ and secular actes of our life vve must auoid them as much as vve may because their familiaritie is many vvaies contagious and nolsome to good men namely to the simple but in matter of religion in praying reading their bookes hearing their sermons presence at their seruice partaking of their Sacraments and al other communicating vvith them in spiritual things It is a great damnable sinne to deale vvith them 10. Nor say God saue you S. Iohn 〈…〉 anotable storie of this holy Apostle touching to is point out of S. Polycarpus vvhich is this There be some saith he that haue heard Polycarpe say that vvhen Iohn the disciple of our Lord vvas going to Ephesus into a bath to vvash him self and savv Corinthus the Heretikes vvithin the same he so denly skipt out saying that he feared lest the bath should fall because Corinthus the enemie of truth vvas vvithin So saith he of S. Iohn and addeth also a like vvorthie example of S. Polycarpe him self vvho on a time meeting Marcion the Heretike and the said Marcion calling vpon him and asking him vvhether he knew him not Yes quoth Polycarpe I knovv thee for Satans sound and heire So great feare saith S. Irernaeus had the Apostles and their disciples to communicate in vvord onely vvith such as vvere adulterers or corrupters of the truth as S. Paul also uvarned vvhen he said A man that is an Heretike after the first and second admonition auoid So far Irenaeus If then to speake vvith them or salute them is so earnestly to be auoided according to this Apostles example doctrines vvhat a sinne is it to flatter them to serue them to marie vvith them and so forth THE THIRD EPISTLE OF IOHN THE APOSTLE He commendeth Gaiues for continuing in the truth and for susteining or succouring true preachers 9 noting Diotrepes for the contrarie and praising Demétrius verse 1 THE Seniour to Gaius the deerest whom I loue in truth ✠verse 2 My deerest concerning al thinges I make my praier that thou proceede prosperously and fare vvel as thy soule doth prosperously ✠verse 3 I vvas exceding glad vvhen the brethren came and gaue testimonie to thy truth euen as thou vvalkest in truth ✠verse 4 Greater thanke ' haue I not of them then that I may heare my children do vvalke in truth ✠verse 5 My deerest thou doest faithfully vvhatsoeuer thou vvorkest on the brethren and that vpon strangers ✠verse 6 they haue rendred testimonie to thy charitie in the sight of the Church vvhoÌ„ thou shalt doe vvel bringing on their vvay in maner vvorthie of God ✠verse 7 For for his name did they depart taking nothing of the Gentiles ✠verse 8 Vve therfore ought to receiue such that vve may be coadiutors of the truth ✠verse 9 I had vvritten perhaps to the Church but he that loueth to beare primacie among them Diótrepes doth not receiue vs. ✠verse 10 For this cause if I come I vvil aduertise his vvorkes vvhich he doeth vvith malicious vvordes chatting against vs. and as though these thinges suffise him not neither him self doth receiue the brethren and them that do receiue he prohibiteth and casteth out of the Church ✠verse 11 My deerest do not imitate euil but that vvhich is good He that doeth vvel is of God he that doeth il hath not seen God ✠verse 12 To Demetrius testimonie is giuen of al and of the truth it self yea and vve giue testimonie and thou knovvest that our testimonie is true ✠verse 13 I had many thinges to vvrite vnto thee but I vvould not by inke and penne vvrite to thee ✠verse 14 But I hope forthvvith to see thee and vve vvil speake mouth to mouth Peace be to thee The freendes salute thee Salute the freendes by name THE ARGVMENT OF THE EPISTLE OF S. IVDE IN the Gospel these are called Fratres Iesu the brethren of Iesus Iames and Ioseph and Simon and Iude. Their father is called Alphaâ—us vvhere Iames is termed Iames of Alphaeus aâ—d their mother Maria Iacobi minoris Marie the mother of Iames the yonger and of Ioseph Vvhich Marie in an other place being called Maria Cleophae vve perceiue their father vvas named both Alphaeus and also Cleophas And that this Cleophas vvas brother to Ioseph our Ladies husband Hegesippus telleth vs. Therfore because Ioseph vvas called the father of Christ his brothers children vvere called the brethren that is according to the custom of the scripture also the kinsmen of our Lord and not because they vvere the children of Ioseph him self by an other vvife much lesse as Heluidius the heretike did blaspheme by our
B Ladie the perpetual virgin MARIE Hovvbeit some good authors say that their mother Marie vvas the natural sister of our Ladie and that therfore they are called Fratres Domini the brethren of our Lord. Hovvsoeuer that be three of them are reckened amoÌ„g the 12. Apostles Iames and Simon Cananaeus and Iude. Yea and that they vvere somevvhat more then Apostles though lesse then Peter S. Paul signifieth vvhere he saith speaking of him self and Barnabas As also the other Apostles and the brethren of our Lord and Cephas 1. Cor. 9. And as S. Luke calleth this Iude Iude of Iames so he calleth him self in this Epistle of his Iude the seruant of Iesus Christ and the brother of Iames. S. Matthevv and S. 〈…〉 as Lebbaeus also in the Greeke His feast and his 〈…〉 Church keepeth Octob. 28. called Simon and Iudes day His Epistle is an 〈◊〉 against aâ— heretikes as it vvere a Commentarie of 2 Pet. 2. and namely as * â— Aug. hath told vs against those vvhich misconstred S. Paules Epistles and held Only faith vvhom he calleth therfore Men that transferre or 〈…〉 grace of God into rioâ—ousnes v. 4. exhorting Catholikes to be constant and 〈◊〉 from their old faith and to contend for the keeping thereof v. 3. 〈…〉 heretikes â— saith he segregate them selues from the Church and from 〈…〉 v. 19. THE CATHOLIKE EPISTLE OF IVDE THE APOSTLE He exhorteth them to stand to their old faith shâ—vving them by examples that it is damnable not to continue and be constant 8 inueighing against the lecherie blasphemie apostasie banketing of the heretikes 14 and that their damnation vvas long foretold 17 Catholikes therfore to be vnmoueable to reproue the obstinate to recouer al not desperate to confirme the vveake and to liue them selues vertuously and vvithout mortal sinne vvhich by Gods grace they may doe verse 1 IVDE the seruant of IESVS Christ and brother of Iames to them that are in God the Father beloued and in IESVS Christ preserued and called ✠verse 2 Marcie to you and peace and charitie be accomplished ✠verse 3 My deerest taking al care to vvrite vnto you of your common saluation I thought it necessarie to vvrite vnto you beseeching you to contend for the faith once deliuered to the sainctes ✠verse 4 For there are certaine men secretely entred in vvhich vvere long ago prescribed vnto this iudgement impious transferring the grace of our God into riotousnes and denying the onely Dominator and our Lord IESVS Christ ✠verse 5 * But I vvil admonish you that once knovv al things that IESVS sauing the people out of the land of Aegipt * secondly destroied them vvhich beleeued not ✠verse 6 But the Angels vvhich kept not their principalitie but forsooke their owne habitation he hath reserued vnder darkenesse in eternal bondes vnto the iudgment of the great day ✠verse 7 As * Sodom and Gomorrhe and the citie adioyning in like maner hauing fornicated and going after other flesh vvere made an example sustaining the paine of eternal fire ✠verse 8 In like maner these also defile the flesh and despise dominion blaspheme maiestie ✠Vvhen Michael the Archangel disputing vvith the Diuel made altercation ″ for the body of Moyses he durst not inferre iudgment of blasphemie but said Our Lord commaund ' thee ✠verse 10 But these vvhat things so euer certes they are ignorant of ″ they blaspheme and vvhat things so euer naturally as dumme beastes they knovv in those they are corrupted ✠verse 11 Vvo vnto them vvhich ' haue gone in the vvay of * ″ Caâ—n and vvith the errour of * Balaam haue for revvard povvred out them selues and haue perished in the contradiction of Corè ✠verse 12 These are in their bankets spottes feasting together vvithout feare feeding them selues cloudes vvithout vvater vvhich are caried about of vvindes trees of autumne vnfruiteful tvvise dead plucked vp by the rootes ✠verse 13 raging vvaues of the sea foming out their ovvne confusions vvandering starres to vvhom the storme of darkenesse is reserued for euer ✠verse 14 And of these prophecied Enoch the seuenth from Adam saying Behold our Lord is come in his holy thousandes ✠verse 15 to doe iudgement against al and to reproue al the impious of al the vvorkes of their impietie vvherby they haue done impiously and of al the hard thinges vvhich impious sinners haue spoken against him ✠verse 16 These are murmurers ful of complaintes vvalking according to their ovvne desires and their mouth speaketh pride admiring persons for gaine sake ✠verse 17 But you may deerest be mindeful of the vvordes vvhich haue been spoken before by the Apostles of our Lord IESVS Christ ✠verse 18 vvho told you * that in the last time shal come mockers according to their ovvne desires vvalking in impieties ✠verse 19 ″ These are they vvhich segregate them selues sensual hauing not the Spirit ⊢ ✠verse 20 But you my deerest building your selues vpon our ' most holy faith in the holy Ghost praying ✠verse 21 keepe your selues in the loue of God expecting the mercie of our Lord IESVS Christ vnto life euerlasting ✠verse 22 And these certes reproue being iudged ✠verse 23 but them saue pulling out of the fire And on other haue mercie in feare hating also that vvhich is carnal the spotted cote ✠verse 24 And to him that is able to preserue you vvithout sinne and to sette you immaculate before the sight of his glorie in exultation in the comming of our Lord IESVS Christ ✠verse 25 to the onely God our Sauiour by IESVS Christ our Lord be glorie and magnificeÌ„ce empire and power before al worldes and novv and for al vvorldes euermore Amen ANNOT. 9. For the body of Moyses Vvhen why or hovv this altercation or combat was betwene S. Michael and the Diuel about Moyses body no man can declare only this vve see that many truthes and stories vvere kept in the mouthes and hartes of the faithful that vvere not written in Scriptures canonical as this vvas among the Ievves 10. They blaspheme He speaketh of Heretikes who being ignorant in Gods mysteries and the diuine doctrine of his Church vvhen they can not reproue the things then they fall to execrations irrisions and blasphemies against the Priests Church and Sacraments and vvhatsoeuer is godly 11. Cain Balaaâ— Corè The Apostle vvould haue Heretikes specially to be knowen by the resemblance they haue first to Cain in that for enuy that his brothers seruice and sacrifice was accepted and his reiected sâ—ewe his said brother and was a fugitiue from the face and citie of God vvhich is the Church Secondly by their resemblance to Balaam who for money was induced to curse Gods people as couetousnes is commonly the cause that first maketh Heretikes and false Prophets wherevpon S. Augustine saith He is an Heretike that for
temporal commodities sake either coiâ—ath or folovveth nevv opinions S. August li. de Vtil â—red cap. 1. And lastly by the resemblance they haue vvith the auncient and notorious Schismatike Corè and his companions vvho forsooke the ordinarie Priesthod appointed by God and would needes doe sacrifice them selues without lavvful calling Such in deede be al Heretikes and such be al their sacraments seruice and offices in their Church as Cores vvere in his schismatical tabernacles And as pride vvas the cause of his reuolting from the obedience of Moyses and Aaron his Priests and true Gouernours so is intolerable pride the cause of al Heretikes forsaking their lavvful Pastors and Rulers and namely of forsaking Christes owne Vicar in earth our true Aaron as S. Bernard calleth him De consid li. 2. cap. 8. To al such forsakers the Apostle here giueth the curse and Va due to the said three Cain Balaam and Corè and telleth them that the storme of darkenes and eternal damnation is prouided for them most liuely describing al Heretikes as in some vve to our woe haue experience by their maners in our daies in al this passage euen to the end of the epistle 19. These are they vvhich segregate them selues The conditions in the later daies that is euer since Christs time not of these onely of our age For there were many that forsooke Gods Church and segregated them selues from the fellowship of the faithful euen in the primitiue Church that vve may the lesse maruel at these mens segregating them selues and going out from the rest into seueral sectes which S. Augustine therfore calleth Segregations THE ARGVMENT OF THE APOCALYPSE OF S. IOHN THAT vvhich the old Testament foretold of Christ him self the Apostles could report the fulfilling thereof in the nevv Testament by vvay of an historie euen from his Conception to his Glorification But of his Church they could not doe the like because in their time it did but beginne being to continue long after them euen to the end of the vvorld and then at length to be glorified as Christ her Spouse alreadie is Herevpon God vvould haue S. Luke to report in the Actes of the Apostles the storie of the Churches beginning and for the rest of it to the end that vve might receiue this benefite also by the Apostles handes he vvould S. Iohn to tell vs of it in this booke by vvay of a prophecie Of vvhich booke S. Hierome saith The Apocalypse of S. Iohn hath as many sacrament or mysteries as vvordes Yea more then that In euery vvord there are hid manifold and sundrie senses Therfore it is very litle that can here be noted in respect Yet to giue the good Catholike vvhose comfort is here some litle helpe the booke may be deuided into fiue partes The first after the Proâ—â—me conteineth seuen Epistles from Christ novv in glorie to seuen Churches of Asia or for these he maketh al one to the seuen Bishops of those Churches meaning no to those only but to al his Churches Bishops throughout the vvorld saying therefore in euery one of them to al in general He that hath an eare let him heare vvhat the Spirit saith to the Churches As also in euery one he exhorteth vs to fight manfully in this spiritual vvarfare of ours against sinne for the victorie and in euery one accordingly promiseth vs a revvard in heauen But before this in the beginning of euery one be partly commendeth partly reprehendeth and exhorteth to penance Vvhere this is much to be noted and feared that among so many he reproueth somevvhat in al saue only in tvvo vvhich are the second the sixt In the beginning also of euery one he taketh some peece out of the apparition going before to frame thereof his slyle agreably to the matter of eche Epistle After this admonition to Pastors and their flockes the second part folovveth vvherein the Church and vvhole course thereof from the beginning to the end is expressed in the opening of a booke in Gods hand and the seuen seales thereof by Christ for the vvhich he seeth praise sung novv in heauen and earth not only to the Godhead as before but also after a nevv manner to Christ according to his Manhod And here vvhen he is come to the opening of the last seale signifying Domesday he letteth that matter alone for a vvhile and to speake more fully yet of the said course of the Church he bringeth in an other pagent as it vvere of seuen Angels vvith seuen Trumpets The effect of both the Seales Trumpets in this That the Church beginning and proceding there should be raised against it cruel persecutions and pestilent heresies and at length after al heresies a certaine most blasphemous Apostasie being the next preparatiue to the comming of Antichrist After al vvhich Antichrist him self in person shal appeare in the time of the sixt seale and sixt trumpet persecuting and seducing for the short time of his reigne more then al before him The Church notvvithstanding shal still continue and vvade through al because Christ her Spouse is stronger then al these aduersaries vvho also straight after the said sixt time shal in the seuenth come in maiestie and iudge al. Of the vvhich iudgement differring yet a vvhile to speake at large he doth first in the third part intreate more fully of the Deuils vvorking by Antichrist and his companie against the Church that the iustice of Christ aftervvard in iudging may be more manifest At length therefore in the fourth part he commeth to the seuen last plagues the seuenth of them conteining the final damnation of the vvhole multitude societie or corps of the vvicked from the beginning of the vvorld to the end Vvhich multitude in the Gospel and first Epistle of this same S. Iohn as also in the other Scriptures commonly is often called Mundus the vvorld and here he calleth it partly Meretricem a vvhore or harlot because vvith her concupiscence she entiseth the carnal and earthly men avvay from God partly Ciuitatem Babylon the Citie of Babylon because it maketh vvarre against Hierusalem the Citie of God and laboureth to hold Gods people captiue in sinne as it vvas shadovved in Nabuchodonosor his Babylonias leading and holding the Ievves vvith their Hierusalem in captiuitie vntil Cyrus in figure of Christ deliuered them But vvhether al these seuen plagues should be vnderstood as the seuenth of Domesday it self it is hard to define More like it is that the first sixe are to goe before Domesday but vvhether corporally and literally so as Moyses plagued Egypt or rather spiritually it is more hard to define Yet it seemeth more easie to vnderstand them corporally as also the plagues vvherevvith Elias and his fellovv shal in the time of Antichrist plague the vvicked vvhich peraduenture shal be the same last plagues vvhere of vve reade in this booke c. 11. v. 6. But not content to haue described
vpon Seuens seuen Churches seuen Angels seuen starres seuen spirites seuen candlestickes seuen lampes seuen trumpets seuen vialâ— seuen horneâ— of the Lambe seuen hilles seuen thunders seuen heades of the Dragon signifying the Diâ—el seuen of the beast that is Antichrist seuen of the beast that the harlot rid vpon finally the number also of the visions is specially marked to be seuen in this booke and euery time that this number is vsed in this prophecie it hath a mysterie a more large meaning then the nature of that number is precisely and vulgarly taken for As vvhen he vvriteth to seuen Churches it is to be vnderstood of al the Churches in the vvorld as the seuen Angels for al the Angels or gouernours of the vvhole Catholike Church and so forth in the rest because the number of Seuen hath the perfection of vniuersalitie in it as S. Augustine saith li. 5 quâ—st in Deuter. q. 42. 4. From the 7 spirites The Holy Ghost may be here meant and so called for his seuen fold giftes and graces as some expositours thinke but it seemeth more probable that he speaketh of the holy Augels by comparing this to the like in the 5 Chapter folovving vvhere he seemeth to call these the seuen spirites sent into al the vvorld as S. Paul to the Hebrues c. 1. 14 speaketh of Angels and so the Protestants take it in their coÌ„mentaries vvhich vve note because therevpon they must needes confesse that the Apostle here giueth or vvisheth grace and peace not from God onely but also from his Angels though that benediction commeth one vvay of God and an other vvay of his Angels or Sainctes being but his creatures And so they may learne that the faithful often loyning in one speache God and our Lady our Lord and any of his Saincts to helpe vs or blesse vs is not superstitious but an Apostolical speache and so the Patriarch said Gen. 48. v. 16. The Angel that deliuereth me from al euils blesse these children See the Annot. Act. 25 28. 6. A kingdom and Priests As al that truely serue God and haue the dominion and superioritie ouer their concupiscences and vvhatsoeuer vvould induce them to sinne be kings so al that employ their vvorkes and them selues to serue God offer al their actions as an acceptable sacrifice to him be priests Neuerthelesse as if any man vvould therevpon affirme that there ought to be no other earthly povvers or kings to gouerne in vvorldly affaires ouer Christians be vvere a seditious Heretike euen so are they that vpon this or the like places vvhere al Christians be called priests in a spiritual sort vvould therfore inferre that euery one is in proper signification a Priest or that al be Priests alike or that there ought to be none but such spiritual priests for it is the seditious voice of Corè saying to Moyses and Aaron Let it suffiâ—â— you that al the multitude is of holy ones and the Lord is in theâ—â— Vvhy are you extolled ouer the people of the Lord Num. 16. 10. On the Dominical day Many notable pointes may be marked here first that euen in the Apostles time there vvere daies deputed to the seruice of God and so made holy and different though not by nature yet by vse and benediction from other profane or as vve call them vvorke-daies Secondly that the Apostles and faithful abrogated the Sabboth vvhich vvas the seuenth day and made holy day for it the next day folovving being the eight day in count from the creation and that vvithout al Scriptures or coÌ„maundement of Christ that vve reade of yea vvhich is more not onely othervvise then vvas by the Lavv obserued but plainely othervvise then vvas prescribed by God him self in the second commaundement yea and othervvise then he ordained in the first creatioÌ„ vvhen he sanctified precisely the Sabboth day not the day folovving Such great povver did Christ leaue to his Church and for such causes gaue he the holy Ghost to be resident in it to guide it into al truthes euen such as in the Scriptures are not expressed And if the Church had authoritie inspiration from God to make Sunday being a vvorke-day before an euerlasting holy day and the Saturday that before vvas holy day novv a common vvorkeday vvhy may not the same Church prescribe appoint the other holy feasts of Easter Vvhitsuntide Christmas and the rest for the same vvarrant she hath for the one that she hath for the other Thirdly it is to be noted that the cause of this change vvas for that novv vve Christians esteeming more our redemption then our first creation haue the holy day vvhich vvas before for the remembrance of Gods accomplishment of the creation of things novv for the memorie of the accomplishment of our redemption Vvhich therfore is kept vpon that day on vvhich our Lord rose from life to death vvhich vvas the day after the Sabboth being called by the Ievves vna or prima Sabbathi the first of or after the Sabboth Mat 28. Act. 10. 1 Cor. 16. Fourthly it is to be marked that this holy day by the Apostles tradition also vvas named Dominiâ—â—â— dieâ— our Lordes day or the Dominike vvhich is also an old Ecclesiastical vvord in our language for the name Sunday is a heathenish calling as al other of the vveeke daies be in our laÌ„guage some imposed after the names of planets as in the Romans time some by the name of certaine Idols that the Saxons did vvorship to vvhich they dedicated their daies before they vvere Christians Vvhich names the Church vseth not but hath appointed to call the first day the Dominike after the Apostle here the other by the name of Feries vntil the last of the vveeke vvhich she calleth by the old name Sabboth because that vvas of God and not by imposition of the heathen See the marginal Annotation Luc. 24 1. Lastly obserue that God reuealeth such great things to Prophets rather vpon holy daies and in times of contemplation sacrifice and praier then on other profaue daies and therfore as S. Peter Act. 10 had a reuelation at the six houre of praier and Zacharie Luc. 1 at the houre of incense and Cornelius Act. 10 vvhen he vvas at his praiers the ninthe houre so here S. Iohn noteth that he had al these maruelous visions vpon a Sunday 13. Vested in a Priestly garment He appeared in a long garment or vestment proper vnto Priests for so the vvord poderes doth signifie as Sap. 18 24 and that vvas most agreable for him that represented the person of Christ the high Priest and appeared to Iohn being a most holy Priest and vvho is specially noted in the Ecclesiastical historie for his Priestly garment called péâ—alon or lamina Euseb li. 3 hist Eccl. c. 25. li. 5 c. 23. 20. The seuen starres The Bishops are the starres of the Church as the Churches them selues are the golden
candlestickes of the vvorld no doubt to signfie that Christ preserueth the truth onely in and by the lavvful Bishops and Catholike Church and that Christs truth is not to be sought for in corners or conuenticles of Heretikes but at the Bishops handes and * vpon the candlesticke vvhich shineth to al in the house 20. The Angels of the Churches The vvhole Church of Christ hath S. Michael for her keeper and Protector and therfore keepeth his holy day onely by name among al Angels And as earthly kingdoms haue their special Angels Protectors as vve see in the 10 Chapter of Daniel so much more the particular Churches of ChristeÌ„dom See S. Hierom in 34 Ezech. But of those Angels it is not here meant as is manifest And therfore Angels here must needes signifie the Priests or Bishops specially of the Churches here and in them al the gouernours of the vvhole of euery particular Church of Christendom They are called Angels for that they are Gods messengers to vs interpreters of his vvil our keepers and directors in religion our intercessors the cariers and offerers of our praiers to him and mediators vnto him vnder Christ and for these causes and for their great digniâ—ie they are here and in * other places of Scripture called Angels CHAP. II. He is commaunded to vvrite diuers things to the churches of Ephesiu Sâ—yrna Pergamus and Thyatira praising them that had not admitted the doctrine of the Heretikes called Nicolaâ—ta 22 and calling others by threates vnto penance 26 and promising revvard to him that manfully ouercommeth verse 1 AND to the Angel of the Church of Ephesus vvrite Thus saith he vvhich ″ holdeth the seuen starres in his right hand vvhich vvalketh in the middes of the seuen candlestickes of gold ✠verse 2 I knovv ″ thy vvorkes and labour and thy patience and that thou canst not beare euil men and hast tried them which say them selues to be Apostles and are not and hast found them liars ✠verse 3 and thou hast patience and hast borne for my name and hast not fainted ✠verse 4 But I haue against thee a fevv thinges bicause thou hast left thy first charitie ✠verse 5 Be mindeful therfore from vvhence thou art fallen and doe penance and doe the first vvorkes But if not I come to thee and ″ vvil moue thy candlesticke out of his place vnlesse thou doe penance ✠verse 6 but this thou hast ″ because thou hatest the factes ″ of the Nicolaïtes vvhich I also hate ✠verse 7 He that hath an eare let him heare vvhat the Spirit saith to the Churches To him that ouercommeth I vvil giue to eate of the tree of life vvhich is in the Paradise of my God ✠verse 8 And to the Angel of the Church of Smyrna vvrite Thus saith * the first and the last vvho vvas dead and liueth ✠verse 9 I knovv thy tribulation and thy pouertie but thou art riche and thou art blasphemed of them that say them selues to be Ievves and are not but are the synagogue of Satan ✠verse 10 Feare none of these thinges vvhich thou shalt suffer Behold the Deuil vvil send some of you into prison that you may be tried and you shal haue tribulation ten daies Be thou faithful vntil death and I vvil giue thee the crovvne of life ✠verse 11 He that hath an eare let him heare vvhat the Spirit saith to the Churches He that shal ouercome shal not be hurt of the second death ✠verse 12 And to the Angel of the Church of Pergamus vvrite Thus saith he that hath the sharpe tvvo edged svvord ✠verse 13 I knovv vvhere thou dvvellest vvhere the seate of Satan is and thou holdest my name and hast not denied my faith And in those daies Antipas my faithful vvitnesse vvho vvas slaine among you vvhere Satan dvvelleth ✠verse 14 But I haue against thee a fevv thinges because thou hast there them that hold the doctrine of Balaam vvho taught Balac ″ to cast a scandal before the children of Israel to eate and commit fornication ✠verse 15 so hast thou also them that hold the doctrine of the Nicolaïtes ✠verse 16 In like maner doe penance if not I vvil come to thee quickly and vvil fight against them vvith the svvord of my mouth ✠verse 17 He that hath an eare let him heare vvhat the Spirit saith to the Churches To him that ouercoÌ„meth I vvil giue the hidden manna and vvil giue him a vvhite counter and in the counter a nevv name Written vvhich no man knovveth but he that receiueth it ✠verse 18 And to the Angel of the Church of ThyatÃra vvrite Thus saith the Sonne of God vvhich hath eies as a flame of fire and his feete like to latten ✠verse 19 I knovv thy vvorkes and faith and thy charitie and ministerie and thy patience and thy last vvorkes moe then the former ✠verse 20 But I haue against thee a fevv thinges because thou permittest ″ the vvoman * Iezabel vvho calleth her self a prophetesse to teache and to seduce my seruantes to fornicate and to eate of thinges sacrificed to idols ✠verse 21 And I gaue her a time that she might do penance and ″ she vvil not repent from her fornication ✠verse 22 Behold I vvil cast her into a bedde and ″ they that commit aduoutrie vvith her shal be in very great tribulation vnlesse they do penance from their vvorkes ✠verse 23 and her children I vvil kil vnto death and al the Churches shal knovv * that I am he that searcheth the reines and hartes and I vvil giue to euery one of you according to his vvorkes ✠verse 24 But I say to you the rest vvhich are at Thyatira vvhosoeuer haue not this doctrine vvhich haue not knowen the depth ' of Satan as they say I vvil not cast vpon you an other vveight ✠verse 25 Yet that vvhich you haue hold til I come ✠verse 26 And he that shal ouercome and keepe my vvorkes vnto the end ″ I vvil giue him povver ouer the nations ✠verse 27 and * he shal rule them vvith a rod of yron and as the vessel of a potter shal they be broken ✠verse 28 as I also haue receiued of my father and I vvil giue him the morning starre ✠verse 29 He that hath an eare let him heare vvhat the Spirit saith to the Churches ANNOTATIONS CHAP. II. 1. Holdeth the seuen Much to be obserued that Christ hath such care ouer the Church and the Bishops thereof that he is said here to beare them vp in his right hand and to vvalke in the middes of them no doubt to vphold and preserue them and to guide them in al truth 2. Thy vvorkes labour patience c. Things required in a Bishop first good vvorkes and great patience in tribulation next zeale and sharpe discipline tovvard offenders
is here cōmended in them thirdly vvisedom diligence in trial of false Apostles and preachers comming in sheepe-skinnes vvhere is signified the vvatchful prouidence that ought to be in them that Heretikes enter not into their flockes 5. Vvil moue Note that the cause vvhy God taketh the truth from certaine countries and remoueth their Bishops or Churches into captiuitie or desolation is the sinne of the Prelates and people And that is the cause no doubt that Christ hath taken avvay our golden candlesticke that is our Church in England God graunt vs to remember our fall to doe penance and the former vvorkes of charitie vvhich our first Bishops and Church vvere notable and renovvmed for 6. Because thou hatest Vve see here that of al things Christian people specially Bishops should haue great zeale against Heretikes and hate them that is their vvicked doctrine and conditions euen as God hateth them for vvhich onely zeale our Lord saith here that he beareth vvith some Churches and Prelates and saueth them from perishing 6. Of the Nicolaites Heretikes haue their callings of certaine persons as is noted at large Act. 11 26. These had their name of Nicolas one of the 7 first Deacons that vvere chosen Act. 6. Vvho is thought to haue taught communitie of vvomen or vviues and that it vvas lavvful to eate of meates offered to idols Vvhich later point is such a thing as if one should hold it lavvful to receiue the bread or vvine of the nevv Communion vvhich is a kinde of Idolothytae that is idolatrous meates for though such creatures be good by creation yet they be made execrable by profane blessings of Heretikes or Idolaters And concerning the name of Nicolaites giuen here by our Lord him self to those Heretikes it is a very paterne and marke vnto the faithful for euer vvhat kinde of men they should be that should be called after the like sort Arians Macedonians Nestorians Lutherans Zuinglians c. See S. Hierom cont Lucifer in fine 14. To cast a scandal Iosephus vvriteth that vvhen Balaam could not curse Gods people nor othervvise anoy them he taught Balaca vvay hovv to ouerthrovv them to vvit by presenting vnto them their Heathen vvomen very beautiful and delicate dishes of meate offered to Bel-phego◠that so being tempted they might fall to heathenish maners and displease God To vvhich craftie counsel of Balaam the Apostle resembleth Heretikes fraude vvho by offering of libertie of meate vvomen Church goodes breache of vovves and such other licentious allurements cause many moe to fall then by their preaching 20. The vvoman Iezabel He vvarneth Bishops to be zelous and stout against false Prophets and Heretikes of vvhat sort soeuer by alluding couertly to the example of holy Elias that in zeale killed 450 false prophets of Iezabel and spared not Achab nor Iezabel them selues but told them to their faces that they troubled Israel that is the faithful people of God And vvhether there vvere any such great vvoman then a furtherer and promotour of the Nicolaites vvhom the Prophete should here meane it is hard to say 21. She vvil not repent See free vvil here most plainely and that God is not the proper cause of obduration or impenitence but man him self onely Our Lord giueth sinners so long life specially to expect their amendment but Iezabel to vvhom the Apostle here alludeth vvould neuer repent 22. They that cōmit aduoutrie vvith her Such as communicate vvith Heretikes shal be damned alas vvith them for not onely such as vvere in their hartes of Iezabels religion or invvardly beleeued in Baal but such as externally for feare vvorshipped him vvhich the Scriptures call bovving of their knees to Baal are culpable as novv many bovv their knees to the Communion that bovv not their hartes 26. I vvil giue him povver Obserue that not onely Angels haue povver and regiment ouer Countries vnder God but novv for the honour of Christ humane nature and for his ministerie in the vvorld the Saincts deceased also being in heauen haue gouernement ouer men and Prouinces and therfore haue to doe vvith our affaires in the vvorld Vvhich is against the Heretikes of these daies that to take avvay our praiers to Saincts vvould spoile them of many soueraine dignities vvherein the Scriptures make them equal vvith Angels CHAP. III. He is commaunded to vvrite to the Churches of Sardis Philadelphia and Laodicia recalling them that erre to penance by threatening but praising the rest and promising revvard to him that ouercommeth 15 detesting also the cold indifferent Christian 20 He saith that God knocketh at the doore of mens hartes by offering his grace for to enter in to him that vvil open vnto him by consent of free vvil verse 1 ANd to the Angel of the Church of Sardis write Thus saith he that hath the seuē Spirites of God and the seuen starres I know thy vvorkes that thou hast the name that thou liuest and thou art dead ✠verse 2 Be vigilant and confirme the rest of the things vvhich vvere to die For I finde not thy vvorkes ful before my God ✠verse 3 Haue in minde therfore in vvhat maner thou hast receiued and heard and keepe and doe penance If therfore thou vvatch not * I vvil come to thee as a theefe thou shalt not knovv vvhat houre I vvil come to thee ✠verse 4 But thou hast a fevv names in Sardis vvhich haue not defiled their garments and they shal vvalke vvith me in vvhites because they are vvorthy ✠verse 5 ″ He that shal ouercome shal thus be vested in vvhite garmentes and I vvil not put his name out of the booke of life and I vvil confesse his name before my father and before his Angels ✠verse 6 He that hath an eare let him heare vvhat the Spirit saieth to the Churches ✠verse 7 And to the Angel of the Church of Philadelphia vvrite Thus saith the Holy one and the True one he that hath the * key of Dauid he that openeth and no man shutteth shutteth and no man openeth ✠verse 8 I know thy vvorkes Behold I haue giuen before thee a doore opened vvhich no man can shut because thou hast a litle povver and hast kept my vvord and hast not denied my name ✠verse 9 Behold I vvil giue of the synagogue of Satan vvhich say they be Ievves and are not but doe lie Behold I vvil make them come and ″ adore before thy feete and they shal knovv that I haue loued thee ✠verse 10 because thou hast kept the vvord of my patience and I vvil keepe thee from the houre of tentation vvhich shal come vpon the vvhole vvorld to tempt the inhabitants on the earth ✠verse 11 Behold I come quickely hold that vvhich thou hast ″ that no man take thy crovvne ✠verse 12 He that shal ouercome I vvil make him a piller in the temple of my God and he
euery one of them one and it vvas said to them that they should rest yet a litle time ″ til their fellovv-seruaÌ„tes be complete and their brethren that are to be slaine euen as they ✠verse 12 And I savv vvhen he had opened the sixt seale and behold there vvas made a great earth-quake and the sunne became blacke as it vvere sacke cloth of heare and the vvhole moone became as bloud ✠verse 13 and the starres from heauen fel vpoÌ„ the earth as the figge tree casteth her greene figges when it is shaken of a great vvinde ✠verse 14 and heauen departed as a booke folded together and euery hil and ilandes vvere moued out of their places ✠verse 15 And the kinges of the earth princes and tribunes and the riche and the strong and euery bond-man and free-man * hid them selues in the dennes and the rockes of mountaines ✠verse 16 And they say to the mountaines and the rockes * Fall vpon vs and hide vs from the face of him that sitteth vpon the throne and from the wrath of the Lambe ✠verse 17 because the great day of their wrath is come and vvho shal be able to stand ANNOTATIONS CHAP. VI. 9. Vnder the altar Christ as man no doubt is this altar vnder vvhich the soules of al Martyrs liue in heauen expecting their bodies as Christ their head hath his body there already And for correspondence to their place of state in heauen the Church saieth commonly their bodies also or relikes neere or vnder the altars vvhere our Sauiour body is offered in the holy Masse and hath a special prouiso that no altars be erected or consecrated vvithout some part of a Saincts body or relikes Conâ— Asrican can 50. Carthag 5. can 14. See S. Hierom cont vigilant c. 3. S. Augustine de ciuit li. 8. c. 27. S. Gregorie li. 5. ep 50. li. 1. ep 52. li. 2 ep 58. Vvher vnto the Prophet seemeth here to allude making their soules also to haue their being in heauen as it vvere vnder the altar But for this purpose note vvel the vvordes of S. Augustine or vvhat other auncient writer soeuer vvas the author thereof Ser. 11 de Sanctis Vnder the altar saith he of God I savv the soules of the slaine What is more reuerent or honorable then to rest vnder that altar on vvhich sacrifice is done to God and in vvhich our Lord is the Priest as it is vvritten Thou art a Priest according to the order of Melchisedec Rightly do the soules of the iust rest vnder the altar because vpon the altar our Lordes body is offered neither vvithout cause do the iust there call for reuenge of their bloud vvhere also the bloud of Christ is shed for sinners and many other goodly vvordes to that purpose This place also the vvicked heretike Vigilantius as S. Hierom vvriting against him vvitnesseth c. 2 abused to proue that the soules of Martyrs and other Saincts vvere included in some certaine place that they could not be present at their bodies and monuments vvhere Christian people vsed in the primitiue Church to pray vnto them as Catholike men doe yet nor be vvhere they list or vvhere men pray vnto them To vvhich the holy doctor ansvvereth at large that they be vvheresoeuer Christ is according to his humanitie for vnder that altar they be Part of his vvordes be these that you may see hovv this blessed father refuted in that Heretike the Caluinistes so long before they vvere borne Dcst thou saith he presâ—â—ribe savves to God Doest thou feâ—ter the Apostles that they may be kept in prison til the day of iudgement and be kept from their Lord of vvhom it is vvritten They folovv the Lambe vvhither soeuer he goeth If the Lambe be in euery place then they that he vvith the Lambe must be euery vvhere And if the diuel and vvicked spirites gadding abrode in the vvorld vvith passing celeritie be present euery vvhere shal holy Martyrs after the sheading of their bloud be kept close vnder an altar that they can not sturre out from thence So ansvvereth this learned doctor Vvhich misliketh our Caluinistes so much that they charge him of great errour in that he saith Christ according to his humanitie is euery vvhere as though he vvere an Vbiquetarie Protestant Vvhere if they had any iudgement they might perceiue that he meaneth not that Christ or his Saincts should be personally present at once in euery place alike as God is but that their motion speede and agilitie to be vvhere they list is incomparable and that their povver and operation is accordingly vvhich they may learne to be the holy doctors meaning by the vvordes that folovv of the Diuel and his ministers vvhoÌ„ he affirmeth to be euery vvhere no othervvise but by their exceding celeritie of being and vvorking mischeefe novv in one place novv in an other and that in a moment For though they be spirites yet are they not euery vvhere at once according to their essence And for our nevv Diuines it vvere a hard thing to determine hovv long Satan that told our Lord he had circuited the earth vvas in his iourney and in the particular consideration and tentation of Iob and hovv many men he assaulted in that his one circuite No no. such curious companions knovv nothing nor beleeue nothing but that they see vvith corporal eies and teach nothing but the vvay to infidelitie 10. And they cried S. Hierom also against the said Vigilantius reporteth that he vsed an argument against the praiers of Saincts out of this place for that these Martyrs cried for reuenge and could not obtaine But vve vvil report his vvordes that you may see how like one heretike is to an other these of our daies to those of old Thou saiest in thy booke saith S. Hierom c. 3. that vvhiles vve be aliue one of vs may pray for an other but after vve be dead no mans praier shal be heard for an other specially seing the Martyrs asking reuenge of their bloud could not obtaine So said the Heretike Against vvhich the holy Doctor maketh a long refuâ—ation prouing that they pray much more after they be in heauen then they did here in earth and that they shal be much sooner heard of God then vvhen they vvere in the vvorld But for the Heretikes argument framed out of these vvordes of the Apocalypse thus These Martyrs did not obtaine 〈◊〉 Saincts do not pray for vs it vvas so friuolous and the antecedent so manifestly false that he vouchsaued not to stand about it For it is plaine that the Martyrs here vvere heard and that their petition should be fulfilled in time appointed by God vvherevnto they did and do alvvaies conforme them selues for it vvas said vnto them That they should rest yet a litle time til c. And that Martyrs praiers be heard in this case our Sauiour testifieth Luc 18 saying And vvil not God reuenge
Al vvhich being vvel considered the Heretikes are to contentious and incredulous to discredite the same as they commonly doe CHAP. XII 4 The great dragen the Diuel vvatching the vvoman that brought forth a man childe to deuoure it God tooke avvay the childe to him self and fed the vvoman in the desert 7 Michael fighting vvith the dragon ouercoÌ„meth him 13 vvho being throvven dovvne to the earth persenâ—teth the vvomaÌ„ her seede verse 1 AND a great signe appeared in heauen a vvoman clothed vvith the sunne and the moone vnder her feete on her head a crovvne of tvvelue starres ✠verse 2 being with childe she cried also traueling and is in anguish to be deliuered ✠verse 3 And there vvas seen an other signe in heauen and behold a great red dragon hauing seueÌ„ heades ten hornes and on his heades seuen diademes ✠verse 4 his taile drevv the third part of the starres of heauen and cast them to the earth and the dragon stoode before the vvoman vvhich vvas ready to be deliuered that vvhen she should be deliuered he might deuoure her sonne ✠verse 5 And she brought forth a man childe vvho vvas * to gouerne al nations in an yron rodde her sonne vvas taken vp to God and to his throne ✠verse 6 ″ the vvoman fled into the vvildernesse where she had a place prepared of God that there they might feede her a thousand tvvo hundred sixtie daies ✠verse 7 And there vvas made ″ a great battel in heauen Michael and his Angels fought vvith the dragon and the dragon fought and his Angels ✠verse 8 and they preuailed not neither vvas their place found any more in heauen ✠verse 9 And that great dragon vvas cast forth the old serpent vvhich is called the Deuil and Satan vvhich seduceth the vvhole vvorld and he vvas cast into the earth his Angels vvere throvven downe vvith him ✠verse 10 And I heard a great voice in heauen saying Novv is there made saluation and force and the kingdom of our God and the povver of his Christ because the accuser of our brethren is cast forth vvho accused them before the sight of our God day and night ✠verse 11 And they ouercame him by the bloud of the Lambe and by the vvord of their testimonie and they loued not their liues euen vnto death ✠verse 12 Therfore reioyce ô heauens and you that dvvel therein Vvo to the earth and to the sea because the Diuel is desceÌ„ded to you hauing great vvrath knovving that he hath a litle time ✠verse 13 And after the dragon savv that he vvas throvven into the earth he persecuted the vvomaÌ„ vvhich brought forth the man-childe ✠verse 14 and there vvere giuen to the vvoman tvvo vvinges of a great egle that shee might flie into the desert vnto her place vvhere she is nourished for a time times halfe a time from the face of the serpent ✠verse 15 And the serpent cast out of his mouth after the vvoman vvater as it vvere a floud that he might make her ″ to be caried avvay vvith the floud ✠verse 16 And the earth holpe the vvoman and the earth opened her mouth and svvallovved vp the floud vvhich the dragon cast out of his mouth ✠verse 17 And the dragon vvas angrie against the vvoman and vvent to make battel vvith the rest of her seede vvhich keepe the commaundements of God and haue the testimonie of IESVS Christ ✠verse 18 And he stood vpon the sand of the sea ANNOTATIONS CHAP. XII 6. The vvoman fled This great persecution that the Church shal flee from is in the time of Antichrist and shal endure but three yeres and a halfe as is noted v. 14 in the margent In vvhich time for al that she shal not vvant our Lordes protection nor true Pastors nor be so secrete but al faithful men shal knovv and folovv her much lesse shal she decay erre in faith or degenerate and folovv Antichrist as Heretikes do vvickedly feine As the Church Catholike novv in England in this time of persecution because it hath no publike state of regiment nor open free exercise of holy functions may be said to be fled into the desert yet it is neither vnknovven to the faithful that folovv it nor the enemies that persecute it as the hidde company that the protestants talke of vvas for some vvorldes together neither knovven to their frendes nor foes because there vvas in deede none such for many ages together And this is true if vve take this flight for a very corporal retiring into vvildernes Vvhere in deede it may be and is of most expounded to be a spiritual flight by forsaking the ioyes and solaces of the vvorld and giuing her self to contemplation and penance during the time of persecution vnder Antichrist And by enlarging the sense it may also very vvel signifie the desolation and affliction that the Church suffereth and hath suffered from time to time in this vvildernes of the vvorld by al the forerunners and ministers of Antichrist Tyrants and Heretikes 7. A great battel In the Church there is a perpetual combat betvvixt S. Michael protector of the Church militant as he vvas sometime of the Ievves Synagogue Dan. 10 21 and his Angels and the Deuil and his ministers the perfect victorie ouer vvhom shal be at the iudgement Marke here also the cause vvhy S. Michael is commonly painted fighting vvith a dragon 15. To be caried avvay By great persecution he vvould dravv her that is her children from the true faith but euery one of the faithful elect gladly bearing their part thereof ouercome his tyranoie At vvhose constancie he being the more offended vvorketh malicious attempts in assaulting the frailer sort vvho are here signified by the rest of her seede that keepe the commaundemants but are not so perfect as the former CHAP. XIII 1 A beast rising vp out of the sea hauing seuen heades and ten hornes ten diademes 5 blasphemeth God 7 and vvarreth against the Saincts destroieth them 11 And an other beast rising out of the earth vvith tvvo hornes vvas altogether for the foresaid beast constraining men to make and adore the image thereof and to haue the character of his name verse 1 AND I savv ″ a beast comming vp from the sea hauing seuen heades and ten hornes vpon his hornes ten diademes and vpon his heades names of blasphemie ✠verse 2 And the beast vvhich I savv vvas like to a libarde and his feete as of a beare and his mouth as the mouth of a lion And the dragon gaue him his ovvne force and great povver ✠verse 3 And I savv one of his heades as it vvere slaine to death and the vvound of his death vvas cured And al the earth vvas in admiration after the beast ✠verse 4 And they adored the dragon vvhich gaue povver to the beast
Catholike Church in the captiuitie of schisme heresie Lastly vve might aske them vvhether it be al one to say Mat. 21 Hosanna Saue vs vve beseeche thees vvhereas Hosanna is vvithal aâ—vvord of exceding congratulation and ioy vvhich they expressed tovvard out Sauiour euen so Alleluia hath an other maner of sense and signification in it then can expressed by Praise ye the Lord. 8. Iustifications of Saincts Here the Heretikes in their translations could not alter the vvord iustifications into ordinances or constitutions as they did falsely in the first of S. Luke vvhereof see the AnnotatioÌ„ there vers 6. but they are forced to say in Latin iustificationes as Beza and in English righteousnes for iustifications they vvil not say in any case for feaâ—e of inconuenience yea and they can not deny but these iustifications be the good vvorkes of saincts but vvhere * they make this glose that they be so called because are the fruites of effect of faith and of the iustice vvhich vve haue by onely faith it is most euidently false against the very text and nature of the word for there is no cause vvhy any thing should be called a mans iustification but for that it maketh him iust so that iustifications be the vertues of faith hope charitie and good deedes iustifying or making a man iust and not effectes of iustification neither faith onely but they al together be the very ornaments and invvard garments beauty and iustice of the soule as here it is euident 10. And I fel. The Protestants abuse this place and the example of the Angels forbidding Iohn to adore him being but his fellow seruant and appointing him to adore God against al honour reuerence and adoration of Angels Saincts or other sanctified creatures teaching that no religious vvorship ought to be done vvto them But in truth it maketh for no such purpose but only vvarneth vs that Diuine honour and the adoration due to God alone may not be giuen to any Angel or other creature S. August de vera relig cap. vltimo And vvhen the Aduersaries replie that so great an Apostle as Iohn vvas could not be ignorant of that point not vvould haue giuen diuine honour vnto an Angel for so he had been an Idolater and therfore that he vvas not reprehended for that but for doing any religious reuerence or other honour vvhatsoeuer to his fellovv-seruant 〈◊〉 ve ansvver that by the like reason S. Iohn being so great an Apostle if this later kinde of reuerence had been vnlavvful and to be reprehended as the Protestants hold it is no lesse then the other could not haue been ignorant thereof not vvould haue done it Therfore they might much better haue learned of S. Augustine q. 61 in Genes hovv this facte of S. Iohn vvas corrected by the Angel and vvherein he errour vvas In effect it is thus That the Angel being so glorious and ful of maiestie presenting Christs person and in his name vsing diuers vvordes proper to God as I am the first and the last and aliue and vvas dead and such like might vvel be taken of S. Iohn by errour of his person to be Christ him self and that the Apostle presuming him to be so in deede adored him vvith Diuine honour vvhich the Angel correcting told him he vvas not God but one of his fellovves and therfore that he should not so adore him but God Thus then vve see Iohn vvas neither so ignorant to thinke that any vndue honour might be giuen to any creature not so il to commit idolatrie by doing vndue vvorship to any Angel in heauen and therfore vvas not culpable at al in his facte but onely erred materially as the Scholemen call it that is by mistaking one for an other thinking that vvhich vvas an Angel to haue been our Lord because he knevve that our Lord him self is also * called an Angel and hath often appeared in the visions of the faithful And the like is to be thought of the Angel appearing in the 22 of the Apocalypse vvhether it vvere the same or an other for that also did so appeare that Iohn not tell vvhether it vvere Christ him self or no til the Angel told him Once this is certaine that Iohn did not formally as they say commit idolatrie not sinne at al herein knovving al dueties of a Christian man no lesse then an Angel of heauen being also in as great honour vvith God yea and in more then many Angels Vvhich perhaps may be the cause and consequently an other explication of this place that the Angel knovving his great greaces and merites before God vvould not accept any vvorship or submission at his handes though Iohn againe of like humilitie did it as also immediatly aftervvard chap. 22. vvhich belike he vvould not haue done if he had been precisely aduised by the Angel but a moment before of errour vnduetifulnes in the facte Hovvsoeuer that be this is euident that this the Angels refusing of adoration taketh not avvay the due reuerence and respect vve ought to haue to Angels or other sanctified persons and creatures and so these vvordes See thou doe it not signifie rather an earnest refusal then any signification of crime to be committed thereby And maruel it is that the Protestants making them selues so sure of the true sense of euery doubtful place by conference of other Scriptures folow not here the conference and comparing of Scriptures that them selues so much of onely require Vve vvil giue them occasion and a methode so to doe thus He that doubteth of this place findeth out three things of question vvhich must be tried by other Scriptures The first vvhether there ought to be or may be any religious reuerence or honour done to any creatures taking the vvord religion or religious vvorship not for that special honour vvhich is properly and onely due to God as S. Augustine sometimes vseth it but for reuerence due to any thing that is holy by sanctification or application to the seruice of God The second thing is vvhether by vse of Scriptures that honour be called adoration in latin or by a vvord equiualent in other languages Hebrue Greeke or English Lastly vvhether vve may by the Scriptures fall downe prostrate before the things or at the feete of the persons that vve so adore â—or of ciuil duetie done to our Superiors by capping kneeling or other courtesie I thinke the Protestants vvil not stand vvith vs though in deede their arguments make as much against the one as the other But for religious vvorship of creatures vvhich vve speake of let them see in the Scriptures both old and nevv first vvhether the Temple the tabernacle the Arke the propitiatorie the Cherubins the altar the bread of proposition the Sabboth and al their holies vvere not reuerenced by al signes of deuotion and religion vvhether the Sacraments of Christ the Priests of
ASSVMPTION of our Lady Gosp 168. S. Bartholomew Ep. 456. vers 26 to the 30. Gosp 152. S. Levvis king of France Gosp 193. The Decoll of S. Iohn Bapt. Gosp 101. The NATIVITIS of our Lady Gosp 3. HOLY ROODE day in September or the Exaltation of the holy CROSSE Ep. 528. Gosp 255. S. Matthevves eue Gosp 149. S. Matthevves day Gosp 22. Michelmas day Ep. 698. Gosp 50. S. Francis Ep. 511 Gosp 29. S. Dionysius Areopagita Ep. 343. Gosp 152. as vpon Alhalovves eue S. Luke Ep. 484. Gosp 166. SS Simon and Iude Ep. 518. Gosp 262. Alhalovves eue Ep. 708. Gosp 152. ALHALOVVES day Ep. 712. Gosp 11. Al-â—oules day Ep. 466. Gosp 230. S. Martin Gosp 171. verse 33 to the 37. S. Clement Ep. 531. Gosp 70. S. Catharine Gosp 71. verse 1 to the 14. vvhich is the Gospel for holy virgins For Saincts generally and in common Apostles eue gosp 262. For a Martyr that is a Bishop Ep. 469. 642. gosp 181. and 45. For a Martyr that is no Bishop Epistle as vpon S. Georges day gosp 62. For one Martyr Ep. 641. 662. gosp 254. and 262. For many Martyrs Ep. 393. 400. 481. 626. 632. 655. 713. 734. Gosp 11. 29. 68. 152. 172. 199. 265. For a CoÌ„fessor that is a Bishop Ep. 608. 615. 636. Gosp 70. 72. 123. 171. For a Confessor that is no Bishop Ep. 432 and 531. Gosp 175. 193. 254. For holy Abbots Gosp 54. For holy Virgins Martyrs Gosp 36. 71. For holy Virgins not Martyrs Ep. 438. 488. vers 17 to the 3 of the chapter following Gosp as for holy Virgins Martyrs For other holy vvomen not Virgins Gosp 36. For holy Vvidovves Ep. 578. Gosp as for holy vvomen not virgins The DEDICATION of a Church or CHVRCH HOLYDAY Ep. 741. Gosp 195. IN votiue Masses that is such as are said according to mens deuotion for diuers peculiar causes Of the B. Trinitie Ep. 493. Gosp 263. Of the holy Ghost Ep. 311. Gosp 260. Of the Passion of our Lord Gosp 272. Of the holy Crosse Ep. 528. Gosp 56. Of our B. Ladie Ep. 598. Gosp 135. 140. 171. 272. Of the holy Angels Ep. 708. Gosp 218. Of the blessed Apostles Peter Paule Ep. 301. Gosp 54. For any necessitie Gosp 117. For remission of sinnes Ep. 398. Gosp 170. For choosing of the Pope Epist 607. Gosp 260. Vpon the Popes creation coronation day Ep. 655. Gosp 44. Against schisme or for any necessitie of the Church Ep. 518. Gosp 266. Against the Paganes Gosp 170. In time of warre Gosp 68. For peace Gosp 275. vers 19 to the 24. Against the plague Gosp 147. as vpon Saturday in whitsun weeke For the sicke Ep. 651. Gosp 20. For Mariage Ep. 521. Gosp 53. In Masses of Requiem Epist 466. 550. 725. Gosp 230. 234. 235. 251. AN AMPLE AND PARTICVLAR TABLE DIRECTING THE READER TO AL CATHOLIKE truthes deduced out of the holy Scriptures and impugned by the Aduersaries A ABSOLVTION of a Priest The excellencie of this power aboue the power of Angels Princes 47. 277. Vvhat is to loose and binde 47. Abstinence See Fasting Adoration of God Latrîa and adoration of creatures Dulia pag. 11. nu 11. pa. 321. nu 25. pa. 332. nu 12. p. 633. nu 21. AdoratioÌ„ of the Arke Crucifixe Images Relikes and the like pag. 633. nu 21. of Angels Saincts and holy persons pag. 706. 737 at large 744 marg S. Iohns adoring of the Angel explicated 736. 737. Vvhat is to adore in spirit truth 218. Reuerence to holy persons euen to the kissing of their feete 300. Alleluia 735 and 736 at large Not to be translated ibid. The song both of the Chruch militant and triuÌ„phant ibid. 734 marg A word of maruelous ioy and so vsed in the Churches seruice euen in the primitiue Church 736. Sung in our countrie at our first conuersioÌ„ ib. Sung in al Christian NatioÌ„s ib. The Protestants had rather say Praise ye the Lord. ib. In translating sixe Psalmes they haue lest it out nine times ibidem Almes redeeme sinnes c. pa. 143. marg 173. nu 41. They procure vs patrones in heauen pag. 186. nu 9. release of paines after our death 317 marg increase grace 486 marg Great Almes-men happie pag. 353. nu 35. pa. 486. nu 6. 174 marg 317 marg Almes and hospitalitie to Preists and other holy men 28. 163. marg 186. 485. 486. 487. 511. 534. 588. 637. to Catholike prisoners 341 marg 600 m. See Vvorkes The more able the greater must our almes be 121 marg Vvhen a man is bound to giue almes 681 marg Altars pag. 638. nu 10. Altars sanctified by the sacrifice of Christs body pag. 67. Altar vvhy called table sometime pa. 638. Dedication or consecration of altars vvith Saincts Relikes 711. Amen amen doubled vvhat it signifieth pa. 244. nu 34. Amen not to be translated ib. 234 marg 735. 736. Angels Protectors of men pag. 52. nu 10. pag. 326. nu 15. 679. of countries 701. of Chruches ibidem The Protestants also hold this against the Puritanes 679. They helpe vs. pag. 604. marg 541. S. Paules place of the religioÌ„ of Angels explicated pag. 14. nu 18. Praying to Angels ibid. Peace from God and the holy Angels 700. Nine orders of Angels pag. 514. nu 21. S. Michael patrone of the Church 721. fighting vvith the dragon ibid. Anoiling See E. Entremâ— Vâ—ctiâ— Antichrist pag. 556. 557. 558. 718. 723 at large vvhy so called pa. 558. He shal be one singular man 556. nu 3. p. 724. He shal come neere the vvorldes end 557. nu 4. His reigne three yeres and a halfe p. 71. nu 22. 29. 123 marg 718 marg 711 marg 740. He shal abolish the Masse p. 558. suffer no worship but of him self only p. 557. nu 4. Al framing letters to expnesse his name vncertaine 724. Heretikes his forerunners specially these of our daies pa. 556. 558. 722 marg 723. 741. The apostasie of him his from the Cath. Church p. 556. His persecution of the same 720 marg 721. 723. 741. His attempts to dravv from the true faith 721. Many Antichristes 556. The Pope can not be Antichrist p. 554 marg pa. 557. p. 231 marg 721 marg 724. 740. The Protestants make S. Leo and S. Gregorie furtherers of Antichrist pa. 557. They place Antichrist in the See of Rome in S. Paules daies p. 557. 240 marg Not to be vvith the See of Rome is to be with Antichrist p. 323. 556. nu 3. Apostles their name dignitie authoritie pag. 154. nu 13. p. 37. nu 11. p. 53. nu 18. p. 488. Their number of Tvvelue mystical p. 94. nu 14. p. 290 marg Some of them more principal Apostles p. 492. The actes of SS Peter and Paul in two seueral tables 374. 375. They left their vviues p. 21. nu 14. p. 55 marg 191 marg p. 148. nu 38. So did S. Philip the Deacon 354 marg See Priests They vovved pouertie 55. nu 27.
Reward for relieuing Catholike prisoners 27 m. 28. nu 21. 587 m. 588. for visiting them in prison 587 m. for confessing of Christ openly 27. for al workes of mercie 181 m. for forsaking and losing ought for Gods sake 116. 191 marg 202. m. Rome called Babylon and vvhy 654. 665. 730. 731. The Church there neuer called Babylon 654. 665. 731. The Protestants sometime wil not haue Babylon to signifie Rome 665. 730. Their malice in expounding the 7 hilles of Rome when the Angel him self expoundeth it othervvise 731. The cōmendation of the Church of Rome and the faith thereof 381. 384. The Gospel transported from Hierusalem thither 287. 348 marg The Romane faith and the Catholike faith al one 384. The Priuilege of that See not to erre 66. 67. 206. 250. nu 3. Gods prouidence tovvards the same more then to al other states 370. 556. That See is the rocke of the Church and S. Peters chaire and See Apostolike 46. 47. 67. It standeth vnmoueable against all Turkes Tyrants Heretikes Schismatikes 556. Princes and Emperours stand in awe thereof 364 marg The auncient fathers of al Countries sought vnto it for resolution of doubtes 206. So ought al true preachers 499. Heretikes only refuse so to doe 499. They hate this See 423. They barke about it in vaine 47. They place Antichrist there in S. Paules time 557. The great Apostasie vvhich S. Paule speaketh of 2 Thes 2 shal be from this See of Rome 556. The Romans deuotion in visiting the Churches and Martyrs Relikes in their Stations and Pilgrimages is a signe of greater faith 384. S SAcraments seuen 506. 259. See Confirmation Penance Orders Mariage Extreme vnction Few and easie in respect of the Ievves Sacramēts 506. More effectual and beneficial ibidem 446. 623. 619 marg 627. 228. External elements in the same not burdenous not Iudaical nor Heathenish 506. 228. Christ vsed external elemēts 247. what is to adore in spirit 228. S. Augustine falsely alleaged for tvvo Sacraments only 506. Grace is giuen in by the Sacraments 224. 228. 276. 313. 357 marg 393. 39◠marg 504. 577. 586 marg 598 marg 523. 627. 652. 653. 262 marg 586 marg They flovved out of Christs side thence haue their vertue 273. Contempt of the Sacraments damnable 157 marg 321. 316 marg Vve may not the lesse esteeme the Sacraments because of the ministers of them pag. 4. nu 3. pag. 89. nu 9. The Sacraments first to be called for in sicknes 92. The B. SACRAMENT of the altar 236. The great mysterie and institution thereof by our Sauiour 78. 79. 125. 128. 201. 204. 449. 451. The Catholikes imitate Christes institution thereof and the Apostles traditon the Protestants do not 451. 452. 454. The Protestants haue taken avvay the B. Sacrament altogether 452. 237. nu 58. The real presence 78. 79. 128. 204. 205. 236. 237. nu 55. pag. 238. 291. 446. nu 16. pag. 447. 453. 624. 628. 466 m. The Gospel so plaine for the real presence the Beza controuleth it 205. 201 marg Transubstantiation 79. 128. 238. nu 66. pag. 220 marg Christs miraculous supernatural dealing with his body many vvaies and that it is not to be measured by sense and natural reason 40. nu 26. pag. 49. nu 2. pag. 55. nu 26. p. 121. nu 24. pag. 132. 148. 236. nu 52. pag. 238. 275. 276. 315 marg 540. 632. Faith necessarie in this Sacrament 128. The Protestants iudge thereof by sense and reason 238. They are like the grosse Capharnaites 238. To aske hovv it may be is a Ievvish vvord 238. Their scoffing at it 38. nu 55. pag. 83. 103. nu 3. 129 marg The real presence is by consecration 79. 128. 446. not by receiuing or in the receiuing only ibidem and 452. The Heretikes arguments ansvvered 124 and 254 marg Adoration of the B. Sacrament p. 6. 21. nu 8. pag. 453. 604. The honour thereof by solemne processions 61. by costly altars chalices ornaments 78. 128. by cleane corporals 84. by many other meanes 453. 116 marg The Angels are present 707. nu 8. It sanctifieth the altar 67. 309. nu 33. It is the supersubstantial and daily bread specially desired in the PATER NOSTER 15. 16. The preeminēces thereof aboue Manna 236. The wōderful effectes thereof in the receiuers 237. 447. In what sense it is called sometime a figure 79. nu 26. Hovv it is both a figure and yet the thing it self 205. 604. How it is called bread after the consecration 79. 236. Vvhether S. Paul saying the supper of our Lord meane the B. Sacrament 451. Receiuing in one kinde 57 125 marg 213. 236. 237 at large The authoritie of Scriptures and primitiue Church for the same 237. 295 marg 351 marg It is indifferent in one or both kindes according to the Churches ordinance 237. 259. The causes vvhy the Church appointed one kind 237. The whole grace in one kinde therfore the people not defrauded 237. The Heretikes arguments answered ibid. 125 marg Priests saying Masse must receiue both kindes 237. The puritie and preparation required to the worthie receiuing thereof 222. 258. 453. nu 27. 28. 29. Cōfession of euery mortal sinne necessarie before we receiue 453. Euil men receiue the true body bloud though vnworthily 453. The danger and punishement of vnworthie receiuing 453. nu 27. pag. 454. nu 30. 31. pag. 449 marg It is both a Sacrament and a Sacrifice and vvhy 78. 184. The SACRIFICE of the altar 21. nu 4. 204 and 447 and 616. 617. 623. 627. 628 at large 228. nu 23. 332. nu 12. 638. Christ sacrificed his body and bloud at his last supper 79. nu 28. 204. 205. The sacrifice of the altar is the self same that was vpon the Crosse 624. 628. Christ is often offered and in many places 628. It is a commemoratiue sacrifice yet a true sacrifice 205. It succeded in the place of al the sacrifices of the old Law 447. num 21. 617. 628. Christ did not take away al sacrifice by the new Testament but change them into a better 617. 623. 628. The external religion of the new Testament is principally in the Sacrifice of the altar 205. Christs eternal priesthod consisteth in this sacrifice 617. The fathers cal it the vnbloudy sacrifice 625. they call it the Masse 447. Vvhy it is called the Eucharist 638. The general redemption vpon the Crosse particularly applied in this sacrifice 629. The Caluinists argumēt against this sacrifice maketh no lesse against the sacrifices of Moyses 624. 205. nu 19. Their argument against Christs body often offered and in many places was answered by the fathers long agoe 628. It is offered to God only 332. in the memorie and honour of Saincts 332. 454. 726. for the liuing and the dead 454. 447. nu 21. pag. 726. See Masse Sacrilege Taking away of holy things or profaning them 303. 222. 92 n. 25. In what cases holy Ievvels and ornamēts
li. 2. c. 39. Io. 20 31. Hier. in Catal. a Io. 21 20. b Mat. 4. 21. b Mat. 4. 21. c Act. 12 2. a Io. 13 23. 24. c. 21 20. a Io. 13 23. 24. c. 21 20. a Io. 13 23. 24. c. 21 20. b Io. 20 4. c Io. 21 7. The 1. parte THE ACTES of Christ before his manifestation whiles Iohn Baptist was yet baptizing The Gospel at the third Masse vpō Christmas day And euery day at the end of Masse ` nothing that was made ET VERBVM CARO FACTVM EST. ⸬ He is preferred made of more dignitie and excellencie then I because he was before me al things eternal God The Gospel vpō the 3 Sunday in Aduent Mal. 4 5 Deu. 18 15. ⸬ By like the Iewes ignorātly vnderstood not the place in Deuteronomie of Christ and therfore they aske also whether he be the Prophet there spoken of See also c. 7 40. Esa 40 3. Mt. 3 11. ⸬ He doth oftē here signifie the great difference of his baptisme of Christs as of his person Christs See Annot. Mat. 3. Mr. 1 8. Lu. 3 16. The Gospel on the octaue of the Epiphanie ` sinnes AGNVS DEI at Masse The Gospel vpō S. Andrews eue ⸬ Messias in Hebrue in Greeke Christ ī English Anointed to witte with the spiritual oile of grace aboue his brethren Ps 44. ⸬ Cephas in Syriake Peter in Greeke in English Rocke See Mat. 16 18. The Gospel in a votiue Masse of the holy Angels Gen. 28 12. How God the Sonne is called the VVORD The Platonikes August de Ciu. Dei li. 10 c. 29. The VVORD coeternal vvith the Father distinct in person and of the Father Calu. inst li. 1 c. 13. sect 23 25. The VVORD true God by nature 1 Io. c. 5 20. The Protestants are like the vvrāgling Ariās The VVORD not a creature but the creator Free-vvil Humble kneeling at the solemne wordes of Christs incarnation How mortal men see God The B. Trinitie Peter by his new name designed to be the Rocke of the Church Cephas Petrus Li. 2 c. 12 in Ioan. The Gospel vpō the 2 Sunday after the Epiphanie ⸬ He that seeth water turned in to wine nedeth not dispute or doubt hovv Christ changed bread into his body The Gospel vpō Munday in the fourth vveeke of Lent Ps 68 10. Mt. 26. 61. 27 40. Christ with his presence honoureth and approueth Mariage Cyril in 2 Io. c. 22. Our Ladies intercession Translatours of holy Scriptures Our lady doubteth not but Christ vvil graūt her petition li. 2 in Io. c. 23. Profaners of Gods Church are to be punished in soul body by the Spiritual power The B. Sacrament is not to be giuen to nouices or yonglings in faith Tract in Io. 11. The Gospel vpō Holy Roode day Maij ◠⸬ We folow rather S. August those ancient fathers which most commōly vnderstand this place of the holy Ghost not of the winde◠although both senses be good Nu. 21 9 The Gospel vpō Munday in the whitsonweeke Io. 1 19. Io. 1 20. Baptisme in water necessarie to saluation August haeres 18. Baptisme in two cases not necessarie but othervvise supplied Euery infidel and namely heretikes are iudged already Gal. 5 6. Tit. 3 11◠The excellencie of Christs povver and graces ⸬ He did not baptize ordinarily yet that he baptized his Apostles S. Aug. thinketh it very probable ep 108. Gen. 48 22. The Gospel vpō Friday in the ◠weeke in Lent ⸬ This woman is a figure of the Church not yet iustified but now to be iustified Aug. tract 15 in loan ⸬ There were many other causes why the faithful Iewes could not abide the Samaritans but their precise abstaining from their companie cōuersation was their Schismatical Temple and seruice in moūt Garîzim c He speaketh of his baptizing in the Holy Ghost See Io. c. 7 39. Deu. 12 6. Ps 121 13. 4 Reg. 17 28 36. ⸬ This womā mystically beīg the Church it is here signified that they which at the first beleeue because the Church teacheth so afterward be much confirmed sinding it in the Scripture also and by other instructions Mt. 4 12 Mr. 1 14 Luc. 4 14. Io. 2 9. The Gospel vpō the 20 Sunday after Pentecost Io. 2 11. The Schismatical tēple contendeth against the true Tēple Ioseph li. antiq 11. c. 8. The true Temple preuaileth Ioseph li. 13. antiq c. 6. The true Temple is proued by continual succession Christian adoratiō throughout al natiōs in euery place in spirit veritie that is in the Sacraments and seruice of the new law ful of spirit grace in the veritie of things before prefigured specially the true sacrifice of Christs body and bloud Mal. 1 11. Io. 1 17. The 2 part THE ACTES of Christ in Iewrie hauing already begonne his solemne Manifestation in Galilee Mt. 4 12 the second Pasche of his preaching The Gospel vpō friday in the first vveeke of Lent ⸬ By our latin text and the Greeke this miraculous pond vvas in or vpon Probatica that is a place vvhere the sheepe to be sacrificed vvere kept But by other latin copies S. Hierom and some Greeke fathers Probatica is the very pōd it self so called because the sheepe of sacrifice vvere there vvashed ` Bethesda c multū tempus haberet ` is passed The Gospel vpō Alsoules day ⸬ Not faith only but good and il deedes shal be counted and accordingly rewarded at the day of iudgement Io. 1 19. Mt. 3 17 ⸬ Catholikes searche the scriptures and finde there Peters his successors Primacie the real presence the Priests power to forgiue sinnes iustification by faith good workes Virginitie preferred before matrimonie breach of the vow of cōtinencie damnable voluntarie pouertie Penāce almes and good deedes meritorious diuers rewardes I heauē accordīg to diuers merites such like ⸬ He meaneth specially Antichrist How thē can the Pope be he seing the Iewes receiue him not 1 Vertue of miracles giuen to creatures 2 The same giuē specially to sanctified creatures Hiero. de locis Hebr. post med 3 Miracles done at on time more thē at an other specially ī greater solemnities 4 Angels and Sainctes patrones Workers in places of miracles 5 Miracles in certaine places wrought vpō thē that corporally visite the same See S. Augustine ep 137. 6 Al reasonīg in these matters must yeld to Gods pleasure Hiero. con Lucifer c. ◠10. 2. 7 This water is a figure of Baptisme 8 Christ extraordinarily healeth and saueth vvithout creatures Sinne the cause of sicknes and infirmities Neither Ievves nor Heretikes finde the truth because they searche not the Scriptures deepely but read superficially The 3. part His ACTES in Galilaee in Iewrie about the third Pasche and after The Gospel vpō Midlen◠Sūday Mt. 14 13. Mar. 6 32. Lu. 9 10 Mt. 14 23. Mr. 6 46. ⸬ These wordes do plainly import that the giuing thankes was an
effectual blessing of the bread and working the multiplication thereof Exo. 16 4. 14. ⸬ why we keepe the hebrue word Amen translate it not See the Annot. c. 8. vers 34. Ps 77 24. The Gospel in the AnÌ„iuersarie of the dead The Gospel vpoÌ„ Imber vvenesday in vvhitson-vveeke Esa 54 13. The Gospel in a daily Masse for the dead Mt. 26 26. Mr. 14 22. Lu. 12 19. 1. Cor. 11 24. The Gospel vpoÌ„ CORâ—VS CHRISTI day Io. 3 13. Why Christ is called bread beleeuing eating Ierem. 11 19. Gen. 49. 11. What signifieth The true bread Lu. 24 35. The B. Sacrament called bread Act. 2 42. 20 7. 1 Cor. 10. God draweth vs vvith our free wil. Aug. cont duas Ep. Pelag. li. 1 c. 19. Ser. 2 de verb. Ap. c. 2. The manifold preemineÌ„ces of the B. SacrameÌ„t aboue Manna In the B. Sacrament Hovv is a Iewish word The real presence Ser. 6 de ieiun 7. mens Receiuing in both kindes not necessarie The Sacramental receiuing of Christs body not alwaies necessarie to saluation Li. 1 de pec merit c. â— The true morning of S. Augustin vvordes touching infants receiuing of the B. Sacrament CoÌ„â— Trid. Ses 21 c. 4. Cyril li. 4 c. 14 15. The effects of the B. SacrameÌ„t both in our body and soule Tertul. de resur â—ar nu 7. Li 4 c. 34. Nyss in orat catech magna The B. Sacrament is the true Manna vvater of the rocke CoÌ„â— Trid. Ses 21 c. 1. The vvhole grace and effect thereof in one kinde and therfore the people not defrauded ReceiuiÌ„g in one or both kindes iÌ„differeÌ„t according to the holy Churches appointment Ep. 118 c. 6 ad Ianuarium Authoritie of Scriptures and the Primitiue Church for receiuing in one kinde Lu. 24 35. The causes of the Churches practise ordinaÌ„ce coÌ„cerning one kinde The Priests that say Masse must receiue both kindes Lu. 22 19. 1 Cor. 11. 1 Cor. 10 18. Christ insinuateth that faithles meÌ„ shal not beleeue his presence in the B. Sacrament because he is asceÌ„ded The Capharnaites grosse vnderstanding of Christs flesh to be giuen or eaten And hovv his flesh doth profit and not profit August de Doct. Chr. li. 3 c. 13. Christs flesh giueth life because it is the flesh of God man Li. 4 c. 23 in Io. Ignatius apud Theodor dial 3. Iudas the cheefe of them that beleeue not the real presence * vers 64. Heretikes beleeue nor the real presence because they see bread and wine as the Iewes beleeued not his Godhead because of the shape of a poore man The disciples reuoltiÌ„g at Christs wordes proue that he spake not metaphorically as at other â—imes As Iudas of al vnbeleeuing heretikes so Peter beareth the person of al beleeuing Catholikes namely in the B. Sacrament * Cypr. ep 55. nu 3. Tract 27 in Euang. Io. ` in Galilee The Gospel vpoÌ„ Tuesday in Passion weeke ` in Iurie ⸬ Scenopégia Leu. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the feast of Tabernacles which the Iewes kept froÌ„ the 7 octob for eight daies together by Gods commaundement for a memorie that their fathers dwelt by Gods protectioÌ„ fourtie yeres in tabernacles or tentes and not in houses comming out of AEgypt See Leuit. 23 34. Leu. 23 34. ` I vvil not yet goe vp The Gospel vpoÌ„ Tuesday in the 4 weeke of Lent ⸬ The vvay to come to knovv the truth is to liue vvel ⸬ It is spoken of Antichrist specially and it is true in al Heretikes August tract 29. in Euang Io. Io. 5 18. ⸬ No maruel vvhen these speake thus to Christ him self if Heretikes call his vicar Antichrist Leu. 12 3. Gen. 17 10. ` cheefe Priests The Gospel vpoÌ„ MuÌ„day in Passion vveeke Io. 13 33. Leu. 23 36. Ioel. 2 28. * Act. 2 1. ⸬ This was fulfilled on whitsunday Act. 2 afterward alvvaies by imposition of hands in the Sacrament of Confirmation visibly in the primitiue Church and inuisibly to the end of the world Ps 131 11. Mich. 5 2. ⸬ Christ hath some good alwaies euen amoÌ„g the vvicked which secretly serue him and by vvise delaies auert the execution of vniust lawes against him and his people as Nicodemê° and Gamaliel Io. 3 2. The Gospel vpoÌ„ Saturday the 3 Weeke of Lent Leu. 20 10. ⸬ We can not conueniently reprehend or coÌ„demne other mens faults if our selues be guilty of the same or other greater Cyril in Io. See Annot. Mt. 7 1. ⸬ S. Augustine by this example of our Maister proueth that Clergie men specially should be giuen much to mercie and that they ought ofteÌ„ as the cause and time require to get pardoÌ„ of the secular Magistrates for offenders that be peniteÌ„t Ep. 54. b The Gospel vpon Saturday the 4 weeke in Lent Deu. 17 6. 19 15. The Gospel vpoÌ„ Munday in the 2 weeke of LeÌ„t ⸬ So read S. Cyril S. Ambrose S. Augustine expounding it of Christes person that he is the beginning or cause of al creatures ⸬ Onely faith is not sufficient without perseuêrance or abiding in the keeping of his coÌ„maundements Ro. 6 16 2 Pet. 2 19. ⸬ Man was neuer without free wil but hauiÌ„g the grace of Christ his wil is truely made free as S. Augustine saith from seruitude of sinne also tract 41 in Euang. Io. ⸬ Not onely faith but good workes also make men the childreÌ„ of Abraham according as S. Iames also speaketh of Abrahams workes c. 2. ⸬ S. Augustine compareth Heretikes in their spiritual murder by driuiÌ„g Christian men out of the Church to the Diuel that droue our parents out of Paradise Cont. lit Petil. li. 2. c. 11. The Gospel vpoÌ„ PASSION Sunday ⸬ He denieth not that he is a Samaritane because he is our keeper or protector as the word signifieth and because he is in deede that merciful SamaritaneÌ„ in the parable of the vvounded man Luc. 10 33. Aug. tract 41 in Ioan. Why Amen amen is not translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See the preface Annot. in Apocal. â— 19 4. The Gospel vpoÌ„ wenesday in the 4 weeke of Leâ—t ⸬ Though many infirmities fall for sinne yet not al some coÌ„ming for probation and some sent that God by the cure thereof may be glorified ⸬ The time of working and meriting iâ— in this life after death we can deserue no more by our deedes but must onely receiue good or il according to the difference of workes here c This was a figure of Baptisme to which al men borne in sinne and blindnes are sent for health sight Ambr. li. â— c. 2 de Sacramentis ⸬ So say the Heretikes wheÌ„ they derogat froÌ„ miracles done by Saincts or their Relikes pharisaically pretending the glorie of God As though it were not Gods glorie wheÌ„ his Saincts do it by his power and vertue yea his greater glorie that doeth such things by his seruants by the meanest things belonging to them as Peters shadow Act. 5. Paules napkin Act.
thereof b The Epistle vpoÌ„ the 6 SuÌ„day after Pentecost ⸬ Remission of sinne nevv life sanctification and iustificatioÌ„ are giuen by baptisme because it resembleth in vs and applieth to vs Christes death and resurrectioÌ„ and engraffeth vs into him Io. 8 34. 2. Pet. 2 19. ⸬ Here againe is signified that our discharge froÌ„ the boÌ„dage of sinne is by the Christian faith by obedience to the vvhole doctriÌ„e of Christs religion in that the Apostle attributeth this their deliuerance froÌ„ sinne to their humble receiuing of the Catholike faith The Epistle vpoÌ„ the 7 Sunday after Pentecost ⸬ He signifieth that as vvhen they vvere subiect to sinne by coÌ„tinual ofteÌ„ vvorking vvickednes they increased their iniquitie that so also novv being iustified they may should by external vvorkes of Iustice increase their iustice and sanctification Not only faith The old man the nevv Dying to sinne Liuing to God Hovv concupisceÌ„ce is called sinne The doctrine of our first Apostles Life euerlasting a stipend and yet grace 1. Cor. 7 39. ⸬ Nothing but death dissolueth the band betvvixt man vvife though for fornication one may depart from an others companie therfore to mary againe is aduoutrie during the life of the partie separated ⸬ Being novv baptised and dead to sinne engraffed in Christs mystical body you are discharged of the Lavv of Moyses and are free in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ By Baptisme vve haue not Christes iustice imputed to vs but an invvard nevvnesse of spirit giuen vs and resident in vs. Exo. 20 17. Deu. 5 â—1 ⸬ Sinne or conâ—upisceÌ„ce which vvas a sleepe before vvas wakened by prohibition the Lavv not being the cause thereof not giuing occasion therevnto but occasion being taken by our corrupt nature to resist that which was commaunded 1 Tim. 1 8. The Epistle in a Votiue Masse for sinnes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actual concupiscence forbidden not habitual Soden inuoluâ—taâ—ie motions are no sinne Concupiscence taketh not avvay free vvil c. 5 17. Sinne is voluntarie and otherwise it is no sinne ep ad Asâ—lâ—cum â—00 Concupiscence defileth not a iust mans actioÌ„â— as the Lutherâ—s say ⸬ This conuinceth against the Churches aduersaries that the lavv that is Gods coÌ„maundemeÌ„ts may be kept that the keeping thereof is iustice that in christian men that is fulfilled by Christs grace vvhich by the force of the Lavv could neuer be fulfilled ` enmitie The Epistle vpoÌ„ the 8 Sunday after Pentecost ⸬ He meaneth not that the ChildreÌ„ of God be violently coÌ„pelled against their vvilles but that they be svveetly dravveÌ„ moued or induced to do good Aug. Enchirid. c. 64. De verb. Do. ser 43 c. 7. et de verb. Apost ser 13 c. 11. 12. 2 Tim. 1 7 Gal. 4 5. The Epistle vpoÌ„ the 4 Sunday after Pentecost and for many Martyrs condignae ad gloriam The Epistle for S. Ignatius Febr. 1. Ps 43 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimonie of the Spirit NovvithstandiÌ„g Christs satisfaction and Passion yet ours also is required Al suffering in this life is nothing in comparison of the heauenly glorie and yet it is meritorious vvorthy of the same * ad gloriaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation 1. Cor. 4. 1â— Vvhence the merite of vvorkes riseth As sometime faith only is named so els vvhere only hope and only charitie as the cause of our saluation Scripture abused against the Godhead of the Holy Ghost The doctrine of predestination hovv to be reuerenced and vvhat it teacheth vs. Gods predestition taketh not avvay free wil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confide Hiero. q. 9 ad Algas No man ordinarily is sure of his saluation but only in hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 21 â—2 Gen. 18 10. S. Hierom. q. to ad Hedibiam Gen. 25 21. Al the epistle surely to the Romanes needeth 〈◊〉 and is 〈◊〉 wrapped with 〈…〉 that to vnderstaÌ„d it we neede the helpe of the Holy Ghost who by the Apostle did dictat these same things but especiaally this place Howâ—eit nothiÌ„g pleaseth vs but that which is Ecclesiastical that is the sense of the Church Gen. 25 23. Mal. 1 2. Exo. 33 19. Exo. 9 16. ⸬ That God is not the cause of any mans reprobation or damnation othervvise then for punishment of his sinnes he shevveth by that he expecâ—teth al mens amendement vvith great patience and consequently that they haue also freo vvil ` apted fitted Os 2 23. Os 1 10 Es 10 22. Es 1 9. c Here vve see that they are the cause of their ovvne damnation by infidelity Es 8 14. 28 16. Anáthema In vvhat sense S. Paul vvisheth to be anáthema 〈◊〉 â—2 12. Gods promis not made to carnal Israel Isaac preferred before Ismael Iacob before Esau By the example of Iacob and Esau is shewed Gods mere mercie in the elect and iustice in the reprobate That God is not vniust or an accepter of persons is declared by familiar examples S. Augustines example is of tvvo debters the one forgiueÌ„ all and the other put to pay all by the same creditor li. de predest gra cap. 4. Predestination and reprobatioÌ„ take not avvay free vvil neither must any man be retchlesse desperate â— Pet. â— 10. Our election or coÌ„uersion is not of our selues but of Gods grace and mercie Exo. 9 16. In vvhat sense God raised vp Pharao c. Heretical bookes concerning predestination The example of the pot and the potter 2 Tim. 2 21. ⸬ The Lavv vvas not giueÌ„ to make a maÌ„ iust or perfect by it self but to briÌ„g vs to Christ to be iustified by him ⸬ The iustice of the Law of Moyses went no further of it self but to saue a man from the temporal death and punishmeÌ„t prescribed to the traÌ„sgressors of the same Leu. 18 5. Deu. 30 12. The Epistle vpoÌ„ S. Andrevves day Nouemb. 30. Es 28. 16 Ioel. 2 22. ⸬ To beleeue in him to inuocate him is to serue him with al loue and sincere affectioÌ„ Al that so doe shal doubtlesse be saued shal neuer be confounded Es 52 7. ⸬ We see then that it is in a mans free wil to beleeue or not to beleeve to obey or disobey the Gospel or truth preached Es 53 1. Ps 18. 5. Deu. 32 21. Es 65 1. Es 63 2. Gods iustice the Ievves ovvne iustice Iustice of faith Open coÌ„fession protestation of our faith is sometime necessarie Euseb li. 6 c. 31 histor Eccles The place alleaged against inuocatioÌ„ of Sainctes ansvvered Preachers not lavvfully called not sent Confes des Egli de France The first iustification of mere grace Free vvil 3. reg 19. 20. c The Heretikes adde here also Image to the text as Act 19 â—5 Es 6 9. Ps 68 23 ⸬ The Ievves are not relected vvholy incurably for euer but for a part and for a time suffered to fall Which God did turne to the
Gentils general good ⸬ If God could and did turne their fall and sinne into the good of the Gentils much more vvil he vvorke good of their general conuersion vvhich shal be at length the accomplishmeÌ„t of the Church consisting of both the Nations ⸬ We see that he vvhich standeth by faith may fall from it and therfore must liue in feare and not in the vaine presumption and securitie of the Heretikes Esa 59 20. The Epistle vpoÌ„ Trinitie Sunday Esa 40 13. Gods answer to Elias of 7000 maketh nothiÌ„g for the Protestants Inuisible Church 2 Par. 17. What workes are not what are the cause of saluation God is not anthor of sinne Aug. Ep. 105. ad Sixtum A paraphrastical explication of the text conceruing the Iewes and Gentils their standing falling rising againe c. How far to deale and to know in the doctrine of predestination The Heretikes writings of predestination The second part of this Epistle moral The Epistle vpoÌ„ the 1 Sunday after the Epiphanie Phil. 4 18. Eph. 5 17. 1. Th. 4 3. ⸬ None must presume to medle aboue the measure of Godsgift or out of the compasse of his state and vocation 2 Cor. 12 11. Eph. 4 7. The Epistle vpoÌ„ the 2 Sunday after the Epiphanie ⸬ Prophecie is interpretatioÌ„ of the Scriptures which is according to the rule of faith when it is not against the right faith or when it is profitable to edifie charitie as S. Augustine speaketh li. 5. Doct. Chr. c. 27 and li. 1. c. 3â— and in effect he saith the same li. 12. Confess c. 18 vnto c. 32. c dilectio ` memories ⸬ Cursing is a vice wherevnto the common people is much giuen who often curse theÌ„ on whom they can not otherwise be reuenged they may see here that it is a great fault b The Epistle vpoÌ„ the 3 SuÌ„day after the Epiphanie Deu. 32 35. Pro. 25 21. The body chastifed by penaÌ„ce is a grateful sacrifice The Apostolical rule or analogie of faith c. 6 17. c. 16 17. 1. Tim. 6 20. Gal. 1 6. Gal. 2 1. Act. â—5 6. The Heretikes phaÌ„tastical rule or rather rules of faith many and diuers one from an other Tit. 3 7. 1. Pet. 2 13. Mt. 22 21. The Epistle vpoÌ„ the 4 Sunday after the Epiphanie Exo. 20 13. ⸬ Here vve learne that the Law may be is fulfilled by loue in this life against the Aduersaries saying it is impossible to keepe the commaundements Leu. 19 18. The Epistle vpoÌ„ the 1 Sunday in Aduent Obedience to teÌ„poral rulers in what cases Act. 4 19 3 29. In what sense al power or superioritie is of God Chrys in ep Ro. ho. 〈◊〉 In things lawfully coÌ„maunded it is mortal sinne not to obey our Superiors The Apostle speaketh of teÌ„poral powers Heresies against rule and Superioritie The obedience of Catholikes both to Spiritual and temporal Superiors Hiero. in Mat. 17. The Clergie exempted from tribute S. Augustines conuersion ` eateth 2. Cor. 5 10. Es 45 23. ⸬ Common that is vncleane See Annot. Marc. 7 2. Though he vvish the vveake to be borne vvithal yet he vttereth his minde plainly that in deede al the meates forbidden and vncleane in the Lavv are novv throught Christ cleansed lawful for euery maÌ„ to vse 1. Cor. 8. Tit. 1 15 The Apostles meaning about eating or not eating certaine meates The Heretikes fondly abuse this place against the fastes of the Church Folish Heretikes see not the differeÌ„ces of things Distinction of daies The text explicated concerning euery mans coÌ„science in Iudaical meates and drinkes Not eating but disobedience damnable To doe against our conscience is sinne Chrys hâ— 26. in ep Râ— Vvhat actions of infidels are sinne and what are not Luther Psa 68 10. The Epistle vpoÌ„ the 2. Sunday in Aduent ⸬ He meaneth al that it vvitten in the old TestameÌ„t much more al things vvritten in the nevv TestameÌ„t are for our learning and comfort c Vnitie in religion commended ⸬ Christ did execute his office and ministerie onely tovvards the people of Circumcision that is the Iewes Psa 17. 50. Deu. 32. 43. Psa 116 1. Esa 11 10. Es 52. 13 ⸬ He 〈◊〉 the holy persons that hauing forsaken al their goods for Christ vvere vvholy 〈◊〉 to 〈◊〉 our Lord vvith al their minde â— Hiero. against Vigilantius the Heretike reprehending the almes giuen to 〈◊〉 as do the Heretikes also of our time ⸬ In that the Apostle desired to be praied for vve may be moued to seeke the same as a great benefite c The onely salutation of so vvorthy a man is sufficient to fil him vvith greate grace that is so saluted Chrys in 2. Tim. 4. ⸬ This domestical Church vvas either that faith ful and ChristiaÌ„ houshold or rather the Christians meeting together there in such good houses to heare diuine seruice and the Apostles preaching in those times of persecution ` Iunia c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Protestants here teasoÌ„ thus Peter is not here saluted therfore he vvas neuâ—r at Rome See the Annotation c Of the Prince of the Apostle saith Theodorete vpon this place ⸬ The special vvay that Heretikes haue euer had to beguile vvas and is by svveete vvordes gay speaches which their sheepes cote see before described particularly in the Aunotations vpon S. Matthevv c. 7 15. That S. Peter was at Rome Chalced. conc act 1. See the Annotations 1 Peto c. 5 18. The Protestants great argument that Peter was neuer at Rome Epiph. har 27. The Heretikes hatred of the Romane see li. 2. cont li. Petil. c. 51. Kissing the Pax. Orig. in 1â— ad Ro. Against Sect-maisters hovv to examine our saith Heretikes giuen to voluptuousnes Act. 19 21. 1 Cor. 16 5. The 1. part Of Schismes that vvere about their baptizers preachers ⸬ The beginning of al Schismes is ouer much admiring addicting mens selues to their owne particular Maisters Act. 18 8. Es 38 18 The Epistle for S. Agatha Febr. 5. Ier. 9 23 Faith coÌ„meth by hearing rather then reading Christ is made our iustice because he is the author of the iustice in vs. Act. 18 1. Es 6 4 4. Esa 40 13. Hovv Angels and Saincts mortal men knovv our cogitations Act. 5. 4. reg â— 6. * Luc. 15 7. The Heretikes allegatioÌ„ for their vaine securitie ansvvered The sensual man The spiritual man Hovv the spiritual man â—udgeth al is iudged of none Iren. li. 4. â— 6â— The Church is vnder no mans iudgement ⸬ The Church onely hath truth both in her milke and in her bread that is vvhether she instruct the perfect or the imperfect who are called carnal Aug. li. 15. c. â— cont Faust ` carnal c A maruelous dignitie of spiritual pastors that they be not onely the instruments or ministers of Christ but also Gods coadiutors in the vvorke of our Saluation c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 5 13. Ps 93 11 Good vvorkes meritorious and the
but in spirit I beheld the similitudes of the thinges folovving b The I GENERAL VISION of the 7 according to S. Ambrose ⸬ It seemeth not to be Christ him self but an Angel bearing Christes person vsing diuers speaches proper to Christ c podére Sap. 18 24. Esa 41 4. 44 6. ⸬ S. Irenaeus alluding to this saith The Church euery vvhere preacheth the truth and this is the seuenfold candlesticke bearing the light of Christ c. Li. 5. aduersâ—haer An admonition to the reader concerning the difficultie of this booke Numbers mystical The number of Seuen mystical specially in this booke Grace peace from God the holy Angels God and our Ladie saue vs and the like Hovv al Christians be both kings Priests Difference of holy daies and vvorkedaies Sunday made holiday by the Apostles the Churches authoritie Other feastes ordained by the Church As Saturday was in memorie of the creation so Sunday of Christs resurrection The Church vseth not the Heathenish names of daies but Dies Dominicus feriae Sabbatum God giueth greater grace at holy times of praier fasting Priestly garments The true religioÌ„ manifest as the light on a candlesticke Mat. 5. 15 Angels Protectors Bishops Priests are called Angels Malach. 2 7. ⸬ That vvhich before he vvilled him to vvrite to the church he now vvilleth to be vvritten to the Angels or Bishops of the same onely vvhere vve see it is al one to the Church and to the head or gouernour therof ⸬ By this vve see is plainely refuted that vvhich some Heretikes hold that a man once in grace or charitie can neuer fall from it Apoc. 1 17. ⸬ This Church representeth the state of them that are spoiled of their goodes emprisoned manifoldly afflicted for the catholike faith ⸬ The singular revvard of Martyrdom ⸬ The death of the body is the first death the death of the soule the secoÌ„d vvhich Martyrs are surest to escape of al men ⸬ The special residence of Satan is vvhere the faithful are persecuted for Christes truth vvhere not to deny the Cath. faith for feare is much here commended Nu. 24 14. 25 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calculâ—Ì„ ⸬ None of these are any thing vvorth vvithout the other 3 Reg. 18. 1 Reg. 16. ⸬ Vvho 〈◊〉 nor here that good vvorkes deserue al utioÌ„ as il workes damnation and that it is not faith alone that God revvardeth but that faith vvhich vvorketh by charitie Ps 7 10 Ier. 11 20. ` depthes Ps 2 9. ⸬ This great priuilege of Saâ—cts riseth of the povver and preeminence of Christ vvhich his father gaue him according to his humanitie and therfore to deny it to Saincts is to deny it to Christ him self Christs care of his Church Special vertues required in a Bishop Sinne is the cause that God taketh the Cath. faith from couÌ„tries Zeale against Heretikes Nicolaites the first Heretikes so called as a paterne of Arians Lutherans and the like peculiar callings Balaam ouercomming Gods people by persuasion of lecherie and bellicheere vvas a type of Heretikes li. 4. Antiq c. 6. 2. Pet. 2 15. Iuda v. 11. Zeale against Heretikes 3 Reg. 18. Achab and Iezabel Free vvil God is not author of euil They that communicate vvith Heretikes shal be daÌ„ned vvith them 3 Reg. 19. v. 18. Ro. 11. Saincts also are Patrones not only Angels 1 Thes 5 2. 2 Pet. 3 10. Apo. 16 15. c Such as haue not coÌ„mitted deadly sinne after baptisme ⸬ Note that there is in maÌ„ a vvorthinesse of the ioyes of heauen by holy life this is a coÌ„moÌ„ speache in holy Scripture that man is worthy of God of heaueÌ„ of saluatioÌ„ Esa 22 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastici 24 9. 14. Col. 1 15. Prou. 3 12. Heb. 12 6. ⸬ God first calleth vpoÌ„ man and knocketh at the doore of his hart that is to say offereth his grace and it lieth in man to giue coÌ„sent by free wil holpen also by his grace Doing vvel in respect of revvard Adoration of creatures called Dulia Perseuêrance in good continuing to the end Neuters of indifferents in religion The 2 part first the booke with 7 seales secoÌ„dly 7 Angels with trumpets THE 2 VISION In which is represented vnto vs the glorie and maiestie of God in heauen and the incessant honour praises of al Angels and Saincts assisting him Vvhich is resembled in the daily honour done to him by al orders and sortes of holy men in the Church militant also ⸬ These foure beastes and the like described Ezaech 1 by the iudgement of the holy Doctors signifie the 4 Euangelistes and in them al true preachers the man Mathevv the lioÌ„ Marke the calle Luke the egle Iohn See the causes hereof in the Summe of the 4 Euangelist pag. 1. S. Gregoin 1. Ezech. Es 6 3. The Sanctus thrise repeated THE 3 VISION ⸬ S. Gregorie taketh it to be the booke of holy Scripture li. 4. Dialog c. 42. ⸬ He speaketh not of the damned in Hel of vvhom there could be no question but of the faithful in Abrahams bosome in Purgatorie c So did Iacob Gen. 49. call Christ for his kingly fortitude in subduing the vvorld vnto him Gen. 49 9. b The Epistle vpon al-Hallovves eue ⸬ So Christ is called for that he is the immaculate host or sacrifice for our sinnes ⸬ This maketh against the Caluinistes vvho are not coÌ„tent to say that vve merite not but that Christ merited not for him self Calu. Philip 2. v. 9. 1 Pet. 2. ` kinges The Epistle in a votiue Masse of the holy Angels Dan. 7. 10. ` riches ⸬ Al the said creatures are bound to giue honour not onely to God but to Christ as man and our redeemer so they here doe Apoc. 4 11. The Saincts in heauen offer our praiers to God Spiritual kings and Priests Limbus Patrum and Purgatorie ⸬ This one stole signifieth the glorie or blisse of the soule onely but at the day of iudgement they shal haue it doubled by adding the glorie of their body also c The tribulation that shal fall in the time of Antichrist Osâ—e 10. Lu. 23 50. Consecration of altars vvith Sainctâ— relikes Saincts be present at their tombes and relikes The Caluinistes heresie concerning the Saincts consuted by S. Hierom long agoe Apoc. 14. They vnlearnedly accuse S. Hierom aâ— an Vbiquiste Hovv S. HieroÌ„ saith Christ his Saincts are euery vvhere Iob. 1. That Saincts pray for vs S. Hierom proueth against the Heretike Vigilantius Hovv Martyrs crie for reuenge b The Epistle vpon Al hallovves day ⸬ It is an allusion to the signe of the Crosse vvhich the faithful beare in their foreheads to shevv they be not ashamed of Christ S. August tract 43. in Io. c Of al the tribes put together so many 144000. He signifieth by these thousands and the multitude folowing al the elect but the elect of the Ievves to be in a certaine number the elect of
the Gentiles to be innumerable c The elect of the Gentiles ⸬ Boughes of the palme tree be tokens of triumph and victorie The Epistle for many Martyrs The glorie of Martyrs Esa 49 10. Es 25 8. Apo. 21 4. THE 4 VISION ⸬ The Priest standing at the altar praying offering for the people in the time of the high mysteries Christ him self also being present vpon the altar is a figure of this thing therevnto he alludeth c If this be S. Michael or any Angel and not Christ him self as some take it Angels offer vp the praiers of the faithful as the 24 Elders did chap. 5. for this vvvord Saincts is taken here for the holy persons on earth as often in the Scripture though it be not against the Scriptures that the inferior Sainct or Angel in heaueÌ„ should offer their praiers to God by their superiors there But hereby vve coÌ„clude against the Protestants that it derogateth not from Christ that Angels or Saincts offer our praiers to God as also it is plaine of Raphael Tob. 12 12. Most vnderstand al this of Heretikes ⸬ The fall of an Arch heretike as Arius Luther Caluin out of the Church of God Which haue the key of Hel to open bring forth al the old condemned heresies buried before in the depth c Innumerable peâ—y heretikes folowing their Maisters after the opening the smoke of the bottomlesse pit Apoc. 6 16. The cheefe Maister of heretikes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English Destroier c Pagans Infidels and sinful impenitent Catholikes must be condemned also ⸬ This phrase being the like both in greeke and latin signifieth such sorowful penal repentance as causeth a man to forsake his former sinnes and depart from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the same phrase c. 2 21 22. Act. â— v. 22. Vvho are seduced by Heretikes The manifold hypocrisie of Heretikes Herâ—t translation CHRIST the valiant Angel is here described ` pillers ⸬ Many great mysteries and truthes are to be preserued in the Church vvhich for causes knovven to Gods prouidence are not to be vvritten in the booke of holy Scripture Dan. 12 7. c This vvas the maner of taking an othe by the true God as 〈◊〉 32. Ezec. 3 1 c By earnest studie and meditation ⸬ Svveete in the reading but in fulfilling somevvhat bitter because it coÌ„mauÌ„deth workes of penance and suffering of tribulatioÌ„s ⸬ Three yeres and a halfe vvhich is the time of Antichrists reigne and persecution ⸬ The great Antichrist c He meaneth Hierusalem named Sodom and Aegypt for the imitatioÌ„ of theÌ„ in wickednes So that we see his cheefe reigne shal be there though his tyrannie may extend to al places of the vvorld ⸬ The wicked reioyce vvhen holy men are executed by the tyrants of the vvorld because their life and doctrine are hurdenous vnto them ⸬ The kingdoÌ„ of this world vsurped before by Satan Antichrist shal aftervvard be Christes for euer ⸬ To repay the hire or wages for so both the Greeke vvord and the latin signifie due to holy men proueth against the protestaÌ„ts that they did truely merite the same in this life Enoch Elias yet aliue shal preach in the time of Antichrist THE 3 PART ⸬ This is properly principally spoken of the Church and by allusion of our B. Lady also The Dragons incredulous persecuting multitude and Antichrist the cheefe head thereof c The great Diuel Lucifer ⸬ The spirites that fall from their first state into Apostasie vvith him and by his meanes c The Diuels endeuour agaiÌ„st the Churches children and specially our B. Ladies onely sonne the head of the rest Ps 2 9. Apoc. 2 27. ⸬ Vvhen the Angels or vve haue the victorie vve must knovv it is by the bloud of Christ and so al is referred alvvaies to him ⸬ This often insinuatioÌ„ that Antichrists reigne shal be but three yeres a halfe Dan. 7 25. Apoc. 12 2. 3. in this chap. v. 6. c. 13 5. proueth that the heretikes be excedingly blinded vvith malice that hold the Pope to be Antichrist who hath ruled so many ages The Church shal flee as to a desert in Antichrists time but not decay or be vnknowen no not for so short a time S. Michael fighting vvith the dragon Antichrists atteÌ„pts to draw from the true faith ⸬ They that now folow the simplest grossest heretikes that euer were without seeing miracles vvould then much more folow this great seducer working miracles ⸬ No heretikes euer liker Antichrist theÌ„ these in our daies specially in blasphemies against Gods Church Sacraments Saincts ministers and al sacred thinges Apoc. 3. 5 Gen. 9 6 Mt. 26 52. ⸬ An other false prophet inferior to Antichrist shal vvorke vvonders also but al referred to the honour of his maister Antichrist So doth Caluin other Arch-heretikes peruert the world to the honour of Antichrist and so do their scholers also for the honour of them Many mysteries expounded Great persecution by Antichrist and his ministers Their blessednes that continue coÌ„stant The honour of Christs image is for the honour of Christ Antichrists triple honour against the honour of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ProtestaÌ„ts by abolishing of Christes image crosse and irreuereÌ„ce to the name IESVS make a ready vvay to the honour of Antichrist Io. 14 29. Antichrists name secrete Antichrist shal be one special man and of a peculiar name The Pope can not be Antichrist Al scaming of letters to expresse Antichrists name is vncertaine Irem li. 5 in fine The Epistle vpoÌ„ S. Innocents day in Christmas ⸬ Christ and the same number of elect that were signed chap. 7. ` learne 〈◊〉 ⸬ One state of life more excelleÌ„t then an other and virgins for their puritie passing the rest alwaies accompanying Christ according to the Churches hymne out of this place Quecunque pergis virgines sequuntur c. c This the Church applieth to the holy Innocents that died first for Christ Ps 145. Act. 14. Esa 21. ⸬ The citie of the diuel which is the vniuersal societie of the wicked misbeleuers il liuers in the vvorld Ier. 51. Apo. 18. ⸬ The great damnatioÌ„ that shal folovv them that forsake Christ the Church worship Antichrist or his image ⸬ Faith is not ynough to saluatioÌ„ without fulfilling of Gods coÌ„mauÌ„dements b The Epistle in a daily Masse for the dead Ioel 3. Mat. 13. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lacuÌ„ fat trough lake Beza Praying for the dead and vnto Saincts at the altar The place abused against Purgatorie ansvvered ` á modo ` 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Photius in Lexico THE 4 PART Of the 7 last plagues final damnatioÌ„ of the vvicked The tribulations about the day of iudgement c Baptisme ⸬ The song of Moyses and Christ is the new TestameÌ„t and the old ` Saincts THE EIETH VISION linen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬