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
word soundeth for vs Againe was he a Papist in these kinde of wordes onely and was he not in whole sentences as Tibi dabo claues c. Quicquid solueris in terrae erit solutum in coelis and Quorum remiseritis peccata remittuntur eis and Tunc reddet vnicuique secundum operasua and Nunquid poterit sides saluare eum Ex operibus iustificatur homo non ex fide tantùm and Nubere volunt damnationem habentes quia primam fidem irritam fecerunt and Mandata eius grauia non sunt and Aspexit in remunerationem Are al these and such like Papistical translations because they are most plaine for the Catholike faith which they call Papistrie Are they not word for word as in the Greeke and the very wordes of the holy Ghost And if in these there be no accusatiō of Papistical partiality vvhy in the other Lastly are the auncient fathers General Councels the Churches of al the west part that vse al these speaches phrases now so many hundred yeres are they al Papistical Be it so and let vs in the name of God folow them speake as they spake translate as they translated interprete as they interpreted because we beleeue as they beleeued And thus far for defense of the old vulgar Latin translation and why we translated it before al others Now of the maner of translating the same IN THIS OVR TRANSLATION because we wish it to be most sincere as becōmeth a Catholike translation and haue endeuoured so to make it we are very precise religious in folowing our copie the old vulgar approued Latin not onely in sense which we hope we alwaies doe but sometime in the very wordes also and phrases which may seeme to the vulgar Reader to common English cares not yet acquainted therewith rudenesse or ignorance but to the discrete Reader that deepely weigheth and considereth the importance of sacred wordes and speaches and how easily the voluntarie Translatour may misse true sense of the Holy Ghost we doubt not but our consideration and doing therein shal seeme reasonable and necessarie yea and that al sortes of Catholike Readers wil in short time thinke that familiar which at the first may seeme strange wil esteeme it more when they shal otherwise be taught to vnderstand it then if it were the common knowen English For example vve translate often thus Amen amen I say vnto you Vvhich as yet seemeth strange but after a while it wil be as familiar as Amen in the end of al praiers and Psalmes and euen as when we end with Amen it soundeth far better then So be it so in the beginning Amen Amen must needes by vse and custom sound far better then Verily verily Vvhich in deede doth not expresse the asseueration and assurance signified in this Hebrue word besides that it is the solemne and vsual word of our Sauiour to expresse a vehement asseueration and therfore is not changed neither in the Syriake nor Greeke nor vulgar Latin Testament but is preserued and vsed of the Euangelistes and Apostles them selues euen as Christ spake it propter sanctiorem authoritatem as S. Augustine saith of this and of Allelu-ia for the more holy and sacred authoritie thereof li. 2. Doct. Christ c. 11. And therfore do we keepe the word Allelu-ia Apoc. 19 as it is both in Greeke and Latin yea and in al the English translations though in their bookes of common praier they translate it Praise ye the Lord. Againe if Hosanna Raca Belial and such like be yet vntranslated in the English Bibles why may not we say Corbana and Parasceue specially when they Englishing this later thus the preparation of the Sabboth put three wordes more into the text then the Greek word doth signifie Mat 27 62. And others saying thus After the day of preparing make a cold translation and short of the sense as if they should trāslate Sabboth the resling for Parasceue is as solemne a word for the Sabboth eue as Sabboth is for the Iewes seuenth day and now among Christians much more solemner taken for Good-friday onely These wordes then we thought it far better to keepe in the text and to tel their signification in the margent or in a table for that purpose then to disgrace bothe the text them with translating them Such are also these wordes The Pasche The feast of Azymes The bread of Proposition Vvhich they translate The Passeouer The feast of svvete bread The shevv bread But if Pentecost Act. 2 be yet vntrāslated in their bibles and seemeth not strange why should not Pasche and Azymes so remaine also being solemne feastes as Pentecost was or why should they English one rather then the other specially whereas Passeouer at the first was as strange as Pasche may seeme now and perhaps as many now vnderstand Pasche as Passemer and as for Azymes when they English it the feast of svveete bread it is a false interpretatiō of the word nothing expresseth that which belongeth to the feast concerning vnleauened bread And as for their terme of shevv bread it is very strange and ridiculous Againe if Proselyte be a receiued word in the English bibles Mat. 23. Act. 2 why may not we be bold to say Neophyte 1 Tim. 3 specially when they translating it into English do falsely expresse the signification of the word thus a yong scholer Vvhereas it is a peculiar word to signifie them that were lately baptized as Catechumenus signifieth the newely instructed in faith not yet baptized who is also yong scholer rather then the other and many that haue been old scholers may be Neophytes by differring baptisme And if Phylacteries be allowed for English Mat. 23 we hope that Didragmes also Prepuce Paraclete and such like wil easily grow to be currant and familiar And in good sooth there is in al these such necessitie that they can not conueniently be translated as when S. Paul saith concisio non circumcisi◠how can we but folow his very wordes and allusion And how is it possible to expresse Euangelizo but as vve do Euangelize for Euangelium being the Gospel what is Euangelizo or to Euangelize but to shew the glad tydings of the Gospel of the time of grace of al Christs benefites Al which signification is lost by translating as the English bibles do I bring you good tydings Luc. 2 10. Therfore we say Depositum 2 Tim. 6. and He exinanited him self Philip. 2. and You haue reflorished Philip. 4. and to exhaust Hebr. 9 28 because vve can not possibly attaine to expresse these vvordes fully in English and vve thinke much better that the reader staying at the difficultie of them should take an occasion to looke in the table folovving or othervvise to aske the ful meaning of them then by putting some vsual English vvordes that expresse them not so
✠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
is import the absence of his true body and substance Gen. 2 7 ⸬ Flesh and bloud signifie not here the substance of those things but the corrupt qualitie incident to them in this life by the fall of Adam b The Epistle vpoÌ„ Al-soules day Ap. 8 2. 11 15. Os 13 14. Free vvil vvith grace Heret translation Fasting is meritorious The 8 part Of the contributions ⸬ That is SuÌ„day Hiero. q. 4. Hedibiae So quickly did the Christians keepe Sunday holiday and assembled to Diuine Seruice on the same ⸬ The Heretikes other nevv fangled striue among them selues vvhether Pentecost signifie here the terme of fiftie daies or els the Ievves holy day so called But it coÌ„meth not to their mindes that it is most like to be the feast of whitsontide kept instituted eueÌ„ theÌ„ by the Apostles as appeareth by the Fathers Seâ— S. Aug. ep 119 c. 15 16. Ambr. in c. 17. Luca. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c See Ro. 16 16. c That is our Lord is come Hiero. ep 173. Therfore anathema to al that loue him not or beleue not Thâ—â—phyla vpon this place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 11. 2. Gal. 2. 1. The Epistle for a Martyr that is a Bishop c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al our afflictions be Christs afflictions for the coniunction betwene the head body Merite and satisfaction Vvorldly men feele not the comfort of afflicted Catholikes IntercessioÌ„ of Saincts or holy men for vs no derogation to Christ Hiero. coÌ„t Vigil Publike praiers fastes Their glorie in heauen that conuert other The Protestants inconstancie in chaÌ„ging their writings translations seruice bookes c. Eph. 4 3â— The indeleble character of Baptisme CoÌ„firmatioÌ„ Holy Orders See Conc. Tarraco to â— Concil The Caluinistes vvil be subiect to no tribunal in earth for trial of their religioÌ„ Tyrannical dominioÌ„ is forbid in Prelates not Ecclesiastical Soueraintie for examination of faith or maners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3 9. 1 Cor. 4 15. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he did great Penance saith Theodorete yet he calleth this pardoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grace because his sinne vvas greater then his penance The Apostle excommunicateth enioyneth penance and afterward pardoneth absolueth 1. Cor. â— 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pardon or remission of penance enioyned Penance and satisfaction euidently proued against the Protestants Ioel. 2 12. Mt. 3. et 4 Act. 2 et 26. Zeale against the excommunicate The Apostle chalengeth their obedieÌ„ce to his Ecclesiastical authoritie The authoritie of Indulgences vvhervpoÌ„ it is grouÌ„ded Mat. 18 18. Cypria ep 13. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Theodoret in huÌ„e loc Vvhat is a pardon or indulgence Io. 8 11. Cypr. locis citatu Indulgences or pardons in the primitiue Church 2 Cor. 8. Col. 1 24. Al pardon and remission is in the vertue and name of Christ Heretical traÌ„slation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5 4. Io. 20 2â— Al binding loosing must be vsed to the parties saluation Conc. Nic. can 12. The great penance of the primitiue Church Ancyran can 2 5. Vvhy more pardons and Indulgences now then in old time Mat. 11 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heretikes corrupting of the Scripture The Epistle vpon the 12 Sunday after Peâ—tecost Exo. 34 33. 10. 4 24 The Apostles vvrote the Gospel in mens hartes much more then in paper Scripture written and Tradition vnwritten God grace free will both must coÌ„curre The letter killeth both Ievv and Heretike The preeminence of the new TestameÌ„t Sacraments c. The heretikes more blinde in not seing the Church then the Iewes in not seing Christ Aug. in Psal 10. Conâ— â— True ChristiaÌ„ libertie â— Pet. 2 1â— The Epistle for S. Athanasius Mai. Io. c aporiamur See S. Ambr. Theoph. Ps 115 10. b corrumpitur The English Bible 1577 doth falsely translate prepareth c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretikes corrupters of Gods word Catholike Doctors right handlers therof See Irâ—â— li. 1. c. 1. in 2 ad Rom. â— Tim. 2. Tribulations meritorious of glorie Aug. in ps 93. prope finem ⸬ This place proueth that the Saincts departed novv since Christ sleepe not til the day of iudgement and that they be not holden in any seueral place of rest from the fruition of God til the resurrection of their bodies but that they be present vvith God in their soules Ro. 14 10. Esa 43. 19. Apoc 21 5. c That is to say a sacrifice and an host for sinne See the last annot of this chapter The obiection against praiers for the dead ansvvered by S. Augustine Vvorkes meritorious and demeritorious Bishops and Priests vnder Christ ministers of our reconciliatioÌ„ Gods iustice wherewith he maketh vs iust c. Io. 3 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle vpon the first Sunday of Lent Es 49 8 The Epistle for many Martyrs ⸬ S. Augustine in ps 113 gathereth hereby that the Apostles did vovv pouertie ⸬ It is not lawful for Catholikes to marie vvith Heretikes or Infidels See S. Hierom. cont Iâ—uinian li. 1. Conc. Laod. â— 10 31. Leu. 26 11. Es 52 11 Hier. 31 1. Gods Ministers are his coadiutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods grace forceth no maÌ„ against his vvil Voluntarie penance Not to communicate with Heretikes in any acte of religion Num 16 26. ⸬ Contrition or sorovvful lamenting of our oftenses is the cause of saluation Not onely faith then saueth as the Heretikes affirme Contrâ—tion for a mans sinne vvorketh saluatioÌ„ * To. 2. in assert art 6. â— Leone dâ—nuiat ⸬ The principal respecte next after God is to be had of our maisters in religion in al temporal and spiritual dueties The Epistle for S. Paulinus Iun. 2â— Exo. 16 28. The Epistle vpon S. Lukes day Octob. 18. Ro. 12 17. Temporal benefites vpon spiritual persons One may satisfie and supererogate for an other c That is in this matter of almes Chrys Theophyl The Epistle for S. Laurence Aug. 10 Eccles 35 11. Ps 111 9 ⸬ The fruite of almes is the encrease of grace in al iustice and good workes to life euerlasting God giuing these things for revvard recompense of charitable workes which therfore be called the seed or meritorious cause of these spiritual fruites Procters for Catholike prisoners Cheereful giuing The greater almes the greater merite and revvard Almes redouÌ„d to Gods honour c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 9 23 Punishing of Heretikes Their pride The spiritual povver of Bishops against Heretikes Caluin vpon this place Heretical CoÌ„sistories Ecclesiastical censures namely Excommunication wheÌ„ where to be executed ⸬ The Apostles and their successors did despouse the people vvhom they conuerted to Christ in al puritie Chastitie of truth and vvholy vndefiled and void of errour and heresie Gen. 3 4 ⸬ The note of a false teacher to come â—hat is vvithout lavvful calling or
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
for her because heare is giuen her for a veile ✠verse 16 But if any man seeme to be contentious vve haue no such ″ custome nor the ` CHVRCH ' of God ✠verse 17 And this I commaund not praising it that you come together not to better but to vvorse ✠verse 18 First in deede vvhen you come together into the Church I heare that there are schismes among you and in part I beleeue it ✠verse 19 For ″ there must be heresies also that they also vvhich are approued may be made manifest among you ✠verse 20 Vvhen you come therfore together in one is it not novv to eate ″ our Lordes supper ✠verse 21 For euery one taketh his ovvne supper before to eate And one certes is an hungred and an other is drunke ✠verse 22 Vvhy haue you not houses to eate and drinke in or contemne ye the Church of God and confound them that haue not Vvhat shal I say to you praise I you in this I do not praise you ✠verse 23 For I receiued of our Lord that vvhich also ″ I haue deliuered vnto you that our Lord IESVS ″ in the night that he vvas betraied ″ tooke ″ bread ✠verse 24 and giuing thankes brake and said ″ Take ye eate ″ THIS IS ″ MY BODY VVHICH SHAL BE DELIVERED FOR YOV ″ this doe ye for the commemoration of me ✠verse 25 In like maner also the chalice after he had supped saying THIS CHALICE IS THE NEVV TESTAMENT IN MY BLOVD this doe ye as often as you shal drinke for the coÌ„memoration of me ✠verse 26 For as often as you shal eate this bread and drinke the chalice ″ you shal shevv the death of our Lord vntil he come ✠verse 27 Therfore vvhosoeuer shal eate this bread or drinke the chalice of our Lord vnvvorthily he shal be ″ guilty of the body and of the bloud of our Lord. ✠verse 28 But let a man proue him self and so let him eate of that bread and drinke of the chalice ✠verse 29 For he that eateth and drinketh vnvvorthily eateth and drinketh iudgement to him self ″ not discerning the body of our Lord. ⊢ ✠verse 30 Therfore are there among you many weake and feble and ″ many sleepe ✠verse 31 But if vve did ″ iudge our selues vve should not be iudged ✠verse 32 But vvhiles vve are iudged of our Lord vve are chastised that vvith this world vve be not damned ⊢ ✠verse 33 Therfore my brethren vvhen you come together to eate ″ expect one an other ✠verse 34 If any man be an hungred let him eate at home that you come not together vnto iudgement And the rest ″ I vvil dispose vvhen I come ANNOTATIONS CHAP. XI 2. My precepts Our Pastors and Prelates haue authoritie to commaund and vve are bound to obey And the Gouerners of the Church may take order and prescribe that vvhich is comely in euery state as time and place require though the things be not of the substance of our religion 5. Euery vvoman Vvhat gifts of God so euer vvomen haue though supernatural as some had in the Primitiue Church yet they may not forget their vvomanly shamefastnes but shevv them selues subiect and modest and couer their heads vvith a veile 16. Custome If vvomen or other to defend their disorder malipertnes dispute or alleage Scriptures and reasons or require causes of their preachers vvhy by vvhat authoritie they should be thus restrained in things indifferent make them no other ansvver but this This is the custome of the Church this is our custome Vvhich is a goodly rule to represse the saucinesse of contentious â—anglers vvhich being out of al modestie and reason neuer vvant vvordes and replies against the Church Vvhich Church if it could then by prescription of tvventy or thirty yeres and by the authority of one or tvvo of their first preachers stoppe the mouthes of the seditious vvhat should not the custome of fiftene hundred yeres the decrees of many hundred Pastors gaine of reasonable modest and humble men 19. There must be heresies Vvhen the Apostle saith Heresies must be He shevveth the euent and not that God hath directly so appointed it as necessarie for that they be it commeth of mans malice and free vvil but that they be conuerted to the manifestation of the good and constant in faith the Churches vnitie that is Gods special vvorke of prouidence that vvorketh good of euil And for that there should fall Heresies and Schismes specially concerning the Article and vse of the B Sacrament of the Altar vvhereof he novv beginneth to treate it may make vs maruel the lesse to see so great dissensions Heresies and Schismes of the vvicked and vveake in faith concerning the same Such things then vvil be but vvo to him by vvhom scandals or Sectes do come Let vs vse Heretikes saith S. Augustine not to that end to approue their errours but that by defending the Catholike doctrine against their deceices vve may be more vvatchful and vvary because it is most truely vvritten There must be heresies that the tried and approued may be manifested or discoured from the holovv hartes among you Let vs vse this benefite of Gods prouidence for Heretikes be made of such as vvould erre or be naught though they vvere in the Church but being out they profite vs excedingly not by teaching the truth vvhich they knovv not but by stirring vp the carnal in the Church to seeke truth and the spiritual Catholikes to deere the truth for there be innumerable holy approued men in the Church but they be not discerned from other among vs nor manifest so long as vve had rather sleepe in darknes of ignorance then behold the light of truth therfore many are raised out of their sleepe by Heretikes to see the day of God and are glad thereof August c. 8. de vera relig 20. Our Lordes supper The Christians at or about the time of the Churches onely Sacrifice and their communicating thereof kept great feastes vvhich continued long for that the reliefe of the poore vpon the common charges of the richer sort and the charitie and vnitie of al sortes vvere much preserued thereby for vvhich cause they vvere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Charities of the auncient Fathers and vvere kept commonly in Church houses or porches adioyning or in the body of the Church vvhereof see Tertullian Apolog. c. 19. Clemens Alexand. S. Iustine S. Augustine cont Faiest li. 20 c. 20. after the Sacrifice and Communion vvas ended as S. Chrysostom ho. 27. in 1 Cor. in initio iudgeth Those feastes S. Paul here calleth Coenas Dominicas because they vvere made in the Churches vvhich then vvere called Dominica that is Our Lordes houses The disorder therfore kept among the Corinthians in these Church-feastes of Charitie the Apostle seeketh here to redresse from the foule abuses
same dales they be novv solemnely kept his B. mothers and other Saincts as the Aduersaries them selues confesse aboue 1300 yeres as appeareth in the barbarous combattes betvvene Vvestphalus the Lutheran Caluin and by the vvritings betvvixt the Puritans and Protestants For vvhich purpose see also hovv old the holiday of S. Polycarpe is in Eusebius li. 4. c. 14 of the AssumptioÌ„ of our Ladie or her dormition in S. Athanasius S. Augustine S. Hierom. S. Damase both of that feast and of her Natiuitie in S. Bernard vvho professeth he receiued them of the Church that they ought to be most solemnel kept ep 174. Vvherein vve can not but vvonder at the nevv Church of England that though against the pure Caluinistes vvil and doctrine keepe other Saincts and Apostles daies of their death and yet haue abolished this special feast of our Ladies departure vvhich they might keepe though they beleeued not her Assumption in body vvhereof yet S. Denys giueth so great testimonie being assured she is departed at the least except they either â—are her or thinke her vvorthy of lesse remembrance then any other Sainct her self prophecying the contrarie of al Catholike generations that they should blesse her And in deede the Assumption is her proper day as also the feast of her Natiuitle the other of the Purification and the Annuneâ—ation vvhich they keepe in England being not so peculiar to her but belonging rather to Christes Presentation in the Temple and his Conception To conclude vve may see in S. Cyprian ep 34. Origen ho. 3. in diuers Tertulliau de cor â—il S. Gregorie Nazianzene de amore pauperum the Councel of Gangres yea and in the councel of Nice it self giuing order for Easter and the certaine celebrating thereof that Christian Festiuities be holy auÌ„cient and to be obserued on prescript daies and times and that this is not Iudaical obseruation of daies as Aërius taught for vvhich he vvas condemned of Heresie as S. EpiÌ„phanius witnesseth But of holidaies S. Augustine sheweth both the reason and his liking in these memorable vvordes 〈◊〉 for the feastes belonging to our Lord thus We dedicate and consecrate the memorie of Gods benefites vvith solemnities feastes and certaine appointed daies left by tract of times there might creept in ingrateful and vnkinde obliuion Of the festiuities of Martyrs thus Christian people celebrate the memories of Martyrs vvith religious solemnitie both to moue them selues to imitation of them and that they may be partakers of their merites and be holpen vvith their praiers Cont. Faust li. 20. c. 21. And of al Saincts daies thus Keepe ye and celibrate vvith sobrietie the Natiuities of Saincts that vve may imitate them vvhich haue gone before Vs and they may reioyce of vs vvhich pray for vs. In ps 88. Conc. 2. in fine And as is said of prescript daies of feastes so the like is to be said of fastes vvhich els vvhere vve haue shewed to be of the Apostles ordinance And so also of the Ecclesiastical diuision of the yere into Aduent Septuagesme c. the vveeke into so many I eries the day into Houres of praiers as the Prime the Third the Sixth the None c. Vvhereof see S. Cyprian vvho deriueth these things by the Scriptures from the Apostles also and counteth these things vvhich the vvicked Heretikes reproue to be ful of mysterie Like vnto this also is it that the holy Scriptures were so disposed of and deuided that certaine peeces as is alvvaies obserued and practised vntil this day should be read at one time and others at other times and seasons through out the yere according to the diuersitie of our Lordes actions and benefites or the Saincts stories then recorded Vvhich the Puritane Caluinists also condemne of superstition desiring to bring in hellish horrour and al disorder See conc Carthag 3. c. 47. pag. 288 of this booke 24. By an allegorie Here vve learne that the holy Scriptures haue beside the litteral sense a deeper spiritual and more principal meaning which is not only to be taken of the holy vvordes but of the very factes and persons reported both the speaches and the actions being significatiue ouer and aboue the letter Vvhich pregnancie of manifold senses if S. Paul had not signified him self in certaine places the Heretikes had bene lesse vvicked and presumptuous in condemning the holy fathers allegorical expositions almost vvholy who now shew them selues to be mere brutish and carnal men hauing no sense nor feeling of the profunditie of the Scriptures vvhich our holy fathers the Doctors of Gods Church savv â—1 Freedom He meaneth the libertie and discharge from the old ceremonies sacraments and the vvhole bondage of the Lavv and from the seruitude of sinne and the Diuel to such as obey him but not libertie to do vvhat euery man list or to be vnder no obedience of spiritual or temporal lavves and gonerners not a licence neuer to pray fast keepe holyday or vvorkday but vvhen and hovv it seemeth best to euery mans phantasie Such a dissolute licentious state is farre from the true libertie vvhich Christ purchased for vs. CHAP. V. Against the lie of the false Apostles he protesteth his mind of Circumcision 13 and testifieth that they are called to libertie But yet left any misconster Christian libertie he telleth them that they shal not inherite the kingdom vnles they abstaine from the vvorkes of the flesh vvhich are al mortal sinnes and do the fruitful vvorkes of the Spirit fulfilling al the commaundements of the Lavv by Charitie verse 1 STAND and be not holden in againe vvith the yoke of seruitude ✠verse 2 Behold I Paul tel you that if you be circumcised Christ shal profite you nothing ✠verse 3 And I testifie againe to euery man circumciding him self that he is a detter to doe the vvhole Lavv. ✠verse 4 You are euacuated from Christ that are iustified in the Lavv you are falleÌ„ from grace ✠verse 5 For vve in spirit by faith expect the hope of iustice ✠verse 6 For in Christ IESVS * neither circumcision auaileth ought nor prepuce but ″ faith that vvorketh by charitie ✠verse 7 You ranne vvel vvho hath hindered you not to obey the truth ✠verse 8 The persuasion is not of him that calleth you * ✠verse 9 A litle leauen corrupteth the vvhole paste ✠verse 10 I haue confidence in you in our Lord that you vvil be of no other minde but he that troubleth you shal beare the iudgement vvhosoeuer he be ✠verse 11 And as for me brethren if as yet I preach circumcision vvhy doe I yet suffer persecution then is the scandal of the crosse euacuated ✠verse 12 I would they vvere also cut of that trouble you ✠verse 13 For you brethreÌ„ are called into libertie only make not this ″ libertie an occasion to the flesh but by charitie serue
Antichrist or before shal refuse to obey the same but for that neere to the time of Antichrist and the consummation of the vvorld there is like to be a great reuolt of kingdoms peoples and Prouinces from the open external obedience and communion thereof Vvhich reuolt hauing been begunne and continued by Heretikes of diuers ages resisting hating the Seate of Peter vvhich they called cathedram pestilentia the chaire of pestilence * in S. Augustines daies because it is Christes fort erected against Hel gates and al Heretikes and being novv vvonderfully increased by these of our daies the next precursors of Antichrist as it may seeme shal be fully atchieued a litle before the end of the vvorld by Antichrist him self though euen then also vvhen for the fevv daies of Antichristes reigne the external state of the Romane Church and publike entercourse of the faithful vvith the same may cease yet the due honour and obedience of the Christians tovvard it and communion in hart vvith it and practise thereof in secrete and open confessing thereof if occasion require shal not cease no more then it doth novv in the Christians of Cypres and other places vvhere open entercourse is forbidden This is certaine and vvonderful in al vvise mens eies and must needes be of Gods prouidence a singular prerogatiue that this Seate of Peter standeth vvhen al other Apostolike Sees be gone that it stood there for certaine ages together vvith the secular seate of the Empire that the Popes stood vvithout vvealth povver or humane defense the Emperours knovving vvitting and seeking to destroy them and putting to the svvord aboue thirtie of them one after an other yea and being as much afraid of them as if they had been amuli imperij Competitors of their Empire as S. Cyprian noteth epist 52 ad Antonianum num 3 of S. Cornelius Pope in his daies and Decius then Emperour againe that the Emperours aftervvard yelded vp the citie vnto them continuing for al that in the Emperial dignitie still that the successors of those that persecuted them laid dovvne their crovvnes before their Seate and sepulcres honouring the very memories and Relikes of the poore men vvhom their predecessors killed that novv vvel neere these 1600 yeres this Seat standeth as at the beginning in continual miserie so novv of long time for the most part in prosperitie vvithout al mutation in effect as no other kingdom or State in the vvorld hath done euery one of them in the said space being manifoldly altered It standeth vve say al this vvhile to vse S. Augustines vvordes de vtil cred c. 17. Frustra circumlatrantibus haereticis the Heretikes in vaine barking about it not the first Heathen Emperours not the Gothes and Vandals not the Turke not any sackes or massakers by Alaricus Gensericus Attila Borbon and others not the emulation of secular Princes vvere they kings or Emperours not the Popes ovvne diuisions among them selues and manifold difficulties and dangers in their elections not the great vices vvhich haue been noted in some of their persons no◠al these nor any other endeuour or scādal could yet preuaile against the See of Rome nor is euer like to preuaile til the end of the vvorld dravv neere at vvhich time this reuolt here spoken of by the Apostle may be in such sort as is said before and more shal be said in the Annotations next folovving ◠The man of sinne There vvere many euen in the Apostles time as vve see by the 4 Chapter of S. Iohns first epistle and in the vvritings of the aūcient fathers that vvere forerunners of Antichrist and for impugning Christes truth and Church vvere called antichristes vvhether they did it by force and open persecution as Nero and others either Heathen or Heretical Emperours did or by false teaching and other deceites as the Heretikes of al ages in vvhich common and vulgar acception S. Hierom saith al belonged to Antichrist that vvere not of the communion of Damasus then Pope of Rome Hiero. ep 57 ad Damas and in an other place al that haue nevv names after the peculiar calling of Heretikes as Arians Donatistes and as vve say novv Caluinistes Zuinglians c. al such saith he be Antichristes Dial. cont Lucifer c. 9. Yea these later of our time much more then any of the former for diuers causes vvhich shal aftervvard be set dovvne Neuerthelesse they nor none of them are that great Aduersarie enemie and impugner of Christ vvhich is by a peculiar distinction and special signification named the Antichrist 1 Io. 2. and the man of sinne the sonne of perdition the Aduersarie described here els vvhere to oppose him self directly against God our Lord IESVS CHRIST The Heathen Emperours vvere many Turkes be many Heretikes haue been and novv are many therfore they can not be that one great Antichrist vvhich here is spoken of and vvhich by the article alvvaies added in the Greeke is signified to be one special and singular man as his peculiar direct opposition to Christs person in the 5 chapter of S. Iohns Gospel v. 43 the insinuation of the particular stocke and tribe vvhereof he should be borne to wit of the Ievves for of them he shal be receiued as their Massias Io. 5. v. 43. and of the tribe of Dan. Ire◠li. 5. Hieron com in c. 11 Dan. August q. in Ios q. 22 the note of his proper name Apoc. 13 the time of his appearing so neere the vvorldes end his short reigne his singular vvast and destruction of Gods honour and al religion his feined miracles the figures of him in the Prophets and Scriptures of the nevv old Testament al these many other arguments proue him to be but one special notorious Aduersarie in the highest degree vnto vvhom al other persecutors Heretikes Atheistes and vvicked enemies of Christ and his Church are but members and seruants And this is the most common sentence also of al aūcient fathers Onely Heretikes make no doubt but Antichrist is a vvhole order or succession of men vvhich they hold against the former euident Scriptures and reasons onely to establish their folish and vvicked paradoxe that Christes cheefe Minister is Antichrist yea the vvhole order Vvherein Beza specially pricketh so high that he maketh Antichrist euen this great Antichrist to haue been in S. Paules daies though he vvas not open to the vvorld Vvho it should be except he meane S. Peter because he vvas the first of the order of Popes God knovveth And sure it is except he vvere Antichrist neither the vvhole order nor any of the order can be Antichrist being al his lavvful successors both in dignitie and also in truth of Christes religion Neither can al the Heretikes aliue proue that they or any of them vsed any other regiment or iurisdiction Ecclesiastical in the Church or forced the people to any other faith or vvorship of God then Peter him self did preach and
thee Amen ANNOTATIONS CHAP. VI. 4. Languishing Euen these be the good disputes of our nevv Sect-maisters and the vvorld hath to long proued these inconueniences here named to be the fruites of such endles altercations in religion as these vnhappie sectes haue brought forth 20. Depositum The vvhole doctrine of our Christianitie being taught by the Apostles and deliuered to their successors and comming dovvne from one Bishop to an other is called the Depositum as it vvere a thing laid into their hands and committed vnto them to keepe Vvhich because it passeth from hand to hand from age to age from Bishop to Bishop vvithout corruption change or alteration is al one vvith Tradition and is the truth giuen vnto the holy Bishops to keepe and not to lay men See the notable discourse of Vincentius Lirinensis vpon this text li. cont profan har Nouationes And it is for this great old and knovven treasure committed to the Bishops custodie that S. Irenaeus calleth the Catholike Church Depositorium diues the rich treasurie of truth li. 3. c. 4. And as Clemens Alexandrinus vvriteth li. 2 Strom this place maketh so much against al Heretikes vvho do al change this Depositum that 〈◊〉 onely such men in his daies denied this Epistle The Heretikes of our daies chalenge also the truth and say it is the old truth but they leape 14 or 15 hundreth yeres for it ouer mens heads to the Apostles But vve call for the Depositum and aske them in vvhose hands that truth vvhich they pretend vvas laid vp and hovv it came dovvne to them for it can not be Apostolical vnles it vvere Depositum in some Timothees hand so to continevv from one Bishop to an other vntil our time and to the end 20. Profane nouelties Non dixit antiquitates saith Vincentius Lirinensis non dixit vetustates sed prophanas nouitates Nam si vitanda est nouitas tenenda est antiquitas si prophana est nouitas sacratae est vetustas that is He said not ANTIQVITIES he said not AVNCIENTNES but PROFANE NOVELTIES For if noueltie is to be auoided antiquitie is to be kept if noueltie be profane auncientnes is holy and sacred See his vvhole booke against the profane nouelties of heresies Vve may not measure the nevvnes or oldnes of wordes and termes of speaking in religion by holy Scriptures only as though all those or only those were new and to be reiected that are not expresly found in holy vvrite but vve must esteeme them by the agreablenes or disagreablenes they haue to the true sense of Scriptures to the forme of Catholike faith and doctrine to the phrase of the old Christians to the Apostolike vse of speache come vnto vs by tradition of all ages and Churches and to the prescription of holy Councels and Schooles of the Christian world vvhich haue giuen out according to the time and questions raised by heretikes and contentious persons very fit artificiall and significant vvordes to discerne and defend the truth by against falshod These termes Catholike Trinitie Person Sacrament Incarnation Masse and many moe are not in that sense vvherein the Church vseth them in the Scriptures at all and diuers of them were spoken by the Apostles before any part of the nevv Testament vvas vvritten some of them taken vp straight after the Apostles daies in the vvrittings and preachings of holy Doctors and in the speach of all faithfull people and therfore can not be counted Nouelties of vvordes Others beside these as Consubstantial Deipara Transsubstantiation and the like vvhich are neither in expresse termes found in Scriptures not yet in sense if vve should folovv the iudgement of the speciall sectes against vvhich the said vvordes were first inuented the Arians crying out against Nicene Councel for the first the Nestorians against the Ephesiue Coūcel for the second the Lutherans Caluinists against the Laterā and the later Councels for the third these vvordes also notwithstanding by the iudgemēt of holy Church and Councels approued to be consonant to Gods vvord and made authenticall among the faithfull are sound and true vvordes and not of those kinde vvhich the Apostle calleth Nouelties The vvordes then here forbidden are the new prophane termes and speaches inuented or specially vsed by heretikes such as S. Irenee recordeth the Valentinians had a number most monstruous as the Manichees had also diuers as may be seene in S. Augustine The Arians had their Similis substantia and Christ to be ex non existentibus the other heretikes after those daies had their Christiparam and such like agreable to their sectes But the Protestants passe in this kinde as they excede most heretikes in the number of new opinions as their Seruum arbitrium ' their sole faith their fiduce their apprehension of Christes iustice their imputatiue righteousnes their horrible termes of terrors anguishes distresses distrust feares and feeling of hell paines in the soule of our Sauiour to expresse their blasphemous fiction of his temporall damnation vvhich they call his descending to hell Their markes tokens and badges Sacramentall their Companation Impanation Circumpanation to auoid the true conuersion in the Eucharist their presence in figure in faith signe spirit pleadge effect to auoid the reall presence of Christes body These and such like innumerable vvhich they occupie in euery part of their false doctrine are in the sense that they vse them all false captious and deceitfull vvordes and are nouitates vocum here forbidden And though some of the said termes haue been by some occasion obiter vvithout il meaning spokē by Catholikes before these Heretikes arose yet now knovving thē to be the propre speaches of Heretikes Christiāmen are boūd to auoid them Wherein the Church of God hath euer been as diligent to resist Nouelties of vvordes as her Aduersaries are busy to inuent them for vvhich cause she vvil not haue vs cōmunicate vvith them nor folow their fashion and phrase nevvly inuented though in the nature of the vvordes sometime there be no harme In S. Augustines daies vvhen Christiā men had any good befallē them or entered into any mans house or met any frind by the vvay they vsed alvvaies to say Deo gratias The Donatistes and Circumcellions of that time being nevvsangled forsooke the old phrase and vvould alvvaies say Laus Deo from vvhich the Catholike men did so abhorre as the said Doctor vvriteth that they had as leefe mette a theefe as one that said to them Laus Deo in steede of Deo gratias As novv vve Catholikes must not say The Lord but Our Lord as vve say Our Lady for his mother not The Lady Let vs keepe our forefathers vvordes and vve shal easily keepe our old and true saith that vve had of the first Christians Let them say Amendement abstinence the Lordes Supper the Communion table Elders Ministers Superintendent Congregation so be it praise ye the Lord Morning-Praier Euening-praier and the rest as they vvill
vpon Seuens seuen Churches seuen Angels seuen starres seuen spirites seuen candlestickes seuen lampes seuen trumpets seuen vialâ— seuen horneâ— of the Lambe seuen hilles seuen thunders seuen heades of the Dragon signifying the Diâ—el seuen of the beast that is Antichrist seuen of the beast that the harlot rid vpon finally the number also of the visions is specially marked to be seuen in this booke and euery time that this number is vsed in this prophecie it hath a mysterie a more large meaning then the nature of that number is precisely and vulgarly taken for As vvhen he vvriteth to seuen Churches it is to be vnderstood of al the Churches in the vvorld as the seuen Angels for al the Angels or gouernours of the vvhole Catholike Church and so forth in the rest because the number of Seuen hath the perfection of vniuersalitie in it as S. Augustine saith li. 5 quâ—st in Deuter. q. 42. 4. From the 7 spirites The Holy Ghost may be here meant and so called for his seuen fold giftes and graces as some expositours thinke but it seemeth more probable that he speaketh of the holy Augels by comparing this to the like in the 5 Chapter folovving vvhere he seemeth to call these the seuen spirites sent into al the vvorld as S. Paul to the Hebrues c. 1. 14 speaketh of Angels and so the Protestants take it in their coÌ„mentaries vvhich vve note because therevpon they must needes confesse that the Apostle here giueth or vvisheth grace and peace not from God onely but also from his Angels though that benediction commeth one vvay of God and an other vvay of his Angels or Sainctes being but his creatures And so they may learne that the faithful often loyning in one speache God and our Lady our Lord and any of his Saincts to helpe vs or blesse vs is not superstitious but an Apostolical speache and so the Patriarch said Gen. 48. v. 16. The Angel that deliuereth me from al euils blesse these children See the Annot. Act. 25 28. 6. A kingdom and Priests As al that truely serue God and haue the dominion and superioritie ouer their concupiscences and vvhatsoeuer vvould induce them to sinne be kings so al that employ their vvorkes and them selues to serue God offer al their actions as an acceptable sacrifice to him be priests Neuerthelesse as if any man vvould therevpon affirme that there ought to be no other earthly povvers or kings to gouerne in vvorldly affaires ouer Christians be vvere a seditious Heretike euen so are they that vpon this or the like places vvhere al Christians be called priests in a spiritual sort vvould therfore inferre that euery one is in proper signification a Priest or that al be Priests alike or that there ought to be none but such spiritual priests for it is the seditious voice of Corè saying to Moyses and Aaron Let it suffiâ—â— you that al the multitude is of holy ones and the Lord is in theâ—â— Vvhy are you extolled ouer the people of the Lord Num. 16. 10. On the Dominical day Many notable pointes may be marked here first that euen in the Apostles time there vvere daies deputed to the seruice of God and so made holy and different though not by nature yet by vse and benediction from other profane or as vve call them vvorke-daies Secondly that the Apostles and faithful abrogated the Sabboth vvhich vvas the seuenth day and made holy day for it the next day folovving being the eight day in count from the creation and that vvithout al Scriptures or coÌ„maundement of Christ that vve reade of yea vvhich is more not onely othervvise then vvas by the Lavv obserued but plainely othervvise then vvas prescribed by God him self in the second commaundement yea and othervvise then he ordained in the first creatioÌ„ vvhen he sanctified precisely the Sabboth day not the day folovving Such great povver did Christ leaue to his Church and for such causes gaue he the holy Ghost to be resident in it to guide it into al truthes euen such as in the Scriptures are not expressed And if the Church had authoritie inspiration from God to make Sunday being a vvorke-day before an euerlasting holy day and the Saturday that before vvas holy day novv a common vvorkeday vvhy may not the same Church prescribe appoint the other holy feasts of Easter Vvhitsuntide Christmas and the rest for the same vvarrant she hath for the one that she hath for the other Thirdly it is to be noted that the cause of this change vvas for that novv vve Christians esteeming more our redemption then our first creation haue the holy day vvhich vvas before for the remembrance of Gods accomplishment of the creation of things novv for the memorie of the accomplishment of our redemption Vvhich therfore is kept vpon that day on vvhich our Lord rose from life to death vvhich vvas the day after the Sabboth being called by the Ievves vna or prima Sabbathi the first of or after the Sabboth Mat 28. Act. 10. 1 Cor. 16. Fourthly it is to be marked that this holy day by the Apostles tradition also vvas named Dominiâ—â—â— dieâ— our Lordes day or the Dominike vvhich is also an old Ecclesiastical vvord in our language for the name Sunday is a heathenish calling as al other of the vveeke daies be in our laÌ„guage some imposed after the names of planets as in the Romans time some by the name of certaine Idols that the Saxons did vvorship to vvhich they dedicated their daies before they vvere Christians Vvhich names the Church vseth not but hath appointed to call the first day the Dominike after the Apostle here the other by the name of Feries vntil the last of the vveeke vvhich she calleth by the old name Sabboth because that vvas of God and not by imposition of the heathen See the marginal Annotation Luc. 24 1. Lastly obserue that God reuealeth such great things to Prophets rather vpon holy daies and in times of contemplation sacrifice and praier then on other profaue daies and therfore as S. Peter Act. 10 had a reuelation at the six houre of praier and Zacharie Luc. 1 at the houre of incense and Cornelius Act. 10 vvhen he vvas at his praiers the ninthe houre so here S. Iohn noteth that he had al these maruelous visions vpon a Sunday 13. Vested in a Priestly garment He appeared in a long garment or vestment proper vnto Priests for so the vvord poderes doth signifie as Sap. 18 24 and that vvas most agreable for him that represented the person of Christ the high Priest and appeared to Iohn being a most holy Priest and vvho is specially noted in the Ecclesiastical historie for his Priestly garment called péâ—alon or lamina Euseb li. 3 hist Eccl. c. 25. li. 5 c. 23. 20. The seuen starres The Bishops are the starres of the Church as the Churches them selues are the golden
2. Par. 36. * 1 Par. 3. * 1 Esd 3. ⸬ de qua The Gospel vpoÌ„ Christmas eue and Vpon S. Iosephs day the 19 of Marche * Deut 24 1. ⸬ IESVS an Hebrue word in English SAVIOVR Esa 7 14. * Nu. 36. Virginitie preferred Our B. Ladies perpetual virginity Tradition * Luc. 2 7. The holy feast of the Epiphanie called Twelfth-day the 6 of Ianuarie vpon which day this is the Gospel Mich. 5 2. * Psa 71 10. The Gospel of Childermas day Os 11 â— The MartyrdoÌ„ of the holy Innocents Whose holy day is kept the 28 of Decembre Iere. 31 15. The Gospel on Twelfth eue Pilgrimage AdoratioÌ„ of the â— Sacrament Psal 71. Esa 60. Chrys Theophyl The three kings Cic. de Diuinat Pliâ— li. 20. Esther 1 1â— 14. Tob. 2. Amb. 1. Off. c. 1â— Canonizing of Saincts THE SEcond part of this Gospel Of the PreparatioÌ„ that was made to the manifestation of Christ Mr. 1 4. Luc. 3 3. Es 40 3. ⸬ It is not only damnable to doe il but also not to doe good * Mr. 1 8. Lu. 3 16. Io. 1 26. Act. 11 16. 19 4. Aug. Ser. 61 de temp Magdeb. Cent. 5. c. 6. pag. â—11 Cent. 1. li. 1. c. 10. Eremites Cythraeus in 3. cap. Mat. Bucerus ibid. See Canis de verb. Dei corruptelis Ii 1. c. 2. 3. 4. Mt. 4 17. Penance Lu. 13 3. 5. Lu. 24 47. Act. 2 38 26 20. Annot. in hunc locuÌ„ Serm. in fam siccit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohns baptisme and Christs The Gospel vpoÌ„ the first Sunday in Lent Mr. 1 12 Lu. 4 1. Deu. 8 3 Ps 90 12. Deu. 6 16. Deu. 6 13. Mr. 1. 14 THE THIRD part of the Gospel of Christs manifesting him self by preaching and that in Galilâ—e Luc. 4 14. Isa 9 1. Mr. 1 15. The Gospel vpoÌ„ S. Andrewes day Lu. 5 1. Mar. 1 19. Luc. 5 10. Eremites The Lent-fast Ignâ— ep 5. Ambr. dâ— Quadrag ser 36. 34. Hier. ep 54. ad Marâ—el adu Montanum Aug. Ser. 69. de teÌ„p â—atrîa Dulia THE SERmon of Christ vpon the Mount conteyning the paterne of a Christian life in these three chapters folowing Wherof S. Augustine hath two goodly bookes to 4. Luc. 6 20. THE EIGHT Beatitudes which are a patt of the Catechisme The Gospel vpoÌ„ Alholowes day and vpon the feastes of many Martyrs Mr. 9 50. The Gospel on the feasts of Doctors Luc. 14 34. Mr. 4 21 Lu. 8 16 11 33. Luc. 16 17. Ia. 2 10. The Gospel vpoÌ„ the fifth Sunday after Pentecost Exo. 20 13. Deut. 5 17. Luc. 12 58. ⸬ This Prison is taken of very ancient fathers for Purgatorie namely S. Cypr. ep 52. ad Anton. nu 6. Exo. 20 14. Deu. 24 1. Mt. 19 7. Exo. 20 7. Leu. 19 11. Exo. 21 â—4 Deu. 15 7. The Gospel vpoÌ„ the friday after Ashwensday Leu. 19 18. ⸬ So taught the Pharisees not the Law ⸬ We see then that the temporal prosperitie of persons and countries is no signe of better men or truer religion False Marteyrs Merces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church visible True inherent iustice Venial sinnes Mr. 10 11. Mariage a Sacrament and is not dissolued by diuorce Lu. 16 18. ⸬ THE a first worke of iustice ⸬ THE SEcond worke of iustice The PATER NOSTER Luc. 11 2. ⸬ In S. Luke the Latin is Panem quotidianum dayly bread the Greeke being indifferent to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. 11 25. ⸬ The third worke of iustice The Gospel vpoÌ„ Ashwensday Luc. 12 33. Luc. 11 34. The Gospel on the 14 Sunday after Pentecost Luc. 16 13. Luc. 12 22. ⸬ They seeke temporal things only and that not of the true God but of their idols or by their owne industrie Good workes iustifie Merites Hypocrisie Luc. 6 12 18 1. 21 36. 1 Thes 5 17. Cypr. de orat Do. in fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The B. Sacrament Venial sinnes In Expos orat Do. God is not author of euil Iac. 1. â—ud 20 26. 2. Esd 9. Publike fast 〈◊〉 2 15. Ion. 3. Meritorious Workes Luc. 6 37. Mr. 4 24. Lu. 11 9 ⸬ These good things are grace and al spiritual gifts and whatsoeuer pertayneth to the health of the soule * Luc. 6 31. * Luc. 13 24. The Gospel on the 7 Sunday after PentecoÌ„t * Luc. 6 44. * Luc. 6 47. * Mar. 1 22. Luc. 4 32. Worthy receiuing Heretikes Wolues in sheepe-skinnes Ro. 16 1â— Heretikes knowen by their fruites Not only faith The Gospel on the 3. Sunday after the Epiphanie Mr. 1 40. Lu. 5 12. Leu. 14 2. THE GOSPEL vpon the thursday after Ashwensday And also in Masse for the sicke Lu. 7 1. Mr. 1 29 Lu. 4 38 Esa 53 4. 1. Pet. 2 24. Lu. 9 57 Luc. 9 â—9 THE GOSPEL on the 4 Sunday after the Epiphanie Mar. 4 36. Lu. 8 22. Mr. 5 1. Luc. 8 26. Priests forgiue sinnes DOMINE non sum dignus * Liturg. S. Chrys Graec. sub finem Priests mariage Lib. 1. adu Iou. c. 14. Mt. 19 29. Epiph. hae 59. * Sozom. li. 1. c. 22. Socrat. li. 1. c. â— The Gospel vpon the 18 Sunday after Pentecost Mr. 2 3. ⸬ We see that the fayth of one helpeth to obtaine for an other Luc. 5 18. The Gospel vpoÌ„ S. Matthewes day Mar. 2 14. Luc. 5 27. Ose 6 6. Mar. 2 18. Lu. 5 33. ⸬ Christ signifieth that the Churche shal vse fasting daies after his Ascension Epiph. in Comp. fid Cath. Aug. ep â—0 Mar. 5 22. The Gospel vpoÌ„ the 23 Sunday after Pentecost Luc. 8 41. ⸬ Loe her deuotion to the hemme of his garment was not superstitioÌ„ but a token of greater faith so is the deuout touching of holy relikes Mat. 12 22. ⸬ In like maner say the Heretikes calling al miracles done in the Catholike Churche the lying signes of Antichrist Mt. 12 24. Men haue power to forgiue sinnes External Sacrifice Fasting Relikes and Images Euseb li. â— c. 14. hist li. 5 c. 20. Mr. 3 13. 6 7. Lu. 6 13 9 1. ⸬ They haue here commission to preach only in Israel the time being not yet come to call the Gentiles The Gospel vpoÌ„ the Commemoration of S. Paul Iun. 30. ⸬ Wisedom and simplicitie both be necessarie in preachers Bishops and Priests Mar. 15 11. Luc. 12 11. Luc. 21 16. The Gospel vpoÌ„ S. Athanasius day Maij 2. Luc. 6 40 ⸬ A goodly coÌ„fort for Christians and Catholikes and al good men in the persecutioÌ„s of Turke of Heretikes of al Wicked men Mar. 8 38. Luc. 9. 26. 12 8. The Gospel vpoÌ„ a Martyrs day that is not a Bishop Luc. 12 51. Mich. 7 6. Luc. 10 16. ⸬ The reward for harbouring helping any blessed iust person suffering for his iustice and conscience Mar. 9 41. Peters Primacie Beza in Annot. noui Test 155â— Bishops blessing * Aug. de ciuit li. 22 c. 8. Leo Imp. i vit S. Chrys Socrat. li. â— c. 14.
and Synods or publike prayers is of more force then of any particular man Lu. 17 4 Luc. 17 4. The Gospel vpoÌ„ the 21 Sunday after Pentecost C. 17. v. 27 Protection of Angels Disobedieuce to the Church Excommunication Mat. â— 18 19. Power to binde and loose Li. 1. de 〈◊〉 c. 2. Catholike Assemblies THE fourth part of this Gospel Christs comming into Iurie toward his Passion Mr. 10 1. The Gospel for Mariage And for S. Agatha Febr. 5. make man Gen. 1 27. Gen. 2 24. Deut. 24 1. Mt. 5 32 Mr. 10 11. Luc. 16 18. 1. Cor. 7 11. ⸬ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caplunt Mr. 10 13. Luc. 18 15. Mr. 10 17. Luc. 18 18. ⸬ I see not saith S. Augustine why Christ should say If thou wilt haue life euerlasting keepe the commaundements if without obseruing of theÌ„ by only faith one might be saued Aug. de â—id op c. 15. Exo. 20 13. * Leu. 19 18. ⸬ S. Marke expoundeth it thus riche men trusting in their riches ca. 10 24. The Gospel vpoÌ„ the Conuersion of S. Paul Ian. 25. And in a vâ—tiue Masse of SS Peter and Paul and for holy Abbotes ⸬ Hereof is gathered that the Apostles amoÌ„g other things left their wiues also to folow Christ Hiero. li. 1. aduers Iouin Mr. 10 31. Lu. 13 30. Mariage after diuorce vnlawful In Epitaph Fabiola Orig. tract 7. in Mat. Vow of chastitie Counsels not Precepts Aug. ser 6. de temp Bishops and Religious mens blessing The Religious state of perfection Vow of pouertie in respect of reward Aug. in ps 121. The Gospel vpon the Sunday of Septuagesme ⸬ The Iewes are noted for enuying the vocation of the Gentiles and their reward equal with theÌ„ selues Mr. 10 32. The Gospel in a â—otiue Masse of the holy Crosse Luc. 18 31. Mr. 10 35. The Gospel vpon S. Iamâ—s day Iul. 25. And S. Iohns ante portam Latinam Maâ—â— 6. Mr. 10 41. ⸬ Superiority is not here forbidden among Christians neither Ecclesiastical nor temporal but heathenish tyranny is forbidden and humility commended Lu. 22 25. Mr. 10 46. Diuersitie of glorie in heauen 1. Cor. 15. Mt. 16 〈◊〉 Ro. 2. 6. Mt. 25 34 Difference of merites and reward Chrys ho. 66 in Mt. Io. 13 1â— THE FIFTH part of the Holy weeke of his PassioÌ„ in Hierusalem The Gospel on Palme Sunday before the benedictioÌ„ of the Palmes Mr. 11 1. Lu. 19 20. Io. 12 15 PALME SVNDAY Esa 62 11. Zach. 9 9. Ps 117 26. The Gospel vpoÌ„ Tuesday the first weeke in Lent Mr. 11 15. ⸬ How much the abuse of Churches by merchandising walking or other profane occupying of them displeaseth God here we may see Lu. 19 45. Esa 56 7. Ier. 7 11 Ps 8 3. MVNDAY Mr. 11 13. ⸬ The Iewes hauing the wordes of the law and not the deedes were the figtree ful of leaues and void of fruite Aug. de verb. Do. Serm. 44. Mt. 17 20. TVESDAY Mr. 11 28. Lu. 20 2 The Gospal vpon friday the second weeke in Lent Es 5 1. Mr. 12 1. Lu. 20 9. Ps 117 22. Es 8 14 Hiero. in Mat. Aug. li. 12 coÌ„t Faust c. 42. Procession on Palme-sunday with the B. Sacrament Al deuout offices in that kinde exceding grateful HOSANN Prayers not vnderstood of the partie are acceptable Marâ— 11 22. Haeretikeâ— runne not sent Ier. 33. The Gospel vpoÌ„ the 19 Sunday after Pentecost ⸬ Not only good men be within the church but also euil meÌ„ against the Heretikes of these daies Mr. 12 13. Lu. 20 20. * Mr. 12 19. Lu. 20 27. Act. 23 6. Deu. 25 5. Exo. 3 6. Mar. 12 28. The Gospel vpoÌ„ the 17 Sunday after Pentecost Deut. 6 5. Leu. 19 18. Mr. 12 35. Lu. 20 41. Ps 109. 1. Wordly excuses against reconciliation The Church coÌ„sisteth of good and bad Neither must temporal Princes exact nor their Subiects giue vnto them Ecclesiastical iurisdiction The Saints heare our prayers Religious single life Angelical Not onely faith The Gospel vpoÌ„ Tuesday the second weeke in Lent Luc. 11 46. Act. 15 10. ⸬ These phylacteries were peeces of parchement wherein they wrote the ten coÌ„maundements and folded it and caried it on their forehead before their eies imagining grosly and superstitiously that so they fulfilled that which is said Deu. 6 They shal be immoueable before thine eies Hiero. in 23 Mat. Deu. 22 12. Nu. 15 38. Mr. 12 38. Ia. 3 1. Lu. 20 47. â— they are ful The Gospel vpoÌ„ S. Steuens day Decemb. 26. Gen. 4 8 2. Par. 24 22. Luc. 13 34. ⸬ Free wil. The See of Rome preserued in truth CoÌ„tra lit Petil. li. 2. c. 51. The dignitie of the See of Rome notwithstanding some euil Bishops thereof CoÌ„tra lit Petil. li. 2. c. 61. Many maisters are many Arch-heretikes Doctors Masters and spiritual fathers 1. Tim. 2. 2. Tim. 1. * Eph. 4. 1. Cor. 4 15 The honour of Priesthod The intention Not only faith The altar is sanctified by our Lords body therevpon Theophyl Mat. 23. Mr. 13 1 Lu. 21 5 The Gospel for a votiue Masse in time of warre and for many Martyrs TVESDAY night Mat. 10 17 ⸬ There were in the people false Prophetes as among you also shal be lying Maisters which shal bring in Sectes of perdition 2. Pet. 2. The Gospel vpoÌ„ the last Sunday after Pentecost Dan. 9 27. ⸬ Whosoever draweth Christ or his Church from the Communion and felowship of al Nations Christened to one corner towne or Countrie beleeue him not Aug. de vnit Ec. c. 1. Ezech. 32 7. Ioel 3 15 Dan. 7 15. ⸬ This signe of the Sonne of man is the holy Crosse which theÌ„ shal appeare to the Iewes to their confusion Chrys in Mat. ho. 77. It shal be no lesse confusion to Heretikes that can not abide the signe thereof Gen. 7 5. The Gospel for a CoÌ„fessor that is a Bishop And for S. Clement martyr Nouemb. 23. 1. Thes 5 1. The Church caÌ„ neuer faile Mt. 16. Li. adu Gentes 〈◊〉 Christus sit Deus propè fineÌ„ Heretikes seduce vnder faire titles The Gospel now preached to Infidels The abomination of desolation The abolishing of the holy sacrifice of the Masse by Antichrist and his ministers Antichrist 1. Thes 2. The secrete coÌ„uenticles of Heretikes Catholike Christians secretely assembling in time of persecution Act. 1 12. Antichrist The Gospel for holy Virgins ⸬ If we be not in the fauour of God and haue not our owne merites we shal not be holpen by other mens deserts at the day of iudgement The Gospel for a CoÌ„fessor that is a Bishop Luc. 19 12. ⸬ Free will with Gods grace doth merite ⸬ A terrible example for al such as do not employ the very least gift of God to his glorie Mr. 13 12. Lu. 8 18 The Gospel vpoÌ„ munday the first weeke of Lent ⸬ This kingdoÌ„ then is prepared for those onely that do good workes as Christ also signifieth els where saying that it is not in his
more religious then the Protestants Beza Annot. 〈◊〉 Test 155â— The ceremonies of Sacraments done though not mentioned De fid â—p â— 9. Act. 22 4 Gal. 1 13. The Epistle vpoÌ„ the Conuersion of S. Paul Ian. 25. 1. Cor. 15 8. ⸬ The heretikes that conclude CHRIST so in heauen that he caÌ„ be no where els til the day of Iudgement shal hardly resolue a maÌ„ that would know where CHRIST was when he appeared here in the way and spake these words to Saul ⸬ Paul also him self though with the diuine and heauenly voice prostrated and instructed yet was sent to a man to receiue the Sacraments to be ioyned to the Church August de doct Chr. lib. 1. in Prâ—â—m 2 Cor. 11 32. The Church visibly procedeth still vvith much comfort manifold increase euen by persecution ` healeth ⸬ Behold good vvorkes and almes-deedes the force thereof reaching euen to the next life ⸬ The praiers of our Almes folke beadsmen may do vs great good eueÌ„ after our departure For if they procured her temporal life much more may they helpe vs to Gods mercâ—e and to release of punishment in Purgatorie The 4 part THE propagation of the Church to the Gentils also ⸬ Here God first vttered to Peter that the time was come to preach also to the Gentiles and to coÌ„uerse with them for their saluation no lesse then with the Iewes with ful freedoÌ„ to eate al meates without respecte of the prohibition of certaine made in the old Law c In the Greeke fasting praying c At the time of praier specially God sendeth men comfortable visitations ⸬ Note these apparitions and visions to S. Peter Cornelius and others in the Scriptures very ofteÌ„ agaiÌ„st the incredulity of our Heretikes that wil beleeue neither vision nor miracle not expressed in Scripture these being beleeued of Christian men eueÌ„ before they were written c Not such as beleeue only but such as feare God and worke iustice are acceptable to him b The Epistle vpoÌ„ Munday in Easter weeke Mat. 4 12 The Epistle vpoÌ„ Munday in vvhitsoÌ„vveeke Good vvorkes before faith are preparatiues to the same not properly meritorious â—ed in huÌ„c locum Act. 8. The Canonical houres De Orat. Dom. nu 15. Act. 2. Act. 10. Luc. 23. Mattins Psal 5. Euensong Dan. 6. Act. 3. Adoration of creatures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are iustified before must not omit the Sacraments Act. 10 9. Act. 1 5. ⸬ Good Christians heare and obey gladly such truthes as be opened vnto them from God by their cheefe Pastors by vision reuelation or otherwise Act. 8 1. The Epistle vpoÌ„ S. Barnabees day Iun. 11. Act. 4 36. Act. 9 30. The name of CHRISTIANS The Church visible Hierony cont Lucif c. 7. in fine Names of Sectaries and Heretikes Protestants Diuers religious orders are not diuers sectes Ierem. 35. Num. 6. Papistes Catholikes and true Christians al one Not to be with the Pope is to be with Antichrist 〈…〉 ep 37 ep 58 ad Damas The name of CHRISTIANS The name of CATHOLIKES CREDO ECCLESIAM CATHOLICAM The ProtestaÌ„ts deride the name CATHOLIKE * In the Catechismes of the Lutherans The Epistle vpoÌ„â— S. Peter and Paules day Iun. â—9 ⸬ As Peters person vvas more notorious then others therfore better garded then other for feare he should escape so Gods prouidence in preseruing deliuering him for the longer gouernment of his Church is very maruelous ⸬ It is much for the praise of these good Christians that the assemble to Gods seruice praier was kept in their houses in the time of persecution that the Apostle came thither straight out of prison as his first refuge as now Christian people doe much to their coÌ„mendatioÌ„ in places where Heresie doth reigne ⸬ Though God had so miraculously deliuered him yet he would not teÌ„pt God by taâ—ying among his persecutors but accordiÌ„g to Christes coÌ„maundement fled for a time ⸬ Princes that take delite in the flattery and praises of the people so much that they forget them selues to be meÌ„ to giue the honour to God may be warned by this example Act. 11 29. S. Peters chaines Patronage of Angels Gen. 41 16 Publike praier for S. Peter the head The 5 part THE taking of the Gospel avvay from the obstinate Iewes and geuing of it to the Gentils by the ministerie of Paul and Barnabas c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` Barieu Exod. Iosue Iud. 1 Reg. 8. 1. Reg. 16 Ps 88 21 Psa 131 11. Lu. 3 3. Lu. 3 15. The Epistle vpoÌ„ Tuesday in Easter vveeke Lu. 23 1 Act. 1 3. ` to vs their children Ps 2 7. Esa 55 3. Ps 15 10 Abac. 1 5 c the GeÌ„tiles desired c deuout proselytes ⸬ The Ievves of their ovvne free vvil repelling the truth are vnvvorthy of Christ and vvorthily forsaken and the Gentils though they beleeued specially by Gods grace and preordination yet they beleeue also by their ovvne free vvil vvhich standeth vvel vvith Gods prouidence Es 46 6 Lu. 9 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles liturgie or Masse Gal. â— Paul Barnabas are consecrated by men Imber daies * Leo ep 81 c. 1. Praescript times of fasts Epipha in compend Leo ser 3 et 4 de 〈◊〉 7 mensis Imposition of handes Holy orders * Act. 2 42 Hiero. 〈◊〉 c. 58 Esa Spiritual officers of out soules c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ The Heathen might by the daily benefites of God haue knovven him at the least to haue beene their Creatour and only Lord though the mysterie of our Redemption vvere not opened to them 2. Cor. 11 25. ⸬ Vve see by this first that SS Paul Barnabas vvere Bishops hauing here authoritie to giue holy Orders secondly that there vvas euen then a difference betwixt Bishops and Priests though the name in the primitiue Church vvas often vsed indifferently lastly that alvvaies fasting praying were preparatiues to the giuing of holy Orders Act 13 2 Aug. li. 10. de Ciu. Dei â— 1. 〈◊〉 Aug. li. 8. de Ciu. 6. 27. Dulta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical translation against holy orders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiero. in 11. Esa Heretical traÌ„slation against Priesthod If Saâ—â—rdos be a Priest much more Presbyter Presbyter Priest Prebâ—re Preti Gal. 5 2. ` them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c AuÌ„cients here often in this chapter are the same that Priestes vers 2 as S. Hierom taketh it also 1 Pet. 5. the greeke approueth being alvvaies one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests Hiero. in 1 ad Tit. et 4 ad Galat. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b See the Annot vers 28 toward the ende Act. 10 20. Act. 10 45. ⸬ By that faith which worketh by charitie for a dead faith can not purifie the hart of man See chap. 16 31. Amos. 9 11. c Other latin copies and the greeke read thus writing by their handes an epistle contâ—ining these things ⸬ Hereof
thereof b The Epistle vpoÌ„ the 6 SuÌ„day after Pentecost ⸬ Remission of sinne nevv life sanctification and iustificatioÌ„ are giuen by baptisme because it resembleth in vs and applieth to vs Christes death and resurrectioÌ„ and engraffeth vs into him Io. 8 34. 2. Pet. 2 19. ⸬ Here againe is signified that our discharge froÌ„ the boÌ„dage of sinne is by the Christian faith by obedience to the vvhole doctriÌ„e of Christs religion in that the Apostle attributeth this their deliuerance froÌ„ sinne to their humble receiuing of the Catholike faith The Epistle vpoÌ„ the 7 Sunday after Pentecost ⸬ He signifieth that as vvhen they vvere subiect to sinne by coÌ„tinual ofteÌ„ vvorking vvickednes they increased their iniquitie that so also novv being iustified they may should by external vvorkes of Iustice increase their iustice and sanctification Not only faith The old man the nevv Dying to sinne Liuing to God Hovv concupisceÌ„ce is called sinne The doctrine of our first Apostles Life euerlasting a stipend and yet grace 1. Cor. 7 39. ⸬ Nothing but death dissolueth the band betvvixt man vvife though for fornication one may depart from an others companie therfore to mary againe is aduoutrie during the life of the partie separated ⸬ Being novv baptised and dead to sinne engraffed in Christs mystical body you are discharged of the Lavv of Moyses and are free in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ By Baptisme vve haue not Christes iustice imputed to vs but an invvard nevvnesse of spirit giuen vs and resident in vs. Exo. 20 17. Deu. 5 â—1 ⸬ Sinne or conâ—upisceÌ„ce which vvas a sleepe before vvas wakened by prohibition the Lavv not being the cause thereof not giuing occasion therevnto but occasion being taken by our corrupt nature to resist that which was commaunded 1 Tim. 1 8. The Epistle in a Votiue Masse for sinnes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actual concupiscence forbidden not habitual Soden inuoluâ—taâ—ie motions are no sinne Concupiscence taketh not avvay free vvil c. 5 17. Sinne is voluntarie and otherwise it is no sinne ep ad Asâ—lâ—cum â—00 Concupiscence defileth not a iust mans actioÌ„â— as the Lutherâ—s say ⸬ This conuinceth against the Churches aduersaries that the lavv that is Gods coÌ„maundemeÌ„ts may be kept that the keeping thereof is iustice that in christian men that is fulfilled by Christs grace vvhich by the force of the Lavv could neuer be fulfilled ` enmitie The Epistle vpoÌ„ the 8 Sunday after Pentecost ⸬ He meaneth not that the ChildreÌ„ of God be violently coÌ„pelled against their vvilles but that they be svveetly dravveÌ„ moued or induced to do good Aug. Enchirid. c. 64. De verb. Do. ser 43 c. 7. et de verb. Apost ser 13 c. 11. 12. 2 Tim. 1 7 Gal. 4 5. The Epistle vpoÌ„ the 4 Sunday after Pentecost and for many Martyrs condignae ad gloriam The Epistle for S. Ignatius Febr. 1. Ps 43 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimonie of the Spirit NovvithstandiÌ„g Christs satisfaction and Passion yet ours also is required Al suffering in this life is nothing in comparison of the heauenly glorie and yet it is meritorious vvorthy of the same * ad gloriaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation 1. Cor. 4. 1â— Vvhence the merite of vvorkes riseth As sometime faith only is named so els vvhere only hope and only charitie as the cause of our saluation Scripture abused against the Godhead of the Holy Ghost The doctrine of predestination hovv to be reuerenced and vvhat it teacheth vs. Gods predestition taketh not avvay free wil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confide Hiero. q. 9 ad Algas No man ordinarily is sure of his saluation but only in hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 21 â—2 Gen. 18 10. S. Hierom. q. to ad Hedibiam Gen. 25 21. Al the epistle surely to the Romanes needeth 〈◊〉 and is 〈◊〉 wrapped with 〈…〉 that to vnderstaÌ„d it we neede the helpe of the Holy Ghost who by the Apostle did dictat these same things but especiaally this place Howâ—eit nothiÌ„g pleaseth vs but that which is Ecclesiastical that is the sense of the Church Gen. 25 23. Mal. 1 2. Exo. 33 19. Exo. 9 16. ⸬ That God is not the cause of any mans reprobation or damnation othervvise then for punishment of his sinnes he shevveth by that he expecâ—teth al mens amendement vvith great patience and consequently that they haue also freo vvil ` apted fitted Os 2 23. Os 1 10 Es 10 22. Es 1 9. c Here vve see that they are the cause of their ovvne damnation by infidelity Es 8 14. 28 16. Anáthema In vvhat sense S. Paul vvisheth to be anáthema 〈◊〉 â—2 12. Gods promis not made to carnal Israel Isaac preferred before Ismael Iacob before Esau By the example of Iacob and Esau is shewed Gods mere mercie in the elect and iustice in the reprobate That God is not vniust or an accepter of persons is declared by familiar examples S. Augustines example is of tvvo debters the one forgiueÌ„ all and the other put to pay all by the same creditor li. de predest gra cap. 4. Predestination and reprobatioÌ„ take not avvay free vvil neither must any man be retchlesse desperate â— Pet. â— 10. Our election or coÌ„uersion is not of our selues but of Gods grace and mercie Exo. 9 16. In vvhat sense God raised vp Pharao c. Heretical bookes concerning predestination The example of the pot and the potter 2 Tim. 2 21. ⸬ The Lavv vvas not giueÌ„ to make a maÌ„ iust or perfect by it self but to briÌ„g vs to Christ to be iustified by him ⸬ The iustice of the Law of Moyses went no further of it self but to saue a man from the temporal death and punishmeÌ„t prescribed to the traÌ„sgressors of the same Leu. 18 5. Deu. 30 12. The Epistle vpoÌ„ S. Andrevves day Nouemb. 30. Es 28. 16 Ioel. 2 22. ⸬ To beleeue in him to inuocate him is to serue him with al loue and sincere affectioÌ„ Al that so doe shal doubtlesse be saued shal neuer be confounded Es 52 7. ⸬ We see then that it is in a mans free wil to beleeue or not to beleeve to obey or disobey the Gospel or truth preached Es 53 1. Ps 18. 5. Deu. 32 21. Es 65 1. Es 63 2. Gods iustice the Ievves ovvne iustice Iustice of faith Open coÌ„fession protestation of our faith is sometime necessarie Euseb li. 6 c. 31 histor Eccles The place alleaged against inuocatioÌ„ of Sainctes ansvvered Preachers not lavvfully called not sent Confes des Egli de France The first iustification of mere grace Free vvil 3. reg 19. 20. c The Heretikes adde here also Image to the text as Act 19 â—5 Es 6 9. Ps 68 23 ⸬ The Ievves are not relected vvholy incurably for euer but for a part and for a time suffered to fall Which God did turne to the
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.
Gen. 1 26. The Epistle vpon the 5 Sunday after the Epiphanie Eph. 4 32. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triumph and haue the victorie Eph. 5 22. 1. Pet. 3 7. Eph. 6 1. Eph. 6 5 Tit. 2. 9. 1. Pet. 2 18. ⸬ Retribution or revvard for good vvorkes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich signifieth rendering one for an other Deu. 10 17. Ro. 2 11. Gal. 2 6. Heretical and foolish translation Iustice an inherent qualitie in vs. Luc. 18 1 Eph. 6 18. 2. ⸬ S. Paul euer much desireth the praiers of the faithful whereby vve learne the great efficacie of them Thes 3 1 Eph. 5 15. Phile. 10. ⸬ He did not only pray but tooke other great paines to procure Gods grace for the Colossians perhaps by watching fasting and doing other penance of body that God would not suffer them to fall from their receiued faith to the secte of Simon Magus or the Iudaizing ChristiaÌ„s 2 Tim. 4 10. 11 The Epistle vpon the 6 Sunday after the Epiphanie ⸬ In this and the like places the Heretikes malitiously most falsely translate construe apply al things meaÌ„t of the HeatheÌ„ idols to the memories and images of Christ and his saincts namely the English Bibles of the yere 1562. 1577. See the AnnotatioÌ„ 1 Io. 5 21. Religious persons imitation of diuers holy men is the imitatioÌ„ of Christ him self c A notable example for Catholike preachers and passing comfortable wheÌ„ in the middes of persecutioÌ„s and reproches they preache sincerely to please God not men Act. 16 12. 23. ` milde Act. 20 34. 1. Cor. 4 12. 2. Thes 3 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ If the Apostle vvithout iniurie to god in right good sense call his scholers the ThessaloniaÌ„s his hope ioy glorie vvhy blaspheme the ProtestaÌ„ts the Cath. Church her childreÌ„ for terming our B. Ladie or other Sainctes their hope for the special consideÌ„ce they haue in their praiers Not only the vvritteÌ„ vvord is the vvord of God Act. 18 5. ⸬ Though letters or epistles in abseÌ„ce giue great comfort and confirmation in faith yet it is preaching in presence by vvhich the faith of Christ and true religion is alvvais both begunne and accomplished The Epistle vpon the 2 Sunday in Lent c Al Catholike Christians make one fraternitie or brotherhod Io. 13 34 15 17. Heb 13 1 ⸬ Christian men ought to procede and profite continually in good vvorkes and iustification The Epistle in a Masse for the dead vpon the day of the burial or deposition 1. Cor. 15 23. ⸬ He speaketh in the person of those that shal be aliue vvhen our Sauiour returneth to iudgement Mt. 24 31. 1. Cor. 13 52. The precepts of the Church Mt. 24 44. 2 Pet. 3 10 Apoc. 3 3 16 15. Esa 59 17. Eph. 6 17. ⸬ A christian mans vvhole armour is not faith only but al the three vertues here named b The Epistle vpoÌ„ the Imber Saturday in Lent Pro. 17 13. Ro. 12 1. Pet. 3 9. Luc. 18 1. c To desire eternal life of him that onely can giue it is to pray vvithout intermission but because that desire is ofteÌ„ by worldly cares cooled certaiÌ„e houres and times of vocal praier vvere appointed See S. Aug. ep 121 ad Probam Not rashly to credite euery spirit * Act. 1â— v. 11. * c. 2. v. 15. ⸬ Note that by constant and patient suffering of afflictioÌ„s for christ men are made vvorthie so the Greeke signifieth as the Aduersaries them selues traÌ„slate v. 11. of the crowne or kingdom of heauen and so do merite and deserue the same See Anno. Luc. 20 35. And the Apostle here saith that it is Gods iustice no lesse to repay glorie to the afflicted then to render punishmeÌ„t to them that afflict because of their contrarie deserts or merites c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Thes 4 16. ⸬ Christ shal be glorified in his Saincts that is by the great and vnspeakable honour exaltatioÌ„ of them he shal be honoured as now he is the honour vvhich the Church doth to them not diminishing Christs glorie as the Aduersaries folishly preteÌ„d but excedingly augmenting the same c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle in the Imber Saturday of Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Hovv then can the Pope be Antichrist as the Heretikes fondly blaspheme vvho is so far from being exalted aboue God that he praieth most humbly not onely to christ but also to his B. mother and al his Saincts Es 11 4. ⸬ Deus miâ—â—et saith S. Aug. li. 20. de Ci. c. 19. quia Deus Diabosum sacere ista permittet God wil send because God wil 〈◊〉 the Diuel to do these things Whereby vve may take a general rule that Gods action or working in such things is his permissioÌ„ See Annot. Ro. 1 24. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c This vvord of exhorting implieth in it comfort and consolation as 2. Cor. 1. v. 4. 6. The day of iudgment vncertaine and to be left to Gods secretes Two special signes before the later day a general apostasie and the comming of Antichrist Caluin in hunc locuÌ„ The heretikes interpretatioÌ„ of this apostasie their coÌ„deÌ„ning of the fathers There can be no apostasie of the visible Churche from God * Dialog adu Lucifer c. 6. 1 Io. 2 v. 18. It is very like the Apostle speaketh of a great apostasie froÌ„ the See of Rome and from most articles of the Catho faith li. 2. cont lit Petil. c. 51. The wonderful prouideÌ„ce of God in preseruing the See of Rome more then al other states notwithstanding manifold dangers and scandals Many Antichrists as fore runners of the great Antichrist The great Antichrist shal be one special and notorious man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in hoc cap. The Caluinistes place Antichrist in the See of Rome in S. Paules daies They make S. Leo S. Gregorie great furtherers of Antichristes pride Against D. Sanders rocke pag. 248. pag. 278. Iuel Antichrist shal suffer no worship or adoration but of him self only therfore the Pope can not be Antichrist Dan. â— 6. In vvhat temple Antichrist shal sitte Dan. 9. Mat. 24. 1 Mach. 1. The abomination of desolation consisteth cheefely in abolishing the sacrifice of the altar Hovv Antichrist shal sit in the Church Bezaâ— Neither Antichrist nor his precursors are meÌ„bers of the Church * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist by interpretatioÌ„ One against Christ why so called Protestants Caluinists the neere foreruÌ„ners of Antichrist S. Augustins humilitie in interpreting the scriptures The mysterie of iniquitie is the couert working of heretikes toward the manifest reuelation of Antichrist himself What kinde of men shal folow Antichrist * See S. Dâ—nyâ— Arcopag Ec. Hier. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation Traditions vnvvritten * â— Cor. 11 2. Thes 3. Their authoritie
Vvhich Iames vvrote this epistle Iâ— 1. The Church readeth these Catholike or Canonical Epistles in order at Mattins froÌ„ the 4 SuÌ„day after Easter vntil Vvhitsunday The Protestants abhorre the vvord Catholike Euseb li. 2. hist c. 22. The Epistle for a Martyr Ro. 5 3. Mat. 21 22. Mar. 11 24. Ps 102 15. Eccl. 14 18. Es 4 6 1 Pet. 1 24. The Epistle for a Martyr that is a Bishop Iob 5 17. ⸬ The grouÌ„d of teÌ„tation to sinne is our coÌ„cupiscence not God The Epistle on the 4 Sunday after Easter Prou. 17 27. The Epistle on the 5 Sunday after Easter Mat. 7 21. Ro. 2 13. ⸬ Beatitude or saluation consisteth in vvel vvorking Vvhat faith is required in praier God is not author of euil Partial and vvilful translation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ConcupisceÌ„ce of it self no sinne Not euery sinne mortal Vvhat is the lavv of libertie in the Nevv Testament Good vvorkes a part of mans iustice Leu. 19 15. Deu. 1 16. Pro. 24 23. Eccl. 42 1. Leu. 19 18. Mat. 22 39. Rom. 13. Leu. 19 37. Deu. 1 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 3 17 ⸬ He speaketh to al heretikes that say faith onely without vvorkes doth iustifie calling them vaine men and comparing them to Diuels ` dead Gen. 22 10. Gen. 15 6. Ro. 4 3. Gal. 3 Ios 2 1. 18. and 6 22. Scripture abused by the Anabaptistes to make no distinction of persons Vvhat the Apostle meaneth by acception of persons How he that offendeth in one commaundement is guilty of al. Vvorkes of mercie exceding grateful to God The proud impudent dealing of the heretikes against this Epistle because it is so plaine against only saith Only faith an old heresie S. Iames the rest inculcate good vvorkes against the errour of only faith falsely gathered of S. Paules vvordes Ioco citate S. Augustines vvhole disputation in this poiÌ„t very notable directly against only faith * Li. 83 q. q. 76. Heresies against good vvorkes Workes coÌ„curre vvith faith as cause of iustification Workes make vs iust in deede before God The Protestants say by faith only S. Iames cleane contrarie Not by faith only * Gal. â— * See the annot vpon the epistle to the Romans c. 2. v. 13. The manifold meaning of certaine fathers vvhen they say Only faith S. Paul nameth faith S. Iames vvorkes causes of iustification but neither the one faith only nor the other vvorkes only Faith vvithout vvorkes is a true saith but not auailable as the body vvithout the spirit is a true body though it be dead Vvhat faith the Apostle speaketh of that he knevv no special faith Mat. 23 8. Eccl. 14 1. 19 16. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` litle ` can it yeld salt and svveete vvater ⸬ The difference betwixt the humane vvisedom specially of heretikes and the vvisedom of the Catholike Church her children Many maisters are many proud Sect-maisters 1. Io. 2 15. ⸬ The boldnes of Haeretikes adding here the vvord Scripture to the text thus And the Scripture giueth greater grace Prou. 3 35. 1 Pet. 5 5. c Free vvil mans owne endeuour necessarie in comming to God 1 Pet. 5 6. c He forbiddeth detractioÌ„ euil speaking slaundering c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 14 4. ⸬ Al promises and purposes of our worldly affaires are to be made vnder condition of Gods good liking pleasure and it becommeth a Christian man to haue vsually this forme of speache in that case if God vvil if God otherwise dispose not Mans vvorking vvith Gods grace is no derogation therevnto ⸬ A feareful description of the miseries that shal befall in the next life to the vnmerciful couetous men ` condemned c He meaneth either fruite or raine ` is as hand Mt. 5 34 The Epistle in a votiue Masse for the sicke Mr. 6 13 b The Epistle in Maioribus Litanijs on S. Markes day and in the Rogation daies the heretikes translate Acknovvledge your sinnes c. So litle they can abide the very vvord of confession 3 reg 17. Eccl. 48. Lu. 4 25 3. reg 18 41. ⸬ He that hath the zeale of conuerting sinners procureth thereby mercie and remission to him self vvhich is a singular grace The sinnes crying to heauen Vvhat othes are lawful vvhat are not Heretical traÌ„slation against Priesthod Neither their Elders so called nor their Ministers can be those vvhoÌ„ the Apostle here calleth Presbyteros They haue no reason to call their Ministers by that name Their DeacoÌ„s should rather be called Ministers They should keepe the name Priest as vvel as deacon The SacrameÌ„t of EXTREME VNCTION The heretikes obâ—ections against the said Sacrament ansvvered and vvithal it is proued to be a Sacrament Remission of sinnes annexed to creatures Holy vvater Holy oile blessed by the Bishop The peoples deuotion tovvard such hallowed creatures The sacrameÌ„tal vvordes The three effects of this Sacrament Priests and not Elders are the ministers of this sacrament * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hunc locum Confession Truthes vnvvritten and knovven by tradition Conuerting of soules Our saluation attributed to men vvithout derogation to Christ â— 10. v. 2. 1 Pet. 1. 1 Pet. 5. * See the Annotation 1 Pet. 5. v. 13. 2 Pet. 3. 1 Pet. 5. * See the AnnotatioÌ„ vpon S. Iames epistle c. 2. v. 21. The Epistle In Cathedra S. Petri. Roma Ian. 10. 2 Cor. 1 3. Eph. 1 3. The Epistle for many martyrs ⸬ Chastitie not onely of body but also of minde is required S. Bede vpon this place Leu. 11 19. 20 7 Deu. 10. c God vvil iudge men according to euery ones vvorkes and not by faith onely Ro. 2. Gal. 2. 1 Cor. 6 20. 7 23 ⸬ He meaneth the errours of Gentility or if he vvrite to the Iewes dispersed he meaneth the yoke of the Law vvith the fond and heauy additioÌ„s of their later Maisters called Deuterôses The Heretikes to make it sound to the simple against the traditions of the Churche corrupt the text thus Which you haue receiued by 〈◊〉 of 〈◊〉 fathers Ro. 16 25. Col. 1 26. Tit. 1 2. Esa 40 6. The Epistle vpon Saturday in Easter weeke ` a spiritual house Es 28 16. Ps 117. Mt. 21. Act. 4. Es 8. ` vvhereto also they are ordeined Ro. 9 33. Exo. 19. c The Protestants can no more gather of this that al Christians be Priests then that al be kings as is most plaine Apocalyp 1 6. and 5 10. Thou hast made vs a kingdom or kings priests Apoc. 1. Ose 2. Ro. 9. Gal. 5 16. The Epistle vpoÌ„ the 3 Sunday after Easter Mt. 5 16 ⸬ So is the Greeke but the Protest in fauour of temporal lawes made against the Cath. religion translate it very falsely thus to al maner ordinaÌ„ce of man theÌ„ selues boldly reiecting Ecclesiastical decrees as meÌ„s ordinances c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 13 1. c In this speache is often commeÌ„ded the vnitie of al Christians among them selues The
but in spirit I beheld the similitudes of the thinges folovving b The I GENERAL VISION of the 7 according to S. Ambrose ⸬ It seemeth not to be Christ him self but an Angel bearing Christes person vsing diuers speaches proper to Christ c podére Sap. 18 24. Esa 41 4. 44 6. ⸬ S. Irenaeus alluding to this saith The Church euery vvhere preacheth the truth and this is the seuenfold candlesticke bearing the light of Christ c. Li. 5. aduersâ—haer An admonition to the reader concerning the difficultie of this booke Numbers mystical The number of Seuen mystical specially in this booke Grace peace from God the holy Angels God and our Ladie saue vs and the like Hovv al Christians be both kings Priests Difference of holy daies and vvorkedaies Sunday made holiday by the Apostles the Churches authoritie Other feastes ordained by the Church As Saturday was in memorie of the creation so Sunday of Christs resurrection The Church vseth not the Heathenish names of daies but Dies Dominicus feriae Sabbatum God giueth greater grace at holy times of praier fasting Priestly garments The true religioÌ„ manifest as the light on a candlesticke Mat. 5. 15 Angels Protectors Bishops Priests are called Angels Malach. 2 7. ⸬ That vvhich before he vvilled him to vvrite to the church he now vvilleth to be vvritten to the Angels or Bishops of the same onely vvhere vve see it is al one to the Church and to the head or gouernour therof ⸬ By this vve see is plainely refuted that vvhich some Heretikes hold that a man once in grace or charitie can neuer fall from it Apoc. 1 17. ⸬ This Church representeth the state of them that are spoiled of their goodes emprisoned manifoldly afflicted for the catholike faith ⸬ The singular revvard of Martyrdom ⸬ The death of the body is the first death the death of the soule the secoÌ„d vvhich Martyrs are surest to escape of al men ⸬ The special residence of Satan is vvhere the faithful are persecuted for Christes truth vvhere not to deny the Cath. faith for feare is much here commended Nu. 24 14. 25 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calculâ—Ì„ ⸬ None of these are any thing vvorth vvithout the other 3 Reg. 18. 1 Reg. 16. ⸬ Vvho 〈◊〉 nor here that good vvorkes deserue al utioÌ„ as il workes damnation and that it is not faith alone that God revvardeth but that faith vvhich vvorketh by charitie Ps 7 10 Ier. 11 20. ` depthes Ps 2 9. ⸬ This great priuilege of Saâ—cts riseth of the povver and preeminence of Christ vvhich his father gaue him according to his humanitie and therfore to deny it to Saincts is to deny it to Christ him self Christs care of his Church Special vertues required in a Bishop Sinne is the cause that God taketh the Cath. faith from couÌ„tries Zeale against Heretikes Nicolaites the first Heretikes so called as a paterne of Arians Lutherans and the like peculiar callings Balaam ouercomming Gods people by persuasion of lecherie and bellicheere vvas a type of Heretikes li. 4. Antiq c. 6. 2. Pet. 2 15. Iuda v. 11. Zeale against Heretikes 3 Reg. 18. Achab and Iezabel Free vvil God is not author of euil They that communicate vvith Heretikes shal be daÌ„ned vvith them 3 Reg. 19. v. 18. Ro. 11. Saincts also are Patrones not only Angels 1 Thes 5 2. 2 Pet. 3 10. Apo. 16 15. c Such as haue not coÌ„mitted deadly sinne after baptisme ⸬ Note that there is in maÌ„ a vvorthinesse of the ioyes of heauen by holy life this is a coÌ„moÌ„ speache in holy Scripture that man is worthy of God of heaueÌ„ of saluatioÌ„ Esa 22 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastici 24 9. 14. Col. 1 15. Prou. 3 12. Heb. 12 6. ⸬ God first calleth vpoÌ„ man and knocketh at the doore of his hart that is to say offereth his grace and it lieth in man to giue coÌ„sent by free wil holpen also by his grace Doing vvel in respect of revvard Adoration of creatures called Dulia Perseuêrance in good continuing to the end Neuters of indifferents in religion The 2 part first the booke with 7 seales secoÌ„dly 7 Angels with trumpets THE 2 VISION In which is represented vnto vs the glorie and maiestie of God in heauen and the incessant honour praises of al Angels and Saincts assisting him Vvhich is resembled in the daily honour done to him by al orders and sortes of holy men in the Church militant also ⸬ These foure beastes and the like described Ezaech 1 by the iudgement of the holy Doctors signifie the 4 Euangelistes and in them al true preachers the man Mathevv the lioÌ„ Marke the calle Luke the egle Iohn See the causes hereof in the Summe of the 4 Euangelist pag. 1. S. Gregoin 1. Ezech. Es 6 3. The Sanctus thrise repeated THE 3 VISION ⸬ S. Gregorie taketh it to be the booke of holy Scripture li. 4. Dialog c. 42. ⸬ He speaketh not of the damned in Hel of vvhom there could be no question but of the faithful in Abrahams bosome in Purgatorie c So did Iacob Gen. 49. call Christ for his kingly fortitude in subduing the vvorld vnto him Gen. 49 9. b The Epistle vpon al-Hallovves eue ⸬ So Christ is called for that he is the immaculate host or sacrifice for our sinnes ⸬ This maketh against the Caluinistes vvho are not coÌ„tent to say that vve merite not but that Christ merited not for him self Calu. Philip 2. v. 9. 1 Pet. 2. ` kinges The Epistle in a votiue Masse of the holy Angels Dan. 7. 10. ` riches ⸬ Al the said creatures are bound to giue honour not onely to God but to Christ as man and our redeemer so they here doe Apoc. 4 11. The Saincts in heauen offer our praiers to God Spiritual kings and Priests Limbus Patrum and Purgatorie ⸬ This one stole signifieth the glorie or blisse of the soule onely but at the day of iudgement they shal haue it doubled by adding the glorie of their body also c The tribulation that shal fall in the time of Antichrist Osâ—e 10. Lu. 23 50. Consecration of altars vvith Sainctâ— relikes Saincts be present at their tombes and relikes The Caluinistes heresie concerning the Saincts consuted by S. Hierom long agoe Apoc. 14. They vnlearnedly accuse S. Hierom aâ— an Vbiquiste Hovv S. HieroÌ„ saith Christ his Saincts are euery vvhere Iob. 1. That Saincts pray for vs S. Hierom proueth against the Heretike Vigilantius Hovv Martyrs crie for reuenge b The Epistle vpon Al hallovves day ⸬ It is an allusion to the signe of the Crosse vvhich the faithful beare in their foreheads to shevv they be not ashamed of Christ S. August tract 43. in Io. c Of al the tribes put together so many 144000. He signifieth by these thousands and the multitude folowing al the elect but the elect of the Ievves to be in a certaine number the elect of
Epistle vpoÌ„ the a Sunday after Easter ` you ` vs Es 53 9. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 53 4. Mt. 8 17. Spiritual hostes and Priests Obedience to temporal princes Ro. 〈◊〉 God instituted the Spiritual gouernemeÌ„s in more excelleÌ„t maner then the temporal Act. 1. Act. 20 Eph. 4. Hebr. 13. Heret translation The Kings excellencie of power is in respect of the nobilitie and lay magistrates vnder him ChristiaÌ„ Princes haue no more right to be supreme heads in spiritual causes then the Heathen Libertines Deadly sinnes of Princes or Superiors exempt not the subiectes froÌ„ obedience as Wicleffe held Hovv vviues should behaue them selues tovvard their husbands Eph. 5 28. Col. 3 18. 1 Tim. 2 9. Against the proud curious and costly attire of vvomeÌ„ vvhere in this il time of ours excedeth Gen. 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hovv husbands should behaue them selues tovvard their vviues ` in faith Pro. 17 13. Mat. 5 44. Ps 33 13 Mat. 5 10. The Epistle vpon friday in Easter vveeke ` those spirites Gen. 6. Mat. 24 Gen. 7 7 ` vs Christ in soule desceÌ„ded vnto hel vvhiles his body lay in the graue The Caluinists denying the same are by S. Augustines iudgement infidels Certaine difficulties whereof S. Augustine doubteth Purgatorie Vvhat vvere the incredulous persons of vvhom the Apostle here speaketh Noës Arke the vvater a figure of christs Crosse Baptisme Ibid. c. 17. Baptisme receiued of Heretikes or Schismatikes vvhen damnable vvhen not Ep. 57. The ceremonies of Baptisme namely Abrâ—â—â—ntio c. ⸬ It hath the same difficulty and sense that the other like wordes haue before Chap. 3. See the annotation there v. 19. and S. Aug. ep 69. Oecumenius vpon this place â—is at hand The Epistle vpon Sunday next after the Ascension Prou. 10 Ro. 12 Heb. 13. Ro. 12 6. The Epistle for a Martyr Mt. 5 11. Hier. 25 29. Prou. 11 31. Not only faith Vvorkes of mercie The better meÌ„ most afflicted in this life The iust man him self is hardly saued Against the vaine securitie of only faith The Epistle for S. Apollinaris Iul. 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Desire of Iucre or to exercise holy functions for gaine is a filthy fault in the Clergie and therfore much to be auoided The Epistle vpon the 3 SuÌ„day after Pentecost Prou 3. Iac. 4. Iac. 4. Psa 54 Mt. 6 25 Ro. 16 16. 1 Cor. 16 20. 2 Cor. 1â— 12. Senior in the vulgar translation is often Priest or Bishop See Act. â—5 Not Superioritie but tyrannie and lordlines is forbidden in the Clergie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. v. 25. Heret translation The name of Clergie and Clerke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests crownes The heauenly crowne of Doctors and preachers S. Peter vvriteth from Babylon that is Rome Vvhy Rome vvas called Babylon The ProtestaÌ„ts vvil haue Babylon to signifie Rome in other places but not here The Protestants vvraÌ„gle about the time of Peters being at Rome Many things most true euen in the Scriptures are not agreed vpon concerning the time The Epistle in the Transifiguration of our Lord Aug. 6. â—prescience c By this it is plaine that either Iohn Iames or Peter must be the author of this epistle for these three onely vvere present at the TraÌ„sfiguration Mat. 17â— Mt. 17 5 ⸬ You see that places are made holy by Christs presence that al places be not alike holy See Annot. Act. 7 33. 2 Tim 3 17. Good vvorkes must concurre vvith Gods predestination to the effecte thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heretikes according to their custom exclude this sense altogether by their false translation Oecum in hunc lâ—â— Gagn. S. Peters Pastoral care protection of the Church after his death Luc. 22. Io. 21. The Saincts in heauen pray for the liuing Feastes of holy Virgins Inuocation of Saincts Priuate phantastical interpretationâ— 1 Tim. 4. Iude. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Heretikes of whom he prophecieth here do gaine scholers by preaching libertie and by their owne licentious life which is specially ioyned to the heresie of these daies c Al the sweete wordes of heretikes speaking much of the vvord of the Lord the Gospel IESVS CHRIST c. are but termes of art to bie and sel poore mens soules Gen 7. Gen. 19. Gen. 19 16. The special properties of heretikes * from our Lord ⸬ So heretikes blaspheme the highest mysteries of our faith through ignorance b coinquinationes maecula Nu. 22 23. ⸬ Vvho euer promised more libertie to their folowers then Luther Caluin the like taking away penance fasting continencie or chastitie keeping of vowes necessitie of good vvorkes because faith doeth al obedience to Ecclesiastical pastors and CouÌ„cels and such like Io. 8 34. Ro. 6 16. Mt. 12. 45. Pro. 26 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in quibus 2 Tim. 3 1. Iude 18. Ps 89 4 Ezec. 33. 1 Tim. 2. Mt. 24. 1 Thes 5. Apoc. 3. Esa 65 17. Apo. 21 1. Ro. 2 4. The heretical proud spirit of priuate interpretation of Scriptures The Scriptures be hard namely S. Paules epistles specially vvhere he speaketh of iustificatioÌ„ by faith * De fid op c. 14 The ProtestaÌ„ts idle distinctioÌ„ betvvene difficultie in the Epistles and difficultie in the things The Greeke copies haue both some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vvhich things some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vvhich epistles Not only the matter but the style of the Scriptures is hard Ps 118. Act. 8. Luc. 24. v. 45. * Higinus ep 2. to 1. CoÌ„cil August li. 2. Euang. quaest q. 39. 1. Ioh. 2. v. 24. De fid op c. 14. 1. Ioh. â— 5. Io. 8 12. Heb. 9. 1 Pet. 1. Apo. 1. 3 Reg. 8 46. 2 Par. 6 36. No saluatioÌ„ but in the Societie of the Church Many meanes instruments of remitting sinne but al by the force merite of Christs bloud applied by them Al remission of sinnes is by the PassioÌ„ of Christ though by secuÌ„darie meanes also Some sinnes venial A man may be truely iust notvvithstanding venial sinnes S. Augustine excepteth our B. Ladie from sinners * c. 3â— Examples of venial sinnes * de 〈◊〉 perseueraÌ„s c. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 13 34 15 12. â— Io. 3 14. ⸬ Hovv al sinne tentation procede of these three see S. Thomas Summe 1. 2. quaest 77. art 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ They vvere of vs for the time that is of and in the Church otherwise they could not haue gone out but they vvere not of the coÌ„staÌ„t sort or of the elect predestinat for then they had taried within or returned before their death c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisma whereof Christ ChristiaÌ„s ⸬ Keepe that firmely constantly vvhich you haue heard euen from the beginning by the mouth of the Apostles not that only vvhich you haue receiued by vvriting c or in it ⸬ Vve see