power to giue it otherwise See the annot â— 20 23. Good workes necessarie Right inteÌ„tion We must vse Gods gifts Good and bad in the Church Heauen is the reward of good workes and Hel of the contrarie The Passion according to S. Matthew in these two Chapters is the Gospel at Masse vpon Palme Sunday Mr. 14 1 Lu. 22 1 TENEDRE Wenesday Mr. 14 3. Io. 12 3. ⸬ Hereby 〈◊〉 learne that the good workes of Saincts are to be recorded and set forth to their honour in the Church after their death whereof rise their holy daies and CoÌ„memorations Mr. 14 10. Lu. 22 3 Mr. 14 12. MAVNDY thursday Lu. 22 7 Ps 40 10. 1. Cor. 11 24. ⸬ See the margent note Mar. 14 23. THVRSDAY night The NOCTVRNE of Mattins in the Churches Seruice answereth to this night part of our Sauiours Passion and so consequently the other Canonical houres to the rest Zach. 13 7. Io. 13 38. 10. 18 3. Io. 2 19. Dan. 7 13. To this time the LAVDES do answer in the Churches Seruice Cost vpoÌ„ Churches altars c. Releefe of the poore Ambros li. 2 Off. c. 2â— Christ alwaies with vs in the B. Sacrament A wonderful mysterie in the Institution of the B. Sacrament The holy Eucharist is both a Sacrifice and a Sacrament Mat. 2â— 2â— The blessing of Christ referred to the creatures and working an effect in theÌ„ Consecration â— Cor. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transsubstantiation No figuratiue but a real presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The elements after consecratioÌ„ called bread and wine Gen. 2. Exo. 7. Io. â— De â—rat Vigils and Nocturnes Do. nu â—5 * Adu Vigilant ep â—3 The vertue of the holy Ghost Mans infirmitie Peters teares and repentance PRIME or Hora prima in the Churches Seruice Mr. 15 1 Lu. 23 1. Io. 18 28. GOOD FRIday ⸬ This Corbana was a place about the Temple which receiued the peoples gifts or offerings See Mar. 12 v. 42. Zach. 11 12. HORA TERTIA in the Churches Seruice Io. 19 2. HORA SEXTA in the Churches Seruice Ps 21 19 Ps 21 9. Sap. 2 18. HORA NONA in the Churches Seruice HORA VESPERARVM or Euensong HORA COMPLETORII or Complin SATVRDAY called Sabbatum saâ—â—ctum Horrour of conscience Desperation They that execute lawes against their coÌ„science are like to Pilate Christ derided in the B. Sacrament euen as vpoÌ„ the Crosse Catechis Calu. Instit li. 2. 16. Caluins blasphemie Reuerent vsing of our L. Body S. Hiero. in hunc locum * to 1 CoÌ„cil Corporals The Gospel for the night Masse of Christes Resurrection which is now vsed to be said on Easter eue in the morning Mr. 16 1. Luc. 24 1. Io. 20 1. EASTER day Mt. 29 32. The Gospel vpoÌ„ Friday in Easter weeke The Gospel in the feast of the B. Trinitie In Ep. 17 Paulae Eustoch ad Marcel to 1. The holy Sepulcher and Pilgrimage therevnto Esa 11. The Catholike Church to be gathered of al Nations And Christs continual protection of the same Church In Catal. Script Ecclesiast Philo de Supplicibus In Catalogo * Naucler generat 28. THE FIRST part of this Gospel of the preparatioÌ„ to Christs manifestation Mal. 3 1. Esa 40 3. the prophets Mt. 3 1. ⸬ Iohns baptisme put them in hope only of remissioÌ„ of sinnes as a preparatiue to Christes Sacrament by which sinnes were indeede to be remitted Aug. li. 5 de bapt c. 10. Lu. 3 4. Io. 1 15. Mt. 4 1. Lu. 4 1. THE SECOND part of this Gospel of Christs manifestation Mat. 4 12. Luc. 4 14. ⸬ He doth not preach beleefe or faith only but penance also Mat. 4 18. Lu. 5 2. Mat. 4 13. Lu. 4 31 Luc. 4 32. Mat. 8 14. Luc. 4. 42. Mt. 8 2. Lu. 5 12. ⸬ Our Sauiour euen when he healed the leper by extraordinarie miraculous power would not yet breake order but sent the partie to the Priest Leu. 14 3. Confession Particular confession Iohns example of penance Baptisme in water Calu. 4. inst c. 16. The B. Trinitie Christs example of penance Solitarie contemplation Mt. 9 1. Lu. 5 18 ⸬ Our Lord is moued to be merciful to sinners by other mens faith and desires and not only by the parties owne meanes alvvay Iob. 14 4. Esa 43 25. Mt. 9 9. Lu. 5 27 Mt. 9 13 Lu. 5 32 ⸬ He foretelleth that fasting shal be vsed in his Church no lesse then in the old law or in the time of Iohn the Baptist See Mat. c. 9 15. Mt. 12 1 Lu. 6 1. 1. Re. 21 6. Leu. 24 9. ⸬ The maker of the law may abrogate or dispense wheÌ„ and where for iust cause it seemeth good to him The SacrameÌ„ts to be called for in sicknes MaÌ„ hath power to remit sinnes Christ remitteth sinnes by the Priests ministerie Mt. 18 19. Mt. 18 18. ad Heliod ep 1. Amb. li. â— off c. 28. Mt. 12 9 Lu. 6 6. ⸬ The only touching of Christs holy person or any part of his clothes or whatsoeuer belonged to him did heale al diseases Mt. 5 1. 10 1. Lu. 6 12 9 1. ⸬ See here the conceite of worldly freÌ„des who thinke the Zeale of Religion madnes and therfore count them madde that are Zelous in Gods cause and for the Catholike faith and the more Zelous the more mad Mat. 12 24. Luc. 11 15. Mt. 12 46. Lu. 8 19 Sermons Seruice and praier of Heretikes The number of Twelue mystical Act. 1â— Peters preeminence Mt. 1â— Dissension of Heretikes Greg. li. â— ep 3. Venial sinnes forgiuen after death Mt. 12 32. Spiritual kinred and busines preferred before carnal and worldly The B. Virgin without sinne Mt. 13 1. Lu. 8 4. ⸬ Such as be out of the Church though they heare and read neuer so much they cannot vnderstand Esa 6 9 Bed in 4 Marc. Lu. 8 16 ⸬ Christ came not to teach his doctrine in corners and hucker mucker as Heretikes doe but to lighten the whole world therewith Lu. 8 18 ` to you that heare Mat. 13 31. Luc. 13 19. Mt. 8 23 Lu. 8 22 God is not author of sinne but mans owne will Mt. 13. Act. 〈◊〉 1. Cor. 3. The Church visibly increasing Christian religion wonderfully spreading Mat. 8 28. Luc. 8 26. ⸬ It is not with out mysterie that the diuels desired and Christ suffered them to enter into the swine signifying that filthy liuers be meete dwelling places for diuels Aug. tract 6 in ep Io. Mat. 9 18. Archsynagogue cheefe gouerner of a Synagogue Luc. 8 42. ` from ⸬ To Christ that can more easily raise a dead man then we can doe one that is but a sleepe death is but sleepe Aug. de verb. Do. Sâ—r. 44. Profane and natural men The touche of Relikes Basil in Ps 115. Scripture fondly applied to proue onely faith V. 5. By three dead are signified three kind of sinners Aug. de verb. Do. ser 44. Mt. 13 54. Lu. 4 16 Mt. 10 1 Lu. 9
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
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
that abhorrest idols thou doest sacrilege ✠verse 23 that doest glorie in the Lavv thou by preuatication of the Lavv doest dishonour God ✠verse 24 For the name of God through you is blasphemed among the Gentiles as it is vvriten ✠verse 25 Circumcision in deede profiteth if thou obserue the Lavv but if thou be a preuaricátour of the Lavv thy circumcision is become prepuce ✠verse 26 If then the prepuce ″ keepe the iustices of the Lavv shal not his prepuce be reputed for circumcision ✠verse 27 and shal not that vvhich of nature is prepuce fulfilling the Lavv iudge thee that by the letter and circumcision art a preuaricátour of the Lavv ✠verse 28 For not he that is in open shevv is a Ievv not that vvhich is in open shevv in the flesh is circumcision ✠verse 29 but he that is in secrete is a Ievv and the circumcision of the hart ″ in spirit not in the letter vvhose praise is not of men but of God ANNOTATIONS CHAP. II. 1. Thou that iudgest Such as by publike authoritie either spiritual or temporal haue to punish offenders be not forbidden to iudge or condemne any for their offenses though them selues be sometimes guilty in their conscience of the same or greater yet may it be matter of aggrauating sinnes before God vvhen they vvil not repent of those offenses them selues for the vvhich they punish others but if they be open offenders them selues in the same sort for vvhich they iudge other they giue scandal and thereby aggrauate their sinnes very much Proprely here he forbiddeth to charge an other falsely or truely vvith these crimes vvhereof him self is as farre guilty or more then the other as the Ievves specially did the Gentils to vvhom he speaketh here 4. Doest thou contemne This proueth that God offereth his grace and mercie to many and by long patience and sufferance expecteth their repētance differring their punishment of purpose that they may amend and that he is not delighted in their perdition nor is the cause of their sinne but contrarievvise that they harden their ovvne hartes and of their ovvne free vvil relect his grace and contemne his benignitie 6. According to his vvorkes Though the holy Apostles special purpose be in this Epistle to commend vnto the Gentiles that trusted so much in their moral vvorkes the faith in Christ yet lest any man should thinke or gather vntruely of his vvordes that Christian mens vvorkes vvere not meritorious or the cause of Saluation he expresly vvriteth that God giueth as vvel euerlasting life and glorie to men for and according to their good vvorkes as he giueth damnation for the contrarie vvorkes And hovv so euer Heretikes fondly flee from the euidence of these places yet S. Augustine saith Life euerlasting to be rendered for good vvorkes according to this manifest Scripture God shal render to euery man according to his vvorkes 13. Not the hearers This same sentence agreable also to Christes vvordes Mat. ◠21 is the very ground of S. Iames disputation that not faith alone but good vvorkes also do iustifie Therfore S. Paul hovvsoeuer some peruersly conster his vvordes in other place meaneth the same that S. Iames. And here * he speaketh not properly of the first iustification vvhen an Infidel or il man is made iust vvho had no acceptable vvorkes before to be iustified by of vvhich kind he specially meaneth in other places of this Epistle but he speaketh of the second iustification or increase of former iustice vvhich he that is in Gods grace daily procedeth in by doing al kind of good vvorkes vvhich be iustices and for doing of vvhich he is iust in deede before God and of this kinde doth S. Iames namely treate Vvhich is directly against the Heretikes of this time vvho not only attribute nothing to the vvorkes done in sinne and infidelitie but esteeme nothing at al of al Christian mens vvorkes tovvard iustification and saluation condemning them as vncleane sinful hy pocritical Pharisaical vvhich is directly against these other Scripture and plaine blaspheming of Christ and his grace by vvhose spirit and cooperation vve doe them 13. Shal be iustified Of al other Articles deceitfully handled by Heretikes they vse most guile in this of Iustification and specially by the equiuocation of certaine vvordes vvhich is proper to al contentious vvranglers and namely in this vvord Iustifie Vvhich because they finde sometime to signifie the acquiting of a guilty man of some crime vvhere of he is in deede guilty for vvhich he ought to be condemned as by mans iudgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent they falsly make it so signifie in this place and the like vvheresoeuer man is said to be iustified of God for his vvorkes or othervvise as though it vvere said that God iustifieth man that is to say imputeth to him the iustice of Christ though he be not in deede iust or of fauour reputeth him as iust vvhen in deede he is vvicked impious and vniust Vvhich is a most blasphemous doctrine against God making him either ignorant vvho is iust and so to erre in his iudgement or not good that can loue and saue him vvhom he knovveth to be euill And a maruelous pitieful blindnes it is in the Churches Aduersaries that they should thinke it more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an il man so continuing for iust then by his grace and mercie to make him of an il one iust in deede and so truely to iustifie him or as the vvord doth here signifie to esteeme and approue for iust in deede him that by his grace keepeth his lavv and commaundements For that the keepers or doers of the commaundements be iust and so reputed it is plaine by the correspondence to the former vvordes Not the hearers are iust but the doers Vvherevpon S. Augustine de Sp. lit c. 26. to ◠hath these vvordes When it is said The doers of the Lavv shal be iustified vvhat other thing is said then The iust shal be iustified for the doers of the Lavv verily are iust 26. Keepe the iustices If a Gentile either novv since Christ by his grace and faith or any other before Christ not of the stocke of Abraham through the Spirit of God keepe the iustices of the Lavv he is iust no lesse then if he had been outvvardl◠circumcised and shal condemne the circumcised Ievv not keeping the Lavv vvithout vvhich his outvvard Sacrament can not serue him but shal be much to his condemnation that hauing the Lavv and peculiar Sacraments of God he did not keepe the Lavv nor invvardly exercise that in his hart vvhich the outvvard signe did import And al this is no more but to insinuate that true iustice is not in faith only or knovvledge of the
graffed into their ovvne oliue ✠verse 25 For I vvil not haue you ignorant brethren of this mysterie that you be not vvise in your selues that blindnes in part hath chaunced in Israël vntil the fulnes of the Gentiles might enter ✠verse 26 and also al Israël might be saued as it is vvritten There shal come out of Sion he that shal deliuer and shal auert impietie from Iacob ✠verse 27 And this to them the testament from me vvhen I shal haue taken avvay their sinnes ✠verse 28 ″ According to the Gospel in deede enemies for you but according to the election most deere for the fathers ✠verse 29 for vvithout repentance are the giftes and the vocation of God ✠verse 30 for ″ as you also sometime did not beleeue God but novv haue obteined mercie because of their incredulitie ✠verse 31 so these also novv haue not beleeued for your mercie that they also may obteine mercie ✠verse 32 For God hath ″ cōcluded al into incredulitie that he may haue mercie on al. ✠verse 33 ″ O depth of the riches of the vvisedom and of the knowledge of God hovv incomprehensible are his iudgements and his vvaies vnsearcheable ✠verse 34 for * vvho hath knovven the minde of our Lord or vvho hath been his coūseler ✠verse 35 Or vvho hath first giuen to him and retribution shal be made him ✠verse 36 For of him and by him and in him are al things to him be glorie for euer Amen ⊢ ANNOTATIONS CHAP. XI 4. Seuen thousand The Heretikes alleage this place and example very impertinently to proue that the Church may be vvholy secrete hid or vnknovven for though the faithful vvere forced to keepe close in that persecution of Achab and Iezabel vvhich vvas onely in the kingdom of the ten tribes that is of Isaael yet at the very same time in Hierusalem and al the kingdom of Iuda the external vvorship and profession of faith vvas open to al the vvorld and vvel knovven to Elias the faithful so many that * the very souldiars only vvere numbered aboue ten hundred thousand besides that there is a great difference betvvene the Christian Church and the Ievves ours resting vpon better promisses then theirs And vve vvil not put the Protestants to proue that there vvere 7000 of their Sect vvhen their nevv Elias Luther began but let them proue that there were seuē or any one either then or in al ages before him that vvas in al pointes of his beleefe Heretikes there vvere before him as Iouinian Vigilantius Heluidius Vvicleffe c. and vvith him Zuinglius Caluin c. Vvho beleeued as he did in some things but not in al. 6. Not novv of vvorkes If saluation be attributed to good vvorkes done of nature vvithout faith Gods helpe the same can not be of grace for such vvorkes exclude grace fauour and mercie and chalenge onely of dette and not of gift Therfore take heede here of the Heretikes exposition that vntruely exclude Christian mens vvorkes from necessity or merite of saluation vvhich are done vvith and by Gods grace and therfore euidētly consist vvith the same and be ioyned vvith Gods grace as causes of our saluation Our Aduersaries are like if Potecaries euer taking quid pro quo either of ignorance or of intent to deceiue the simple ◠God hath giuen It doth not signifie his vvorking or action but his permission Chris ho. 19 in ep Ro. And S. Augustine saith not by putting malice into them but by not imparting his grace vnto them and that through their ovvne deserts alvvaies and their ovvne willes euer properly working the same See Annot. Mat. c. 13 14. Ro. c. 1 24. 20. Because of incredulity He represseth the pride of the Gentils vaunting them selues of their receiuing and of the Ievves reiection namely in that they thought the Ievves to be forsaken for no other cause but that they might come into their roomes declaring that the direct and proper cause of their forsaking vvas their incredulity exhorting the Gentiles to bevvare of the same because they may fall as vvel as the other and that God is as like to execute iustice against them as against the Ievves as he hath done in many nations falling to heresie 28. According to the Gospel In respect or as concerning beleefe in Christ and receiuing the Gospel they are Gods enemies by occasion of vvhich their incredulity the Gentiles found mercie othervvise in respect of his special election of that nation and the promisses made to the Patriarches the Ievves are deere to him still for God neuer promiseth but he performeth nor repenteth him self of the priuileges giuen to that nation 30. For as you As the Gentiles vvhich before beleeued not found mercie and came to faith vvhen the Ievves did fall so the Ievves not novv beleeuing vvhen al the Gentils haue obtained mercie shal in the end of the vvorld by Gods disposition obtaine grace and pardon as the Gentiles haue done 32. Concluded al. That so God taking al Nations and al men in sinne vvhich they fell into not by his drift or causing but of their ovvne free vvil may of his mercie call and conuert vvhom and in vvhat order he vvill and the parties haue no cause to bragge of their deseruings but both countries and particular men may referre their eternal election and their first calling and conuersion to Christ and to his mercie only no vvorkes vvhich they had before in their incredulity deseruing any such thing though their vvorkes aftervvard proceding of faith and grace doe merite heauen 33. O depth The Apostle concludeth that no man ought to search further into Gods secrete and vnsearcheable counsels of the vocation of the Gentils and reiecting the Ievves othervvise then this that al vvhich be reiected for their sinnes be iustly reiected and al that be saued by Gods great mercie and Christs grace be saued And vvhosoeuer seeketh among the people to spred contagion of curiosity by seeking further after things 〈◊〉 mans Angels reache they ouerreache ouerthrovv them selues If thou vvilt be saued beleeue obey the Church feare God and keepe his commaundements that is thy part and euery mans els Thou maist not examine vvhether thou be predestinate or reprobate nor seeke to knovv the vvaies of Gods secrete iudgement tovvard thy self or other men It is the common enemy of our soules that in this vnhappy time hath opened blasphemous tongues and directed the proude pennes of Caluin Beza Verone and such reprobates to the discussing of such particulars to the perdition of many a simple man and specially of young Scholers in Vniuersities which with lesse studie may learne to be provvd and curious then to be humble wise and obedient CHAP. XII He exhorteth them to mortification of the body 2 to renouation of the minde 3 to keeping of vnitie by humilitie ◠to the right vsing of their gifts and functions
for he is gods minister vnto thee for good But if thou doe euil feare for he ″ beareth not the svvord without cause For he is Gods minister a reueÌ„ger vnto vvrath to him that doeth euil ✠verse 5 Therfore be subiect of necessitie not only for vvrath but also for conscience sake ✠verse 6 For therfore ″ you giue tributes also for they are the ministers of God seruing vnto this purpose ✠verse 7 Render therfore to al men their devv * to vvhom tribute tribute to vvhom custom custom to whom feare feare to vvhoÌ„ honour honour ✠verse 8 Ovve no man any thing but that you loue one an other For he that loueth his neighbour hath fulfilled the lavv ✠verse 9 For Thou shalt not commit aduoutrie Thou shalt not kil Thou shalt not steale Thou shalt not beare false vvitnes Thou shalt not couet and if there be any other commaundement it is comprised in this vvord Thou shalt loue thy neighbour as thy self ✠verse 10 The loue of thy neighbour vvorketh no euil Loue therfore is the fulnesse of the lavv ⊢ ✠verse 11 And that knovving the season that it is novv the houre for vs to rise from sleepe For novv our saluation is neerer then vvhen vve beleeued ✠verse 12 The night is passed and the day is at hand Let vs therfore cast of the vvorkes of darknesse and doe on the armour of light ✠verse 13 As in the day let vs vvalke honestly not in banketings and drunkennes not in chamberings and impudicities not in contention and emulation ✠verse 14 but doe ye on our Lord IESVS Christ ⊢ and make not prouision for the flesh in concupiscenees ANNOTATIONS CHAP. XIII 1. Euery soul be subiect Because the Apostles preached libertie by Christ from the yoke of the Law and seruitude of sinne and gaue al the faithful both example and commaundement to obey God more then men and withal euer charged them expresly to be obedient and subiect to their Prelates as to them which had cure of their soules and were by the Holy Ghost placed ouer the Church of God there were many in those daies newly conuerted that thougt them solues free from al temporal Botestats carnal Lordes and humane creatures or powers wherevpon the bondman tooke him self to be loose from his seruitude the subiect from his Soueraine were he Emperour King Duke or what other secular Magistrate so euer specially the Princes of those daies being Heathens and persecutors of the Apostles and of Christes religion for which cause and for that the Apostles were vntruely charged of their Aduersaries that they withdrevvâ— men from order and obedience to Ciuil lavves and Officers S. Paul here as S. Peter doth 1 Chap. 2. cleereth him self and expresly chargeth euery man to be subiect to his temporal Prince and Superior Not euery man to al that be in Office or Superiority but euery one to him whom God hath put in authoritie ouer him by that he is his Maister Lord king or such like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to them in matters of religion or regiment of their soules for most part vvere Pagans whom the Apostle could not vvill men to obey in matters of faith but to them in such things onely as 〈…〉 and what other causes so euer consist vvith Gods holy vvill and ordinance for * against God no power may be 〈◊〉 1. No povver but of God S. Chrysostome here noteth that power 〈◊〉 Superioritie is Gods ordinance but not ofâ—somes al Princes because to any may vsur 〈◊〉 who reigne by his permission onely and not by his appointment nor al actions that euery one doeth in and by his soueraine povver as Iuâ—ians apostaste and 〈◊〉 of Catholikes 〈…〉 oppression of the Israelites Achaâ—s persecution of the Prophets Neros executing of the Apostles Herods and Pilats condemning of Christ al which things God permitted them by he abuse of their power to accomplish 〈◊〉 they vvere out of the compasse of his causing and ordinance 2. They that resist Vvhosoeuer resisteth or obeieth not his lavvful Superior in those causes vvherein he is subiect vnto him withstandeth Gods appointment sinneth â—oadly and is vvorthy to be punished both in this vvorld by his Superior and by God in the next life for in temporal gouernement and causes the Christians vvere bound in conscience to obey their Heathen Imperours though on the other side they were bound vnder paine of deâ—â—ation to obey their Apostles and Prelates and not to obey their kings or Emperours in matters of religion Vvhereby it is cleere that vvhen vve be commaunded to obey our Superiors it is meant alvvaies and onely in such things as they may lawfully commaund and in respect of such matters Vvherein they be our Superiors 4. Beareth not the sword That the Apostle meaneth here specially of temporal povvers vve may see by the svvord tribute external compulsion vvhich he here attributeth to them And the Christian men then had no doubt vvhether they should obey their Spiritual povvers but novv the disease is cleane contrarie for al is giuen to the secular povver and nothing to the spiritual vvhich expresly is ordained by Christ and the Holy Ghost and al the faithful are commaunded to be subiect there vnto as to Christs ovvne vvord and vvill There vvere Heretikes called Begardi that tooke avvay al rule and Superioritie The wâ—â—lefists vvould obey nor Prince nor Prelate if he vvere once in deadly sinne The Protestants of our time as vve may see in al Countrieâ— vvhere the secular svvord is dravven against their Sectes care neither for the one nor for the other though they extol onely the secular vvhen it maketh for them The Catholikes onely most humbly obey both euen according to Gods ordinance the one in temporal causes and the other in Spiritual in vvhich order both these States haue blessedly florished in al Christian countries euer since Christeâ— time and it is the very vvay to preserue both as one day al the vvorld shal confesse vvith vs. 6. Ten giue tributes Though euery man ought to be ready to serue his temporal Prince vvith his goods by tributes of vvhat other lavvful taxes and subsidies so euer yet they may exempt by priuileges vvhom they thinke good As in al countries Christian Priests for the honour of Christ whose Ministers they be haue by the grauntes and auncient charters or kings be he excepted and exempted Notvvithstanding they vvere neuer vnready to serue voluntarely their soueraine in al common causes vvith vvhatsoeuer they had See Annot. in Mat. 17 26. â—â— Not in 〈◊〉 This vvas the very place vvhich S. Augustine that glorious Doctor vvas by a voice from heauen directed vnto at his first miraculous and happy conuersion not only to the Catholike faith but also to perpetual continencie by this voice comming from heauen Tolle lege Tolle lege Take vp and read take vp
other saith But it vvere vutruely said that she vvas saued either by onely faith as the Heretikes say or by onely good vvorkes as no Catholike man euer said But because some Ievves and Gentil Philosophers did affirme they that they should be saued by the vvorkes of Moyses lavv these by their moral vvorkes therfore S. Paul to the Romans disputed specially against both prouing that no vvorkes done vvithout or before the faith of Christ can serue to iustification or saluation 26. Faith vvithout vvorkes is dead S. Iames as the Protestants feine saith that faith vvithout good vvorkes is no faith and that therfore it iustifieth not because it is no faith for he saith that it is dead vvithout vvorkes as the body is dead vvithout the soule and therfore being dead hath no actiuity or efficacie to iustifie or saue But it is a great difference to say that the body is dead and to say that is no body euen so it is the like difference to say that faith vvithout vvorkes is dead and to say that faith vvithout vvorkes is no faith And if a dead body be notvvithstanding a true body then according to S. Iames comparison here a dead faith is notvvithstanding a true faith but yet not auailable to iustification because it is dead that is because it is onely faith vvithout good vvorkes And therfore it is a great impudencie in Heretikes and a hard shift to say that the faith of vvhich the Apostle disputeth al this vvhile is no true or proprely called faith at all It is the same faith that S. Paul defined and commended in al the 11 chapter to the Hebrues and the same vvhich is called the Catholike faith and the same vvhich being formed made aliue by charitie iustifieth Mary true it is that it is not that special faith vvhich the Heretikes feine onely to iustifie to vvit vvhen a man doth firmely beleeue as an article of his faith that him self shal be saued this special faith it is not vvhereof the Apostle here speaketh for neither he nor S. Paul nor any other sacred vvriter in al the holy Scriptures euer speake or knevve of any such forged faith CHAP. III. Against proud Maisters and authors of Sectes 5 Of the manifold sinnes of the vnbrideled tongue 13 The difference betvvixt proud cōtentious and vvorldly vvisedom and that vvisedom vvhich is heauenly peaceable modest and so forth verse 1 BE yee not ″ many maisters my brethren knovving that you receiue the greater iudgement ✠verse 2 For in many things vve offend al. * If any man offend not in vvord this is a perfect man he is able also vvith bridle to turne about the whole body ✠verse 3 And if vve put bittes into the mouthes of horses that they may obey vs vve turne about al their body also ✠verse 4 And behold the shippes vvhereas they be great and are driuen of strong vvindes yet are they turned about vvith a litle sterne whither the violēce of the director vvil ✠verse 5 So the tongue also is certes a litle mēber vaunteth great things Behold hovv much ' fire what a great vvood it kindleth ✠verse 6 And the tongue is fire a vvhole vvorld of iniquitie The tongue is set among our members vvhich defileth the vvhole bodie inflameth the vvheele of our natiuitie inflamed of hel ✠verse 7 For al nature of beastes foules and serpents of the rest is tamed hath been tamed by the nature of man ✠verse 8 but the tongue no man can tame an vnquiet euil ful of deadly poison ✠verse 9 By it vve blesse God the Father by it vve curse men vvhich are made after the similitude of God ✠verse 10 Out of the self same mouth procedeth blessing cursing These things must not be so done my brethrē ✠verse 11 Doth the fountaine giue forth out of one hole svveete soure water ✠verse 12 Can my brethren the figge tree yeld grapes or tho vine figges So neither can the salt water yeld ' sweete ✠verse 13 Vvho is vvise and hath knowledge among you Let him shevv by good conuersation his vvorking in mildenesse of vvisedom ✠verse 14 But if you haue bitter zeale and there be contentions in your hartes glorie not and be not liers against the truth ✠verse 15 for this is not vvisedom descending from aboue but earthly sensual diuelish ✠verse 16 For vvhere zeale and contention is there is inconstancie and euery peruerse vvorke ✠verse 17 But the vvisedom that is from aboue first certes is chast then peaceable modest suasible cōsenting to the good ful of mercie and good fruites not iudging vvithout simulation ✠verse 18 And the fruite of iustice in peace is sovved to them that make peace ANNOTATIONS CHAP. III. 1. Many maisters He meaneth principally Sect-maisters that make them selues seueral Ringleaders in sundry sortes of new deuised doctrines euery one arrogating to him self to be maister and none so humble as to be a scholer either to Gods Church and true Pastors or to other guides and authors of the said sectes So did Zuinglius disdaine to be Luthers scholer and Caluin to be the folower of Zuinglius CHAP. IIII. By concupiscence and loue of this vvorld vve are made enemies to God but vve should rather humble vs to him punishing our selues for our sinnes 11 Against detraction and rash iudging 13 To remember alvvaies the vncertenti◠of our life verse 1 FROM vvhence are vvarres contentions among you Are they not hereof of your concupiscences vvhich vvarre in your members ✠verse 2 You couet and haue not you kil enuie and can not obtaine you contend and vvarre and you haue not because you aske not ✠verse 3 You aske and receiue not because you aske amisse that you may consume it on your cōcupiscences ✠verse 4 Aduouterers know you not that the * frendship of this vvorld is the enemie of God Vvhosoeuer therfore vvil be a frende of this vvorld is made an enemie of God ✠verse 5 Or do you thinke that the Scripture saieth in vaine To enuie doth the spirit couet vvhich dvvelleth in you ✠verse 6 And giueth greater grace For the which cause it saith God resisteth the proud giueth grace to the humble ✠verse 7 Be subiect therfore to God but resist the Deuil and he vvil flee from you ✠verse 8 Approche to God he vvil approche to you Cleanse your handes ye sinners and ″ purifie your hartes ye double of minde ✠verse 9 Be miserable and mourne vveepe let your laughter be turned into mourning and ioy into sorovv ✠verse 10 * Be humbled in the sight of our lord and he vvil exalt you ✠verse 11 Detracte not one frō an other my brethrē He that detracteth from his brother or he that iudgeth his brother detracteth from the Law and iudgeth the
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
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