and he seeth a tumult and folke vveeping and vvailing much ✠verse 39 And going in he saith to them Why make you this a doe and vveepe the vvenche is not dead but sleepeth ✠verse 40 And they derided him But he hauing put forth al taketh the father and the mother of the vvenche and them that vvere vvith him and they goe in vvhere the vvenche vvas lying ✠verse 41 And holding the vvenches hand he saith to her Talithacumi vvhich is being interpreted ″ wenche I say to thee arise ✠verse 42 and forthwith the wēche rose vp and walked and she vvas twelue yeres old and they vvere astonied vvith great astonishment ✠verse 43 And he commaunded them earnestly that no body should knovv it and he bad that some thing should be giuen her to eate ANNOTATIONS CHAP. V. 3. Could bind him We see here that mad men which haue extraordinary strength are many times possessed of the diuel as there is also a deafe and a dumme diuel and vncleane spirits which worke these effects in men possessing their bodies Al which things infidels and carnal men folowing only nature and reason attribute to natural causes and the lesse faith a man hath the lesse he beleeueth that the diuel worketh such things 2◠If I shal touch So the good Catholike saith If I might but touche one of his Apostles yea one of his Apostles napkins yea but the shade of one of his Saincts I should be better for it Act. 5. and 19. See S. Chrys to 5 cont Gent. in principio in vit Babyla Yea S. Basil saith He that toucheth the bone of a martyr receiueth in some degree holinesse of the grace or vertue that is therein 30. Vertue Vertue to heale this womans maladie proceeded from Christ though she touched but his coate so when the Saincts by their Relikes or garments do miracles the grace and force thereof commeth from our Sauiour they being but the meanes or instruments of the same 36. Only beleeue It is our common speache when we require one thing specially though other things also be as necessarie and more necessarie As the Physicion to his patient Only haue a good hart when he must also keepe a diet and take potions things more requisite So Christ in this great infidelity of the Iewes required only that they would beleeue he was able to doe such a cure such a miracle and then he did it otherwise it foloweth in the next Chapter He could not do miracles there because of their incredulity Againe for this faith he gaue them here and in al like places health of body which they desired and therfore he saith not Thy faith hath iustified thee but hath made the safe or whole Againe this was the fathers faith which could not iustifie the daughter Whereby it is most euident that this Scripture and the like are folishely abused of the Heretikes to proue that only faith iustifieth 41. Wenche arise Christs miracles besides that they be wonders and waies to shew his power be also significatiue as these which he corporally raised from death put vs in minde of his raising our soules from sinne The Scripture maketh special mention only of three raised by our Sauiour of which three this wench is one within the house an other the widowes sonne in Naim now caried out toward the graue the third Lazarus hauing been in the graue foure daies and therfore stinking Which diuersity of dead bodies signifie diuersity of dead soules some more desperate then other some past al mans hope and yet by the grace of Christ to be reuiued and reclaimed CHAP. VI. In his owne countrey signifying the reprobate Iewes he is contemned and therfore worketh litle in respect 6 His Apostles preache euery where and worke miracles so that King Herode who shamefully killed Iohn Baptist and others are striken with great admiration 30 After Iohns death he goeth into the Desert where great concurse being vnto him he feedeth 5000 with fiue loaues 46 And after he hath praied long in the mountaine he walketh vpon the sea 53 And with the very touche of his garments hemme he healeth innumerable verse 1 AND going out from thence he vvent into his countrie and his Disciples folovved him ✠verse 2 and vvhen the Sabboth vvas come he began to teach in the Synagogue and many hearing him vvere in admiration at his doctrine saying How came this felovv by al these things and vvhat vvisedom is this that is giuen to him and such vertues as are vvrought by his hands ✠verse 3 Is not this ″ the Carpenter the sonne of MARIE the brother of Iames and Ioseph and Iude and Simon why are not also his sisters here vvith vs And they ″ vvere scandalized in him ✠verse 4 And IESVS said to them That there is not a Prophet vvithout honour but in his ovvne countrie and in his ovvne house and in his ovvne kinred ✠verse 5 and ″ he could not doe any miracle there but only cured a fevv that vvere sicke imposing his hands ✠verse 6 and he marueled because of their incredulity and he vvent about the tovvnes in circuite teaching ✠verse 7 * And he called the Tvvelue and began to send them tvvo and tvvo and gaue them povver ouer vncleane spirits ✠verse 8 And he commaunded them that they should take nothing for the vvay but a rod only not skrippe not bread nor money in their purse ✠verse 9 but shod vvith sandals and that they should not put on ″ tvvo coates ✠verse 10 And he said to them Whithersoeuer you shal enter into an house there tarie til you depart thence ✠verse 11 and vvhosoeuer shal not receiue you nor heare you going forth from thence shake of the dust from your feete for a testimonie to them ✠verse 12 And going forth they preached that they should doe penance ✠verse 13 and they cast out many diuels and * anointed ″ vvith oile many sicke and healed them ✠verse 14 And * king Herod heard for his name vvas made manifest and he said That Iohn the Baptist is risen againe from the dead and therfore vertues vvorke in him ✠verse 15 And others said That it is Elias But others said That it is a Prophet as one of the Prophets ✠verse 16 Which Herod hearing said Iohn vvhom I beheaded he is risen againe from the dead ✠verse 17 For the said Herod sent and apprehended Iohn and bound him in prison for Herodias the vvife of Philippe his brother because he had maried her ✠verse 18 For Iohn said to Herod * It is not lavvful for thee to haue thy brothers vvife ✠verse 19 And Herodias lay in vvaite for him and vvas desirous to kil him and could not ✠verse 20 For Herod feared Iohn knovving him to be a iust and holy man and he kept him and by hearing him did many things and
and say to the people He is risen from the dead and the last errour shal be vvorse then the first ✠verse 65 Pilate said to them You haue a gard goe gard it as you knovv ✠verse 66 And they departing made the sepulchre sure sealing vp the stone vvith vvatchmen ANNOTATIONS CHAP. XXVII 3. Repenting him Note how spedily the plague of God falleth after sinne and specially men must note what torment of conscience and desperation often foloweth the sheading of innocent bloud 5. Hung himself If he had rightly repented notwithstanding his horrible treason he might haue obteyned mercy but by hanging him self he tooke away al meanes of mercy and saluation because he died finally impenitent 24. Innocent of his bloud Though Pilate was much more innocent then the Iewes and would haue been free from the murder of our Sauiour seeking al the meanes that he could without offending the people and the Emperours lawes to dimisse him Yet he is damned for being the minister of the peoples wicked wil against his owne conscience euen as al Officers be and specially the Iudges and Iuries which execute lawes of temporal Princes against Catholike men for al such be guilty of innocent bloud and be nothing excused by that they execute other mens will according to the lawes which be vniust For they should rather suffer death them selues then put an innocent man to death 40. If thou be the Sonne Maruel not when thou hearest our Sauiour in the B. Sacrament mocked at or seest him abused of wicked men that he straight reuengeth not such blasphemies or that he sheweth not him self there visibly and to the senses when faithles Heretikes wil say Let me see him tast him c. for he suffered here the like on the Crosse when he might at his will haue come downe with as much ease as he rose when he was dead 46. Why hast thou forsaken me Beware here of the detestable blasphemie of Caluin and the Caluinists who thinking not the bodily death of Christ sufficient say that he was also here so forsaken and abandoned of his Father that he sustained in soule and conscience the very feares and torments of the damned And to take away the Article of his descending into Hel after his death which was with triumph and not in paine they say that his descending was nothing els but that his soule suffered the very paines of Hel vpon the Crosse Whereas in deede by these wordes out of the Psalme our Sauiour wil signifie no more but that his paines being now so long on the Crosse and ready to die were very great and therfore according to the infirmity of his humane nature for very anguish as before in the garden when he was but toward his Passion he saith he was forsaken for two causes first because it was the wil of God not to deliuer him but that he should die secondly because his diuine nature did so represse it self for the time that he felt no comfort thereof at al but was left to die in extreme paines as a mere man 19. Wrapped This honour and duty done to Christes body being dead was maruelous grateful and meritorious And this wrapping of it in cleane find on may signifie by S. Hierom that the Body of our Lord is to be wrapped not in gold pretious stones and silke but in pure linnen And so in the whole Church it is obserued by S. Siluesters constitution that the Corporal wherevpon our Lordes body lieth on the altar must be pute and plaine linnen CHAP. XXVIII He riseth againe the third day and the blind most obstinate Iewes by bribery working to their owne reprobation he appeareth to his Disciples in Galilee as both before his Passion he foretold them Mat. 26 and now after his Resurrection first the Angel then also him self appointed by the women 〈◊〉 and sendeth them to al Nations to build his Church among the Gentils verse 1 AND in the euening of the Sabboth vvhich davvneth on the first of the Sabboth came Marie Magdalene and the other Marie ″ to see the sepulchre ✠verse 2 And behold there vvas made a great earth-quake For an Angel of our Lord descēded from heauen and comming rolled backe the stone and sate vpon it ✠verse 3 and his countenance vvas as lightening and his garment as snovv ✠verse 4 And for feare of him the vvatchmen vvere frighted and became as dead ✠verse 5 And the Angel ansvvering said to the vvomen Feare not you for I knovv that you seeke IESVS that vvas crucified ✠verse 6 he is not here for he is risen * as he said come and see the place vvhere our Lord vvas laid ✠verse 7 And going quickly tel ye his Disciples that he is risen and behold he goeth before you into Galilee there you shal see him loe I haue fortold you ✠verse 8 And they vvent forth quickly out of the monument vvith feare and great ioy running to tel his Disciples ✠verse 9 And behold IESVS mette them saying Al haile But they came neere and tooke hold of his feete and adored him ✠verse 10 Then IESVS said to them Feare not goe tel my brethren that they goe into Galilee there they shal see me ✠verse 11 Who vvhen they vvere departed behold certaine of the vvatchmen came into the citie and told the cheefe Priestes al things that had been done ✠verse 12 And being assembled together vvith the auncients taking counsel they gaue a greate summe of money to the souldiars ✠verse 13 saying Say you That his Disciples came by night and stole him avvay vvhen vve vvere a sleepe ✠verse 14 And if the President shal heare of this vve vvil persuade him and make you secure ✠verse 15 But they taking the money did as they vvere taught And this vvord vvas bruited abrode among the Ievves euen vnto this day ✠verse 16 And the eleuen Disciples vvent into Galilee vnto the mount vvhere IESVS had appointed them ✠verse 17 And seeing him they adored but some doubted ✠verse 18 And IESVS comming neere spake vnto them saying Al povver is giuen to me in heauen and in earth ✠verse 19 ◠going therfore teach ye al nations BAPTIZING THEM IN THE NAME OF THE FATHER AND OF THE SONNE AND OF THE HOLY GHOST ✠verse 20 teaching them to obserue al things vvhatsoeuer I haue commaunded you and behold I am vvith you ″ al daies euen to the consummation of the vvorld ⊢ ANNOTATIONS CHAP. XXVIII 1. To see the Sepulcher The deuout women came to visite our Sauiours sepulcher and for their deuotion first deserued to know the Resurrection and to see him risen The honour of the which Sepulcher and the Pilgrimage therevnto in the Primitiue Church S. Hierom declareth in these wordes The Iewes sometime honoured Sancta Sanctorum because there were the Cherubs and the
but raise it in the last day ✠verse 40 And this is the vvil of my father that sent me that euery one that seeth the Sonne and beleeueth in him haue life euerlasting and I vvil raise him in the last day ⊢ ✠verse 41 The Ievves therfore murmured at him because he had said I am the bread vvhich descended from heauen ✠verse 42 and they said is not this IESVS the sonne of Ioseph vvhose father and mother vve knovv Hovv then faith he That I descended from heauen ✠verse 43 IESVS therfore ansvvered and said to them Murmure not one to an other ✠verse 44 no man can come to me vnles the Father that sent me ″ dravv him and I vvil raise him vp in the last day ✠verse 45 It is vvritten in the Prophers And al shal be docible of God Euery one that hath heard of the Father and hath learned commeth to me ✠verse 46 Not that any man hath seen the Father but he vvhich is of God this hath seen the Father ✠verse 47 Amen amen I say to you he that beleeueth in me hath life euerlasting ✠verse 48 I am the bread of life ✠verse 49 Your fathers did eate ″ Manna in the desert and they died ✠verse 50 This is the bread that descendeth from heauen that if any man eate of it he die not ✠verse 51 I am the liuing bread that came dovvne from heauen If any man eate of this bread he shal liue for euer and * the bread vvhich I vvil giue is my flesh for the life of the vvorld ⊢ ✠verse 52 The Ievves therfore stroue among them selues saying ″ Hovv can this man giue vs his flesh to eate ✠verse 53 IESVS therfore said to them Amen amen I say to you ″ Vnles you eate the flesh of the Sonne of man ″ and drinke his bloud ″ you shal not haue life in you ✠verse 54 He that eateth my flesh and drinketh my bloud hath life euerlasting and ″ I vvil raise him vp in the last day ⊢ ✠verse 55 For my flesh is ″ meate in deede and my bloud is drinke in deede ✠verse 56 He that eateth my flesh and drinketh my bloud abideth in me and I in him ✠verse 57 As the liuing father hath sent me and I liue by the father and he that eateth me the same also shal liue by me ✠verse 58 This is the bread that came dovvne from heauen Not as your fathers did eate Manna and died ″ He that eateth this bread shal liue for euer ⊢ ✠verse 59 These things he said teaching in the Synagogue in Capharnáum ✠verse 60 Many therfore of his Disciples hearing it said This saying is hard and vvho can heare it ✠verse 61 But IESVS knovving vvith him self that his Disciples murmured at this he said to them Doth this scandalize you ✠verse 62 ″ If then you shal see * the Sonne of man ascend vvhere he vvas before ✠verse 63 It is the spirit that quickeneth ″ the flesh profiteth nothing The vvordes that I haue spoken to you be spirit and life ✠verse 64 But there be certaine of you ″ that beleeue not For IESVS knevv from the beginning vvho they vvere that did not beleeue and vvho he vvas that vvould betray him ✠verse 65 And he said Therfore did I say to you that no man can come to me vnles it be giuen him of my Father ✠verse 66 After this many of his Disciples ″ vvent backe and novv they vvalked not vvith him ✠verse 67 IESVS therfore said to the Tvvelue Vvhat vvil you also depart ✠verse 68 Simon ″ Peter therfore ansvvered him Lord to vvhom shal vve goe thou hast the vvordes of eternal life ✠verse 69 And vve beleeue and haue knovven that thou art Christ the sonne of God ✠verse 70 IESVS ansvvered them Haue not I chosen you the Tvvelue of you one is a deuil ✠verse 71 And he meant Iudas Iscariot Simons sonne for this same vvas to betray him vvhereas he vvas one of the Tvvelue ANNOTATIONS CHAP. VI. 27. Worke not the meate By their greedy seeking after him for meate of the body he taketh occasion to dravv them to the desire of a more excellent foode which he had to giue them and so by litle to open vnto them the great meate and mysterie of the B. Sacrament which as he proueth doth not onely far passe their ordinarie bread or his maruelous multiplied loaues but Manna it self which they thought came from heauen and so much wondered at it 32. The true bread Though the person of Christ incarnate euen out of the Sacrament also be meant vnder the Metaphores of bread and drinke from heauen and our beleefe in him be signified by eating and feeding yet the causes why they should be recommended vnto vs in such termes were that he was to be eaten and drunken in deed in the formes of bread and wine for the which cause his body on the crosse is called his bread his bloud shed on the crosse * the bloud of the grape no doubt because the same body and bloud were in Holy Sacrament to be eaten and drunken In vvhich speaches either of Christs person generally or peculiarly of the same as in the B. Sacrament the true bread is not taken proprely and specially for that substance which is of corne and called vvith vs bread but generally for food or meate and therfore it hath ioyned vvith it lightly a terme signifying a more excellent sort of sustenance as the true bread the bread of heauen the bread of life Supersubstantial bread in which sort the holy Sacrament which is Christs body is both here and in S. Luke and S. Paul also often called bread euen after consecration not onely for that it was made of bread but because it is bread more truely and by more excellent property and calling then that vvhich ordinarily is named bread 44. Dravv him The Father dravveth vs and teacheth vs to come to his Sonne and to beleeue these high and hard mysteries of his incarnation and of feeding vs vvith his ovvne substance in the Sacrament not cōpelling or violenty forcing any against their will or without any respect of their consent as Heretikes pretend but by the svveete internal motions and persuasions of his grace and spirit he wholy maketh vs of our owne vvill and liking to consent to the same 49. Manna and died The Heretikes holding the fathers of the old Testament to haue eaten of the same meate and to haue had as good Sacraments as vve be here refuted Christ putting a plaine difference in the very substance thereof and in the graces and effects much more at large Manna vvas onely a figure of the B. Sacrament though a very excellent figure thereof for many causes It came in a sort from heauen out Sacrament more it vvas made by
Const li. 7 c. 44 reporteth certaine coÌ„stitutions of the Apostles touching the same S. Denys referreth the maner of consecration of the same Chrisme to the Apostles instruction S. Basil li. de Sp. sancto c. 27 calleth it a tradition of the Apostles And the most auÌ„cient Martyr S. Fabian â—p 2 ad omnes Orientales Episcopos in initio to 1 Conc. saith plainely that Christ him self did so instruct the Apostles at the time of the institution of the B. SacrameÌ„t of the Altar And so doth the Author of the booke de vnctione Chrismatis apud D. Cyprianum nu 1. telling the excellent effects and graces of this Sacrament and vvhy this kinde of oile and balsme vvas taken of the old Lavv vsed in the Sacraments of the nevv Testament Vvhich thing the Heretikes can vvith lesse cause obiect against the Church seeing they confesse that Christ and his Apostles tooke the ceremonie of imposition of hands in this and other Sacraments from the Ievves maner of consecrating their hostes deputed to sacrifice To conclude neuer none denied or contemned this Sacrament of Confirmation and holy Chrisme but knovven Heretikes S. Cornelius that B. Martyr so much praised of S. Cyprian ep ad Fabium apud Euseb li. 6 c. 35 affirmeth that Nouatus fel to Heresie for that he had not receiued the Holy Ghost by the conâ—ignation of a Bishop Vvhom al the Nouatians did folovv neuer vsing that holy Chrisme as Theodorete vvriteth li 1 Fabul Haer. And Optatus li. 2 cont Parm. vvriteth that it vvas the special barbarous sacrilege of the Donatists to conculcate the holy oile But al this is nothing to the sauage disorder of Caluinists in this point 17. And they receiued the Holy Ghost The Protestants charge the Catholikes that by approuing and commending so much the Sacrament of Confirmation and by attributing to it specially the gift of the Holy Ghost they diminish the force of Baptisme chalenging also boldly the auÌ„cient Fathers for the same As though any Catholike or Doctor euer said more then the expresse vvordes of Scripture here and els vvhere plainely giue them vvarrant for If they diminish the vertue of Baptisme then did Christ so appointing his Apostles and al the Faithful euen after their Baptisme to expecte the Holy Ghost vertue from aboue then did the Apostles iniurie to Baptisme in that they imposed hands on the baptized and gaue them the Holy Ghost And this is the Heretikes blindnes in this case that they can not or vvil not see that the Holy Ghost is giuen in Baptisme to remission of sinnes life and sanctification in Confirmation for force strength and corroboration to fight against al our spiritual enemies and to stand constantly in confession of our faith euen to death in times of persecution either of the Heathen or of Heretikes vvith great increase of grace And let the good Reader note here our Aduersaries great peruersity and corruption of the plaine sense of the Scriptures in this point some of them affirming the Holy Ghost here to be no other but the gift of vvisedom in the Apostles and a fevv moe to the gouernement of the Church vvhen it is plaine that not only the Gouerners but al that vvere baptized receiued this grace both men and vvomen Some that it vvas no internal grace but only the gift of diuers languages Vvhich is very false the gift of Tongues being but a sequele and an accident to the grace and an external token of the invvard gift of the Holy Ghost and our Sauiour calleth it vertue from aboue Some say that vvhatsoeuer it vvas it vvas but a miraculous thing and dured no longer then the gift of the Tongues ioyned therevnto by vvhich euasion they deny also the Sacrament of Extreme Vnction and the force of Excommunication because the corporal punishments vvhich vvere annexed often times in the Primitiue Church vnto it ceaseth and so may they take avvay as they meane to do al Christs faith or religion because it hath not the like operation of miracles as in the beginning But S. Augustine toucheth this point fully Is there any man saith he of so peruerse an hart to deny these Children on vvhom vve novv imposed hands to haue receiued the Holy Ghost because they speake not vvith Tongues c. Lastly some of them make no more of Conâ—irmation or the Apostles facte but as of a doctrine instruction or exhortation to continevv in the saith receiued Vvherevpon they haue turned this holy Sacrament into a Catechisme There are also that put the baptized coÌ„ming to yeres of discretioÌ„ to their ovvne choise vvhether they vvil coÌ„tinevv ChristiaÌ„s or no. To such diuelish and diuers inuentions they fall that vvill not obey Gods Churche nor the expresse Scriptures vvhich tel vs of praier of imposition of hands of the Holy Ghost of grace and vertue from aboue and not of instruction vvhich might and may be done as vvel before Baptisme by others as by Apostles and Bishops to vvhom only this Holy function pertaineth in so much that in our Countrie it is called Bishoping 18. Offered money This vvicked sorcerer Simon is noted by S. Irenaeus li 1 c. 20. and others to haue been the first Heretike father of al Heretikes to come in the Church of God He taught only faith in him vvithout good life and vvorkes to be ynough to saluation â—e gaue the onset to purchase vvith his money a spiritual function that is to be made a Bishop for to haue povver to giue the Holy Ghost by imposition of haÌ„des is to be a Bishop as to bye the povver to remitte sinnes or to consecrate Christs body is to bye to be a Priest or to bye Priesthod and to bye the authoritie to minister Sacraments to preach or to haue cure of soules is to bye a benefice and likevvise in al other spiritual things vvhereof either to make sale or purchase for money or money vvorth is a great horrible sinne called Simonie and in such as thinke it lavvful as here Simon iudged it it is named Simoniacal Heresie of this detestable man vvho first attempted to bie a spiritual function or office D. Greg. apud â—oan Diac. in vit li. â— c. 2. â— 4. 5. 22. Doe penance S. Augustine ep 108 vnderstanding this of the penance done in the Primitiue Church for heinous offenses doth teach vs to translate this and the like places 2 Cor. 12 21. Apoc. 9 21 as vve doe and as it is in the vulgar Latin and consequently that the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie so much Yea vvhen he addeth that very good men doe daily penance for venial sinnes by fasting praier and almes he vvarranteth this phrase and translation through out the nevv Testament specially him self also reading so as it is in the vulgar Latin and as vve translate 22. If perhaps You may see great penance is here required for remission of sinne
charge the Church for not admitting maried persons to the altar and for forcing them Religious persons to keepe their promis of chastitie No the holy Church is so farre from condemning wedlocke that she honoureth it much more then the Protestants accounting it an holy Sacrament vvhich they do not who onely vse it to iust as the Heathen doe and not to religion But it is an old deceitful practise of Heretikes to charge Catholike men vvith old condemned heresies The Eutychians slaundered the Councel of Chalcedon and S. Leo to be Nestorians and to make two persons in Christ because they said there vvere tvvo natures Vigilius li. 5. cont Euâ—ychen Arius charged Alexander his Bishop of Sabellianisme for auouching the vnitie of substance in Trinitie Socrat. li. 1. c. 3. Iulianus accused S. Augustine of the heresie of Apollinaris li. 5. conâ— Iulian. c. 15. Other Pelagians chalenged him for condemning mariage Retrait li. 2. c. 53. And that our Protestants bragge not to much of their goodly inuention louinian the old Heretike their Maister in this point accused the holy doctors and Catholikes vpon this same place to be Manichees and to condemne meates and mariage as both S. Hierom and S. Augustine do testifie And they both answer to the Heretike that the Church in deede Catholikes do abstaine froÌ„ some for euer and some for certaine daies and euery Christian man lightly al the 40 daies of Lent fast not for that they thinke the meates vncleane abominable or of an il creation as the Manichees do but for punishment of their bodies and taming their concupiscences Hiero. li. 2. cont Iouin c. 11. Aug. cont Adimantum c. 14. Li. de mor. Cath. Eo Hiero. in c. 4. ad Galat. And as for mariage the said doctors answer that no Catholike man condemneth it for vnlavvful as the old Heretikes did but onely preferreth virginitie and continencie before it as a state in it self more agreable to God and more meete for the Cleargie See S. Augustine against Faustus the Manichee li. 30 c. 5. 6. and har 25 in the name Apostolici S. Hierom ep 50. c. 1. 3. Al this the Catholikes continually tel the Aduersaries and they can not but see it Yet by accustomed audacitie and impudencie they beare it out still 4. With thankes giuing By the most auÌ„cient custom of the faithful both before Christ and sithence men vse to blesse their table and meates by the hand and word of a Priest if any be present othervvise by such as can conueniently do it And in husbandmens houses vvhere they haue no other meanes they should at least blesse Gods giftes and them selues vvith a Pater noster or the signe of the Crosse not onely to acknowledge from whom they haue their concinual sustenauce but also to blesse their meate and sanctifie it For the Greeke vvord vsed of S. Paul by Ecclesiastical vse vvheÌ„ it coÌ„cerneth meates signifieth not onely thankes giuing but blessing or sanctifying the creatures to be receiued as being al one vvith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in English vve call it grace not onely that after meate which is onely thankes to God but that before meate vvhich is alvvaies a benediction of the creatures as it is plaine in the prescript and vsual formes of grace For vvhich cause a Priest should euer do it rather then a lay man or any of inferior order in the Cleargie In so much that S. Hierom ep 85 reprehendeth certaine Deacons vvhom he savv say grace or blesse the meate and the companie in the presence of a Priest Vvho also recordeth in the life of S. Paul the holy Eremite the great curtesie and humilitie of him and S. Antonie yelding one to the other the preeminence of blessing their poore dinner For to blesse is a great thing and a Priestly prerogatiue as the Apostle vvitnesseth declaring the preeminence of Melchise dec in that he blessed Abraham Read the note folowing 5. Sanctified Al creatures be of Gods creation none of the Diuel or of any other cause and beginning as the Manichees blasphemed and therfore none are il abominable or vncleane by creation nature and condition but al good and made for mans vse though al be not alike holy nor equally sanctified God made seuen daies but he sanctified onely one of them he made al places but he sanctified none but the Temple and such like deputed to his seruice as the Arke the altar and the rest vvhich vvere by sacred vse both holy them selues and gaue also holines and sanctification to things that touched them or vvere applied vnto them So our Sauiour saith that the Temple sanctified the gold and the altar the gift and generally al creatures secured from common and profane vse to religion and vvorship of God are made sacred thereby So the places and daies of Gods apparition or vvorking some special vvonders or benefites tovvard the people vvere holy as Bethel Sinai and others And much more those times and places of Christes Natiuitie Passion burial Resurrection Ascension vvhich is so plaine a case that the hâ—l vvhere he vvas transfigured onely is called therfore by S. Peter the holy mount These therfore be holy memories and monuments of al sortes sanctified besides that creatures as vve see here be sanctified also by the vvord of God and praier that is to say by benediction inuocation of our Lordes holy name vpon them specially by the signe of the Crosse as S. Chrysostom noteth on this place ho. 12 in 2 ad Tim. by the vvhich the aduersarie povver of Satan vsurping vniustly vpon Gods creatures through mans sinne and seeking deceitfully in or by the same to annoy mans body or soule is expelled and the meates purged from him and made holesom S. Gregorie li. 1 Dialog c. 4. recordeth that the Diuel entered into a certaine religious vvoman by eating the herbe lettiâ—e vnblessed And S. Augustine li. 18. de ciu Dei â— 18. shevveth at large vvhat vvaies he hath by meates and drinkes and other vsual creatures of God to annoy men though is povver be much lesse then it vvas before Christ but still much desire he hath on al sides to molest the faithful by abusing the things most neere and necessarie vnto them to their hurt both bodily and Ghostly for remedie vvhereof this sanctification vvhich the Apostle speaketh of is very soueraine pertaining not onely to this common and more vulgar benediction of our meates and drinkes but much more as the proprietie of the Greeke vvord vsed by the Apostle for sanctification doth import to other more exact sanctifying and higher applying of some creatures and blessing them to Christes honour in the Church of God and to mans spiritual and corporal benefites For as S. Augustine vvriteth li. 2 de peâ— merit c. 26. besides this vsual blessing of our daily foode the Cathecumens that is such as vvere taught tovvard Baptisme are sanctified by the signe
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
✠verse 5 So Christ also ″ did not glorifie him self that he might be made a high priest but he that spake to him My Sonne art thou I this day haue begotteÌ„ thee ✠verse 6 As also in an other place he saith Thou art ″ a priest for euer according to the order of Melchisedec ⊢ ✠verse 7 Vvho in the daies of his flesh ″ vvith a strong crie and teares offering praiers and supplications to him that could faâ—e him from death vvas heard ″ for his reuerence ⊢ ✠verse 8 And truely vvhereas he was the Sonne he learned by those things vvhich he suffered obedience ✠verse 9 and being consummate ″ vvas made to al that obey him cause of eternal saluation ✠verse 10 called of God a high priest according to the order of Melchisedec ✠verse 11 Of vvhome vve haue great speache and ″ inexplicable to vtter because you are become vveake to heare ✠verse 12 For vvhereas you ought to be maisters for your time you neede to be taught againe your selues vvhat be the elements of the beginning of the vvordes of God and you are become such as haue neede of milke not of strong meate ✠verse 13 For euery one that is partaker of milke is vnskilful of the vvord of iustice for he is a childe ✠verse 14 But strong meate is for the perfect them that by custome haue their senses exercised to the discerning of good euil ANNOTATIONS CHAP. V. 1. Euery high Priest By the description of a Priest or high Priest for to this purpose al is one matter he proueth Christ to be one in most excellent sort First then a Priest must not be an Angel or of any other nature but mans Secondly euery man is not a Priest but such an one as is specially chosen out of the rest and preferred before other of the community seuered assumpted and exalted into a higher state and dignitie then the vulgar Thirdly the cause and purpose vvhy he is so sequestred and piked out from the residue is to take charge of Diuine things to deale as a mediator betvvixt God and the people to be the Deputie of men in such things as they haue to craue or to receiue of God and to present or giue to him againe Fourthly the most proper and principal part of a Priests office is to offer oblations giftes and sacrifices to God for the sinnes of the people vvithout vvhich kind of most soueraine dueties no person people or Commonvvealth can appertaine to God and vvhich can be done by none of vvhat other dignitie or calling soeuer he be in the vvorld that is not a Priest diuers Princes as vve read in the Scriptures punished by God and king Saul deposed from his kingdom specially for attempting the same And generally vve may learne here that in ijs qua sunt ad Deum in an matters touching God his seruice and religion the Priest hath onely charge and authority as the Prince temporal is the peoples gouernour guider and so retaine in the things touching their vvorldly affaires Vvhich must for al that by him be directed and manneged no othervvise but as is agreable to the due vvorship and seruice of God against vvhich if the terrene Povvers commit any thing the Priests ought to admonish them from God Vve learne also hereby that euery one is not a Priest and that the people must alvvaies haue certaine persons chosen out from among them to deale in their sutes and causes vvith God to pray to minister Sacraments and to sacrifice for them And vvhereas the Protestants vvil haue no Priest Priesthod nor sacrifice but Christ and his death pretending these vvordes of the Apostle to be verified onely in the Priesthod and Seruice of the old lavv and Christes person alone and after him of no moe therein they shevv them selues to be ignorant of the Scriptures and of the state of the nevv Testament and induce a plaine Atheisme and Godlesnesse into the vvorld for so long as man hath to doe vvith God there must needes be some deputed and chosen out from among the rest to deale according to this declaration of the Apostle in things pertaining to God and those must be Priests for els if men neede to deale no more but immediatly vvith Christ vvhat doe they vvith their Ministers Vvhy let they not euery man pray and minister for him self and to him self Vvhat doe they vvith Sacraments seing Christes death is as vvel sufficient vvithout them as vvithout sacrifice Vvhy standeth not his death as vvel vvith Sacrifice as vvith Sacraments as vvel vvith Priesthod as vvith other Ecclesiastical functioÌ„ There is no other cause in the vvorld but that Sacrifice being the most principal act of religion that man ovveth to God both by his Lavv and by the lavv of nature the Diuel by these his ministers vnder pretence of deferring or artributing the more to Christes death vvould abolish it This definition of a Priest and his function vvith al the properties thereto belonging holdeth not onely in the lavv of Moyses and order of Aarons Priesthod but it vvas true before in the lavv of nature in the Patriarches in Melchisedec and novv in Christ and all his Apostles and Priests of the nevv Testament sauing that it is a peculiar excellencie in Christ that he onely offered for other mens sinnes and not at all for his ovvne as all other doe 4. Taketh to him self A special prouiso for all Priests preachers and such as haue to deale for the people in things pertaining to God that they take not that honour or office at their ovvne hands but by lavvful calling and consecration euen as Aaron did By vvhich clause if you examine Luther Caluin Beza and the like or if al such as novv a daies intrude them selues into sacred functions looke into their consciences great and foul matter of damnation vvil appeare 5. Did not glorifie him self The dignity of Priesthod must needes be passing high and soueraine vvhen it vvas a promotion and pereferment in the sonne of God him self according to his manhod and vvhen he vvould not vsurpe nor take vpon him the same vvithout his fathers expresse commission and calling therevnto An eternal example of humility and an argument of condemnation to al mortal men that arrogate vniustly any function or povver spiritual that is not giuen them from aboue and by lavvful calling and commission of their superiors 6. A Priest for euer In the 109 Psalme from vvhence this testimonie is taken both Christes kingdom and Priesthod are set fourth but the Apostle vrgeth specially his Priesthod as the more excellent and preeminent state in him our Redemption being vrought atchieued by sacrifice vvhich vvas an act of his Priesthod and not of his kingly povver though he vvas properly a king also as Melchisedec vvas both Priest and king being a resemblance of Christ in both but much more in his
Law But if thou iudge the Lavv thou art not a doer of the Lavv but a iudge ✠verse 12 For there is one lavv-maker and iudge that can destroy and deliuer ✠verse 13 But thou * vvhat art thou that iudgest thy neighbour Behold novv you that say To day or to morovv vve vvil goe into that citie and there certes vvil spend a yere and vvil traficke and make our gaine ✠verse 14 vvho are ignorāt vvhat shal be on the morovv For vvhat is your life It is a vapour appearing for a litle vvhile and aftervvard it shal vanish avvay ✠verse 15 for that you should say If our Lord vvil and If vve shal liue vve vvil doe this or that ✠verse 16 But novv you reioyce in your arrogancies Al such reioycing is vvicked ✠verse 17 To one therfore knovving to doe good and not doing it to him it is sinne ANNOTATION CHAP. IIII. 8. Purifie your hartes Man vve see here maketh him self cleane and purgeth his owne hart Vvhich derogateth nothing to the grace of God being the principal cause of the same Yet Protestants thinke vve derogate from Christs Passion vvhen vve attribute such effects to our owne vvorkes or to other secundarie helpes and causes CHAP. V. By the damnatiō to come vpon the vnmerciful riche he exhorteth the persecuted to patience and by their ovvne revvard and by examples 12 Not to svveare at all 〈◊〉 〈◊〉 talke talke ◠In affliction to pray in prosperitie to sing in sicknes to call for the Priests and that they pray ouer them and anoile them vvith oile and 〈◊〉 〈◊〉 the sicke persons confesse their sinnes 19 Finally hovv meritorious it is to conuert the erring vnto the Catholike faith or the sinner to amendment of life verse 1 GOE to novv ye riche men vveepe hovvling in your miseries vvhich shal come to you ✠verse 2 Your riches are corrupt and your garmentes are eaten of mothes ✠verse 3 Your gold and siluer is rusted and their iust shal be for a testimonie to you and shal eate your flesh as fire You haue stored to your selues vvrath in the last daies ✠verse 4 Behold ″ the hire of the vvorkemen that haue reaped your fields vvhich is defrauded of you crieth and their crie hath entred into the eares of the Lord of Sabboth ✠verse 5 You haue made merie vpon the earth and in riotousnes you haue nourished your hartes in the day of slaughter ✠verse 6 You haue presented and slaine the iust one and he resisted you not ✠verse 7 Be patient therfore brethren vntil the comming of our Lord. Behold the husband man expecteth the pretious fruite of the earth patiently bearing til he receiue the timely and the latevvard ✠verse 8 Be you also patient and confirme your hartes because the comming of our Lord vvil approche ' ✠verse 9 Grudge not brethren one against an other that you be not iudged Behold the iudge standeth before the gate ✠verse 10 Take an example brethren of labour and patience the prophetes vvhich spake in the name of our Lord. ✠verse 11 Behold vve accoūt them blessed that haue suffered The sufferance of Iob you haue heard and the end of our Lord you haue seen because our Lord is merciful and pitieful ✠verse 12 But before al things my brethren * ″ svveare not neither by heauen nor by earth nor other othe whatsoeuer But let your talke be yea yea no no that you fall not vnder iudgement ✠verse 13 Is any of you in heauinesse let him pray Is he of a cheereful hart let him sing ✠verse 14 Is any man sicke amōg you ″ let him bring in the priestes of the Churche and let them pray ouer him * ″ anoiling him vvith oile in the name of our Lord. ✠verse 15 and ″ the praier of faith ″ shal saue the sicke and our Lord ″ shal lift him vp and if he be in sinnes ″ they shal be remitted him ✠verse 16 ″ Confesse therfore your sinnes one to an other pray one for an other that you may be saued ⊢ for the continual praier of a iust man auaileth much ✠verse 17 * Elias vvas a man like vnto vs passible and vvith praier ″ he praied that it might not raine vpon the earth and it rained not for three yeres and sixe monethes ✠verse 18 And * he praied againe and the heauen gaue raine and the earth yelded her fruite ✠verse 19 My brethren if any of you shal erre from the truth a man conuert him ✠verse 20 he must know that he vvhich maketh a sinner to be conuerted from the errour of his vvay ″ shal saue his soule from death and couereth a multitude of sinnes ⊢ ANNOTATIONS CHAP. V. 4. The hire To vvithhold from the poore or labourer the hire or vvages that is due or promised to him for his seruice or vvorke done is a great iniquitie and one of those fiue sinnes vvhich in holy Vvrite be said to call for vengeance at Gods hand as vve see here They be called in the Catechisme Sinnes crying to heauen The other foure be Murder Gen. 18 v. 20. Vsurie Exod. 22. v. 27. The sinne against nature Gen. 18. v. 20. The oppression and vexation of vvidovves pupilles strangers and such like Ib. Exod. 3. v. 9. 12. Svveare not He forbiddeth not al othes as the Anabaptists falsely say for in iustice and iudgement vve may be by our lavvful Magistrate put to svveare and may lavvfully take an othe as also for the aduantaging of any necessarie truth vvhen time and place require but the custom of svvearing and al vaine light and vnnecessarie othes in our daily speache do displease God highly and are here forbidden by the Apostle as also by our Sauiour Mat. 5. 14. Let him bring in the Priests The Protestants for their special hatred of the holy order of Priesthod as els vvhere often so here they corrupt the text euidently translating Presbyteros elders As though the Apostle had meant men of age and not such as vvere by holy office Priests S. Chrysostom vvho knevv the sense and signification of the Greeke vvord according to the Ecclesiastical vse and the vvhole Churches iudgement better then any Protestant aliue taketh it plainely for Sacerdotes that is Priests li. 3 de Sacerdotio prope initium And if they confesse that it is a vvord of office vvith them also though they call them Elders and not Priests then vve demaund vvhether the Apostle meane here men of that function vvhich they in their nevv Churches call Elders If they say no as they must needes for Elders vvith their are not deputed specially to publike praying or administration of the Sacraments such as the Apostle here requireth to be sent for then they must needes graunt that their Elders ansvver not to the function of those vvhich in
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
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