sentence from her body and the Sacraments and felovvship of Christian Catholike men it pleased God to giue povver to the Apostles and Prelates in the primitiue Church to cause the Diuel straight vpon their sentence of excommunication to inuade the body of the excommunicate and to torment him corporally so Christ excommunicated Iudas and the Diuel entered into him and he vvent forth of the happie felovvship of the Apostles Io. 13 27. so this Apostle excommunicated Alexander and Hymepaeus and Satan straight tooke them 1 Tim. 1. Yet it is thought that S. Peter excommunicated Anauias and Sapphîra and for signe of his povver and terrour of the sentence strooke them both starke dead De mirabil S. Scriptura li. 3 c. 16 apud D. August Vvhich miraculous povver though it be not ioyned novv to that sentence yet as far as concerneth the punishment spiritual vvhich it specially appartaineth vnto it is as before and is by the iudgement of the holy Doctors Cypr. ep 62. nu 3. Chrys in 1 Tim. 1. ho. 5. Ambros in 1 Tim. 1. Hiero. ep ad Heliod c. 7. August de cor gra c. 15. the terriblest and greatest punishment in the vvorld yea far passing al earthly paine and torment of this life and being a very resemblance of damnation and so often called by the Fathers namely by S. Augustine And by this spiritual svvord saith S. Cyprian al must die in their soules that obey not the Priests of Christ in the nevv lavv as they that vvere disobedient to the iudges of the old lavv vvere slaine vvith the corporal svvord Vvould God the vvorld knevv vvhat a maruelous punishment Christ hath appointed the Priests to execute vpon the offenders of his lavves and specially vpon the disobedient as Heretikes namely 8. Let vs feast The Paschal lambe vvhich vvas the most expresse figure of Christ euery vvay * vvas first sacrificed and aftervvard eaten vvith azymes or vnleauened bread so Christ our Paschal being then nevvly sacrificed on the Crosse is recommended to them as to be eaten vvith al puritie and sinceritie in the holy Sacrament Vvhich mysterie the holy Church in these vvordes commendeth to the faithful euery yere at the feast of Easter 11. Not to take meate It is not meant that vve should separate our selues corporally from al sinners or that vve might refuse to liue in one Church or felovvship of Sacraments vvith them vvhich vvas the errour and occasion of the Donatistes great schisme nor that euery man is straight after he hath committed any deadly sinne excommunicated as some Lutherans hold but that vve should auoid them vvhen the Church hath excommunicated them for such though in minde and condemnation of their faults euery one ought to be alvvaies far from them As for the Heathen and Pagans vvhich be not vnder the Churches discipline and at that time in external vvorldly affaires dealt vvith Christians and liued amongest them vvhether they vvould or no the Apostle did not forbid Christians their companie 13. The euil one He concludeth that though they can not nor him self neither cut of the Heathen that be publike offenders yet the il person by him excommunicated being one of their ovvne body they may cut of as is aforesaid and auoid his company Vpon vvhich commaundement of the Apostle vve see that vve are bound by Gods vvord to auoid al companie and conuersation vvith the excommunicate except in cases of necessitie and the spiritual profite of the person excommunicated CHAP. VI. He rebuketh them for going to lavv before Iudges that vvere not Christians 9 telling that extorsion as many other offenses likevvise is a mortal sinne 12 And vvith diuers reasons he inueigheth against fornication bidding also to flee al occasion thereof verse 1 DARE any of you hauing a matter against an other to be iudged before the vniust and not before the saincts ✠verse 2 Or knovv you not that the saincts shal iudge of the vvorld And if the vvorld shal be iudged by you are you vnvvorthie to iudge of the lest things ✠verse 3 Knovv you not that vve shal iudge Angels hovv much more secular things ✠verse 4 If therfore you haue secular iudgements the contemptible that are in the Church set them to iudge ✠verse 5 I speake to your shame So is there not among you any vvise man that can iudge betvvene his brother ✠verse 6 but brother vvith brother ″ contendeth in iudgement and that before infidels ✠verse 7 Novv certes there is plainely ″ a fault in you that you haue iudgements amōg you Vvhy do you not rather take vvrong vvhy do you not rather suffer fraude ✠verse 8 But your selues doe vvrong and defraude and that to the brethren ✠verse 9 Knovv you not that the vniust shal not possesse the kingdom of God Do not erre Neither fornicatours nor seruers of Idols nor aduouterers nor the effeminat nor the liers vvith mankinde ✠verse 10 nor theeues nor the couetous nor drunkards nor railers nor extorsioners shal possesse the kingdom of God ✠verse 11 And these things certes you vvere but you are vvashed but you are sanctified but you are iustified in the name of our Lord IESVS Christ and in the Spirit of our God ✠verse 12 Al things are lavvful for me but al things are not expedient Al things are lavvful for me but I vvil be brought vnder the povver of none ✠verse 13 The meate to the belly and the belly to the meates but God vvil destroy both it and them and the body not to fornication but to our Lord and our Lord to the body ✠verse 14 But God both hath raised vp our Lord and vvil raise vp vs also by his povver ✠verse 15 Knovv you not that your bodies are the members of Christ Taking therfore the members of Christ shal I make them the members of an harlot God forbid ✠verse 16 Or knovv you not that he which cleaueth to an harlot is made one body For they shal be saith he tvvo in one flesh ✠verse 17 But he that cleaueth to our Lord is one spirit ✠verse 18 Flee fornication Euery sinne vvhatsoeuer a man doeth is vvithout the body but he that doth fornicate sinneth against his ovvne body ✠verse 19 Or knovv you not that your members are the temple of the holy Ghost vvhich is in you vvhom you haue of God and you are not your ovvne ✠verse 20 For you are bought vvith a great price Glorifie and beare God in your body ANNOTATIONS CHAP. VI. 6. Contendeth in iudgement To be giuen much to brabling and litigiousnes for euery trifle to spend a pound rather then lose a peny the Apostle much reprehendeth in Christian men For a Christian man to dravv an other to the iudgements seates and courtes of Heathen Princes vvhich then onely reigned and not to suffer their controuersies and quarels to be taken vp among them selues brotherly and
degentes is bold to call the Emperour Constantius being an Arian Heretike Antichrist for making him self Principem Episcoporum Prince ouer the Bishops and President of Ecclesiastical iudgements c. The other cause is for impugning Christes Priesthod vvhich is only or most properly exercised in earth by the sacrifice of the holy Masse instituted for the commemoration of his death for the external exhibition of godly honour to the B. Trinitie vvhich kinde of external vvorship by sacrifice no lavvful people of God euer lacked And by these tvvo things you may easily perceiue that the Heretikes of these daies do more properly and neerely prepare the vvay to Antichrist and to extreme desolation then euer any before their special heresie being against the spiritual Primacie of Popes and Bishops and against the sacrifice of the altar in vvhich tvvo the soueraintie of Christ in earth consisteth 6. What letteth S. Augustine li. 20 c. 19 de ciuit del professeth plainely that he vnderstandeth not these vvordes not that that folovveth of the mysterie of iniquitie and least of al that vvhich the Apostle addeth Only that he vvhich holdeth novv do hold c. Vvhich may humble vs al and stay the confident rashnes of this time namely of Heretikes that boldly feine hereof vvhatsoeuer is agreable to their heresie and phantasie The Apostle had told the Thessalonians before by vvord of mouth a secret point vvhich he vvould not vtter in vvritting and therfore referreth them to his former talke The mysterie of iniquitie is coÌ„monly referred to Heretikes vvho vvorke to the same and do that that Antichrist shal do but yet not openly but in couert and vnder the cloke of Christes name the Scriptures the vvord of the Lord shevv of holines c. Vvhereas Antichrist him self shal openly attempt and atchieue the foresaid desolation and Satan novv seruing his turne by Heretikes vnderhand shal tovvard the last end vtter reueale bring him forth openly and that is here to be reuealed that is to appeare in his ovvne person These other vvordes Only that he vvhich novv holdeth hold Some expound of the Emperour during vvhose continuance in his state God shal not permit Antichrist to come meaning that the very Empire shal be vvholy desolate destroied and taken avvay before or by his comming vvhich is more then a defection from the same vvhereof vvas spoken before for there shal be a reuolt from the Church also but it shal not be vtterly destroied Others say that it is an admonition to al faithful to hold fast their faith and not to be beguiled by such as vnder the name of Christ or Scriptures seeke to deceiue them til they that novv pretend religion and the Gospel end in a plaine breach reuolt and open apostasie by the appearance of Antichrist vvhom al Heretikes serue in mysterie that is couertly and in the Diuels meaning though the vvorld seeth it not nor them selues at the beginning thought it as novv euery day more more al men perceiue they tend to plaine Atheisme and Antichristianisme 9. In al povver Satan vvhose povver to him is abridged by Christ shal then â—e let loose and shal assist Antichrist in al maner of signes vvonders and false miracles vvhereby many shal be seduced not only Ievves But al such as be deceiued and caried avvay by vulgar speache only of Heretikes that can vvorke no miracles much more shal folovv this man of sinne doing so great vvonders And such both novv do solovv Heretikes and then shal receiue Antichrist that deserue so to be forsaken of God by their forsaking of the vnitie and happie fellovvship of Saincts in the Catholike Church vvhere onely is the Charitie of truth as the Apostle here speaketh 15. Traditions Not onely the things vvritten and set dovvne in the holy Scriptures but al other truthes and pointes of religion vttered by vvord of mouth and deliuered or giuen by the Apostles to their scholers by tradition be so here approued and els vvhere in the Scripture it self that the Heretikes purposely guilfully and of il coÌ„science that belike reprehendeth them refraine in their translations from the Ecclesiastical and most vsual vvord Tradition euer-more vvhen it is taken in good part though it expresse most exactly the signification of the Greeke vvord but vvhen it soundeth in their fond phantasie against the traditions of the Church as in deede in true sense it neuer doth there they vse it most gladly Here therfore and in the like places that the reader might not so easily like of Traditions vnvvritten here commended by the Apostle they translate it Instructions Constitutions Ordinances and vvhat they can inuent els to hide the truth from the simple or vnvvarie Reader vvhose translations haue no other end but to beguile such by art and conueiance But S. Chrysostom ho. 4 in 1 Thes 2. and the other greeke scholies or commentaries say herevpon both vvritten and vnvvritten precepts the Apostles gaue by tradition and both be vvorthy of obseruation S. Basil De Sp. Sancto c. 29 in principio thus I account it Apostolike to continevv famely euen in vnvvritten traditions and to proue this he alleageth this place of S. Paul In the same booke c. 17 he saieth If vve once go about to reiect vnvvritten customs as things of no importance vve shal are vve be avvare doe damage to the principal partes of the faith and bring the preaching of the Gospel to a naked name And for example of these necessarie traditions he nameth the signe of the Crosse praying tovvards the east the vvords spoken at the eleuatioÌ„ of sheavving of the holy Eucharist vvith diuerse cerimonies vsed before after the consecration the halovving of the sont the blessing of the oile the anointing of the baptized vvith the same the three immersions into the font the vvordes of abrenuntiatioÌ„ and exorcismes of the partie that is to be baptised c. Vvhat scripture saith he taught these and such like none truly al comming of secret and silent tradition vvherevvith our fathers thought it meete to couer such mysteries S. Hierom Dialog cont Lucif c. 4. et ep 28 ad Liâ—iniuÌ„ reckeneth vp diuers the like traditioÌ„s vvilling men to attribute to the Apostles such customs as the Church hath receiued in diuers christian countries S. Augustine esteemeth the Apostolike traditions so much that he plainely affirmeth in sundrie places not onely the obseruation of certaine festiuities fastes ceremonies whatsoeuer other solemnities vsed in the Catholike Church to be holy profitable and Apostolike though they be notvvritten at al in the scriptures but he often also vvriteth that many of the articles of our religion and pointes of highest importance are not so much to be proued by scriptures as by tradition namely auouching that in no vvise vve could beleeue that children in their infancie should be baptized if it vvere not an Apostolical tradition De Gen. ad lit li.
the nevv Testament are called Presbyteri in Greeke and Latin and therfore both their translation to be false and fraudulent and also their naming of their nevv degrees or orders to be fond and incongruous If they say their Ministers be correspondent to such as vvere called Presbyteri in holy vvrite and in the Primitiue Church and that they are the men vvhom the Apostle vviâ—â—eth to be called for to anoile the sicke to pray for him vvhy do they not then translate Presbyterâ—s Ministers â—hich they might doe vvith as good reason as call such as they haue taken in steede of our Catholike Priests Ministers Vvhich vvord being in large acception common to all that haue to doe about the celebration of diuine things vvas neuer appropriated by the vse either of Scripture or of the holy Church to that higher function of publike administration of the Sacraments and Seruice vvhich is Priesthod but to the order next vnder it vvhich is Deaconship And therfore if any should be called Ministers their Deacons properly should be so termed And the Protestants haue no more reason to keepe the ancient Greeke vvord of Deacon appropriated to that office by the vse of antiquity then to keepe the vvord Priest being made no lesse peculiar to the state of such onely as minister the holy Sacraments offer the Sacrifice of the Altar But these fellovves folovv neither Gods vvord nor Ecclesiastical vse nor any reason but meâ—e phantasie noueltie and hatred of Gods Church And hovv litle they folovv any good rule or reason in these things may appeare by this that here they auoid to translate Priests and yet in their CoÌ„munion booke in their order of visiting the sicke they commonly name the Minister Priest 14. Anoiling vvith oils Here is the Sacrament of extreme Vnction so plainely promulgated for it vvas instituted as al other Sacraments of the nevv Testament by our Sauiour Christ him self and as Venerable Bede thinketh and other auncient vvriters the anoiling of the sicke vvith oile Marc. 6. pertaineth therevnto that some Heretikes for the euidence of this place also as of the other for good vvorkes deny the Epistle Other as the Caluinists through their confidence of cunning shiftes and gloses confessing that S. Iames is the author yet condemne the Church of God for vsing and taking it for a Sacrament But vvhat dishonour to God is it vve pray them that a Sacrament should be instituted in the matter of oile more then in the element of vvater Vvhy may not grace remission of sinnes be annexed to the one as vvel as to the other vvithout derogation to God But they say Sacraments endure for euer in the Church this but for a season in the Primitiue Church Vvhat Scripture telleth them that this general and absolute prescription of the Apostle in this case should endure but for a season vvhen vvas it taken avvay abrogated or altered They see the Church of God hath alvvaies vsed it vpon this vvarrant of the Apostle vvho knevve Christs meaning and institution of it better then these deceiued men vvho make more of their ovvne fond ghesses and coÌ„iectures grounded neither on Scripture nor vpon any circumstance of the text noâ— any one authentical author that euer vvrote then of the expresse vvord of God It vvas say they a miraculous practise of healing the sicke during onely in the Apostles time and not long after Vve aske them vvhether Christ appointed any certaine creature or external element vnto the Apostles generally to vvorke miracles by Him self vsed sometimes clay and spittle sometimes he sent them that vvere diseased to vvash them selues in vvaters but that he appointed any of those or the like things for a general medicine or miraculous healing onely that vve reade not for in the beginning for the better inducing of the people to faith and deuotion Christ vvould haue miracles to be vvrought by sundry of the Sacraments also Vvhich miraculous vvorkes ceasing yet the Sacraments remaine still vnto the vvorldes end Againe vve demaund vvhether euer they read or heard that men vvere generally commaunded to seeke for their health by miraculous meaâ—es Thirdly vvhether al Priests or as they call them Elders had the gift of miracles in the primitiue Church No it can not be for though some had yet al these indifferently of vvhom the Apostle speaketh had not the gift and many that vvere no Priests had it both men and vvomen vvhich yet could not be called for as Priests vvere in this case And though the Apostle and others could both cure men and reuiue them againe yet there vvas no such general precept for sicke or dead men as this to call for the Apostles to heale or restore them to life againe Lastly had any external element or miraculous practise vnles it vvere a Sacrament the promisse of remission of al kinde of actual sinnes ioyned vnto it or could S. Iames institute such a ceremonie him self that could saue both body and soule by giuing health to the one and grace and remission to the other At other times these contentious vvranglers raile at Gods Church for annexing only the remission of venial sinnes to the element of vvater made holy by the Priests blessing thereof in the name of Christ and his vvord and loe here they are driuen to hold that S. Iames prescribed a miraculous oile or creature vvhich had much more povver and efficacie Into these straites are such miscreants brought that vvil not beleeue the expresse vvord of God interpreted by the practise of Gods vniuersal Church Venerable Bede in 9 Luc. saith thus It is cleere that this custome was deliuered to the holy Church by the Apostles them selues that the sicke should be anointed vvith oile consecrated by the Bishops blessing See for this and for the assertion vse of this Sacrament S. Innocentius ep 1 ad Decentium Eugubinum cap. 8. to 1. Conc Lib. 2. de visitatione infirmorum in S. Augustine cap. 4. Concil Cabilonense 2. cap. 48. Conc. Wormatiâ—nse cap. 72. to 3. Conc. Aquisgra c. 8. Flcrentinum and other later Councelâ— S. Bernard in the life of Malachie in fine This holy oile because the faithful savv to haue such vertue in the primitiue Church diuers caried it home and occupied it in their infirmities not vsing it in the Sacramental sort vvhich the Apostle prescribeth as the Aduersaries vnlearnedly obiect vnto vs but as Christians novv do and then also did concerning the vvater of Baptisme vvhich they vsed to take home vvith them after it vvas hallovved and to giue it their diseased to drinke 15. The praier of faith He meaneth the forme of the Sacrament that is the vvordes spoken at the same time vvhen the partie is anoiled vvhich no doubt are most auncient and Apostolike Not that the vvord or praier alone should haue that great effect here mentioned but ioyned vvith the foresaid vnction as is plaine 15. Shal saue The
of the Pagan gods Then vvas it Babylon vvhen S. Iohn vvrote this and then vvas Nero and the rest figures of Antichrist and that citie the resemblance of the principal place vvheresoeuer it be that Antichrist shal reigne in about the later end of the vvorld Novv to apply that to the Romane Church and Apostolike See either novv or then vvhich vvas spoken onely of the terrene state of that citie as it vvas the seate of Peter vvhen it did slea aboue 30 Popes Christs Vicars one after an other endeuoured to destroy the vvhole Church that is most blasphemous and foolish The Church in Rome vvas one thing Babylon in Rome an other thing Peter sate in Rome and Nero sate in Rome but Peter as in the Church of Rome Nero as in the Babylon of Rome Vvhich distinction the Heretikes might haue learned by S. Peter him self ep 1. chap. 5. vvriting thus The Church saluteth you that is in Babylon coëlect So that the Church and the very chosen Church vvas in Rome vvhen Rome vvas Babylon vvhereby it is plaine that vvhether Babylon or the great vvhoore do here signifie Rome or no yet it can not signifie the Church of Rome vvhich is novv and euer vvas differing from the terrene Empire of the same And if as in the beginning of the Church Nero and the rest of the persecuting Emperours vvhich vvere figures of Antichrist did principally sit in Rome so also the great Antichrist shal haue his seate there as it may vvel be though others thinke that Hierusalem rather shal be his principal citie yet euen then shal neither the Church of Rome nor the Pope of Rome be Antichrist but shal be persecuted by Antichrist and driuen out of Rome if it be possible for to Christs Vicar and the Romane Church he vvil beare as much good vvil as the Protestants novv doe and he shal haue more povver to persecute him and the Church then they haue S. Hierom epist 17. c. 7. to Marcella to dravv her out of the citie of Rome to the holy land vvarning her of the manifold allurements to sinne and il life that be in so great and populous a citie alludeth at length to these vvordes of the Apocalypse and maketh it to be Babylon and the purple vvhoore but straight vvay lest some naughtie person might thinke he meant that of the Church of Rome vvhich he spake of the societie of the vvicked only he addeth There is there in deeds the holy Church there are the triumphans monuments of the Apostles and Martyrs there is the true confession of Christ there is the faith praised * of the Apostle and Gentilitie troden vnder foote the name of Christian daily aduancing it self on high Vvhereby you see that vvhatsoeuer may be spoken or interpreted of Rome out of this vvord Babylō it is not meant of the Church of Rome but of the terrene state in so much that the said holy Doctor li. 2. aduers Iouinian c. 19. signifieth that the holines of the Church there hath vviped avvay the blasphemie vvritten in the forehead of her former iniquitie But of the difference of the old state and dominion of the Heathen there for vvhich it is resembled to Antichrist and the Priestly state vvhich novv it hath reade a notable place in S. Leo serm 1 in natali Petri Pauli 5. Mysterie S. Paul calleth this secrete and close vvorking of abomination the mysterie of iniquitie 2. Thessal 2. and it is called a litle after in this chapter vers 7. the Sacrament or mysterie of the vvoman and it is also the marke of reprobation and damnation 6. Drunken of the bloud It is plaine that this vvoman signifieth the vvhole corps of al the persecutors that haue and shal shede so much bloud of the iust of the Prophets Apostles and other Martyrs from the beginning of the vvorld to the end The Protestants folishly expound it of Rome for that there they put Heretikes to death and allovv of their punishment in other countries but their bloud is not called the bloud of saincts no more then the bloud of theeues mankillers and other malefactors for the sheding of vvhich by order of iustice no Commonvvealth shal ansvver 9. Seuen hilles The Angel him self here expoundeth these 7 hilles to be al one vvith the 7 heads and the 7 kings yet the Heretikes blinded excedingly vvith malice against the Church of Rome are so madde to take them for the seuen hilles literally vpon vvhich in old time Rome did stand that so they might make the vnlearned beleeue that Rome is the seate of Antichrist But if they had any consideration they might marke that the Prophets visions here are most of them by Seuens vvhether he talke of heads hornes candlestickes Churches kings hilles or other thinges and that he alluded not to the hilles because they vvere iust seuen but that Seuen is a mystical number as sometimes Ten is signifying vniuersally al of that sort whereof he speaketh as that the seuen heads hilles or kingdoms which are here al one should be al the kingdoms of the world that persecute the Christians being heads and mountaines for their height in dignitie aboue others And some take it that there were seuen special Empires kingdoms or States that vvere or shal be the greatest persecutors of Gods people as of Aegypt hanaan Babylon the Persians and Greekes which be fiue-sixtly of the Romane Empire which once persecuted most of al other and which as the Apostle here saith yet is or standeth but the seuenth then vvhen S. Iohn vvrote this vvas not come neither is yet come in our daies vvhich is Antichrists state vvhich shal not come so long as the Empire of Rome standeth as S. Paul did Prophecie 2 Thessa◠2. 13. The same is the eight The beast it self being the congregation of al these vvicked persecutors though it consist of the foresaid seuen yet for that the malice of al is complete in it may be called the eight Or Antichrist him self though he be one of the seuen yet for his extraordinarie vvickednes shal be counted the odde persecutor or the accomplishment of al other therfore is named the eight Some take this beast called the eight to be the Diuel 18. The great citie If it be meant of any one citie and not of the vniuersal societie of the reprobate vvhich is the citie of the Diuel as the Church the vniuersal fellovvship of the faithful is called the citie of God it is most like to be old Rome as some of the Greekes expound it from the time of the first Emperours til Constantines daies vvho made an end of the persecution for by the authoritie of the old Romane Empire Christ vvas put to death first and aftervvard the tvvo cheefe Apostles the Popes their successors and infinite Catholike men through out the vvorld by lesser kings vvhich then vvere subiect to Rome Al vvhich Antichristian persecution◠ceased vvhen
vpoÌ„ S. Iohn the Euangelists day in Christmas Decembris 27. Io. 13 23 c So readeth S. Ambrose in Ps 45. ser 20 in Ps 118. S. Aug. tract 124 in Io. most ancient copies and seruice bookes extant in Latine other reade If I vvil other If so I vvil c. ⸬ Hovv fevv things are written of Christs actes doctriÌ„e in coÌ„parison of that vvhich he did and spake and yet the Heretikes wil needes haue al in Scripture trusting not the Apostles ovvne preaching or report of any thing that our Maister did or said if it be not vvritten Io. 20 30. Peter is here made the general Pastor and the Church is builded vpon him The ProtestaÌ„ts otherwise denying this preeminence of Peter yet to vphold their Arch bishops do aâ—ouch proue it against the Puritanes Cypr. de vnit Eâ— Li. 2 de Sacerd. Peters successors succede hiÌ„ in vniuersal authoritie S. Gregorie though he misliked the title of Vniuersal Bishop yet is most plaine both in his writings doings for the Popes Supremacie as also S. Leo the great Grego li. 4 ep 76. * See li. â— ep 72. 73 li. 2 ep 37. 45. li. 4 ep 95 li 7 ep 62. The title of vniuersal Bishop refused but vniuersal iurisdiction alwaies acknowledged and practised Bernard li. 2. c. 8. de coÌ„sider The Pope is Pastor of al Pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 2 Reg. c. 5. Ps 77. Beza in hunc locuÌ„ Peter crucified at Rome THE 1 PART conteining the Infancie of Christ and the time that he liued obscurely The 2 part conteining the time of the preparatioÌ„ toward his manifestation THE 1. PASCHE The 3 part from the time that he began Mat. 4 1â— 17. to manifest him self by preaching and miracles THE 2 PASCHE THE 3 PASCHE The 4 part from the time that he began Mat. 16 â—â— to foretel to his Disciples that he must goe suffer in Hierusalem The 5 part of his going into Ievvrie toward his Passion PALME sunday The 6 part conteining the holy weeke of his Passion in Hierusalem TVESDAY night TENEBRE vvenesday MAVNDY thursday The 4 Pasche Al THVRSDAY night GOOD FRIDAY EASTER DAY LOVV SVNday ASCENSION day * Hier. in Catal. Act. 13 46 1â— 6 â—9 9. 28 28. Mat. 21 23 Esa 1. Luc. 13 33. Act. 25. 11. Luc. 23 1. Act. 28 28. Rom. 11 25. Mat. 24 â—4 Tertul. de prâ—â—â—e Act. 15. 7. Act. 15 14. Rom. 15 19. Gal. 2 9. Rom. 1 8. Mat. 21 43. The CHVRCH readeth this booke at Mattins from Low SuÌ„day vnto the 3 Sunday after Easter euen as in S. Augustines time See serm 83 93 de Diuersis â—o 10. The 1. part The expectatioÌ„ of the Holy Ghost betwene the AscensioÌ„ of Christ and the beginning of the Church ⸬ Not al particularly for the other Euangelists write diuers thinges not touched by him but al the principal and most necessarie thinges Lu. 1 3. The Epistle â—t Masse vpon Ascension day Iu. 24 49. Io. 14 26. ⸬ Iohns Baptisme gaue not the Holy Ghost ⸬ The aboundaÌ„t powring of the Holy Ghost vpon them on whitsunday he calleth baptisme Lu. 3 16. Lu. 24 49. Act. 2 1. Mar. 16 19. Lu. 24 51. ⸬ This visible companie was the true Churche of Christ which he left commauÌ„ded to keepe together til the coÌ„ming of the Holy Ghost by h to be further informed furnished to gaine al natioÌ„s to the same Societie ⸬ The Heretikes some in the text other in the margeÌ„t traslate Wiues to wit of the Apostles most Impudently knowiÌ„g in their coÌ„sciences that he meaneth the Maries other holy women that folowed Christ as Lu. 1 2 24 10. See Beza the Engl. Bible 1579. a The Epistle vpoÌ„ S. Mathias day Febr. â—4 Ps 40 9 Io. 13 18 Luc. 22 47. Io. 18 3. Mt. 27 5. 7. Psa 68 26. Ps 108 8. ⸬ No smal mysterie that the number of the twelue Apostles must needes be made vp againe The times and moments of things to come pertaine not to vs. Christ is ascended and yet really in the B. Sacrament Our B. LADY Her life Io. 19 26. 27. Dionys ep ad Timotheum Her death Her ASSVMVTION The ProtestaÌ„ts haue no feast of her at al as they haue of other Saincts How the Primitiue Church auncient fathers honoured our B. Lady * Lu. 1 48. S. Athanasius S. Ephrem S. Cyril The Greeke Liturgies of S. Iames S. Basil S. Chrysostom S. Augustine * vnica spes Sancta MARIA succurre miseris c. S. Damascene * vnicum leuamen S. Irenaeus As Adam and Eue so Christ our Lady See S. Greg Nzian in fi Trag. Christus patiens The meaning of the titles and termes giuen to our B. Lady Peter beginneth to practise his Primacie Beza in no. Test 〈◊〉 an 1565. Casting of lottes The 2 part THE comming of the Holy Ghost and beginning of the Church in Hierusalem Act. 1 4 The Epistle vpoÌ„ whitsunday Mt. 3 11. Io. 7 39. ` do vâ—e heare ` do heare a The lesson before the Epistle on Imber wenesday in whitsonweeke ⸬ Peter the head of the rest and now newly replenished with al knowledge and fortitude maketh the first Sermon Ioël 2 28. Ps 15 8. ⸬ Who but an infidel saith S. Augustine wil deny Christ to haue descended to Hel ep 99. ⸬ As his soul suffered no paines in Hel so neither did his body take any corruptioÌ„ in the graue 3. Reg. 2 10. Ps 131 11. ` this gift vvhich Ps 109 1 Contrition ⸬ Not onely amendment of life but penaÌ„ce also required be fore Baptisme in such as be of age though noâ— in that sort as aftervvard in the SacrameÌ„t of penance Aug. de fid et oper c. 11. 〈◊〉 ep 108. ⸬ Three thousand were conuerted at this first sermon 〈◊〉 they were put to the other visible companio and Church c This was the B. Sacrament which the Apostles daily ministred to the Christians at least in one kinde See chap. 20 7. Act. 4 32. The feastes of Pasche Pentecost The sending of the Holy Ghost on whitsunday and the effectes thereof Lu. 24 49 Our B. Ladie Beza Annot in hoc 〈◊〉 v. 1. Gods determination that Christ should die excuseth not the Iewes Bâ—za * Li. 12 c. 13 de Gen. 〈…〉 Corrupt translation against the Article of Christs descending into Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eng. Bible 〈◊〉 * No. Test an 1556. annot in 2 Act. v 27 24. in 1 Pet. â— 19. Liuing in common The increase perpetuitie of the VISIBLE CHVâ—â—H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle vpoÌ„ SS Peter and Paules eue Iun. 28. ⸬ This maketh for distinction of Canonical houres and diuersitie of appointed times to pray in Seâ— Anno◠〈…〉 The Epistle vpoÌ„ wenesday in Easter weeke Luc. 23 28. ⸬ This faith was not the faith of the same man for he looked onely for almes nor a special faith of the Apostles owne saluatioÌ„ but the whole
things ✠verse 57 And they vvere scandalized in him But IESVS said to them There is not a Prophet vvithout honour but in his ovvne countrie and in his ovvne house ✠verse 58 And he vvrought not many miracles there because of their incredulity ANNOTATIONS CHAP. XIII 8. One an hundred This difference of fruites is the difference of merites in this life and rewardes for them in the next life according to the diuersities of states or other differences of states as that the hundred fold agreeth to virgins professed threescore fold to religious widowes thirtiefold to the maried Aug. li. de S. Virginit c. 44. seq Which truth the old Heretike Iouinian denied as ours doe at this day affirming that there is no difference of merites or rewardes Hiero. li. 2 adu Iouia Ambros ep 82. Aug. her 82. 11. To you is giuen To the Apostles and such as haue the guilding and teaching of others deeper knowledge of Gods word and mysteries is giuen then to the common people As also to Christians generally that which was not giuen to the obstinate Iewes 15. They haue shut In saying that they shut their owne eies which S. Paul also repeateth Act. 28 he teacheth vs the true vnderstanding of al other places where it might seeme by the bare wordes that God is the very author and worker of this induration and blindnes and of other sinnes * which was an old condemned blasphemie and is now the Heresie of * Caluin whereas our Sauiour here teacheth vs that they shut their owne eies and are the cause of their owne sinne and damnation God not doing but permitting it and suffering them to fall further because of their former sinnes as S. Paul declareth of the reprobate Gentiles Ro. 1. 25. Ouersowed First by Christ and his Apostles was planted the truth and falshod came afterward and was ouersowen by the enemy the Diuel and not by Christ who is not the author of euil Tertul de praescript 29. Left you plucks vp also The good must tolerate the euil when it is so strong that it can not be redressed without danger and disturbance of the whole Church and committe the matter to Gods iudgement in the later day Otherwise where il men be they Heretikes or other malefactors may be punished or suppressed without disturbance and hazard of the good they may and ought by publike authority either Spiritual or temporal to be chastised or executed 30 Suffer both to grow The good and bad wee see here are mingled together in the Churche Which maketh against certaine Heretikes and Schismatikes which seuered them selues of old from the rest of the whole world vnder pretence that them selues only were pure and al others both Priests and people sinners and against some Heretikes of this time also which say that euil men are not of or in the Churche 32. The least of al seedes The Church of Christ had a smal beginning but afterward became the most glorious and knowen common-welth in earth the greatest powers and the most wise of the world putting them selues into the same 35. Carpenters sonne Herevpon Iulian the Apostata and his flatterer Libanius tooke their scoffe against our Sauiour saying at his going against the Persians to the Christians what doeth the Carpenters sonne now and threatening that after his returne the Carpenters sonne should not be able to saue them from his furie Wherevnto a godly man answered by the Spirit of Prophecie He whom Iulian calleth the Carpenters sonne is making a woodden coffin for him against his death And in deede not long after there came newes that in that bataile he dyed miserably Sozo li. 6 c. 2. Theodo li. 36. 28. The very like scoffe vse Heretikes that call the body of Christ in the B. Sacrament bakers bread It seemeth in deede to the senses to be so as Christ seemed to be Iosephs natural sonne but faith telleth vs the contrarie as wel in the one as in the other CHAP. XIIII Hearing the vnvvorthy decollation of Iohn Baptist by Herode is he betaketh him to his vsual solitarines in the desert and there feedeth 5000 vvith fiue loaues 23. And then after the night spent in the mountaine in prayer he vvalketh vpon the sea signifying the vvide vvorld 28 yea and Peter also vvherevpon they adore him as the sonne of God 35 And vvith the very touche of his garments hemme he healeth innumerable verse 1 AT that time * Herod the Tetrach heard the fame of IESVS ✠verse 2 and said to his seruants This is Iohn the Baptist he is risen from the dead and therefore vertues vvorke in him ✠verse 3 For Herod apprehended Iohn and bound him and put him into prison because of Herodias his brothers ' vvife ✠verse 4 For Iohn said vnto him It is not lavvful for thee to haue her ✠verse 5 And vvilling to put him to death he feared the people because they esteemed him as a Prophet ✠verse 6 But on Herods birth-day the daughter of Herodias daunced before them and pleased Herod ✠verse 7 Wherevpon he promised with an othe to giue her vvharsoeuer she vvould aske of him ✠verse 8 But she being instructed before of her mother saith Giue me here in a dish the head of Iohn the Baptist ✠verse 9 And the king vvas stroken sad yet because of his othe and for them that sate vvith him at table he commaunded it to be giuen ✠verse 10 And he sent and beheaded Iohn in the prison ✠verse 11 And his head vvas brought in a dish and it vvas giuen to the damsel and she brought it to her mother ✠verse 12 And his Disciples came and tooke the body and ″ buried it and came and told IESVS ✠verse 13 Which vvhen IESVS had heard * he ″ retired from thence by boate into a desert place apart and the multitudes hauing heard of it folovved him on foote out of the cities ✠verse 14 And he coming forth savv a great multitude and pitied them and cured their diseased ✠verse 15 And vvhen it vvas euening his Disciples came vnto him saying It is a desert place and the houre is novv past dimisse the multitudes that going into the tovvnes they may bye them selues victuals ✠verse 16 But IESVS said to them They haue no neede to goe giue ye them to eate ✠verse 17 They ansvvered him We haue not here but fiue loaues and tvvo fishes ✠verse 18 Who said to them Bring them hither to me ✠verse 19 And vvhen he had commaunded the multitude to sitte dovvne vpon the grasse he tooke the fiue loaues and the tvvo fishes and looking vp vnto heauen he blessed and brake and gaue the loaues to his Disciples and ″ the Disciples to the multitudes ✠verse 20 And they did al eate and had their fil And they tooke the leauings twelue ful baskettes of the fragments ✠verse 21 And the number of
✠verse 9 And in vaine do they vvorshippe me teaching doctrines and ″ commaundements of men ✠verse 10 And hauing called together the multitudes vnto him he said to them Heare ye and vnderstand ✠verse 11 ″ Not that vvhich entreth into the mouth defileth a man but that vvhich procedeth out of the mouth that defileth a man ✠verse 12 Then came his Disciples and said to him Doest thou knovv that the Pharisees vvhen they heard this vvord vvere scandalized ✠verse 13 But he ansvvering sayd All planting vvhich my heauenly father hath not planted shal be rooted vp ✠verse 14 Let them alone blinde they are guides of the blinde And if the blinde be guide to the blinde both fall into the ditch ✠verse 15 And Peter ansvvering sayd to him Expound vs this parable ✠verse 16 But he sayd Are you also as yet vvithout vnderstanding ✠verse 17 Do you not vnderstand that al that entreth into the mouth goeth into the belly and is cast forth into the priuy ✠verse 18 But the things that proceede out of the mouth come forth from the hart and those things ″ defile a man ✠verse 19 For from the hart come forth euil cogitations murders aduoutries fornications thefts false testimonies blasphemies ✠verse 20 These are the things that defile a man but to eate vvith vnvvashen hands doeth not defile a man ⊢ ✠verse 21 And IESVS vvent forth from thence and retired into the quarters of Tyre and Sidon ✠verse 22 And behold * a vvoman of Chanaan came forth out of those coastes and crying out sayd to him Haue mercie vpon me O lord the Sonne of Dauid my daughter is sore vexed of a Deuil ✠verse 23 Who ansvvered her not a vvord And his Disciples came and besought him saying Dimisse her because she crieth out after vs ✠verse 24 And he ansvvering said I vvas not sent but to the sheepe that are lost of the house of Israel ✠verse 25 But she came and adored him saying Lord help me ✠verse 26 Who ansvvering said It is not good to take the bread of the Children and to cast it to the dogges ✠verse 27 But she said Yea lord for the vvhelpes also eate of the crummes that fal from the table of their maisters ✠verse 28 Then IESVS ansvvering said to her O vvoman great is thy faith be it done to thee as thou vvilt and her daughter vvas made hole from that houre ⊢ ✠verse 29 And vvhen IESVS vvas passed from thence he came beside the sea of Galilee and ascending into the mountaine sare there ✠verse 30 And there came to him great multitudes hauing vvith them dumme persons blinde lame feeble and many others and they cast them dovvne at his feete and he cured them ✠verse 31 so that the multitudes marueled seeing the dumme speake the lame vvalke the blinde see and they magnified the God of Israel ✠verse 32 And * IESVS called together his Disciples and said I pitie the multitude because three dayes novv they continue vvith me and haue not vvhat to eate and dimisse them fasting I vvil not lest they fainte in the vvay ✠verse 33 And the disciples say vnto him vvhence then may vve gette so many loaues in the desert as to fil so great a multitude ✠verse 34 And IESVS sayd to them Hovv many loaues haue you but they sayd Seuen a fevv litle fishes ✠verse 35 And he commaunded the multitude to sit dovvne vpon the ground ✠verse 36 And taking the seuen loaues the fishes and geuing thankes he brake gaue to his disciples and the disciples gaue to the people ✠verse 37 And they did al eate and had their fill And that vvhich vvas left of the fragments they tooke vp seuen baskets ful ✠verse 38 And there vvere that did eate foure thousand men beside children vvomen ✠verse 39 And hauing dimissed the multitude he vvent vp into a boate and came into the coastes of Magedan ANNOTATIONS CHAP. XV. 8. With their lippes This is to be vnderstood properly of such as haue euer God in their mouth the word of our Lord the Scriptures the Gospel but in their hart and al their life be in deede Godles It may be applied also to such as say their prayers without attention or eleuation of mind to God whether he vnderstand the prayers or no that saith them For many a poore Christian man that vnderstandeth not the wordes he speaketh hath his hart neerer heauen more seruor and deuotion more edification to him self more profite in spirit as the Apostle speaketh and lesse distractions then not only al Heretikes Which haue no true feeling of such things but then many learned Catholikes And therefore it is not to be vnderstood of praying in vnknowen tongues as Heretikes sometime expound it farre wide from the circumstance of the place and Christes intention speaking of the hypocritical Iewes 9. Commaundements of men Such only are here called traditions doctrines or commaundements of men which be either repugnant to Gods lawes as this of defrauding their parents vnder pretense of religion or which at the lest be friuolous vnprofitable and impertinent to pietle or true worshipe as that other sort of so often Washing hands and vessels without regard of inward puritie of hart and mind Let no man therefore be abused with the Protestants peruerse application of this place against the holy lawes canons and precepts of the Church and our spiritual Gouernours concerning fastes festiuities and other rules of discipline and due order in life and in the seruice of God For such are not repugnant but consonant to Gods word and al pietie and our Lord is truely honoured worshiped and serued both by the making and also by the obseruing of them * S. Paul gaue commaundements both by his epistles and by word of mouth euen in such matters wherein Christ had prescribed nothing at al and he chargeth the faithful to obserue the same The Apostles and Priests at Hierusalem made lawes and the Christians were bound to obey them The keeping of Sunday in steede of the Sabboth is the tradition of the Apostles and dare the Heretikes deny the due obsentation therof to be an acceptable worshipe of God They prescribed the Festes of Easter and whitsontide and other Solemnities of Christ and his Saincts which the Protestants them selues obserue They appointed the Lent and Imber fastes and other as wel to chastise the concupiscence of man as to serue and please God thereby as is plaine in the fasting of * Anna Tobie Iudith Esther who serued and pleased God thereby Therefore neither these nor other such Apostolike Ordinances nor any precepts of the holy Church or of our lawful Pastors are implied in these Pharisaical traditions here reprehended nor to be compted or called the doctrines and commaundements of men because they are not made by mere humane power
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
in Asia For he hastened if it vvere possible for him to keepe the day of â— Pentecost at Hierusalem ✠verse 17 And sending from Milétum to Ephesus he called the Auncients of the Church ✠verse 18 Vvho being come to him and assembled together he said to them You knovv * from the first day that I entred into Asia in vvhat maner I haue been vvith you al the time ✠verse 19 seruing our Lord vvith al humilitie and teares and tentations that did chaunce to me by the conspiracies of the Ievves ✠verse 20 Hovv I haue vvithdravven nothing that vvas profitable but that I preached it to you taught you openly and from house to house ✠verse 21 testifying to Ievves and Gentils penance tovvard God and faith in our Lord IESVS CHRIST ✠verse 22 And novv behold being bound by the spirit I goe to Hierusalem not knovving vvhat things shal befall me in it ✠verse 23 but that the Holy Ghost through out al cities doth protest to me saying that bands and tribulations abide me at Hierusalem ✠verse 24 But I feare none of these things neither doe I make my life more pretious theÌ„ my self so that I may coÌ„suÌ„mat my course ministerie vvhich I receiued of our Lord IESVS to testifie the Gospel of the grace of God ✠verse 25 And novv behold I doe knovv that you shal no more see my face al you through vvhom I haue passed preaching the kingdom of God ✠verse 26 Vvherefore I take you to witnesse this present day that I am cleere from the bloud of al. ✠verse 27 For I haue not spared to declare vnto you al the counsel of God ✠verse 28 Take heede to your selues and to the vvhole flocke vvherein the Holy Ghost hath placed you bishops to rule the Church of God vvhich he hath purchased with his ovvne bloud ✠verse 29 I knovv that after my departure there vvil â— rauening vvolues enter in among you not sparing the flocke ✠verse 30 and out of your ovvne selues shal arise men speaking peruerse things to dravv avvay disciples after them selues ✠verse 31 For the vvhich cause be vigilant keeping in memorie that for three yeres night and day I ceased not vvith teares to admonish euery one of you ✠verse 32 And novv I commend you to God and to the vvord of his grace vvho is able to edifie and to giue inheritance in al the sanctified ✠verse 33 No mans siluer and gold or garment haue I coueted ✠verse 34 Your selues knovv that for such things as vvere needful for me and them that are vvith me these hands haue ministred ✠verse 35 I haue shevved you al things that so labouring you must receiue the vveake and remember the vvord of our Lord IESVS because he said â— It is a more blessed thing to giue rather then to take ✠verse 36 And vvhen he had said these things falling on his knees he praied vvith al them ✠verse 37 And there vvas great vveeping made of al and falling vpon the necke of Paul they kissed him ✠verse 38 being sorie most of al for the vvord vvhich he had said that they should see his face no more And they brought him going vnto the shippe ANNOTATIONS CHAP. XX. 16. Pentecost Though the Apostles might desire to come to the Ievves Festiuities by reason of the general concourse of people to the same the better to deale for their saluation and â—o spred the Gospel of Christ yet it is like that they novv kept solemly the Christian Pentecost or vvhitsontide for memorie of the Holy Ghost and that S. Paul vvent to that Feast of the Christians rather then the other of the Ievves And Ven. Bede saith here The Apostle maketh hast to keepe the fifteth day that is of remission and of the Holy Ghost For that the Christians already kept the eight day that is the Sunday or our Lordes day and had altered already the ordinarie Sabboth into the same it is plaine by the Scriptures 1 Cor. 16 2. Apoc. 1 10. and by antiquitie Iustin Mart. Apolog. 2 ad Anton. Pium in fine And it is as like that they changed the Ievves Pasche and Pentecost as that specially vvhen it is euident that * these Festiuities be kept by Apostolike tradition and approued by the vse of al auncient Churches and Councels â—9 Rauening vvolues The gouernours of the Church are foretold of the great danger that should fall to the people by vvolues that is to say by Heretikes vvhose cruelty tovvard the Catholikes is noted by this terme They be knovveÌ„ by the forsaking the vnitie of the Church vvhereof they vvere before by going out and dravving many disciples after them and by their peruerse doctrine Such vvolues came aftervvard in deede in diuers ages Arius Mâ—cedonius Nestorius Eutyches Luther Caluin great bloudsucking vvolues and vvasters of the flocke of Christ 35. More blessed to giue Among many other infinite goodly things and speaches vvhich Christ spake and be not vvritten in the Gospels this sentence is one vvhich S. Paul heard of some of the Apostles daily conuersant vvith him or els learned of Christ him self or of the Holy Ghost And it signifieth that vvhereas the vvorld commonly counteth him happie that receiueth any benefite as almes either temporal or spiritual yet in deede he that giueth or bestovveth is more happie Vvhich if the vvorld did vvel consider men vvould giue almes faster then they do if it vvere but for their ovvne benefite CHAP. XXI From MileÌ„tum going on his iourney 4 he can not be dissuaded neither as Tyre 8 nor at Caesarea in both vvhich places the Holy Ghost reueled hovv he should be handled in Hierusalem 10 the Prophet Agabuâ— expresly foretelling that the Ievves there should deliuer him to the Gentils 15 but to Hierusalem he coÌ„meth vvhere being vvelcome to the Christians and namely to Iames the Bishop and to the Priests vvhile he goeth about to satisfie the Christian Ievves there vvho had been misinformed of him as if he had taught it to be vnlawful for the Iewes to keepe Moyses Lavv 27 he is inuaded by the infidel Ievves and ready to be murdered by them vntil the Romane souldiars do rescue him verse 1 AND vvhen it came to passe that vve sailed being caried from them vvith a straight course vve came to Cóos and the day folovving to Rhodes and from thence to Pátara ✠verse 2 And when vve had found a ship that passed ouer to Phoenîce going vp into it vve sailed ✠verse 3 And vvhen vve vverâ— in the sight of Cypres leauing it on the left hand vve sailed into Syria and came to Tyre for there the ship vvas to discharge her lode ✠verse 4 And finding disciples vve taried there seuen daies vvho said to Paul by the Spirit that he should not goe vp to Hierusalem ✠verse 5 And the daies being expired departing vve vvent forvvard al bringing vs on
and read as him self telleth li. 8 Confesâ—e 12. CHAP. XIIII Like a moderator and peacemaker betvvene the firme Christians vvho vvere the Gentils and the infirme vvho vvere the Christian Ievves hauing yet a scruple to cease from keeping the ceremonial meâ—tes and daies of Moyses Lavv be exhorteth the Ievv 〈◊〉 to condemne the Gentil vsing his libertie and the Gentil againe 〈◊〉 to condemne the â—â—rupulous â—ew but rather to abstaine from vsing his libertie and them offending the Ievv 〈◊〉 be an occasions vnto him of aposting verse 1 AND him that is vveake in faith take vnto you not in disputations of cogitatioÌ„s ✠verse 2 For one beleeueth that he may ″ eate al things but he that is vveake let him eate ' herbes ✠verse 3 Let not him that eateth despise him that eateth not and he that eateth not let him not iudge him that eateth for God hath taken him to him ✠verse 4 Vvho art thou that iudgest an other mans seruant To his ovvne Lord he standeth or falleth and he shal stand for God is able to make him stand ✠verse 5 For one iudgeth ″ betvveene day and day and an other iudgeth euery day let euery one abound ″ in his ovvne sense ✠verse 6 He that respecteth the day respecteth to our Lord. And he that eateth eateth to our Lord for he giueth thankes to God And he that eateth not to our Lord he eateth not and giueth thankes to God ✠verse 7 For none of vs liueth to him self no man dieth to him self ✠verse 8 For whether vve liue we liue to our Lord or vvhether we die we die to our Lord. Therfore vvhether vve liue or vvhether vve die vve are our Lords ✠verse 9 For to this end Christ died and rose againe that he may haue dominion both of the dead and of the liuing ✠verse 10 But thou vvhy iudgest thou thy brother or thou vvhy doest thou despise thy brother For * vve shal al stand before the iudgement seate of Christ ✠verse 11 For it is vvritten Liue I saith our Lord that euery knee shal bovve to me and euery tongue shal confesse to God ✠verse 12 Therfore euery one of vs for him self shal render account to God ✠verse 13 Let vs therfore no more iudge one an other but this iudge ye rather that you put not a stumbling blocke or a scandal to your brother ✠verse 14 I knovv and am persuaded in our Lord IESVS Christ that nothing is coÌ„mon of it self but to him that supposeth any thing to be coÌ„mon to him it is common ✠verse 15 For if because of meate thy brother be greeued novv thou vvalkest not according to charitie * Do not vvith thy meate destroy him for vvhom Christ died ✠verse 16 Let not then our good be blasphemed ✠verse 17 For the kingdom of God is ″ not meate and drinke but iustice and peace and ioy in the holy Ghost ✠verse 18 for he that in this serueth Christ pleaseth God and is acceptable to men ✠verse 19 Therfore the things that are of peace let vs pursue and the things that are of edifying one tovvard an other let vs keepe ✠verse 20 Destroy not the vvorke of God for meate * Al things in deede are cleane but it is il for the man that eateth by giuing offence ✠verse 21 It is good not to eate flesh and not to drinke vvine nor that vvherein thy brother is offended or scandalized or vveakened ✠verse 22 Hast thou faith ″ haue it vvith thy self before God Blessed is he that iudgeth not him self in that vvhich he approueth ✠verse 23 But ″ he that discerneth if he eate is damned because not of faith for ″ al that is not of faith is sinne ANNOTATIONS CHAP. XIIII 2. Eate al things By similitude of vvordes the simple are soone deceiued and Heretikes make their vauntage of any thing to seduce the vnlearned There vvere diuers meates forbidden in the Lavv of Moyses and for signification made and counted vncleane vvhereof the Ievves might not eate aâ— al as porke hare conny and such like both of fishes foules and beasts a great number Christ discharged al them that became Christians after his Passion of that obseruance and al other ceremonies of the old Lavv Notvvithstanding because diuers that vvere brought vp in the Lavv had a religion and conscience sodenly to foresake their former maner the Apostle here admonisheth such as bestronger and 〈◊〉 instructed in the case to heare vvith the vveaker sort that being Christians could not yee finde in their hartes to eate and vse the meates forbidden by God in the Lavv as on the other side he vvarneth the vveake that vvould not eate not to take offence or scandal at them that did eate vvithout scruple any of the irregular or forbidden meates in the Lavv nor in any vvise to iudge or condemne the eater but to commit that to God and finally that neither nother should condemne the other for eating or not eating Now the Protestants foÌ„ndly apply al this to the fastes of the Church and differences of meates in the same as though the Church did forbid any meate vvholy neuer to be eaten or touched or made any creatures vncleane or othervvise prescribed any abstinence then for chastising of mens bodies and seruice of God It is a great blindnesse that they can put no difference betvvixt Christes fast of fourtie daies Mat. 4. Iohns abstaining from al delicate meates and drinkes Mat. 11. the vvidovv Annes Luc. â— 1â— the Nazareites Num. 6. the Recabites Ierem. 15 14. the Niniuities Ion. 3. S. Paules 2 Cor. 11 27. S. Timothees 1 Tim. 5 23. Iohns Disciples and Christs Disciples fast Mat. 9 14. 15. which he said they should keepe after his departure from them and the ceremonial distinction of creatures and meates cleane and vncleane in the old Lavv. of vvhich it is euident the Apostle treateth in al this chapter of none other at al. Therfore vvhen the Protestants by the vvordes of this place vvould proue that vve be either made free from fasting and from obeying the Churches commaundement or folovving Christes example in that matter or that the obseruers of Christian fastes be vveake in faith ought not in any vvise coÌ„demne of sinne the breakers of the prescribed fastes of the holy Church they doe abuse ignorantly or vvilfully the Apostles vvordes and discourse 5. Betvvene day and day By the like deceite they abuse this place against the Holy-daies of Christ and his B. mother and Saincts vvhich concerneth onely the Ievves festiuities and obseruation of times vvhereof in the Epistle to the Galatians c 4. 10. 6. Euery one in his ovvne sense The Apostle doth not giue freedom as the Churches enemies vvould haue it that euery man may doe or thinke vvhat he list but in this matter of Iudaical obseruation of daies and meates that for a time onely til the
bound to the lavv so long time as her husband liueth but if her husband sleepe she is at libertie let her marie to vvhom she vvil only in our Lord. ✠verse 40 But more blessed shal she be if she so remaine according to my counsel and I thinke that I also haue the Spirit of God ANNOTATIONS CHAP. VII 2. His ovvne vvise He saith not as the Protestants here pretend to excuse the vnlavvful coniunction of Votaries Let euery one mary but let euery one haue keepe or vse his ovvne vvise to vvhom he vvas maried before his conuersion for the Apostle ansvvereth here to the first question of the Corinthians vvhich vvas not vvhether it vvere lavvful to mary but vvhether they vvere not bound vpon their conuersion to absteine from the company of their vviues married before in their infidelitie as some did persuade them that they ought to doe Hiero. li. 1 cont Iouin c. 4. Chrys in hunc locum be 19. 3. Let the husband render These vvordes open the Apostles intention and talke to be onely of such as are already maried and to iustruct them of the bond and obligation that is betvvene the maried couple for rendring of the dette of carnal copulation one to an other declaring that the maried persons haue yelded their bodies so one to an other that they can not vvithout mutual consent neither perpetually nor for a time defraude one the other 5. Giue your self to praier This time the Heretikes doctrine and high estimatiō of matrimonial actes are far from the puritie of the Apostolike and primitiue Church vvhen the Chrisians to make their praiers and fastings more acceptable to God abstained by mutual consent euen from their lavvful vviues our nevv Maisters not much absteining as it may be thought from their vviues for any such matter And yet S. Augustine saith the Prelate should passe other in this case and thinke that not to be lavvful for him that may be borne in others because he must daily supply Christes roome offer baptize and pray for the people So saith he li. 1. q. 〈◊〉 vtroque test q. 127 in fine See S. Hiero. li. 1 c. 19 aduers Iouin S. Ambr. li. 1 Offic. c. vlt. But alas for the people vvhose maried Pastors are in this point far vvorse then the vulgar folke neither teaching continencie nor giuing good example 6. By indulgence not commaundement Lest some might misconstre his former vvordes as though he had precisely commaunded maried persons not to abstaine perpetually from carnal copulation or not to giue their consent one to an other of continencie but for a time onely he declareth plainely that he gaue no rule or precept absolutely therein but that he spake al the foresaid condescending to their infirmities onely insinuating that continencie from carnal copulation is much better and that him self kept it continually Aug. de bon coniug c. 10. Enchirid. c. 78. 7. A proper gift To such as may lavvfully mary or be already maried God giueth not alvvaies that more high and special gift or grace of continencie though euery one of them al that duely aske and labour for it might haue it but such are not bound to endeuour or seeke for it alvvaies and therfore can not be commaunded to abstaine further then they like but vvhensoeuer a man is bound to abstaine either by vovv or any other necessarie occasion as if one of the parties be in prison vvarre banishment siknos or absent perpetually by lavvful diuorce the other must needes in paine of damnation abstaine and can not excuse the vvant of the gift of chastitie for he is bound to aske it and to seeke for it of God by fasting praying and chastising his body and so labouring duely for it God vvil giue the grace of chastitie So had S. Paul it and so had al the holy men that euer liued chast Therfore detest the doctrine of the Protestants in this point that vvhen they list not fast nor pray for it say they haue not the gift And it vvere a great maruel vvhy so fevv of the nevv Sectes or rather none novv a daies haue that gift but that vve see it is obtained by those meanes vvhich our forefathers vsed they vse not at all To liue in mariage continently vvithout the breach of coniugal fidelitio is a gift of God also but men must not breake their faith of vvedlocke for vvant of it but must knovv that God giueth that gift to such as humbly aske it of him August de gras lib. arbitrio c. 4. De continent c. 1. 9. If they conteine not He meaneth of such as be free for if they marry after they haue made vow or promes to God of chastitie they are vvorthely damned such being bound to conteine and so may conteine if they list August de bono viduit c. 8. 9. de adult coniug li. 1. c. 15. de fide ad Petrum c. 3. infine Ambros ad virg lapsam c. 5. 9. Better to marry It is better to marry for the said persons that be free then to be ouerthrovven and fall into fornication for to burne or to be burnt is not to be tempted onely as the Protestants thinke that picke quarels easely to marry but it signifieth * to yeld to concupiscence either in minde or external vvorke Vvse say also for such as be free for concerning others lavvfully made Priests and such as othervvise haue made vow of chastitie they cannot marry at al and therfore there is no comparison in them betvvixt mariage and fornication or burning for their mariage is but pretensed and is the vvorst sort of continencie and fornication or burning 11. To remaine vnmarried Neither partie may dimisse the other and mary an other for any cause for though they be separated for fornication yet neither may marry againe August de adult coniug li. 1 c. 8. 9. and li. 26. 5. 19. See Annotat. Mat. 19. and S. Augustine in his vvhole bookes de adulter coniugijs to 6. 12. I say not our Lord. By this vve learne that there vvere many matters ouer and aboue the things that Christ taught or prescribed left to the Apostles order and interprecation vvherein they might as the case required either commaund or counsel and vve bound to obey accordingly 14. Sanctified Vvhen the infidel partie is said to be cleane or sanctified by the faithful or the children of their mariage to be cleane vve may not thinke that they be in grace or state of saluation thereby but onely that the mariage is * an occasion of sanctification to the infidel partie and to the children for S. Augustine li. 3 de pec mer. remis c. 12. concludeth against the Pelagians as vve may doe against the Caluinists holding Christian mens children to be holy from their mothers vvombe and not to neede Baptisme that vvhat other sanctification soeuer it be that is here meant it can not
be ynough to saluation vvithout saith Baptisme c. 19. But the obseruation Neither to be Ievv nor Gentil bond or free maried or single nor the faith it self vvhich is proper to Christian men vvil serue to saluation vvithout good vvorkes and keeping the commaundements S. Hierom adu Iouin li. 1 c. 16. 25. Counsel I giue A counsel is one thing a commaundement is an other To doe that vvhich is counseled is not necessarie because one may be saued notvvithstanding but he that vvil doe that vvhich he is counseled vnto shal haue a higher degree of glorie He that fulfilleth not a cōmaundement except he doe penance can not escape punishment August li. de virg c. 13. 14. 28. If a virgin marrie He speaketh not of that virgin vvhich hath dedicated her self to God for if any such mary she shal be damned for breaking her first vow but onely of yong maides vnmaried in the vvorld Hiero. adu Iouin li. 1 c. 7. Chrys ho 20. Theodorete Photius and the other Greeke Doctors vpon this place apud Oecum Epiph. hares 61. 28. Tribulation of the flesh They are matuelously deceiued saith S. Augustine li. de virg c. 1◠that thinke the Apostle counseleth virginitie rather then mariage onely for that mariage hath many miseries and molestations ioyned vnto it which by virginitie shal be auoided not in respect of the greater reward in heauen for the Apostles prouident counseling to virginitie is for the next life and he alleageth these troubles of mariage in that sense specially as they be a hinderance from the seruice of God here and therfore an impediment to vs toward the next life and the more ample ioyes thereof 29. As though they had not He exhorteth that such as haue vviues should not vvholy bestovv them selues in the vaine transitorie pleasure and voluptuousnes of their flesh but liue in such moderation that their mariage hinder them as litle as may be from spiritual cogitatiōs Vvhich is best fulfilled of them that by mutual consent do vvholy conteine vvhether they haue had children or none contemning carnal issue for the ioyes of heauen And these mariages be more blessed then any other saith S. Augustine de Ser. Do. in monte li. 1 cap. 14. 32. Careful for the things of our Lord. The Protestants might here learne if they list first that virginitie is not onely preferred before mariage for that it is a more quiet state of life in this world but for that it is more conuenient for the seruice of God Secondly that virginitie hath a grateful puritie and sanctitie both of body soule vvhich mariage hath not Thirdly they may learne the cause why the Church of God requireth chastitie in the clergie and forbiddeth not onely fornication but al carnal copulation euen in lavvful vvedlocke Vvhich is not onely to the end that Gods Priests be not diuided from him by the clogges of mariage but also that they be cleane and pure from the fleshly actes of copulation CHAP. VIII He rebuketh the learned vvho in pride of their knovvledge did eate Idolothyta that is things offered to Idols vsing as they said their libertie but not considering that the ignorant tooke their doing as an example for them to frequent such meates so as they did before in their Paganisme vvith opinion that they did sanctifie the eaters verse 1 AND concerning those things that are sacrificed to Idols vve knovv that ″ vve al haue knovvledge Knovvledge puffeth vp but charitie edifieth ✠verse 2 And if any man thinke that he knoweth something he hath not yet knovven as he ought to knovv ✠verse 3 But if any man loue God the same is knovven of him ✠verse 4 But as for the meates that are immolated to Idols vve knovv that an Idol is nothing in the vvorld and that there is no God but one ✠verse 5 For although there be that are called gods either in heauen or in earth for there are many gods and many lordes ✠verse 6 yet to vs there is one God the Father of vvhom al things and vve vnto him and one Lord IESVS Christ by vvhom al things and vve by him ✠verse 7 But there is not knovvledge in al. For ″ some vntil this present vvith a conscience of the Idol eate as a thing sacrificed to Idols and their conscience being vveake is polluted ✠verse 8 But meate doth not commend vs to God For neither if vve eate shal vve abound nor if vve eate not shal vve lacke ✠verse 9 But take heede lest perhaps this your libertie be an offense to the vveake ✠verse 10 For if a man see him that hath knovvledge sit at table ″ in the Idols temple shal not his conscience being vveake be edified to eate things sacrificed to Idols ✠verse 11 And through thy knovvledge shal the * vveake brother perish for whom Christ hath died ✠verse 12 But sinning thus against the brethren and striking their vveake conscience you sinne against Christ ✠verse 13 Vvherfore if * meate scandalize my brother I vvil neuer eate flesh lest I scandalize my brother ANNOTATIONS CHAP. VIII 1. Vve al haue knovvledge The spiritual and perfectly instructed Christians knevv no meates novv to be vncleane neither for signification as in the Lavv of Moyses nor alwaies by nature and creation as the Manichees thought nor by any other pollution as in that they vvere offered to Idols and therefore they did eate boldly of such meates as vvere sacrificed contemning and condemning their Idols as mere nothing and the vvorship of them as the honour of things imaginarie vvhich their facte for their vvant of discretion and charitie and for the vse of that their libertie to the offense and scandal of the vveake the Apostle doth here reprehend 7. Some vvith a conscience The perfecter mans fault vvas that they gaue offense by their eating to the vveaker Christians Who seeing them vvhom they reputed vvise and learned to eate the meates offered to Idols conceiued that there vvas some vertue and sanctificatiō in those meates from the Idol to which they vvere offered and though that such things were or might be eaten vvith the same conscience and deuotion as before their conuersion Therfore the case standing thus and the Apostles discourse of eating or not eating meates being so as is declared a thing so euident that it admitteth no other interpretation if the Protestants apply any of this admonition against our fastes in the Cath. Church they be to to ridiculous 10. In the Idols temple Like as novv some Catholikes haue said they knovv that Caluins communion is but as other bread and vvine But yet the ignorant seing such goe to the Communion thinke that it is a good act of Religion Yea vvhatsoeuer they pretend it must needes seeme an honour to Caluins Communion when they are seen in the Idols temple solemly sitting or communicating at the
vvel in respect of revvard at Gods hand the Apostle confessing expresly that al this that he doth either of duety or of Supererogation aboue duety as to preach of freecost and to vvorke vvith his ovvne hands to get his ovvne meate and his fellovves and to abstaine from many lavvful things al is the rather to attaine the revvard of heauen 24. So runne If such as runne for a price to make them selues more svvift and to vvinne the game abstaine from many meates and pleasures vvhat should not vve doe or suffer to vvinne the crovvne of glorie proposed and promised to none but such as runne trauel and endeuour for it 27. I chastise The goale of euerlasting glorie is not promised nor set forth for onely-faith men for such runne at randon but it is the price of them that chastise and subdue their bodies and fleshly desires by fasting vvatching voluntary pouertie and other afflictions Lord hovv farre is the carnal doctrine of the Sectaries and the mauers of these daies from the Apostles spirit Vvherein euen vve that be Catholikes though vve do not condemne vvith the Protestants these voluntarie afflictions as superfluous much lesse as superstitious or iniurious to Christs death but much cōmend them yet vve vse nothing the zeale and diligence of our first Christian aunceters herein and therfore are like to be more subiect to Gods temporal chastisments at the least in the next life then they vvere 72. Lest perhaps Here may vve lambes tremble saith a holy father vvhen the ramme the guide of the flocke must so labour and punish him self besides al his other miseries adioyned to the preaching of the Gospel lest perhaps he misse the marke A man might thinke S. Paul should be as sure and as confident of Gods grace saluation as vve poore vvretched caitiues but the Heretikes vnhappy securitie presumption and faithles persuasion of their saluation is not fides Apostolorum but fides daemoniorum not the faith of the Apostles but the faith of Diuels CHA. X. See the argument of the 9 Chapter vvhich comprehendeth the contents of this also verse 1 FOR I vvil not haue you ignorant brethren that our fathers vvere al * vnder the cloude al * passed through the sea ✠verse 2 and al in Moyses vvere baptized in the cloude and in the sea ✠verse 3 and * al did eate ″ the same spiritual foode ✠verse 4 and al * drunke the same spiritual drinke and they * drunke of the spiritual rocke that folovved them and the rocke vvas Christ ✠verse 5 but in the more part of them God vvas not vvel pleased ⊢ for they * vvere ouerthrovven in the desert ✠verse 6 And these things vvere done in a figure of vs that vve be not couering euil things as * they also coueted ✠verse 7 Neither become ye Idolaters as certaine of them as is vvritten The people sate dovvne to eate and drinke and rose vp to play ✠verse 8 Neither let vs fornicate * as certaine of them fornicate and there fel in one day three and tvventie thousand ✠verse 9 Neither let vs tempt Christ as certaine of them tempted and * perished by the serpents ✠verse 10 Neither doe you murmure as * certaine of them murmured and perished by the destroyer ✠verse 11 And al these things chaunced to them in figure but they are vvritten to our correption vpon vvhom the endes of the vvorld are come ✠verse 12 Therfore he that thinketh him self to stand let him take heede lest he fall ✠verse 13 Let not tentation apprehend ' you but humane and God is faithful vvho vvil not suffer you to be tempted aboue that vvhich you are able but vvil make also vvith tentation issue that you may be able to susteine ⊢ ✠verse 14 For the vvhich cause my deerest flee from the seruing of Idols ✠verse 15 I speake ″ as to vvise men your selues iudge vvhat I say ✠verse 16 The chalice of benediction ″ vvhich vve do blesse is it not the cōmunication of the bloud of Christ and the bread vvhich vve breake is it not ″ the participation of the body of our Lord ✠verse 17 For being many vve are ″ one bread one body al that participate of one bread ✠verse 18 Behold Israël according to the flesh ″ they that eate the hostes are they not partakers of the altar ✠verse 19 Vvhat then do I say that that vvhich is immolated to Idols is any thing or that the Idol is any thing ✠verse 20 But the things that the heathen do immolate to deuils they do immolate and not to God And ″ I vvil not haue you become fellovves of deuils ✠verse 21 ″ You can not drinke the chalice of our Lord and the chalice of deuils you can not be ″ partakers of the table of our Lord and of the table of deuils ✠verse 22 Or do vve emulate our Lord Vvhy are we stronger then he ″ Al things are lavvful for me but al things are not expedient ✠verse 23 Al things are lavvful for me but al things do not edifie ✠verse 24 Let no man seeke his ovvne but an other mans ✠verse 25 Al that is sold in the shambles eate asking no question for conscience ✠verse 26 The earth is our Lordes and the fulnes thereof ✠verse 27 If any inuite you of the infidels and you vvil goe eate of al that is set before you asking no question for conscience ✠verse 28 But if any man say This is immolated to Idols do not eate for his sake that shevved it and for conscience ✠verse 29 conscience I say not thine but the others For vvhy is my libertie iudged of an other mans conscience ✠verse 30 If I participate vvith thankes vvhy am I blasphemed for that vvhich I giue thankes for ✠verse 31 Therfore vvhether you eate or drinke or do any other thing doe al things vnto the glorie of God ✠verse 32 Be vvithout offense to the Ievves and to the Gentiles and to the Church of God ✠verse 33 as I also in al things doe please al men not seeking that vvhich is profitable to my self but vvhich is to many that they may be saued ANNOTATIONS CHAP. X. 1. The same The red sea and the cloud ◠figure of our Baptisme the Manna from heauen and vvater miraculously dravven out of the rocke a figure of the holy Sacrament of Christes body and bloud our Sacraments containing the things and graces in truth vvhich theirs only signified And it is an impudent forgerie of the Caluinists to vvrite vpon this place that the Ievves receiued no lesse the truth and substance of Christ and his benefites in their figures or Sacraments then vve do in ours and that they and vve al eate and drinke of the self same meate and drinke the Apostle saying
onely that they among them selues did al feede of one bread drinke of one rocke vvhich vvas a figure of Christ therein especially that out of Christes side pearced vpon the Crosse gushed out bloud and vvater for the matter of our Sacraments 13. As to vvisemen To cause them to leaue the sacrifices and meates or drinkes offered to Idols he putteth them in minde of the onely true Sacrifice and meate and drinke of Christes body and bloud of vvhich and the sacrifice of Idols also they might not be in any case partakers Vsing this terme vt prudentibus loquor in the same sense as it is thought as the Fathers of the primitiue Church did giue a vvatch vvord of keeping secrete from the Infidels and vnbaptized the mysterie of this diuine Sacrifice by these vvordes Norunt fidels norunt qui initiati sunt August in Ps â—9 33. Conc. 1. 2. Ps 109. Ho. 42. c. 4. in lib. 50 hom Orig. in Leuit. ho. 9. Chrys ho. 2â— in Gen. in fine ho. 51 ad po Antioch ho. 5. in 1 Tim. S. Paul saith I speake to you boldly of this mysterie as to the vviser and better instructed in the same 16. Which vve blesse That is to say the Chalice of Consecration vvhich vve Apostles and Priests by Christes commission do consecrate by vvhich speach as vvel the Caluinists that vse no consecration of the cuppe at al blasphemously calling it magical murmuration and peruersely referring the benediction to thankes giuing to God as also the Lutherans be refuted vvho affirme Christes body and bloud to be made present by receiuing in the receiuing onely for the Apostle expresly referreth the benediction to the chalice and not to God making the holy bloud and the communicating thereof the effect of the benediction 16. The participation of the body The holy Sacrament and Sacrifice of Christs body and bloud being receiued of vs ioyneth vs in soul and body and engraffeth vs into Christ him self making vs partakers and at a peece of his body and bloud For not by loue or spirit onely saith S. Chrysostom but in very deede vve are vnited in his flesh made one body vvith him memebers of his flesh and boones Chrys ho. 45 in Io. sub finem And S. Cyril Such is the force of mystical benediction that it maketh Christ corporally by communicating of his flesh to dvvel in vs. Cyril li. 10. in Io. c. 13. 17. One bread one body As vve be first made one vvith Christ by eating his body and drinking his bloud so secondly are vve conioyned by this one bread vvhich is his body and cuppe vvhich is his bloud in the perfect vnion and felovvship of al Catholike men in one Church vvhich is his body Mystical Vvhich name of Body mystical is specially attributed and appropriated to this one commonvvealth and Societie of faithful men by reason that al the true persons and true members of the same be maruelously knit together by Christes ovvne one body and by the self same bloud in this diuine Sacrament See S. August li. 21 c. 25 de ciu Dei Hilar. li. 8 de Trin. circamed 18. They that eate the hostes It is plaine also by the example of the Ievves in their Sacrifices that he that eateth any of the host immolated is partaker of the Sacrifice and ioyned by office and obligation to God of vvhose sacrifice he eateth 20. I vvil not haue you I conclude then saith the Apostle thus that as the Christian vvhich eateth and drinketh of the sacrifice or Sacrament of the altar by his eating is participant of Christes body and is ioyned in felovvship to al Christian people that eate and drinke of the same being the host of the nevv Lavv and as al that did eate of the hostes of the Sacrifices of Moyses Lavv vvere belonging and associated to that state and to God to vvhom the Sacrifice vvas done euen so vvhosoeuer eateth of the meates offered to Idols he shevveth and profesteth him self to be of the Communion and Societie of the same Idols 21. You can not drinke Vpon the premisses he vvarneth them plainely that they must either forsake the sacrifice and fellovvship of the Idols and Idolaters or els refuse the Sacrifice of Christs body and bloud in the Church In al vvhich discourse vve may obserue that our bread and chalice our table and altar the participation of our host and oblation be compared or resembled point by point in al effects conditions and proprieties to the altars hostes sacrifices and immolations of the Ievves and Gentils Vvhich the Apostle vvould not nor could not haue done in this Sacrament of the Altar rather then in other Sacraments or seruice of our religion if it onely had not bene a Sacrifice and the proper vvorship of God among the Christians as the other vvere among the Ievves and Heathen And so do al the Fathers acknovvledge calling it onely continually almost by such termes as they do no other Sacrament or ceremonie of Christes religion The lambe of God laid vpon the table Conc. Nic. the vnblouddy seruice of the Sacrifice In Conc. Ephes ep ad Nestor pag. 605. the Sacrifice of sacrifices Dionys Ec. Hier. c. 3. the quickening holy sacrifice the vnblouddy host and victime Cyril Alex. in Conc. Ephes Anath 11. the propitiatorie sacrifice both for the liuing and the dead Tertul. de cor Milit. Chrys ho. 41 in 1 Cor. Ho. 3. ad Philip. Ho. 66 ad po Antioch Cypr. ep 66. de coen Do. nu 1. August Ench. 109. Quaest 2. ad Dulcit to 4. Ser. 34. de verb. Apost the Sacrifice of our Mediator the sacrifice of our price the Sacrifice of the nevv Testament the sacrifice of the Church August li. 9. c. 13. li. 3 de bapt c. 19. the one onely inconsumptible victime vvithout vvhich there is no religion Cyprian de coen Do. nu 2. Chrys ho. 17 ad Hebr. The pure oblation the nevv offering of the nevv Lavv the vital and impolluted host the honorable and dreadful Sacrifice the Sacrifice of thankes giuing or Eucharistical and the Sacrifice of Melchisedec Vvhich Melchisedec by his oblation in bread and vvine did properly and most singularly prefigurate this office of Christes eternal Priesthod and sacrificing him self vnder the formes of bread and vvine vvhich shal continevv in the Church through out al Christian Nations in steed of al the offerings of Aarons Priesthod as the Prophete Malachie did foretel as S. Cyprian S. Iustine S. Irenaeus and others the most auncient Doctors and Martyrs do testifie Cypr. ep 63. nu 2. Iustin Dial. cum Trypho post med Irenae li. 4. c. 12. And S. Augustine li. 17 c. 20 de ciu Dei li. 1 cont adu leg proph c. 18. li. â— de bapt c. 19 S. Leo ser 8 de Passione and others do expresly auouch that this one Sacrifice hath succeded al other and fulfilled al other differences of
as it is plaine by the place of Deuteronomie vvhence he reciteth this text but onely such as commit great and damnable crimes and so by greuous and mortal transgressions vvholy breake Gods precepts and thereby incurre the curse of the Lavv from vvhich the said Lavv could not deliuer them of it self nor by any other meanes but by the faith and grace of CHRIST IESVS 11. Liueth by faith It is neither the Heretikes special presumption and confidence nor the faith of Diuels nor faith vvithout vvorkes vvhich is dead in it self as S. Iames saith that can giue life to the iust for that vvhich is dead can not be the cause of life but it is the Catholike faith as S. Augustine vvriteth vvhich vvorketh by charitie according to the Apostles ovvne explication of this vvhole passage by vvhich the iust liueth Li. 3 c. 5. cont duas ep Pelag. See the Annotation vpon the same vvordes Rom. 1. 27. Haue put on Christ Here the Aduersaries might haue seen if they vvere not blinded by contentious striuing against Gods Church that vvhen Iustification is attributed to faith vvithout mention of good vvorkes or other Christian vertues Sacraments it is not meant to exclude any of the same from the vvorking of iustice or saluation for here vve learne that by the Sacrament of Baptisme also vve put on Christ vvhich is to put on faith hope charitie and al Christian iustice By the same vve proue also that the Sacraments of the nevv iavv giue grace for that the receiuers thereof put on Christ And the Aduersaries euasion that it is faith vvhich vvorketh in the Sacrament and not the Sacrament it self is plainely false Baptisme giuing grace and faith it self to the infant that had none before CHAP. IIII. That the Lavv vvas fit for the time of nonnage but being novv come to ful age to desire such seruitude is absurd specially for Gentils 12 And that he vvriteth this not of any displeasure but to tel them the truth remembring hovv passingly they honoured him vvhom he vvas present and exhorting them therfore not to harken to the false Apostles in his absence 21 By the allegorie also of Abrahams tvvo sonnes shevving that the children of the Ievves Synagogue shal not inherite but vve vvho are the children of the free vvoman that is of the Cath. Church of Christ verse 1 AND I say as long as the heire is a litle one he differeth nothing from a seruant although he be lord of al ✠verse 2 but is vnder tutors and gouernours vntil the time limited of the father ✠verse 3 so vve also vvhen vve vvere litle ones vvere ″ seruing vnder the elemētes of the vvorld ✠verse 4 But vvhen the fulnes of time came God sent his sonne made of a vvoman made vnder the Lavv ✠verse 5 that he might redeeme them that vvere vnder the Lavv that vve might receiue the adoption of sonnes ✠verse 6 And because you are sonnes * God hath sent the Spirit of his sonne into your hartes crying Abba Father ✠verse 7 Therfore novv he is not a seruant but a sonne And if a sonne an heire also by God ⊢ ✠verse 8 But then in deede not knowing God you serued them that by nature are not Gods ✠verse 9 But novv vvhen you haue knovven God or rather are knovven of God hovv turne you againe to the ″ vveake poore elements vvhich you vvil serue againe ✠verse 10 ″ You obserue daies and moneths and times and yeres ✠verse 11 I feare you lest perhaps I haue laboured in vaine among you ✠verse 12 Be ye as I because I also am as you brethren I beseeche you you haue hurt me nothing ✠verse 13 And you knovv that by infirmitie of the flesh I euangelized to you heretofore ✠verse 14 and your tentation in my flesh you despised not neither reiected but as an Angel of God you receiued me as Christ IESVS ✠verse 15 Vvhere is then your blessednes for I giue you testimonie that if it could be done you vvould haue plucked out your eies and haue giuen them to me ✠verse 16 Am I then become your enemie telling you the truth ✠verse 17 They emulate you not vvel but they vvould exclude you that you might emulate them ✠verse 18 But do you emulate the good in good alvvaies and not only vvhen I am present vvith you ✠verse 19 My litle children vvhom I trauail vvithal againe vntil Christ be formed in you ✠verse 20 And I vvould be vvith you now and chaunge my voice because I am confounded in you ✠verse 21 Tel me you that vvil be vnder the Lavv haue you not read the Lavv ✠verse 22 For it is vvritten that * Abraham had tvvo sonnes one of the bond-vvoman and one of the free-vvoman ✠verse 23 But he that of the bond-vvoman vvas borne according to the flesh and he that of the free-vvoman by the promisse ✠verse 24 vvhich things are said ″ by an allegorie For these are the tvvo testaments The one from mount Sina gendring vnto bondage vvhich is Agar ✠verse 25 for Sina is a mountaine in Arabia vvhich hath affinitie to that vvhich novv is Hierusalem and serueth vvith her children ✠verse 26 But that Hierusalem vvhich is aboue is free vvhich is our mother ✠verse 27 For it is vvritten Reioyce thou barren that bearest not breake forth and crie that trauailest not because many are the children of the desolate more then of her that hath a husband ✠verse 28 But * we brethren according to Isaac are the children of promis ✠verse 29 But as then he that vvas borne according to the flesh persecuted him that vvas after the spirit so novv also ✠verse 30 But vvhat saith the Scripture Cast out the bond-vvoman and her sonne for the sonne of the bond-vvoman shal not be heire vvith the sonne of the free-vvoman ✠verse 31 Therfore brethren vve are not the children of the bond-vvoman but of the free by the ″ freedom vvhere vvith Christ hath made vs free ⊢ ANNOTATIONS CHAP. IIII. ◠Seruing. There can be no external vvorship of God nor association of men in religion either true or false vvithout the vse of corporal things or elements The Heathen so vsed the creatures of elements that they serued them as their goddes The Ievves of vvhom the Apostle here speaketh serued not the creatures them selues vvhich they occupied in their ceremonies but they serued the only true God vnder the elements that is to say being serullely clogged yoked kept occupied and in avve vvith innumerable fleshly grosse and combersom offices about creatures The Christians neither serue elements as the one nor be kep◠in seruile thraldom thereby as the other but occupie only a fevv exceding easie svvete seemely and significant for an agreable exercise both of body and minde Vvhereof S. Augustine saith thus li. 3. c. 9
Christ kept conuenticles in the name of spirites and Idols of vvhich kinde of vvorship of Angels and Diuels see Clemens Alexand. Strom. 3. TertulliaÌ„ li. 5. cont Marcion expoundeth this place of the false teachers that feined them selues to haue reuelatioÌ„ of Angels that the Lavv should be kept touching differeÌ„ce of cleane vncleane meates Vvhich is very agreable to that * in the Epistle to Timothee vvhere S. Paul calleth abstaining from meates after the Ievvish or heretical maner the doctrine of Diuels vvhereof see more in the annotation vpon that place Haimo a godly auÌ„cient vvriter vpon this place saith further that some Philosophers of the Gentils and some of the Ievves also taught that there vvere foure Angels Presidents of the foure elements of mans body and that in feined hypocrisie vvhich the Apostle here calleth humilitie they pretended to vvorship by sacrifice the said Angels Theophylacte expoundeth this feined humilitie of certaine Heretikes that pretending the mediatorship to be a derogation to Christs maiestie vvorshipped Angels as the only mediators Al vvhich vve set dovvne vvith more diligeÌ„ce that the Heretikes may be ashamed to abuse this place against the duâ— reuerence and respect or praiers made to the holy Angels Vvhom the Scriptures record so often to offer our praiers vp to God and to haue been lavvfully reuerenced of the Patriarkes neuer as gods but as Gods ministers and messengers Iosu 5 14. Tob. 12 12. Gen. 48 16. Angelus qui â—ruit mâ— 1 Tim. 5 21. And that they may be praied vnto can helpe heare vs see S. Hierom in cap. 10 Daniâ—lis S. Ambrose in Psal 118. ser 1. S. Augustine li. 10 de ciuit Dei c. 12. Bede li. 4 in Cantica c. 24. 19. Not holding the head Because he hath much a do vvith such false preachers as taught the people to preferre the Angels vvhich gaue the Lavv or other vvhatsoeuer before Christ in this Epistle and to the Ephesians he often affirmeth Christ to be our head yea and to be exalted far aboue al creatures Angels Potestats Principalities or vvhatsoeuer 20. Why doe you A maruelous impudent translation of these vvordes in the English Bibles thus Why are you burdened vvith traditions Vvhere as the Greeke hath not that signification but to make the name of Tradition odious here they put it of purpose not being in the Greeke and in other place where Traditions are coÌ„mended 1 Cor. 11. and 2 Thes 2. and where the Greeke is so most flatly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there they translate it Instructions ordinancesâ—punc c. 21. Touch not The Heretikes as before and alvvaies very vainely alleage this against the Catholike fastings vvhen it is most cleere that the Apostle reprehendeth the foresaid false teachers that though to make the Christians subiect to the obseruation of the ceremonies of the old Lavv of not eating hogges conies hares fleshâ—punc and such like not to touch a dead corps nor any place vvhere a vvomaÌ„ in her floures had sitteÌ„ other infinite doctrines of touching tasting vvashing eating and the rest either commaunded to the old people by God or as many things vvere voluntarily taken vp by them selues sometime cleane against Gods ordinance and often friuolous and superstitious Vvhich sort as Christ in the Gospel so here S. Paul calleth the precepts and doctrines of men and superstition and as the Greeke vvord signifieth voluntarie vvorship that is inuented by Heretikes of their ovvne head vvithout the vvarrant of Christ in the Scriptures or the Holy Ghost in the Church or any lavvful authoritie of such vvhom Christ commaundeth vs to obey Against such Sect-Maisters therfore as vvould haue yoked the faithful againe vvith the Ievvish or Heretical fastes of Simon Magus and the like S. Paul speaketh and not of the Churches fastes or doctrines 23. Hauing a shevv Againe the Heretikes of our time obiect that these foresaid false teachers pretended holines vvisedom and chastisement of their bodies for so S. Paul saith by forbidding certaine meates according to the Ievves obseruation euen as the Catholikes do It is true they did so and so do most vices imitate vertues for if chastising of mens bodies and repressing their concupiscences and lustes vvere not godly and if abstinence from some meates vvere not laudably and profitably vsed in the Church for the same purpose no Heretikes to induce the â—bolished obseruations and differences of meates of the Ievves or the condemnation of certaine meates and creatures as abominable according to others vvould haue falsely pretented the chastisement of their flesh or made other shevv of vvisedom and pietie to found their vnlavvful Heretical or Iudaical superstition concerning the same The Catholike Church her children by the example of Christ S. Iohn Baptist the Apostles and other blessed men do that lavvfully godly religiously and sincerly in deede to the end aforesaid vvhich these false Apostles onely pretended to do So * S. Paul did chastise his body in deede by vvatching â—asting and many other afflictions and that vvas lavvful and vvas true vvisedom and pietie in deede The foresaid Heretikes not so but to induce the Colossians to Iudaisme and other abominable errors did but pretend these things in hypocrisie CHAP. III. He exhorteth to mortifie and put of al corrupt maners of the old man and to put on such vertues as are for the nevv man 18 In particular also vviues and husbands children and parents seruants and maisters ech sort to do their duetie verse 1 THERFORE if you be risen vvith Christ seeke the things that are aboue vvhere Christ is sitting on the right hand of God ✠verse 2 Minde the things that are aboue not the things that are vpon the earth ✠verse 3 For you are dead and your life is hidde vvith Christ in God ✠verse 4 Vvhen Christ shal appeare your life then you also shal appeare vvith him in glorie ⊢ ✠verse 5 * Mortifie therfore your members that are vpon the earth fornication vncleannesse lust euil concupiscence and â— auarice vvhich is the seruice of Idols ✠verse 6 for vvhich things the vvrath of God commeth vpon the children of incredulitie ✠verse 7 in vvhich you also vvalked sometime vvhen you liued in them ✠verse 8 But novv lay you also al avvay anger indignation malice blasphemie filthie talke out of your mouth ✠verse 9 Lie not one to an other * spoiling your selues of the old man vvith his actes ✠verse 10 and â— doing on the nevv him that is renevved vnto knovvledge * according to the image of him that created him ✠verse 11 vvhere there is not Gentile and Ievve circumcision and prepuce Barbarous and Scythian bonde and free but al and in al Christ ✠verse 12 Put ye on therfore as the elect of God holy and beloued * the bovvels of mercie benignitie humilitie modestie patience ✠verse 13 supporting one an other and pardoning one an other if any
proper vice both of Iudaical and of Heretical false teachers to professe knowledge and great skill in the Lavv and Scriptures being in deede in the sight of the learned most ignorant of the vvord of God not knowing the very principles of diuinitie euen to the admiration truely of the learned that reade their bookes or heare them preach 9. The lavv not made to the iust By this place and the like the Libertines of our daies vvould discharge them selues vvhom they count iust from the obedience of lawes But the Apostles meaning is that the iust man doth vvel not as compelled by lavv or for feare of punishment due to the transgressors thereof but of grace mere loue tovvard God al goodnes most vvillingly though there were no law to commaund him 21. Deliuered to Satan Hymenaeus and Alexander are here excoÌ„municated for falling from their faith teaching heresie an example vnto Bishops to vse their spiritual power vpon such In the primitiue Church corporal affliction through the ministerie of Satan vvas ioyned to excommunication Vvhere we see also the diuels readines to inuade them that are cast out by excommunication from the fellowship of the faithful and the supereminent povver of Bishops in that case Vvhereof S. Hierom ep 1. ad Heliod c. 7 hath these memorable vvordes God forbid saith he I should speake sinistreusly of them vvho succeding the Apostles in degree make Christes body vvith their holy mouth by vvhom vve are made Christians vvho hauing the kâ—â—is of heauen do after a sort iudge before the day of iudgement vvho in sâ—brietie and Chastitie haue the keeping of the spouse of Christ And a litle after They may deliuer me vp to Satan to the destruction of my flesh that the spirit may be saued in the day of our Lord Iesus And in the old Lavv vvhosoeuer vvas disobedient to the Priests was either cast out of the campe and so stoned of the people or laying dovvne his necke to the svvord expiated his offense by his bloud but novv the disobedient is cut of vvith the spiritual svvord or being cast out of the Church is torne by the furious mouth of Diuels So saith he Vvhich vvordes vvould God euery ChristiaÌ„ man vvould vveigh CHAP. II. By his Apostolike authoritie he appointeth publike praiers to be made for al meÌ„ vvithout exception 8 also men to pray in at places 9 and vvomen also in semely attire 11 to learne of men and not to be teachers in any vvise but to seeke saluation by that vvhich to them belongeth verse 1 I Desire therfore first of al things that ″ obsecrations praiers postulations thankesgeuings be made for al men ✠verse 2 for kings and al that are in preeminence that vve may leade a quiet and a peaceable life in al pietie and chastitie ✠verse 3 For this is good and acceptable before our Sauiour God ✠verse 4 ″ vvho vvill al men to be saued and to come to the knovvledge of the truth ✠verse 5 For there is one God ″ one also mediatour of God and men man Christ IESVS ✠verse 6 vvho gaue him self a redemption for al vvhose testimonie in due times is coÌ„firmed ✠verse 7 * vvherein I am appointed a preacher an Apostle I say the truth I lie not doctor of the Gentiles in faith and truth ✠verse 8 I vvil therfore that men pray in euery place lifting vp pure handes vvithout anger and altercation ✠verse 9 In like maner * vvomen also in comely attire vvith demurenesse and sobrietie adorning them selues not in plaited heare or gold or pretious stones or gorgeous apparel ✠verse 10 but that vvhich becoÌ„meth vvomen professing pietie by good vvorkes ✠verse 11 Let a vvoman learne in silence vvith al subiection ✠verse 12 But * to teach ″ I permit not vnto a vvoman not to haue dominion ouer the man but to be in sileÌ„ce ✠verse 13 For * Adam vvas formed first then Eue. ✠verse 14 and Adam vvas not seduced but the vvoman being seduced vvas in preuarication ✠verse 15 Yet she shal be saued by generation of children if they ' continue in faith loue and sanctification vvith sobrietie ANNOTATIONS CHAP. II. 1. Obsecrations This order of the Apostle S. Augustine ep 59 findeth to be fulfilled specially in the holy celebration of the Masse vvhich hath al these kindes expressed here in foure diuers vvordes pertaining to foure sortes of praiers the difference vvhereof he exactly seeketh out of the proper signification and difference of the Greeke vvordes And he teacheth vs that the first kind of praiers vvhich here be called obsecrations are those that the Priest saith before the consecration that the second called Praiers be al those vvhich are said in and after the Consecration about the Receiuing including specially the Pater noster vvherewith the vvhole Church saith he in maner endeth that part as S. Hierom also affirmeth that Christ taught his Apostles to vse the Pater noster in the Masse Sic docuit c. So taught he hit Apostles that daily in the Sacrifice of his body the faithful should be bold to say Pater noster c. Li. 3 cont Pelag. cap. 5. where he alludeth to the very vvordes novv vsed in the preface to the said Pater noster in the said Sacrifice audemus dicere Pater noster The third sort called here in the text PostulatioÌ„s be those vvhich are vsed after the CoÌ„munion as it vver for dimissing of the people vvith benediction that is vvith the Bishops or Priests blessing Finally the last kinde vvhich is Thankes-giuings concludeth al vvhen the Priest and people giue thankes to God for so greate a mysterie then offered and receiued Thus the said holy father handleth this text ep 59 to Paulinus S. Epiphanius also insinuateth these vvordes of the Apostle to pertaine to the Liturgie or Masse vvhen he thus vvriteth to Iohn Bishop of Hierusalem Vvhen vve accomplish our praiers after the rite of the holy Mysteries vve pray both for al others and for thee also â—p 60 c. 2 ad Io. Hierosolym apud Hieronymum And most of the other fathers expouÌ„d the foresaid vvordes of publike praiers made by the Priest vvhich are said in al Liturgies or Masses both Greeke and Latin for the good estate of al that be in high degnitie as kings and others See S. Chrys ho. 6. in 1 Tim. S. Ambr. in hunc loâ— Prosper de vocat li. 1. c. 4. So exactly doth the practise of the Church agree vvith the Precepts of the Apostle and the Scriptures and so profouÌ„dly do the holy fathers seeke out the proper sense of the Scriptures vvhich our Protestants do so prophanely popularely and lightly skimme ouer that they can neither see nor endure the truth 4 Vvho vvil al men The perishing or damnation of men must not be imputed to God vvho delighteth not in any
vvas vvholy spiritual For then Christs death vvas not a corporal external visible and truely named sacrifice neither could Christ or Melchisedec be any otherwise a Priest then euery faithful man is vvhich to hold as the Caluinists folowing their owne doctrine must needes do is directly against the Scriptures and no lesse against Christes one oblation of his body vpon the Crosse then it is against the daily sacrifice of his body vpon the altar Therfore he hath a certaine host in external and proper maner to make perpetual oblation thereby in the Church for visible and external act of sacrificing in heauen he doth not exercise 4. If vpon the earth It is by his death and resurrection to life againe that his body is become apt and fitte in such diuine sort to be sacrificed perpetually For if he had liued in mortal sort still that vvay of mystical representation of breaking his body and separating the bloud from the same could not haue been agreable and so the Church and Christian people should haue lacked a priesthod and sacrifice Christ him self should not haue been a Priest of a peculiar order but either must haue offered in the things that Aarons Priests did or els haue been no Priest at all For to haue offered onely spiritually as all faithful men do that could not be ynough for his vocation and our redemption and state of the new Testament How his flesh vvas made fit to be offered and eaten in the B. Sacrament by his death see Isychius li. 1 in leuit cap. 2. 5. Heauenly things As the Church or state of the new Testament is commonly called Regnum coelorum Dei in the Scriptures so these heauenly things be probably taken by learned men for the mysteries of the new Testament And it seemeth that the paterne giuen to Moyses to frame his tabernacle by vvas the Church rather then the heauens them selues al S. Paules discourse tending to shew the difference betwixt the new Testament and the old and not to make comparison betwene the state of heauen and the old law Though incidently because the condition of the new Testament more neerely resembleth the same then the old state doth he sometime may speake somewhat therof also 10. Into their minde This also and the rest folowing is fulfilled in the Church and is the proper effect of the new Testament vvhich is the grace and spirit of loue graffed in the hartes of the faithful by the holy Ghost vvorking in the Sacraments and sacrifice of the new law to that effecte 10. Their God This mutual couenant made betwixt God and the faithful is that vvhich vvas dedicated and established first in the chalice of his bloud called therfore the nevv Testament in his bloud and vvhich vvas straight after ratified by the death of the â—â—stator vpon the Crosse 11. Shal not teach So it vvas in the primitiue Church in such specially as vvere the first founders of our new state in Christ And that vvhich vvas verified in the Apostles and other principal men the Apostle speaketh generally as though it vvere so in the vvhole as S. Peter applieth the like out of Ioël and our Sauiour so speaketh vvhen he saith that such as beleeue in him shal vvorke miracles of diuers sortes Christian men then must not abuse this place to make chalenge of new inspirations and so great knowledge that they neede no Scriptures or teaching in this life as some Heretikes doe vvith much like reason and shew of Scriptures as the Protestants haue to refuse external sacrifice And it is no lesse phantastical madnesse to deny external sacrifice sacraments or Priesthod then it is to abolish teaching and preaching CHAP. IX In the old Testament that secular Sanctuarie had tvvo partes the one signifying that time vvith the ceremonies therof for the emundation of the flesh the other signifying heauen vvhich then vvas shut vntil our High priest Christ entered into it and that vvith his ovvne bloud shed for the emundation of our consciences Wherevpon he concludeth the excellencie of his tabernacle and host aboue the old 25 Noting also the differences that he entered but once so effectual vvas that one blouddy offering of himself for euer vvheras the Leuitical High priest entered euery yere once verse 1 THE former also in deede had iustificatioÌ„s of seruice and a secular sanctuarie ✠verse 2 For the tabernacle vvas made the first vvherin vvere the candlestickes and the table and the proposition of Ioaues vvhich is called Holy ✠verse 3 But after the second vele the tabernacle vvhich is called Sancta Sanctorum ✠verse 4 hauing a golden censar and the arke of the testameÌ„t couered about on euery part vvith gold in the vvhich vvas ″ a golden potte hauing Manna and the rod of Aaron that had blossomed * the tables of the testament ✠verse 5 and ouer it vvere * the ″ Cherubins of glorie ouers had ovving the propitiatorie of vvhich things it is not needeful to speake novv particularly ✠verse 6 But these things being so ordered in the first tabernacle in deede the priests alvvaies entered accoÌ„plishing offices of the sacrifices ✠verse 7 But in the second * once a yere the high priest only not vvithout bloud vvhich he offereth for his ovvne and the peoples ignorance ✠verse 8 the holy Ghost signifying this that the vvay of the holies was not yet manifested the former tabernacle as yet standing ✠verse 9 vvhich is a parable of the time present according to vvhich are offered giftes and hostes vvhich can not concerning the conscience make perfect him that serueth ✠verse 10 onely in meates and in drinkes and diuerse baptismes and iustices of the flesh laid on them ″ vntil the time of correction ✠verse 11 But Christ assisting an high Priest of the good things to come by a more ample and more perfect tabernacle not made vvith hand that is not of this creation ✠verse 12 neither by the bloud of goates or of calues but by his ovvne bloud entered in once into the Holies ″ eternal redemption being found ⊢ ✠verse 13 For * if the bloud of goates and of oxen the ashes of an heifer being sprinkled sanctifieth the polluted to the cleansing of the flesh ✠verse 14 hovv much more hath ' the bloud of Christ vvho by the holy Ghost offered himself vnspotted vnto God cleansed ' our conscience from dead vvorkes to serue the liuing God ✠verse 15 And therfore he is the mediatour of the nevv Testament that death being a meane vnto the redemption ″ of these preuarications vvhich vvere vnder the former testament they that are called may receiue the promise of eternal inheritance ⊢ ✠verse 16 For * vvhere there is a testament the death of the testatour must of necessitie come betvvene ✠verse 17 For a testament is confirmed in
to the order of Aaron but according to the order of Melchisedec See ep 120. c. 19. ep 57. ad q. 1. in fine Thus you see vvhen the holy fathers handle the Scriptures they finde Masse and Sacrifice in many places vvhere the ignorant heretikes or the simple might thinke they speake onely of a common thankes giuing 16. God is promerited This latin vvord promeretur cannot be expressed effectually in any one English vvord It signifieth Gods fauour to be procured by the foresaid vvorkes of almes and charitie as by the deserts and merites of the doers Which doctrine and vvord of merites the Aduersaries like so il that they flee both here and els vvhere from the vvord translating here for promeretur Deus God is pleased more neere to the Greeke as they pretend Which in deede maketh no more for them then the latin vvhich is agreable to most auncient copies as vve see by Primasius S. Augustines scholer For if God be pleased vvith good vvorkes and shew fauour for them then are they meritorious and then only faith is not the cause of Gods fauour to men 17. Obey your Prelates There is nothing more inculcated in the holy Scriptures then obedience of the lay people to the Priests and Prelates of Gods Church in matters of soule conscience and religion Vvhereof the Apostle giueth this reason because they haue the charge of mens soules and must ansvver for them vvhich is an infinite preeminence and superiority ioyned vvith burden and requireth maruelous submission and most obedient subiection of al that be vnder them and their gouernement From this obedience there is no exception nor exemption of kings nor Princes be they neuer so great If they haue soules and be Christian men they must be subiect to some Bishop Priest or other Prelate And vvhatsoeuer he be though Emperour of all the vvorld if he take vpon him to prescribe and giue lawes of religion to the Bishops and Priests vvhom he ought to obey and be subiect vnto in religion he shal he damned vndoubtedly except he repent because he doth against the expresse vvord of God and law of nature And by this you may see the difference of an heretical and a disordered time from other Catholike Christian daies For heresie and the like damnable reuoltes from the Church of God is no more but a rebellion and disobedience to the Priests of Gods Church vvhen men refuse to be vnder their discipline to heare their doctrine and interpretation of Scriptures to obey their lawes and counsels This disobedience and rebellion from the Spiritual Gouernour vnder pretence of obedience to the Temporal is the bane of our daies and specially of our Countrie vvhere these new Sectes are properly mainteined by this false principle That the Prince in matters of soule and religion may commaund the Prelate vvhich is directly and euidently against this Scripture and all other that commaund the sheepe of Christes fold to obey their spiritual Officers THE ARGVMENT OF THE EPISTLE OF S. IAMES THIS Epistle as the rest folovving is directed specially as S. Augustine saith against the errour of only faith vvhich some held at that time also by misconstruing S. Paules vvordes Yea not only that but many other errours vvhich then also vvere annexed vnto it as they are novv doth this Apostle here touche expresly He saith therfore that not only faith but also good vvorkes are necessarie that not only faith but also good vvorkes do iustifie that they are actes of Religion or seruice and vvorship of God that to keepe al the commaundements of God and so to abstaine from al mortal sinne is not impossible but necessarie that God is not author of sinne no not so much as of tentation to sinne that vve must stay our selues from sinning vvith feare of our death of the Iudgement of hel and stirre our selues to doing of good vvith our revvard that vve shall haue for it in heauen These pointes of the Catholike faith he commendeth earnestly vnto vs inueighing vehemently against them that teach the coÌ„trarie errors Hovvbeit he doth vvithal admonish not to neglect such but to seeke their conuersion shevving them hovv meritorious a thing that is Thus then he exhorteth generally to all good vvorkes dehorteth from al sinne but yet also namely to certaine from certaine as from acception of persons from detraction and rash iudging from concupisceÌ„ce and loue of this vvorld from svvearing and to praier to almes to humilitie confession and penance but most copiously to patience in persecution Novv vvho this Iames vvas It is not be vvhose feast the Church keepeth the 25 of Iulie vvhich vvas S. Iohns brother and vvhose martyrdom vve haue Act. 12. but he vvhom the Church vvorshippeth the first of Maie vvho is called Frater Domini our lordes brother and brother to Iude and vvhich vvas the first Bishop of Hierusalem of vvhom vve reade Act. 15 21. and also Gal. 2. of vvhose vvonderful austeritie and puritie of life the Ecclesiasticall stories do report Euseb li. 2. c. â—2 Hiero. in Catalogo Therfore as the old High-priest had povver and charge ouer the Ievves not only in Hierusalem and Iurie but also dispersed in other Countries as vve vnderstand Act. 9. v. 1 2. so S. Iames likevvise being Bishop of Hierusalem and hauing care not only of those Ievves vvith vvhom he vvas resident there in Iurie but of al the rest also vvriteth this Epistle To the tvvelue tribes that are in dispersion and in them to al Christians vniuersally dispersed through the vvorld THE CATHOLIKE EPISTLE OF IAMES THE APOSTLE Catholike Epistle The vvord Catholike though in the title of this Epistle the rest folovving called The Catholike Epistles it be not vvholy in the same sense as it is in the Creede yet the Protestants so feare and abhorre the vvord altogether that in some of their Bibles they leaue it cleane out although it be in the Greeke and in some they had rather translate ridiculously thus The general Epistle c. vvhereas these are famously knovven and * specified in antiquitie by the name of Catholike Epistles for that they are vvritten to the vvhole Church not to any peculiar people or person as S. Paules are CHAP. I. Vve haue to reioyce in persecution but if vve be patient and vvithal absteine from al mortal sinne 9 considering hovv vve shal be exalted and crovvned for it vvhen the persecutor vvho enricheth him self vvith our spoiles shal fade avvay 13 But if any be tempted to fall or to any other euil let him not say God it the author of it vvho is the author of al good onely 19 Such points of the Caâ—â—-faith vve must be content to learne vvithout contradiction and anger and to doe accordingly 26 Because othervvise vve may talke of Religion but in deede it is no Religion verse 1 IAMES the seruant of God and of our Lord IESVS Christ to the tvvelue tribes
the king ✠verse 18 Seruants be subiect in al feare to your maisters not only to the good modest ″ but also to the vvaivvard ✠verse 19 For this is thanke if for coÌ„science of God a man sustaine sorovves suffering vniustly ✠verse 20 For vvhat glorie is it if sinning and buffeted you suffer but if doing vvel you sustaine patiently this is thanke before God ✠verse 21 For vnto this are you called because Christ also suffred for vs ' leauing you ' an example that you may folovv his steppes ✠verse 22 vvho did no sinne neither vvas guile found in his mouth ✠verse 23 vvho vvhen he vvas reuiled did not reuile vvhen he suffred he threatened not but deliuered him self to him that iudged him vniustly ✠verse 24 vvho him self * bare our sinnes in his body vpon the tree that dead to sinnes we may liue to iustice by vvhose stripes you are healed ✠verse 25 For you vvere as sheepe straying but you be conuerted novv to the Pastor and Bishop of your soules ⊢ ANNOTATIONS CHAP. II. â— Spiritual hostes Here vve see that as he speaketh of spiritual hostes vvhich euery Christian man offereth so he speaketh not properly of priesthod vvhen he maketh al Priests but of a spiritual priesthod Which spiritual priesthod vvas also in al the Iewes but the priesthod properly so called vvas onely in the sonnes of Aaron and they offered the sacrifices properly so called vvhich none besides might offer 13. Be subiect Not onely our Maister Christ but the Apostles and al Christians vvere euer charged by such as thought to bring them in hatred vvith Princes vvith disobedience to kings and temporal Magistrates therfore both * S. Paul and this Apostle do specially vvarne the faithful that they giue no occasioÌ„ by their il demeanure to secular Princes that the Heathen should count them disobedient or seditious vvorkers against the States of the vvorld 13. To euery humans creature So he calleth the temporal Magistrate elected by the people or holding their Souerainty by birth carnal propagation ordained for the vvorldly vvealth peace and prosperitie of the subiects to put a difference betvvixt that humane Superiority and the spiritual Rulers and regiment guiding and gouerning the people to an higher end and instituted by God him self immediatly for Christ did expresly constitute the forme of regiment vsed euer since in the Church He made oue the cheese placing Peter in the Supremacie he called the Apostles and Disciples giuing them their seueral authorities Aftervvared * God guided the lot for choise of S. Marthias in Iudas place and the Holy Ghost expresly and namely seuered and chose Paul and Barnabas vnto their Apostolical function and generally the Apostle faith of al spiritual Rulers The holy Ghost hath placed you to rule the Church of God And although al povver be of God and kings rule by him yet that is no othervvise but by his ordinarie concurrence and prouidence vvhereby he procureth the earthly coÌ„modity or vvealth of men by maintaining of due superiority and subiection one tovvards an other and by giuing povver to the people and Commonvvealth to choose to them selues some kinde or forme of Regiment vnder vvhich they be content to liue for their preseruation in peace and tranquillity But Spiritual superiority is far more excellent as in more excellent â—ort depending not of mans ordinance election or as this Apostle speaketh creation but of the Holy Ghost vvho is alvvaies resident in the Church vvhich is Christs body mystical and therfore an other manner of Commonwealth then the earthly concurring in singular sort to the creation of al necessarie Officers in the said Church euen to the vvorlds end as S. Paul vvriteth to the Ephesians Lest therfore the people being then in so precise sort alvvaies vvarned of the excellencie of their Spiritual gouernours * and of their obedience tovvard them might neglect their dueties to Temporal Magistrates specially being infidels and many times tyrants and persecutors of the faith as Nero and other vvere then therfore S. Peter here vvarneth them to be subiect for their bodies and goods and other temporal things euen to the vvorldly Princes both infidels and Christians vvhom he calleth humane creatures 13. To the king as excelling Some simple heretikes other also not vnlearned at the begining for lacke of better places vvould haue proued by this that the king vvas head of the Church and aboue al Spiritual rulers and to make it â—ound better that vvay they falsely translated it To the king as to the cheefe head In the Bible of the yere 1562. But it is euident that he calleth the king the precellent or more excellent in respect of his Vicegerents vvhich he calleth Dukes or Gouernours that be at his appointment and not in respect of Popes Bishops or Priests as they haue the rule of mens soules vvho could not in that charge be vnder such kings or Emperours as the Apostle speaketh of no more then the kings or Emperours then could be heads of the Church being Heathen men and no members thereof much lesse the cheefe members See a notable place in S. Ignatius ep ad Smyrnenses vvhere he exhorteth them first to honour God next the Bishop then the king This is an inuincible demoÌ„stration that this text maketh not for any spiritual claime of earthly kings because it giueth no more to any Prince then may and ought to be done and graunted to a Heathen Magistrate Neither is there any thing in al the nevv Testament that proueth the Prince to be head or cheefe gouernour of the Church in spiritual or Ecclesiastical causes more then it proueth any heathen Emperour of Rome to haue been for they vvere bound in temporal things to obey the heathen being lavvful kings to be subiect to them euen for conscience to keepe their temporal lavves to pay them tribute to pray for them and to doe al other natural duties and more no scriptures binde vs to doe to Christian kinges 16. Not as hauing There vvere some Libertines in those daies as there be novv that vnder pretence of libertie of the Gospel sought to be free from subiection and lawes of men as now vnder the like vvicked pretence Heretikes refuse to obey their spiritual rulers and to obserue their lawes 18. But also the vvaivvard The Vviclefistes and their folovvers in these daies sometimes to moue the people vnto sedition hold and teach that maisters and magistrates lose their authoritie ouer their seruants and subiects if they be once in deadly sinne and that the people in that case neede not in conscience obey them Vvhich is a pernicious and false doctrine as is plaine by this place vvhere vve be expresly commaunded to obey euen the il-conditioned vvhich must be alvvaies vnderstood if they commaund nothing against God for then this rule is euer to be folovved Vve must obey God
in state of saluation and being chastised for their fault in the next life vvere deliuered by Christs descending thither and not they onely but al others in the like conditioÌ„ For the Apostle giueth these of Noes time but for an example 21. Of the like forme The vvater bearing vp the Arke from sinking and the persons in it from drowning vvas a figure of Baptisme that likewise saueth the vvorthie receiuers from euerlasting perishing As Nee saith S. Augustine vvith his vvas deliuered by the vvater and the vvood so the familie of Christ by Baptisme signed vvith Christs Passion on the Crosse Li. 12. Cont. Faustum c. 14. Againe he saith that as the vvater saued none out of the Arke but vvas rather their destruction so the Sacrament of Baptisme receiued out of the Catholike Church at Heretikes or Schismatikes hands though it be the same vvater and Sacrament that the Catholike Church hath yet profiteth none to saluation but rather vvorketh their perdition Vvhich yet is not meant in case of extreme necessitie vvhen the partie should die vvithout the said Sacrament except he tooke it at an Heretikes or Schismatikes hand Neither is it meant in the case of infants to vvhom the Sacrament is cause of saluation they being in no fault for receiuing it at the hands of the vnfaithful though their parents and frendes that offer them vnto such to be baptized be in no small fault S. Hierom to Damasus Pope of Rome compareth that See to the Arke them that communicate vvith it to them that vvere saued in the Arke al other Schismatikes and Heretikes to the rest that vvere drowned 21. The examination of a good conscience The Apostle seemeth to allude here to the very forme of Catholike Baptisme conceining certaine interrogatories and solemne promises made of the articles of the Christian faith and of good life and of renouncing Satan and al his pompes and vvorkes vvhich no doubt hovvsoeuer the Caluinists esteeme of them are the very Apostolike ceremonies vsed in the ministration of this Sacrament See S. Denys in fine Ec. hierarchia S. Cyril li. 12 in 〈◊〉 c. 64. S. Augustine ep 23. S. Basil de Sp. sancto c. 12 and 15. S. Ambrose de ijs qui mysterijs initiantur 6. 2. 3. 4. CHAP. IIII. That they arme them selues to sinne no more after Baptisme against the tentations of the Heathen considering that the general and novv approcheth 8 specially tovvard their euen-Christians to shevv their charitie hospitalitie and grace doing al to the glorie of God 1â— And as for being persecuted because they are Christians to reioyce considering the revvard that they shal haue vvith Christ and damnation that they avoid thereby verse 1 CHRIST therfore hauing suffered in the flesh be you also armed vvith the same cogitation because he that hath suffered in the flesh hath ceased from sinnes ✠verse 2 that novv not after the desires of men but according to the vvil of God he liue the rest of his time in the flesh ✠verse 3 For the time past sufficeth to accomplish the vvil of the Gentiles them that haue vvalked in riotousnes desires excesse of wine banketings porations and vnlavvful seruices of Idols ✠verse 4 Vvherein they maruel blaspheming you not concurring into the same confusion of riotousnes ✠verse 5 vvho shal render account to him vvhich is ready to iudge the liuing and the dead ✠verse 6 For for this cause also vvas it euangelized to the dead that they may be iudged in deede according to men in the flesh but may liue according to God in the Spirit ✠verse 7 And the end of al â—shal approche ' ✠Be vvise therfore and vvatch in praiers ✠verse 8 But before al things hauing mutual charitie coÌ„tinual among your selues because * â— charitie couereth the multitude of sinnes ✠verse 9 * Vsing hospitalitie one tovvard an other vvithout murmuring ✠verse 10 * Euery one as he hath receiued grace ministring the same one tovvard an other as good dispensers of the manifold grace of God ✠verse 11 If any man speake as the vvordes of God if any man minister as of the povver vvhich God administreth that in al things God may be honoured by IESVS Christ ⊢ to vvhom is glorie and empire for euer and euer Amen ✠verse 12 My deerest thinke it not strange in the feruour vvhich is to you for a teÌ„tation as though some nevv thing happened to you ✠verse 13 but communicating vvith the passions of Christ be glad that in the reuelation also of his glorie you may be glad reioycing ✠verse 14 * If you be reuiled in the name of Christ you shal be blessed because that vvhich is of the honour glorie and vertue of God and the Spirit vvhich is his shal rest vpon you ✠verse 15 But let none of you suffer as a murderer or a theefe or a railer or a coueter of other mens things ✠verse 16 But if as a Christian let him not be ashamed but let him glorifie God in this name ✠verse 17 for * the time is â— that iudgement begin of the house of God And if first of vs vvhat shal be the end of them that beleeue not the Gospel of God ✠verse 18 And * â— if the iust man shal scarse be saued where shal the impious and sinner appeare ✠verse 19 Therfore they also that suffer according to the vvil of God let them commend their soules to the faithful creator in good deedes ⊢ ANNOTATIONS CHAP. IIII. 9. Charitie couereth Faith onely cannot iustifie seeing that charitie also doth cause remission of sinnes And saying charitie he meaneth loue and charitable vvorkes tovvard our neighbours vnto vvhich vvorkes of mercie the Scriptures do specially attribute the force to extinguish al sinnes See S. Augustine c. 69 Eâ—chiridij and tract 1. in ep 1. Io. â— 1. and venerable Bede vpon this place And in the like sense the holy Scriptures commonly commend vnto vs almes and deedes of mercie for redemption of our sinnes Prouerb c. 10. Ecclesiastici 12. v. 2. Danielis â— 4. v. 24. 17. That iudgement begin In this time of the new Testament the faithful and al those that meane to liue godly specially of the Clergie must first and principally be subiect to Gods chastisement and temporal afflictions vvhich are here called iudgement Vvhich the Apostle recordeth for the comfort and confirmation of the Catholike Christians vvho vvere at the time of the vvriting hereof excedingly persecuted by the heathen Princes people 18. If the iust Not that a man dying iust and in the fauour of God can afterward be in doubt of his saluation or may be reiected of God but that the iust being both in this life subiect to assaults tentations troubles and dangers of falling from God and losing their state of iustice also oftentimes to make a straite count to
during al eternitie 31. That is in Babylon The Protestants shevv them selues here as in al places vvhere any controuersie is or that maketh against them to be most vnhonest and partial handlers of Gods vvord The auÌ„cient fathers namely S. Hierom in Catalogo de scriptoribus Ecclesiasticis verbo Marcus Eusebius li. 2 c. 14 hist Oecumenius vpon this place and many moe agree that Rome is meant by the vvord Babylon here also as in the 16 and 17 of the Apocalypse saying plainely that S. Peter vvrote this Epistle at Rome vvhich is called Babylon for the resemblance it had to Babylon that great citie in Chaldaea vvhere the Ievves vvere captiues for magnificence Monarchie resort and confusion of al peoples and tongues and for that it vvas before Christ and long after the seate of al Ethnike superstition idolatrie the slaughter house of the Apostles other Christian men the Heathen Emperours theÌ„ keeping their cheefe resideÌ„ce there See S. Leo Ser. 1. in Nati Petri Pauli This being most plaine and coÌ„sonant to that vvhich folovveth of S. Marke vvhom al the Ecclesiastical histories agree to haue been Peters scholer at Rome and that he there vvrote his Gospel yet our Aduersaries fearing hereby the sequele of Peters or the Popes supremacie at Rome deny that euer he vvas there or that this Epistle vvas vvritten there or that Babylon doth here signifie Rome but they say that Peter vvrote this Epistle at Babylon in haldaea though they neuer reade either in Scriptures or other holy or profane historie that this Apostle vvas euer in that tovvne but see their shameles partiality here Babylon say they is not taken for Rome because it vvould folovv that Peter vvas at Rome c. but in the Apocalypse vvhere al euil is spoken of Babylon there they vvill haue it signifie nothing els but Rome and the Romane Church also not as the fathers interprete it the temporal state of the Heathen Empire there So do they folovv in euery vvord no other thing but the aduantage of their ovvne heresie See the Annotation vpon the last of the Romans v. 16. and vpon the 17 of the Apocalypse v. 5. And as for their vvrangling vpon the supputation of the time of his going thither and the number of yeres that he vvas there the diuersitie that seemeth to be in the Ecclesiastical vvriters concerning the same read B. Fisher and other that substantially ansvver al such cauils And if such contentious reasoning might take place vve should hardly beleeue the principal things recorded either in Ecclesiastical histories or in the Scriptures them selues Concerning the time of Christs fleing into Aegypt of the comming of the Sages to adore him yea of the yeres of his age time of his death al auÌ„cient vvriters do not agree and concerning the day of his last supper and institution of the holy Sacrament there is diuersitie of opinions Shal vve therfore inferre that he neuer died and that the other things neuer vvere Can the Heretikes accord al the histories that seeme euen in holy Scripture to haue contradiction Can they tel vs certainely vvhen Dauid first came to Saul and the like doubt they vvhether the vvorld vvas euer created because the count of the yeres is diuers Do they not beleeue that Paradise euer vvas because no man knovveth vvhere it is and such other like things infinite to rehearse Vvhich vvhen they vvere done vvere plaine and knovven things in the vvorld and novv for vs to call them to an account after so many yeres ages and vvorldes is but sophistication and plaine infidelitie And this sect of the Protestants standing onely vpon destruction and negatiues dealing vvith our religion euen as Iulian Porphyrie and Lucian did it is an easie thing for them to bestovv their time in picking of quarels THE SECOND EPISTLE OF PETER THE APOSTLE CHAP. I. Hovv much God hath done for them making them Christians 5 and that they againe must doe their part not hauing onely faith but al other vertues also and good vvorkes that so they may haue the mâ—re assurance to enter into the kingdom of heauen 13 And that he is so careful to admonish them knovving that his death is as hand knovving also most certainely the â—â—â—ming of Christ by the vvitnes of the Father him self as also by the Prophets Concerning vvhom he vvarneth them that they folovv not priuate spirites but the holy Ghost speaking nevv in the Church verse 1 SIMON PETER seruant and Apostle of IESVS Christ to them that haue obtained equal faith vvith vs in the iustice of our God and Sauiour IESVS Christ ✠verse 2 Grace to you and peace be accomplished in the knovvledge of God and Christ IESVS our Lord ✠verse 3 as al things of his diuine povver vvhich pertaine to life and godlines are giuen vs by the knovvledge of him vvhich hath called vs by his ovvne propre glorie and vertue by vvhom he hath giuen vs most great and pretious promises that by these you may be made partakers of the diuine nature fleeing the corruption of that concupiscence vvhich is in the vvorld ✠verse 5 And you employing al care minister ye in your faith vertue and in vertue knovvledge ✠verse 6 and in knovvledge abstinence and in abstinence patience and in patience pietie ✠verse 7 and in pietie loue of the fraternitie and in the loue of the fraternitie charitie ✠verse 8 For if these things be present vvith you abound they shal make you not vacant nor vvithout fruite in the knovvledge of our Lord IESVS Christ ✠verse 9 For he that hath not these things ready is blinde and groping vvith his haÌ„d hauing forgotten the purging of his old sinnes ✠verse 10 Vvherfore brethren labour the more that â— by good vvorkes you may make sure your vocation and election for doing these things you shal not sinne at any time ✠verse 11 For so there shal be ministred to you aboundantly an entrance into the euerlasting kingdom of our Lord and Sauiour IESVS Christ ✠verse 12 For the vvhich cause I wil begin to admonish you alvvaies of these things and you in deede knovving being confirmed in the present truth ✠verse 13 But I thinke it meete as long as I am in this tabernacle to stirre you vp by admonition ✠verse 14 being certaine that the laying avvay of my tabernacle is at hand according as our Lord IESVS Christ also signified to me ✠verse 15 And I vvil doe my diligence you to haue often â— after my decease also that you may keepe a memorie of these things ✠verse 16 For not hauing folovved vnlearned fables haue vve made the povver and â—presence ' of our Lord IESVS Christ knovven to you but made beholders of his greatenesse ✠verse 17 For * he receiuing from God his father honour and glorie this maner of voice comming dovvne to him from the magnifical glorie This is
he is our onely aduocate because he is our onely redeemer and herevpon he alone immediatly by and through him self and vvithout the aide or assistance of any other man or Angel in his ovvne name right and merites confidently dealeth in our causes before God our iudge so procureth our pardon vvhich is the highest degree of aduocation that can be Al vvhich notvvithstanding yet the Angels and Saincts and our fellovves aliue may and do pray for vs and in that they deale vvith God by intercession to procure mercie for vs may iustly be called our aduocates not so as Christ is vvho demaundeth al things immediatly by his ovvne merites but as secondary intercessors vvho neuer aske nor obtaine any thing for vs but per Christum Dominum nostrum by and through Christ our common Lord Aduocate and Redeemer of mankinde And behold hovv S. Augustine tract 1 in ep Io. vpon these very vvordes preuented the Heretikes cauillations Sed dicit aliquis c. But some man vvil say Do not the Saincts them pray for vs do not Bishops then or Prelates and Pastors pray for the people Yetâ— saith he Marke the Scriptures and you shal finde that the Apostles praied for the people and againe desired the people to pray for them and so the head praieth for al and the members one for an other And likevvise lest the Heretikes should say there is a difference betvvixt the liuing and the dead in this case thus the same holy father vvriteth vpon the 85 Psalme in fine Our Lord Iesus Christ doth yet make intercession for vs al the Martyrs that be vvith him pray for vs neither vvil their intercession cease til vve cease our gronings In this sense therfore vvhosoeuer praieth for vs either aliue or dead is our aduocate as S Augustine ep 59 to Paulinus circa med calleth Bishops the peoples aduocates vvhen they giue them their benediction or blessing So doth the holy Church call our B. Lady our aduocate by the very vvordes of S. Irenaeus that you may see such speaches be no nevv inuentions of the later ages but Apostolical The obedient Virgin MARIE saith he is made the aduocate of the disobedient virgin Eue. And to confound the ProtestaÌ„ts plainely in that they thinke or pretend that the aduocation or patronage of Saincts should be iniurious to Christ remeÌ„ber that * our Sauiour acknovvledgeth Angels to be deputed for the protection vvhich is nothing els but aduocation of infants before the face of God besides the plaine examples in the old Testament Gen. 48. v. 16. Tob. 5. v. 27. c. 12. v. 12. Dan. 10. And this not onely the Catholike Church but the very English Protestants them selues in their seruice booke and in the Collect of Michelmas day professe and pray for the same protection or aduocation of Angels and defend the same against their yonger brethren the Puritanes 2. For the vvhole vvorlds S. Augustine gathereth hereof against the Donatistes and al other Heretikes that vvould driue the Church into corners or some certaine countries from the vniuersalitie of al Nations vvhereof it vvas named by the Apostles Catholike that the true religion and Church and consequently the effect of Christs propitiation death and aduocation pertaineth not to one age nation or people but to the vvhole vvorld S. Augustine vpon this place to 9. tract 1 in ep Io. 4. He that saith he knovveth To knovv God here signifieth as it doth often in the Scriptures to loue that is as in the last chapter to be in societie vvith him and to haue familiar and experimental knovvledge of his graces If any vaunt them selues thus to knovv God and yet keepe not his commaundements he is a lier as al Caluinistes and Lutherans that professe them selues to be in the fauour of God by onely faith affirming that they neither keepeâ— not possibly can keepe his commaundements 18. Many antichrists The holy Apostle S Iohn saith S. Cyprian did not put a difference betvvixt one heresie or schisme and an other not meant any sort that specially separated them selues but generally called al vvithout exception antichristes that vvere aduersaries to the Church or vvere gone out from the same And a litle after It is euident that al be here called antichristes that haue seuered them selues from the charitie and vnitie of the Catholike Church So vvriteth he ep 76. nu 1 ad Magnum Vvhereby vve may learne that al Heretikes or rather Arch-heretikes be properly the precursors of that one and special Antichrist vvhich is to come at the last end of the vvorld vvhich is called here immediatly before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that peculiar and singular Antichrist 19. They vvent cut from vs. An euident note and marke vvhereby to conuince al Heretikes and false teachers to vvit that being once of the common Catholike Christian fellovvship they forsooke it and vvent out from the same Simon Magus Nicolas the Deacon Hymenaeus Alexander Philétus Arîus Macedonius Pelagius Nestorius Eutyches Luther Caluin and the like vvere of the common societie of al vs that be Christian Catholikes they vvent out from vs vvhom they savv to liue in vnitie of faith and religion together and made them selues nevv conuenticles therfore they vvere as the Apostle here shevveth antichristes and vve and al that abide in the auncient fellovvship of Christian religion that vvent not out of their fellovvship in vvhich vve neuer vvere nor out of any other societie of knovven Christians can not be Schismatikes or Heretikes but must needes be true Christian Catholike men Let our aduersaries tel vs out of vvhat Church vve euer departed vvhen and vvhere and vnder vvhat persons it vvas that vve reuolted as vve can tel them the yere the places the Ringleaders of their reuolt 19. They vvere not of vs. He meaneth not that Heretikes vvere not or could not be in or of the Church before they vvent out or fel into their heresie or schisme but partly that many of them vvhich aftervvard fall out though they vvere before vvith the rest and partakers of al the Sacraments vvith other their fellovves yet in deede vvere of naughtie life and conscience vvhen they vvere vvithin and so being rather as if humors and superfluous excrements then true and liuely partes of the body after a sort may be said not to haue been of the body at al. So S. Augustine expoundeth these vvordes in his commentarie vpon this place tract 3. but els vvhere more agreably as it seemeth that the Apostle meaneth that such as vvil not tarie in the Church but finally forsake it to the end in the prescience of God and in respect of the small benefite they shal haue by their temporal smal abode there be not of or in the Church though according to this present state they are truely members thereof Li. de corrept gr c. 9 de dono perseuâ—â— c. 8. 19. That they may be manifest God permitteth
p. 481. They made the Creede 376. Their Creede ibidem Their learning vvisedom constancie after they receiued the holy Ghost 299. m. Their honour dreade among the first Christians 300 and 301 marg The Apostles precepts 336 ma 440. Apostolical traditions See Tradition The stile of Apostolical salutation 384. Heretikes vsurpe it to seeme Apostles ibid To be saluted only of them giueth grace 421 marg The Popes office is called his Apostleship pa. 520. The Apostles of diuers countries 154. nu 13. Their glorie in Heauen that conuert soules 471. 529. m. 548 m. S. Augustine our Apostle 432 marg B BAbylon vvhat it signifieth 725 marg 728 and 729 marg 730. 732. Baptisme healeth the soule pa. 231. nu 2. taketh away sinne 357. marg it iustifieth pag. 395 marg p. 397. nu 3 and marg Necessarie to saluation except some cases p. 89. 224. nu 5. Baptisme of infants necessarie p. 395. nu 12. p. 440 nu 14. The effectes thereof and of Confirmation differ pag. 313 nu 17. Exorcismes and other ceremonies of Baptisme pa. 107. nu 34 p. 314. nu 38. pag. 661. nu 21. Ephetha 107 Abrenuntio 661. The character thereof pa. 471 nu 22 Baptisme receiued of Heretikes and Schismatikes p. 661. nu 21. Iohns baptisme inferiour to Christs pa. 8. nu 11. p 87 marg p. 89. nu 8 p. 224 nu 3â— p. 143 marg 2â—7 marg 289 marg 347 marg The Protestants make them equal and vvhy 8. nu 11. Names giuen in baptisme and vvhat maner of names pa. 139. nu 63. Vvhether Christ him self baptized 225 mar Figures of Baptisme 231. 245 marg 225 marg 661. The sending of the holy Ghost on vvhitsunday called baptisme 289 marg Beatitudes eight pag 11. marg Beza maketh God author of sinne p. 17. 266. controuleth the Euangelistes pa. 139. 144 marg 201. marg 205. 314. imagineth according to his sansie corruptioÌ„s of the Greeke text 27 See the preface He translateth for Christs soule in hel his carcas in the graue 296. Bishops their spiritual povver p. 53. nu 18 pa â—88 to punish Heretikes ibid. Caluin confesseth the said power ib. Their consistories 739. They must be obeied pa. 43 nu 9 pa. 322 marg â—98 marg See CHVRCH honoured feared 301 marg their blessing p. 27. p. 55. p. 616. They may deale in vvorldly affaires and vvhen pag. 177. 589. Superior to Priests and distinct in office 166 marg pag. 312. nu 17. 332 marg pag. 528. pag. 596. though the names of Bishop and Priest vvere at the first indifferently vsed 352 marg They only can consecrate Bishops Priests c pa. 596. nu 5. p. 332 marg Bishoping vvhy so called pag 314. Bishops visitations 335 marg Many vvorthie Bishops that can not preache 582. Special vertues required in a Bishop 703 Blessing of creatures effectual and operatiue pa. 79. 233 marg 109. 163 marg 575 576. Blessing the table pag. 575. Blessing a preeminence of the better person p. 5â—5 616 Bishops Priests belssing ibid The fathers mothers blessing pa 616. nu 6. Blessing with the signe of the Crosse pa. 213. 576. Christ blessed the children 113 mar his Apostles 275 marg C CAluins blasphemie against the diuinitie of Christ pag 219 nu â— p. 250. Against Christs ovvne merites pag. 529. 708. 605 marg Against the saincts in heauen pa. 187. that God is author of sinne pa. 37. Concerning Christs suffering the paines of the damned that he vvas abandoned of his father 83 130 marg Against remission of sinnes 612 marg 613 Caluinisme tendeth to the abomination of desolation 124. Canonical houres pa. 320 pag. 296 marg 55â— marg They ansvver to the time of Christs Pasâ—â—ion and agonies pag 76 marg 78. 80 81 82. 83. pag. 190 ma. See Praier Catholike This name discerneth true beleeuers from Heretikes it is the surname of true ChristiaÌ„s By this name Heretikes them selues vnderstaÌ„d them of the Romane faith pa. 324. S. Augustines high estimation of this name ibid. The Protestants mocke at this name pag. 324. So did the Donatistes ibid. Some leaue it out in the Creede pag. 324. Some in the titles of the Catholike Epistles pag. 641. The Catholike Epistles why so called ib. 377. Catholike termes speaches 584. 585. 588. To haue Catholike parents is a great blessing 587. Catholike Church See Church Catholike faith See faith The Catholike faith is taken from countries for sinne 703 The Catholike simple man is sufficiently learned 169. 177. 680. Catholike mens obedience to their Pastors 322 m. to Councels 339 Catholike assemblies to Gods seruice in time of persecution See persecution Censures of the Church See Ecclesiastical Ceremonies vsed in the Church by Christs example pa. 247. External elements in the Sacraments pa. 506. S. Augustines estimation of the Catho Churches ceremonies pag. 506. he is falsely alleaged against them ibid. They are not burdenous but svveete and to edification p. 506. They are neither Heathenish nor Iudacial pag. 506. 507. The Apostles borovved some ceremonios of the Ievves law 677. nu 14. Charitie the greatest vertue more principal in our iustification then faith 457. See Iustification How faith worketh by charitie 510. Chast or single life Angelical pa. 64 more apt for the seruice of God pag. 142. nu 38. pa. 439. nu 5. pag. 440. nu 32. See Priests Holy Orders Monastical life It is not impossible pag. 55. nu 11. pa. 439. nu 7. The Protestants complaine they haue not the gift pa. 439. nu 7. pag. 571. 597. Al may that vvil pag. 55. nu 11. p. 439. nu 7. Chastitie of minde also is required 656 mar The Chastitie of Virgins Vvidovves maried folke differ in merite and dignitie pag. 37. nu 8. CHRIST a Priest as he is man See Priest his descending into Hel. See Hel. He is the only Mediator See Saincts Hovv he maketh novv intercession for vs. 615. marg Folovving of Christ diuersely 151. 163 m 165. Christ Messias and Anointed al one 218 marg His maruelous grace in preaching 147. m. The name of CHRISTIANS p. 323. 324. True Christian libertie See Gospel CHVRCH the Spouse of Christ her other titles prerogatiues pag. 572. Christs exceding loue and benefites tovvard her pag. 522. The maruelous vnion betvvene them 455 m. She vvas builded of Christs side 273. gathered of al nations pag. 85. Vpholden by his continual protection 39. 40 m. 703. Catholike or vniuersal 69 marg pag. 213. pag. 324. 572. 96. marg 212 marg 679. 382. marg 536. marg The principal creature pag. 522. Vvhat this article signifieth I beleeue the Catholike Church pag. 572. 227 marg It is more blindnes not to see the Church then not to beleeue in Christ pa. 477. Heretikes blinder then the Ievves ib. The vnitie therof pag. 456. 501. nu 9. pa. 519. 447. nu 17. Christ praied for the vnitie therof 266. ma. His coate vvithout seame a figure thereof 272. marg often coÌ„mended 658
beleefe of Christian Religion c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Some Heretikes fouly corrupt this place thus Who must be conteined in heauen of purpose as they protest to hold Christ in heaueÌ„ from the B. SacrameÌ„t Beza As though his preseÌ„ce there drew him out of heauen Neither caÌ„ they pretend the Greeke which is word for word as in the vulgar latin and as we translate Deu. 18 15. Gen. 22 18. 26 4 Saincts doe miracles and the like but by the power of God ⸬ Here againe we see the proceding and increase of the Church visibly The name of IESVS See Annot. Philip. 2 10. Psa 117 22. The Apostles constancie learning and wisdom after the coÌ„ming of the Holy Ghost being but idiotes that is simple vnlettered men and timorous before ⸬ Their coÌ„stancie and courage after their confirmation being so weake before And if any Magistrate coÌ„maund against God that is to say forbid Catholike ChristiaÌ„ men to preach or serue God this same must be their answer though they be whipped and killed for their labour See c. 5. v. 29. Ps 2 1. ⸬ Christes death as needeful for mans redemption was of Gods determination but as of the malice of the Iewes it was not his act otherwise then by permission Act. 2 44. ⸬ Note the ardent charitie and coÌ„tempt of worldly things in the first Christians who did not onely giue great almes but sold al their lands to bestow on the Apostles and the rest that were in necessitie according to Christes couÌ„sel Mt. 16 21. Note also the great honour credit giuen to the Apostles in that the Christian men put al the goods possessions they had to their disposition Reuerence to holy persons 4. reg 4 â—â— Luc. â— 47. Kissing their feete Lu. 7 38. ⸬ Herevpon rose great reuerence awe and feare of the vulgar Christians toward the holy Apostles for an example to al Christian people how to behaue theÌ„ selues toward their Bishops and Priests The Epistle vpoÌ„ Imber wenesday in whitson-weeke And within the octaue in a votiue of SS Peter and Paul Peters shadow An Angel leadeth them out of prison Act. 4 18. Theudas ⸬ Time and the euident successe of Christes Church and religion proue it to be of God no violence of the Iewes no persecution of the Heathen Princes no endeuour of domestical Aduersaries heretikes Schismatikes or il liuers pâ—uailiÌ„g against it as on the other side many attempts haue been made by Arius Macedonius Nestorius Luther the like who thought them selues some body but after they had plaiâ—d their partes a while their memory is buried or liueth only in maledictioÌ„ infamie their scholers come to naught Therfore let no Cath. man be scandalized that this heresie holdeth vp for a time For the Arians some others â—lorished much loÌ„ger theÌ„ these and were better supported by Princes and learning yet had an end ` it Aug. ser 9 in append de diuersis tom 10. Sacrilege ExcoÌ„municatioÌ„ ioyned vvith corporal painer 1 Cor. 5. Vow of Chastitie the breache thereof Greg. li. â— ep 13. Peters shadow intercession The election of the 7 first Deacons c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Now also the Priests and they of greater knowledge estimation began to beleeue b The Epistle vpon S. Steuens day in Christmas ⸬ Such is the face of al constant cheereful Martyrs to their persecutors and iudges Murmuring emulation The 7 Deacons 1 Tim. 3. 4. Act. 6 â— The office of Deacons Li. Eccl. Hier. c. 1 part 2. Gen. 12 1. Gen. 15 13. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 17. Gen. 21. Gen. 25. Gen. 29. 30. 35. Gen. 37. Gen. 41. Gen. 42. Gen. 45. Gen. 46. Gen. 49. ⸬ Translation of Saincts bodies agreable to nature Scripture And the desire to be buried in one place more then an other which the holy Patriarches also had Gen. 49 29. 50 24. Hebr. 11 22. hath sometime great causes Aug. de Cur. prâ—mort c. 1. vlt. Gen. 50. Gen. 23. Ios 24. Exo 1 7. Exo. 2 2. Exo. 2 11 Exo. 2 13. Exo. 3 2. ⸬ Christ is our Redeemer and yet Moyses is here called redeemer so Christ is our Mediator and Aduocate and yet we may haue Saincts our inferior mediators and aduocates also See Annot. 1 〈◊〉 2 1. Exo. 7. 8. 9. 10. 11. 12 37 Exo. 16. Deu. 18. Exo. 19 3. 19. Exo. 32 1. ⸬ For a iust punishment of their former offenses God gaue them vp to worke what wickednes they would them selues as it is said of the Gentils Rom. 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos. 5 25. Exo. 25. 40. c This is Iosuè so called in Greeke in type of our Sauiour Ios 3 14. Ps 131 5 1. Par. 17 Act. 17 25. Esa 66 1. c The comfort of al Martyrs Act. 22 20. ⸬ Eusebius Emissenus saith wheÌ„ he praieth for his persecutors he promiseth to his worshippers his manifest intercessioÌ„ suffrages â— â—o S. Steph. S. Augustine Si Stephaniu siâ— noÌ„ orasset Ecclesiâ—â— PauluÌ„ noÌ„ habereâ— Serm 1 de Stephano The holy land Holy places God is not conteined in place yet he vvil be vvorshipped in one place more theÌ„ in an other Relikes The 3. part THE propagation of the Church from Hierusalem into al Iewrie and to Samaria c curauerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 22. 4. ⸬ This persecution wrought much good being an occasion that the dispersed preached Christ in diuers CouÌ„tries where they came The Epistle vpoÌ„ Thursday in whitsunweeke The Epistle vpoÌ„ Tuesday in whitsuÌ„weeke And in a votiue of the Holy Ghost ⸬ Sape sibi soâ—â—â—e Petrus facit esse Ioannem Ecclesiae quia virgo placet Arator apud Bedam in Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Apocal 9 21. b The Epistle vpon Thursday in Easter weeke ⸬ Note that this Aethiopian came to Hierusalem to adore that is on Pilgrimage where by we may learne that it is an acceptable acte of religion to go from home to places of greater deuotioÌ„ sanctificatioÌ„ ⸬ The Scriptures are so writteÌ„ that they can not be vnderstood without an interpreter as easy as our Protestants make them See S. Hierom Ep. ad PaulinuÌ„ de omnibus diuinâ—â— historiaâ— libris set in the beginning of latin bibles Es 53 7. ` vvhat S. Steuens relikes That Peter was sent is no reason against his Primacie The Sacrament of Confirmation ministred by Bishops onely â—p 73. 〈◊〉 3 ad lubaianum Ec. Hier. c. 2 4. Chrisme in CoÌ„firmation * Ec. Hier. c. 4. * Beza in Act. c. 6. v. 6. Old heresies against confirmation and Chrisme * keâ—â—nit in exam conc Trid. de Conâ—ir The effectes of Baptisme and Confirmation differ Haeretical shiftes and euasioÌ„s against manifest Scriptures and against this Sacrament of Confirmation Tractat. 6 in â—p 10. * See Conâ— Trid. Sess â— can 1 de Confirmat * Cone Trid. sess â— can 14 de Bapt. Bishoping Simonie Penaâ—ce Simon Magus
revvardes in heaueÌ„ are different according to the same Merces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5 18. Apoc. â—2 12. Mat. 16 27. Ro. 22 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Building of gold or stubble Our vvorkes shal be manifested by fire Vvhat is signified by the day of our Lord. Calu. in hunc locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tvvo fires after this life one eternal the other temporal that is the purging or amending fire Purgatorie fire passeth al the paines of this life The Epistle vpon the 4 Sunday of Aduent ⸬ Loe vvhen he named him self and Apollo Cephas he meaÌ„t other seditious and factious preachers vvhose names he spared a The Epistle vpon S. Iames day Iul. 25. b The Epistle for a Confessor that is not a Bishop c So may S. Augustine our Apostle say to vs English men No man sure of grace or iustification Spiritual power to punish or pardon The second part of the Epistle of the incestuous fornicator lavving before Infidels Leu. 18 8. 20 11 ⸬ Christian men should be sorovvful to see greuous offences borne vvithal and ought zelously to seeke the offenders punishment by excoÌ„munication The Epistle vpon Easter day c Either this Epistle in the vvordes before or some other c A notorious wilful corruption in the bible 1562 translating in the verse before Idolaters and here vvorshipper of images the Apostles vvord being one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolater The authoritie of Ecclesiastical censures is in the Clergie only and is executed in the name of Christ The terrible sentence of excoÌ„munication Act. 5. locis 〈◊〉 Puritie in receiuing the B. Sacrament Exo. 1â—5 Vve are bouÌ„d to auoid not al sinners but the excommunicate only them except in certaine cases ⸬ The faithful iudge and giue sentence vvith God at the later day specially the Apostles and the perfect ChristiaÌ„s that haue forsaken al for Christs sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c For this the English bible 1562 falsely translateth vvorshippers of images Gen. 2 24. ⸬ Fornication is not onely enemy to the soule but wasteth weakeneth corrupteth and defileth the body more properly and directly then any other sinnes doe Going to law before heathen or heretical iudges Going to lavv not for biddeÌ„ but to agree othervvise better The 3. part Of Mariage and continencie c debituÌ„ reddat ⸬ If the lay man can not pray vnles he abstaine from his vvife the Priest that alwaies must offer sacrifices and alvvaies pray must therfore alvvaies be free from matrimonie Hiero. li. 1 c. 1â— aduer Iouin ` to fasting praier ⸬ Before he treated of the continencie of such as vvere married novv he giueth lessons for the vnmarried also c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mt. 5 32 19 9. Mr. 10 9. Lu. 16 18. c libertus ⸬ You must not serue men so that you obey please them more then God The Epistle for holy Virgins not Martyrs ` one brethren ⸬ Virginitie counseled as the better Mariage not forbidden because it is no sinne Ro. 7 2. c The state of vvidovvhod more blessed then the state of matrimonie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle biddeth not al to marie but to keepe their vviues before maried Continence in maried folkes for praier sake Perpetual continencie euen in maried folkes better then carnal copulation Who are bouÌ„d to liue continently and that God giueth this gift to al that aske it * See S. Augustine li. â— c. 19. 20. de Adult Coniug to 4. The Apostle permitteth mariage to them that be free not to vovved persons Theodoreâ— in hunc locum After diuorce not to marie The Apostles precepts Hovv the infidel or infidels childe are saÌ„ctified by the Christian Hiero. li. 1. c. 5 aduers Iouin The differeÌ„ce of counsels precepts A professed virgin may not marrie Virginitie counseled as more meritorious The continencie of married folke Their perpetual continencie best Virginitie preferred and vvhy Vvhy continencie is required in the clergie The 4 part Of meates sacrificed to Idols ⸬ Knowledge vvithout charitie pusseth vp in pride and profiteth nothing at al. vvheÌ„ it is ioyned vvith charitie then it edifieth Aug. li. 9 ciu Dei c. 20. Ro. 14 15 Ro. 14 21. No meates vncleane Giuing of scandal reprehended The Heretikes ridiculously apply S. Paules wordes agaiÌ„st the Churches fastes and abstinence Going to the Communion vvhat a sinne in Catholikes ⸬ He nameth Cephas that is Peter to proue his purpose by the example of the cheefe and Prince of the Apostles S. Ambro. S. Chrys Oecum vpon this place Deu. 25 4. ⸬ In that couÌ„trie they did tread out their corne vvith oxen as vve do thresh it out Deu. 18 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The English bible 1562 here and in the next chapter saith thrise for altar temple most falsely heretically against holy altars vvhich about the time of that translation were digged dovvne in England ⸬ Not by fiction or simulation but by compassion of the infirmities of al sortes Aug. ep 9. The Epistle vpon the Sunday of Septuagesme The Heretikes fond pretense of Gods honour Heretical traÌ„slation new Test 1580. Mat. 27 55. Pastors and preachers due Vvorke of supererogation Doing vvel in respect of reward Running for the game Penance meritorious Aug. apud Pet. Lomb. in hunc locum S. Paul had not the Protestants securitie of saluation Exo. 13 21. Nu. 8 18 Exo. 14 22. Exo. 16 15. Exo. 17 6. Nu. 20 10. Nu. 26 63. The Epistle vpon the 9 Sunday after Pentecost Nu. 11 4 Exo. 32 6. Nu. 25 1 Nu. 21 5 Nu. 11 23. 14 37. ⸬ It is profitable to al or in a maner to al for to keepe them in humilitie not to knovv vvhat they shal beâ— saith S. Augustine Vvhich maketh agaist the vaine securitie of the protestants ` Tentation hath not apprthended c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 23 1. The old figures of our Sacraments Vve receiue greater benefites by our Sacraments theÌ„ the Iewes did by theirs Calu. in hunc 〈◊〉 The Apostle and auncient fathers speake couertly of the B. Sacrament The Apostles blessed the Chalice so consecrated Calix 〈◊〉 benedicimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our vniting to Christ by the B. Sacrament Our vnion among our selues by the B. Sacrament Participation in Sacrament or sacrifice shevveth of vvhat societie vve are The sacrifice of the altar is proued by the Apostles comparison with the sacrifices of Iewes and Gentils It is proued to be a sacrifice out of the fathers * Cypr. Iustin Irenae infra * Malac. 1 11. The fathers called this sacrifice the MASSE * Ambros ep 〈◊〉 The distinctioÌ„ of Christian Catholikes froÌ„ the rest is by not communicating with theÌ„ specially in their sacrifices and at the Communion table The heretikes CommunioÌ„ is the very table and cup of Diuels 3. reg 12. Tob. 1. 3. reg 〈◊〉 Hovv by participatioÌ„ with idolaters idolatrie is committed How to auoid scandal in things indifferent The. 5.