his humanity but for that his petigree is not set out in the Genesis as the genealogie of other Patriarches is but is sodenly induced in the holy historie no mention made of his stocke tribe beginning or ending and therfore in that case also resembling in a sort the sonne of God vvhose generation vvas extraordinarie miraculous and ineffable according to both his natures lacking a father in the one and a mother in the other his person hauing neither beginning nor ending and his kingdom and Priesthod specially in him self and in the Church being eternall both in respect of the time past and the time to come as the said Doctor in the same epistle vvriteth 4. Behold To proue that Christes Priesthod far passeth the Priesthod of Aaron and the Priesthod of the nevv Testament the Priesthod of the old lavv and consequently that the sacrifice of our Sauiour and the sacrifice of the Church doth much excel the sacrifices of Moyses lavv he disputeth proâ—oundly of the preeminences of Melchisedec aboue the great Patriarch Abraham vvho vvas father of the Leuites 4. Tithes The first preeminence that Abraham paied tithes and that of the best and most cheefe things that he had vnto Melchisedec as a duety and homage not for him self onely in person but for Leui vvho yet vvas not borne and so for the vvhole Priesthod of Leuies stocke acknovvledging thereby Melchisedec not onely to be a Priest but his Priest and Superior and so of al the Leuitical order And it is here to be obserued that vvhereas in the 14 of Genesis vvhence this holy narration is taken both in the Hebrue and in the 70 it standeth indifferent or doubtfull vvhether Melchisedec paied tithes to Abraham or tooke tithes of him the Apostle here putteth al out of controuersie plainely declaring that Abraham paid tithes to the other at the inferiour to his Priest and Superior And touching paiment of tithes it is a natural duety that men ovve to God in al lavves and to be giuen to his Priests in his behalfe for their honour and liuelihod Iacob promised or vovved to pay them Gen. 28. Moyses appointed them Leuit. 27. Num. 18. Deut. 12. 14. 26. Christ confirmeth that duety Mat. 23 and Abraham specially here giueth them to Melchisedec plainely thereby approuing them or their equiualent to be due to Christ and the Priesthod of the nevv Testament much more then either in the lavv of Moyses or in the lavv of Nature Of vvhich tithes due to the Clergie of Chrises Church see S. Cyprian ep 66. S. Hierom ep 1 c. 7. and ep 2 c. 5. to Hellodorus and Nepolianus S. Augustine ser 119 de tempore 7. Is blessed of the better The second preeminence is that Melchisedec did blesse Abraham vvhich vve see here S. Paul maketh a great and soueraine holy thing grounding our Sauiours prerogatiue aboue the vvhole order of Aaron therein and vve see that in this sort it is the proper act of Prieshod â— and that vvithout al controuersie as the Apostle saith he is greater in dignitie that hath authority to blesse then the person that hath not and therfore the Priests vocation to be in this behalfe far aboue any earthly king vvho hath not povver to giue benediction in this sacred maner neither to man nor other creature As here Melchisedec so Christ blessed much more and so haue the Bishops of his Church done and do Vvhich no man can maruel that our forefathers haue so highly esteemed and sought for if he marke the vvonderful mysterie and grace thereof here expressed 〈…〉 also vvhich here taketh blossing of Melchisedec him self though in an inferior sort blessed his sonnes as the other Patriarches did and fathers do their children by that example 11. If consummation The principal proposition of the vvhole epistle and al the Apostle discourse is inserted grounded vpon the former prerogatiues of Melchisedec aboue Abraham and Leul that is that the end perfection accomplishment and consummation of al mans dueties and debtes to God by the general redemption satisfaction full price and perfect ransom of al mankind vvas not atchieued by any or al the Priests of Aarons order not by any sacrifice or act of that Priesthod or of al the lavv of Moyses vvhich vvas grounded vpon the Leuitical Priesthod but by Christ and his Priesthod vvhich is of the order and rite of Melchisedec 11. What necessitie This disputation of the preeminence of Christes Priesthod aboue the Leuitical order is against the erroneous persuasion of the Ievves that thought their lavv Priesthod and sacrifices to be euerlasting and to be sufficient in them selues vvithout any other Priest then Aaron and his successors and vvithout al relation to Christes Passion or any other redemption or remission then that vvhich their Leuitical offices did procure not knovving that they vvere all figures of Christes death and to be ended and accomplished in the same Vvhich point vvell vnderstood and kept in mind vvill cleere the vvhole controuersie betvvixt the Catholikes and Protestants concerning the sacrifice of the Church for the scope of the Apostles disputation being to auouch the dignity preeminence necessitie and eternal fruite and effect of Christes Passion he had not to treate at all of the other vvhich is a sacrifice depending of his Passion specially vvriting to the Hebrues that vvere to be instructed and reformed first touching the sacrifice of the Crosse before they could fruitfully heare any thing of the other though in couert and by most euident sequele of disputation the learned and faithfull may easily perceiue vvherevpon the said Sacrifice of the Church vvhich is the Masse is grounded And therfore S. Hierom saith ep 126 that al these commendations of Melchisedec are in the type of Christ euius profectus Ecclesiae sacramenta sunt 12. Translated Note vvel this place and you shal perceiue thereby that euery lavvful forme and manner of lavv state or gouernement of Gods people dependeth on Priesthod riseth standeth falleth or altereth vvith the Priesthod In the lavv of Nature the state of the people hanged on one kind of Priesthod in the lavv of Moyses of an other in the state of Christianity of an other and therfore in the former sentence the Apostle said that the Ievvish people or Commonvvealth had their lavv vnder the Leuitical Priesthod and the Greeke more properly expresseth the matter that they vvere legitimated that is to say made a lavvful people or communitie vnder God by the Priesthod for there is no iust nor lavvful Commonvvealth in the vvorld that is not made legal and Gods peculiar and distinguished from vnlavvful Commonvveales that hold of false goddes or of none at al by Priesthod Vvherevpon it is cleere that the nevv lavv and al Christian peoples holding of the same is made lavvful by the Priesthod of the nevv Testament and that the Protestants shamefully are deceiued and deceiue others that vvould haue Christian Commonvveales to lacke
wordes breede some vvicked opinion concerning the thinges conteined vnder the vvordes De ciuitate lib. 10. cap 12. Vvhereof our holy forefathers and auncient Doctors had such a religious care that they vvould not change the very barbarismes of incongruities of speach vvhich by long vse had preuailed in the old readings or recitings of scriptures as Neque uubent neque nubentur in Tertullian li. 4. in Marcion in S. Hilarie in c. 22 Mat. and in al the fathers Qui me confusus fuerit confundar ego eum in S. Cyprian ep 63 nu 7. Talis enim nobis decebat sacerdos vvhich vvas an elder translation then the vulgar Latin that novv is in S. Ambrose c. 3 de fugaseculi and S. Hierom him self vvho othervvise corrected the Latin translation that vvas vsed before his time yet keepeth religiously as him self professeth Praefat. in 4 Euang. ad Damasum these and the like speaches Nonne vos magis pluris estis illis and filius hominis non venit ministrari sed ministrare and Neque nubent neque nubentur in his commentaries vpon these places and Non capit Prophetam perire extra Hierusalem in his commentaries in c. 2. Ioël sub finem And S. Augustine vvho is most religious in al these phrases counteth it a special pride and infirmitie in those that haue a litle learning in tonges none in thinges that they easily take offense of the simple speaches or solecismes in the scriptures de doctrina Christ li. 2. cap 13. See also the same holy father li. 3 de doct Christ c. 3. and tract 2 in Euang. Ioan. But of the maner of our translation more anon Now though the text thus truely translated might sufficiently in the sight of the learned and al indifferent men both controule the aduersaries corruptions and proue that the holy Scripture vvhereof they haue made so great vauntes make nothing for their nevv opinions but vvholy for the Catholike Churches beleefe and doctrine in all the pointes of difference betvvixt vs yet knovving that the good and simple may easily be seduced by some fevv obstinate persons of perdition vvhom vve see giuen ouer into a reprobat sense to whom the Gospel vvhich in it self is the odour of life to saluation is made the odour of death to damnation ouer vvhose eies for sinne disobedience God suffereth a veile or couer to lie whiles they read the nevv Testamēt euen as the Apostle saite the Ievves haue til this day in reading of the old that as the one sort can not finde Christ in the Scriptures reade they neuer so much so the other can not finde the Catholike Church nor her doctrine there neither and finding by experience this saying of S. Augustine to be most true If the preiudice of any erreneous persuasion preoccupate the mind vvhatsoeuer the Scripture hath to the contrarie men take it for a figuratiue speach for these causes and somevvhat to help the faithful reader in the difficulties of diuers places vve haue also set forth reasonable large ANNOTATIONS thereby to shevv the studious reader in most places perteining to the controuersies of this time both the heretical corruptions and false deductions also the Apostolike tradition the expositions of the holy fathers the decrees of the Catholike Church and most auncient Coūcels which meanes vvhosoeuer trusteth not for the sense of holy Scriptures but had rather folow his priuate iudgemēt or the arrogat spirit of these Sectaries he shal vvorthily through his owne wilfulnes be deceiued beseeching all men to looke vvith diligence sinceritie and indifferencie into the case that concerneth no lesse then euery ones eternal saluation or damnation Vvhich if he doe vve doubt not but he shal to his great contentment find the holy Scriptures most clerely and inuincibly to proue the articles of Catholike doctrine against our aduersaries vvhich perhaps he had thought before this diligent search either not to be consonant to Gods vvord or at least not conteined in the same and finally he shal proue this saying of S. Augustine to be most true Multi sensus c. Many senses of holy Scriptures lie hidden and are knowen to some fevv of greater vnderstanding neither are they at any time auouched more commodiously and acceptably then at such times vvhen the care to ansvver heretikes doth force men there vnto For then euen they that be negligent in matters of studie and learning shaking of sluggishnes are stirred vp to diligent hearing that the Aduersaries may be refelled Againe hovv many senses of holy Scriptures cōcerning Christes Godhead haue been auouched against Photinus hovv many of his Manhod against Manichaeus hovv many of the Trinitie against Sabellius hovv many of the vnitie in Trinitie against the Arrians Eunomias Macedonians hovv many of the Catholike Church dispersed through out the vvhole vvorld and of the mixture of good and bad in the same vntil the end of the vvorld against the Donatistes and Luciferians and other of the like errour hovv many against al other heretikes vvhich it vvere to long to rehearse Of vvhich senses and expositions of holy Scripture the approued authors and auouchers should othervvise either not be knovven as al or not so vvel knovven as the contradictions of proud heretikes haue made them Thus he saith of such thinges as not seeming to be in holy Scriptures to the ignorant or heretikes yet in deede be there But in other pointes doubted of that in deede are not decîded by Scripture he giueth vs this goodly rule to be folovved in all as he exemplifieth in one Then doe vve hold saith he the veritie of the Scriptures vvhen vve doe that vvhich novv hath seemed good to the Vniuersal Church vvhich the authoritie of the Scriptures them selues doth cōmend so that forasmuch as the holy Scripture can not deceiue vvhosoeuer is afraid to be deceiued vvith the obscuritie of questions let him therein aske counsel of the same CHVRCH vvhich the holy Scripture most certainely and euidently shevveth and pointeth vnto Aug. li. 1. Cont. Crescon c. 13. NOVV TO GIVE thee also intelligence in particular most gentle Reader of such thinges as it behoueth thee specially to knovv concerning our Translation Vve translate the old vulgar Latin text not the common Greeke text for these causes 1. It is so auncient that it vvas vsed in the Church of God aboue 1300 yeres agoe as appeareth by the fathers of those times 2. It is that by the common receiued opinion and by al probabilitie vvhich S. Hierom aftervvard corrected according to the Greeke by the appointment of Damasus then Pope as he maketh mention in his preface before the foure Euangelistes vnto the said Damasus and in Catalogo in fine and ep 102. 3. Consequently it is the same vvhich S. Augustine so commendeth and allovveth in an Epistle to S. Hierom. 4. It is that vvhich for the most part euer since hath been vsed
in the Churches seruice expounded in sermons alleaged and interpreted in the Commentaries and vvritings of the auncient fathers of the Latin Church 5. The holy Councel of Trent for these and many other important considerations hath declared and defined this onely of al other latin translations to be authentical and so onely to be vsed and taken in publike lessons disputations preachings and expositions and that no man presume vpon any pretence to reiect or refuse the same 6. It is the grauest sincerest of greatest maiestie least partialitie as being vvithout al respect of controuersies and contentions specially these of our time as appeareth by those places vvhich Erasmus and others at this day translate much more to the aduantage of the Catholike cause 7. It is so exact and precise according to the Greeke both the phrase and the word that delicate Heretikes therfore reprehend it of rudene◠And that it follovveth the Greeke far more exactly then the Protestants translations beside infinite other places we appeale to these Tit. 3. 14. Curent bonis operibus praeesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Engl. bib 1577 to mainteine good vvorkes and Hebr. 10 20. Viam nobis initiatut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 English Bib. he prepared So in these vvordes Iustificationes Traditiones Idola c. In al vvhich they come not neere the Greeke but auoid it of purpose 8. The Aduersaries them selues namely Beza preferre it before al the rest Inpraefat no. Test an 1556. And againe he saith that the old Interpreter translated very religiously Annot. in 1. Luc. v. 1. 9. In the rest there is such diuersitie and dissension and no end of reprehending one an other and translating euery man according to his fantasie that Luther said If the vvorld should stand any long time vve must receiue againe which he thought absurd the Decrees of Councels for preseruing the vnitie of faith because of so diuers interpretations of the Scripture And Beza in the place aboue mentioned noteth the itching ambition of his fellovv-translators that had much rather disagree and dissent from the best then seeme them selues to haue said or vvritten nothing And Bezas translation it self being so esteemed in our countrie that the Geneua English Testaments be translated according to the same yet sometime goeth so vvide from the Greeke and from the meaning of the holy Ghost that them selues which protest to trāslate it dare not folow it For example Luc. 3 36. They haue put these wordes The sonne of Cainan which he wittingly and wilfully left out and Act. 1 14. they say Vvith the vvomen agreably to the vulgar Latin where he saith Cum vxoribus vvith their vviues 10. It is not onely better then al other Latin trāslations but then the Greeke text it self in those places where they disagree The proofe hereof is euident because most of the auncient Heretikes were Grecians therfore the Scriptures in Greeke were more corrupted by them as the auncient fathers often complaine Tertullian noteth the Greeke text which is at this day 1 Cor. 19. 47 to be an old corruption of Marcion the Heretike and the truth to be as in our vulgar latin Secundus homo de coelo coelestis The second man from heauen heauenly So reade other auncient fathers and Erasmus thinketh it must needes be so and Caluin him self folovveth it Instit li. 2. c. 13. parag 2. Againe S. Hierom noteth that the Greeke text 1 Cor. 7 33 which is at this day is not the Apostolical veritie or the true text of the Apostle but that which is in the vulgar Latin Qui cum vxore est solicitus est quae sunt mundi quomodo placeat vxori diuisus est He that is vvith a vvife is careful of vvorldly things hovv he may please his vvife and is deuided or distracted The Ecclesiastical historie called the Tripartite noteth the Greeke text that now is 1 Io. 4 3 to be an old corruption of the auncient Greeke copies by the Nestorian Heretikes the true reading to be as in our vulgar Latin Omnis spiritus qui soluit IESVM ex Deo non est Euery spirit that dissolueth IESVS is not of God and Beza confesseth that Socrates in his Ecclesiastical historie readeth so in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the proofe is more pregnant out of the Aduersaries them selues They forsake the Greeke text as corrupted and translate according to the vulgar Latin namely Beza and his scholers the English translatours of the Bible in these places Hebr. chap. 9 vers 1. saying The first couenant for that vvhich is in the Greeke The first tabernacle vvhere they put couenant not as of the text but in an other letter as to be vnderstood according to the vulgar Latin vvhich most sincerely leaueth it out altogether saying Habuit quidem prius instificationes c. The former also in deede had iustifications c. Againe Ro. 11 vers 21. They translate not according to the Greeke text Temporiseruientes seruing the time vvhich Beza saith must needes be a corruption but according to the vulgar Latin Domino seruientes seruing our Lord. Againe Apoc. 11 vers 2. they translate not the Greeke text Atrium quod intra templum est the court vvhich is vvithin the teme but cleane contrarie according to the vulgar Latin vvhich Beza saith is the true reading Atrium quod est foris templum the court vvhich is vvithout the temple Onely in this last place one English Bible of the yere 1562 folovveth the errour of the Greeke Againe 2 Tim. 2. vers 14. they adde but more then is in the Greeke to make the sense more cōmodious and easie according as it is in the vulgar Latin Again Ia. 5 12. they leaue the Greeke and folovv the vulgar Latin saying lest you fall into condemnation I doubt not saith Beza but this is the true and sincere reading and I suspect the corruption in the Greeke came thus c. It vvere infinite to set dovvne al such places vvhere the Aduersaries specially Beza folovv the old vulgar Latin and the Greeke copie agreable therevnto condemning the Greeke text that novv is of corruption Againe Erasmus the best translatour of al the later by Bezas iudgement saith that the Greeke sometime hath superfluities corruptly added to the text of holy Scripture as Mat. 6. to the end of the Pater noster these vvordes Because thine is the kingdom the povver and the glorie for euer-more Vvhich he calleth nugas trifles rashly added to our Lords praier and reprehendeth Valla for blaming the old vulgar Latin because it hath it not likevvise Ro. 11 6. these vvordes in the Greeke and not in the vulgar latin But if of vvorkes it is not novv grace othervvise the vvorke is no more a vvorke and Mar. 10 29. these vvordes or vvife and such like Yea the Greeke text in these superfluities condemneth
lame vvalke the lepers are made cleane the deafe heare the dead rise againe to the poore the Gospel is preached ✠verse 6 and blessed is he that shal not be scandalized in me ✠verse 7 And vvhen they vvent their vvay IESVS began to say to the multitudes of Iohn ″ What vvent you out ″ into the desert to see a reede shaken vvith the vvinde ✠verse 8 But vvhat vvent you out to see a man clothed in soft garments Behold they that are clothed in soft garments are in Kinges houses ✠verse 9 But vvhat vvent you out to see a Prophet yea I tel you and more then a Prophet ✠verse 10 For this is he of vvhom it is vvritten Behold I send mine angel before thy face vvhich shal prepare thy vvay before thee ⊢ ✠verse 11 Amen I say to you there hath not risen among the borne of vvomen a greater then Iohn the Baptist yet he that is the lesser in the kingdom of heauen is greater then he ✠verse 12 And * from the dayes of Iohn the Baptist vntil novv the kingdom of heauen suffereth violence and the violent beare it avvay ✠verse 13 For al the Prophets and the Lavv prophecied vnto Iohn ✠verse 14 and if you vvil receiue it he is * ″ Elias that is for to come ✠verse 15 He that hath eares to heare let him heare ✠verse 16 And * vvherevnto shal I esteeme this generation to be like It is like to children sitting in the market-place vvhich crying to their companions ✠verse 17 say we haue piped to you and you haue not daunced vve haue lamented and you haue not mourned ✠verse 18 For * Iohn came neither ″ eating not drinking and they say He hath a diuel ✠verse 19 The Sonne of man came eating and drinking and they say Behold a man that is a glotton and a vvinedrinker a frende of Publicans and sinners And vvisedom is iustified of her children ✠verse 20 Then * began he to vpbraide the cities vvherein vvere done the most of his miracles for that they had not done penance ✠verse 21 Wo be to thee Corozain vvo be to thee Beth-saida for if in Tyre Sidon had been vvrought the miracles that haue been vvrought in you they had done″ penance in hearecloth and ashes long agoe ✠verse 22 But neuerthelesse I say to you it shal be more tolerable for Tyre and Sidon in the day of iudgement then for you ✠verse 23 And thou Capharnaum shalt thou be exalted vp to heauen thou shalt come dovvne euen vnto hel for if in Sodom had been vvrought the miracles that haue been wrought in thee perhaps it had remained vnto this day ✠verse 24 But notvvithstanding I say to you that it shal be more tolerable for the land of Sodom in the day of iudgement then for thee ✠verse 25 At that time IESVS ansvvered and said * I confesse to thee O Father lord of heauen and earth because thou hast hid these things from the vvise and prudent and hast reuealed thē to ″ litle ones ✠verse 26 Yea Father for so hath it vvel pleased thee ✠verse 27 Al things are deliuered me of my Father And no man knovveth the Sonne but the Father neither doth any knovv the Father but the Sonne and to vvhom it shal please the Sonne to reueale ✠verse 28 Come ye to me al that labour and are burdened and I vvil refresh you ✠verse 29 Take vp my yoke vpon you and learne of me because I am meeke and humble of hart and you shal finde rest to your soules ✠verse 30 For my″ yoke is svveete and my burden light ⊢ ANNOTATIONS CHAP. XI 3. Art thou he Iohn him self doubted not for he baptized him and gaue great testimonie of him before Io. 1. But because his disciples knewe him not nor esteemed of him so much as of Iohn their owne Maister therfore did he send them vnto Christ that by occasion of Christes answer he might the better instruct them what he was and so make them Christes disciples proferring them to a better Maister 7. What went you out High commendation of Iohns holinesse as wel for his fasting rough attire solitary life and constancie as for the dignitie of his function 7. Into the desert The faythful people in al ages resorted of deuotion into wildernes to see men of special and rare holynes Prophets Eremites Anchorites c. to haue their prayers or ghostly counsel See S. Hierom de vitae Hilarionis 14. Elias As Elias shal be the messenger of Christes later coming so was Iohn his messenger and Praecursor at his former coming and therfore is he called Elias because of his like office and like spirit Luc. 1. Grego ho. 7. in Euang. 18. Eating and drinking The wicked quarrellers of the world misconstre easely al the actes and life of good men If they be great fasters and austere liuers they are blasphemed and counted hypocrites if they conuerse with other men in ordinary maner then they be counted dissolute 21. Penance in sackcloth By this sackcloth and ashes added here and in other places wee see euidently that Penance is not only leauing of former sinnes and chaunge or amendement of life past no nor bare sorowfulnes or recounting of our offenses already committed but requiteth punishement and chastisemēt of our persons by these and such other meanes as the Scriptures do els where set forth and therfore concerning the worde also it is rather to be called Penance as in our translation then as the Aduersaries of purpose auoyding the word Repentance or Amendement of life and that according to the very vsual signification of the * Greeke word in the most ancient Ecclesiastical Greeke writers who for Poenitentès which in the Primitiue Churche did publike penance say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Men that are doing penance And concerning that part of penance which is Cōfession the Ecclesiastical historie calleth it by the same Greeke word and the penitents comming to confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom. li. 7 c. 16. Socrat. li. 5 c. 19. 25. Litle ones These litle ones doe not signifie here only the vnlearned as though Coblers and weauers and wemen and girles had this reuelation and therfore do vnderstand al Scriptures and are able to expound them but here are signified the humble whether they be learned or vnlearned as when he sayth Vnles you become as litle ones you shal not enter into the Kingdom of heauen And so also the greatest Doctors who as they were most learned so most humbled them selues to the iudgement of the Catholike Churche are these litle ones and Heretikes who although vnlearned yet vaunt their knowledge and their spirit of vnderstanding aboue al ancient fathers and the whole Churche can not be of these litle and humble ones 30. Yoke sweete What is this light burden and sweete yoke
of the same Church and the perpetual keeper of the said faith and al other points thereon depending 14. But they said When Christ asked the peoples opinion of him the Apostles al indifferently made answer but when he demaunded what them selues thought of him then loe Peter the mouth and head of the whole felowship answered for al. Chrys ho. 55. in Mat. 17. Blessed art thou Though some other as Nathanael Io. 1 49 seeme to haue before beleued and professed the same thing for which Peter is here counted blessed yet it may be plainely gathered by this place and so S. Hilarie and others thinke that none before this did further vtter of him then that he was the sonne of God by adoption as other Saincts be though more excellent then other be For it was of congruitie and Christes special appointment that he vpon whom he intended to found his new Church and whose faith he would make infallible should haue the preeminence of this first profession of Christes natural diuinitie or that he was by nature the very sonne of God a thing so farre aboue the capacitie of nature reason flesh and bloud and so repugnant to Peters sense and sight of Christes humanitie flesh and infirmities that for the beleefe and publike profession there of he is counted blessed as Abraham was for his saith and hath great promises for him self and his posteritie as the said Patriarche had for him and his seede According as S. Basil saith Because he excelled in faith he receiued the building of the Church committed to him 1â— And I say to thee Our Lord recompenseth Peter for his confession geuing him a great reward in that vpon him he builded his Church Theophilactus vpon this place 1â— Thou art Peter Christ in the first of Iohn v. 42 foretold and appointed that this man then named Simon should afterward be called Cephas or Petrus that is to say a Rocke not then vttering the cause but now expressing the same videlicet as S. Cyril writeth For that vpon him is vpon a firme rocke his Church should be builded Wherevnto S. Hilarie agreing saith O happie foundation of the Church in the imposing of thy new name c. And yet Christ here doth not so much call him by the name Peter or Rocke as he doth affirme him to be a rocke signifying by that Metaphore both that he was designed for the foundation and ground worke of his house which is the Church and also that he should be of inuincible force firmitie durablenes and stabilitie to sustaine al the windes waâ—es and stormes that might fall or beate against the same And the Aduersaries obiecting against this that Christ only is the Rocke or foundation wrangle against the very expresse Scriptures and Christes owne wordes geuing both the name and the thing to this Apostle And the simple may learne by S. Basils wordes how the case standeth Though saith he Peter be a rocke yet he is not a rocke as Christ is For Christ is the true vnmoueable rocke of him self Peter is vnmoueable by Christ the rocke For Iesus doth communicate and impart his dignities not voyding him self of them but holding them to him self bestoweth them also vpon others He is the light and yet 2 You are the light he is the Priest and yet he 3 maketh Priests he is the rocke and he made a rocke 18. And vpon this rocke Vpon that which he said Peter was wil he build his Church and therfore by most euident sequele he foundeth his Church vpon Peter And the Aduersaries wrangling against this do against their owne conscience and knowledge specially seing they know and confesse that in Christes wordes speaking in the Syriake tonge there was no difference at al betwene Petrus and Petra yea and that the Greeke wordes also though differing in termination yet signifie one thing to wit a rocke or stone as them selues also translate it Io. 1 42. So that they which professe to follow the Hebrew or Syriake and the Greeke and to translate immediatly out of them into Latin or English should if they had dealt sincerely haue thus turned Christes wordes Thou art a rocke and vpon this rocke or Thou art Peter and vpon this peter wil I build my Church For so Christ spake by their owne confession without any difference Which doth expresly stoppe them of al their vaine euasions that Petrus the former word is referred to the Apostle and petra the later word either to Christ only or to Peters faith only neither the said original tonges bearing it nor the sequele of the wordes vpon this suffering any relation in the world but to that which was spoken of in the same sentence next before neither the wordes folowing which are directly addressed to Peters person nor Christes intention by any meanes admitting it which was not to make him self or to promisse him self to be the head or foundation of the Church For his father gaue him that dignitie and he tooke not that honour to him self nor sent him self nor tooke the keies of heauen of him self but al of his father he had his coÌ„mission the very houre of his incarnation And though S. Augustine sometimes referre the word Petra to Christ in this sentence which no doubt he did because the terminations in Latin are diuers and because he examined not the nature of the original wordes which Christ spake nor of the Greeke and therefore the Aduersaries which otherwise flee to the tongs should not in this case alleage him yet he neuer denieth but Peter also is the Rocke and head of the Church saying that him self expounded it of Peter * in many places and alleageth also S. Ambrose for the same in his hymne which the Church singeth And so do we alleage the holy Councel of Chalcedon Act. 3 pag. 118. Tertullian de praescript Origen Ho. 5 in Exo. S. Cyprian De vnit Ec. S. Hilarie Can. 16 in mat S. Ambrose Ser. 47. 68. li. 6 in c. 9. Luca. S. Hierom Li. 1 in Iouin in c. 2 Esa in c. 16 Hier. S. Epiphanius In Anchor S. Chrysostom Ho. 55 in Mat. S. Cyril Li. 2 c. 12. com in Io. S. Leo Ep. â—9 S. Gregorie Li. 4 ep 32 ind 13. and others euery one of them saying expresly that the Church was founded and builded vpon Peter For though sometimes they say the Church to be builded on Peters faith yet they meane not as our Aduersaries do vnlearnedly take them that it should be builded vpon faith either separated from the man or in any other man but vpon faith as in him who here confessed that faith 1â— Rocke The Aduersaries hearing also the Fathers sometimes say that Peter had these promises and prerogatiues as bearing the person of al the Apostles or of the whole Church deny absurdly that him self in person had these prerogatiues As though Peter had been the proctor only of the Church or
of the Apostles confessing the faith and receiuing these things in other mens names Where the holy Doctors meane only that these prerogatiues were not geuen to him for his owne vse but for the good of the whole Church and to be imparted to euery vocation according to the measure of their callings and that these great priuileges geuen to Peter should not decay or die with his person but be perpetual in the Church in his successors Therfore S. Hierom to Damasus taketh this Rocke not to be Peters person only but his successors and his Chaire I saith he folowing no cheefe or principal but Christ ioyne my self to the communion of Peters chaire vpon that rocke I know the Church was built And of that same Apostolike Chaire S. August saith That same is the Rocke which the proud gates of Hel do not ouercome And S. Leo Our Lord would the Sacrament or mysterie of this gift so to pertaine vnto the office of al the Apostles that he placed it principally in blessed S. Peter the cheefe of al the Apostles that from him as from a certaine head he might poure out his giftes as it were through the whole body that he might vnderstand him self to be an aliene from the diuine mysterie that should presume to reuolt from the soliditie or stedfastnes of Peter 1â— Build my Church The Church or house of Christ was only promised here to be builded vpon him which was fulfilled Io. 21 1â— the foundation stone and other pillers or matter being yet in preparing and Christ him self being not only the supereminent foundation but also the founder of the same which is an other more excellent qualitie then was in Peter for which he calleth it my Church meaning specially the Church of the new Testament Which was not perfectly formed and finished and distincted from the Synagogue til whitsunday though Christ gaue Peter and the rest their commissions actually before his Ascension 18. Gates of hel Because the Church is resembled to a house or a citie the aduersarie powers also be likened to a contrarie house or towne the gates wherof that is to say the fortitude or impugnations shal neuer preuaile against the citie of Christ And so by this promis we are assured that no heresies nor other wicked attempts can preuaile against the Church builded vpon Peter which the Fathers call Peters see and the Romane Church Count saith S. Augustine the Priests from the very See of Peter and in that order of fathers consider vvho to vvhom hath succeeded that same is the rocke vvhich the proud gates of Hel do not ouercome And in an other place that is it which hath obtained the toppe of authoritie Heretikes in vaine barking round about it 19. To thee In saying to thee vvil I geue it is plaine that as he gaue the keies to him so he builded the Church vpon him So saith S. Cyprian To Peter first of al vpon vvhom our Lord built the Church and from vvhom he instituted and shevved the beginning of vnitie did he geue this povver that that should be loosed in the heauens vvhich he had loosed in earth Wherby appeareth the vaine cauil of our Aduersaries which say the Church was built vpon Peters Confession only coÌ„mon to him and the rest and not vpon his person more then vpon the rest 19. The keies That is The authoritie or Chaire of doctrine knowledge iudgement and discretion betwene true and false doctrine the height of gouernement the power of making lawes of calling Councels of the principal voice in them of confirming them of making Canons and holesom decrees of abrogating the contrarie of ordaining Bishopes and Pastors or deposing and suspending them finally the povver to dispense the goods of the Church both spiritual and temporal Which signification of preeminent power and authoritie by the vvord keies the Scripture expresseth in many places namely speaking of Christ I haue the keies of death and Hel that is the rule And againe I vvil geue the key of the house of Dauid vpon his shoulder Moreouer it signifieth that men can not come into heauen but by him the keies signifing also authoritie to open and shut as it is said Apoc. 3. of Christ who hath the key of Dauid he shutteth and no man openeth By which wordes we gather that Peters authoritie is maruelous to whom the keies that is the power to open and shut heauen is geuen And therfore by the name of keies is geuen that supereminent power which is called in comparison of the power graunted to other Apostles Bishops aud Pastors plenitude potestatis fulnes of power Bernard lib. 2. de considerat c. 8. 19. Whatsoeuer thou shal bind Al kind of discipline and punishment of offenders either spiritual which directly is here meant or corporal so farre as it tendeth to the execution of the spiritual charge is comprised vnder the word bind Of which sort be Excommunications Anathematismes Suspensions degradations and other censures and penalties or penances enioyned either in the Sacrament of Confession or in the exterior Courtes of the Church for punishment both of other crimes and specially of heresie and rebellion against the Church and the cheeâ—e pastors therof 19. Loose To loose is as the cause and the offenders case requireth to loose them of any the former bandes and to restore them to the Churches Sacraments and Communion of the faithful and execution of their function to pardon also either al or part of the penances enioyned or what debtes so euer man oweth to God or the Church for the satisfaction of his sinnes forgeuen Which kind of releasing or loosing is called Indulgence finally this whatsoeuer excepteth nothing that is punishable or pardonable by Christ in earth for he hath committed his power to Peter And so the validitie of Peters sentence in binding or loosing whatsoeuer shal by Christes promis be ratified in heauen Leo Ser. de Transfig Ser. 2. in anniuers-assumpt ad Pontif. Hilar. can 16. in Matth. Epiph. in Ancherato prepe initium If now any temporal power can shew their warrant out of scripture for such soueraine power as is here geuen to Peter and consequently to his successors by these wordes whatsoeuer thou shal binde and by the very keies wherby greatest soueraintie is signified in Gods Church as in his familie and houshold and therfore principally attributed and geuen to Christ * who in the scripture is said to haue the key of Dauid but here coÌ„municated also vnto Peter as the name of Rocke if I say any temporal potestate can shew authoritie for the like soueraintie let them chalenge hardly to be head not only of one particular but of the whole vniuersal Church 27. Workes He saith not to geue euery man according to his mercie or their faith but according to their workes August de verb. Apost Ser. 35. And againe How should our Sauiour reward euery one according to their workes if
vvinges and thou vvouldest not ✠verse 38 Behold your house shal be lest desert to you ✠verse 39 For I say to you you shal not see me from hence forth til you say Blessed is he that commeth in the name of our Lord. â— ANNOTATIONS CHAP. XXIII 2. Chaire of Moyses God preserueth the truth of Christian religion in the Apostolike See of Rome which is in the new law answerable to the chaire of Moyses notwithstaÌ„ding the Bishops of the same were neuer so wicked of life yea though some traitour as il as Iudas were Bishop thereof it should not be preiudicial to the Church and innocent Christians for whom our Lord prouâ—ding said Doe that which they say but doe not as they doe August Epist 165. 3. Whatsoeuer they shal say Why saith S. Augustin doÌ„est thou call the Apostolike Chaire the chaire of pestilence If for the men why Did our Lord Iesus Christ for the Pharisees any vvrong to thee Chaire vvherein they sate Did he not commend that chaire of Moyses and preseruing the honour of the chaire reproue them For he saith They sitte vpon the Chaire of Moyses that vvhich they say doe ye These things if you did vvel consider you vvould not for the men vvhom you defame blaspheme the See Apostolike vvhervvith you doe not communicate And againe he saith Neither for the Pharisees to vvhom yu compare vs not of vvisdom but of malice did our Lord commaund the Chaire of Moyses to be forsaken in vvhich chaire verely he figured his ovvne for he vvarneth the people to doe that vvhich they say and not to doe that vvhich they doe and that the holinesse of the Chaire be in no case forsaken nor the vnity of the flocke deuided for the naughty Pastours 6. Loue the first places He condemneth not dew places of Superiority geuen or taken of men according to their degrees but ambitious seeking for the same and their prowde hart and vvicked intention which he saw within them and therfore might boldly reprehend them 8. One is your maister In the Catholike Church there is one Maister Christ our Lord and vnder him one Vicar with whom al Catholike Doctors and teachers are one because they teach al one thing but in Arch-heretikes it is not so where euery one of them is a diuerse maister and teacheth contrarie to the other and wil be called Rabbi and Maister euery one of their owne Disciples Arius a Rabbi among the Arians Luther among the Lutherans and among the Caluinists Caluin 10. Maisters Wiclefe and the like Heretikes of this time doe herevpon condemne degrees of Schole and titles of Doctors and Maisters where they might as wel reproue S. Paul for calling him self Doctor and Maister of the Gentiles and for saying that there should be alwayes Doctors in the Church and whereas they bring the other words folowing against Religious men who are called fathers as wel might they by this place take away the name of carnal fathers and blame S. Paule for calling him self the only spiritual father of the Corinthians but in deede nothing is here forbidden but the contentious diuision and partiality of such as make them selues Ringleaders of Schismes and Sectes as Donatus Arius Luther Caluin 11. Scribes and Pharisees In al these reprehensions it is much to be noted that our Sauiour for the honour of Priesthod neuer reprehendeth Priests by that name Cypr. ep 65. whereas our Heretikes vse this name of purpose in reproche and despite 14. Praying long prayers They are not reprehended here for the things them selues which for the most part are good as long prayer making Proselytes garnishing the Prophetes sepulchres c. but for their wicked purpose and intention as before is said of fasting prayers almes Mat. 6. 15. Double more They that teach that it is ynough to haue only faith doe make such Christians as the Iewes did Proselytes children of Hel far more then before August lib. de fide oper cap. 26. 19. Sanctifieth Note that donaries and gifts bestowed vpon Churches and altars be sanctified by dedication to God and by touching the altar and other holy things as now specially the vessels of the sacrifice and Sacrament of Christes body and bloud by touching the same and the altar it self wherevpon it is consecrated whereof Theophylacte writeth thus vpon this place In the old lavv Christ permitteth not the gift to be greater then the altar but vvith vs the altar is sanctified by the gift for the hostes by the diuine grace are turned into our Lords body and therfore is the altar also sanctified by them 21. By him that dwelleth therein By this we see that swearing by creatures as by the Gospel by Saincts is al referred to the honour of God whose Gospel it is whose Saincts they are 28. Appeare to men Christ might boldly reprehend them so often and so vehemently for hypocrisie because he knew their harts and intentions but we that can not see within men may not presume to call mens external good doings hypocrisie but iudge of men as we see and know 29. Garnish Christ blameth not the Iewes for adorning the sepulchres of the Prophetes but entwyteth them of their malice toward him and of that which by his diuine knowledge he foresaw that they would accomplish the wickednes of their fathers in sheding his bloud as their fathers did the bloud of the Prophetes Hilar. CHAP. XXIIII To his Disciples by occasion of Hierusalem and the Temples destruction he foretelleth * vvhat things shal be before the consummation of the vvorld as specially 14 the Churches ful preaching vnto al nations 15 then vvhat shal be in the very consummation to vvit Antichrist vvith his passing great persecution and seduction but for a short times 29 then incontinent the Day of iudgement to our great comfort in those miseries vnder Antichrist 35 As for the moment to vs it perteineth not to knovv it 37 but rather euery man to vvatch that vve be not vnprouided vvhen he commeth to ech one particularly by death verse 1 AND IESVS being gone out of the temple vvent And his disciples came to shevv him the buildings of the teÌ„ple ✠verse 2 And he ansvvering said to theÌ„ Do you see al these things Amen I say to you there shal â— not be left here a stone vpon a stone that shal not be destroied ✠verse 3 And vvhen he vvas sitting vpon Mount-oliuet the disciples came to him secretly saying Tel vs vvhen shal these things be and vvhat shal be â— the signe of thy comming and of the consummation of the vvorld ✠verse 4 And IESVS ansvvering said to them Bevvare that no man â— seduce you ✠verse 5 for many shal come in my name saying â— I am Christ and they shal seduce many ✠verse 6 For you shal heare of vvarres bruites of vvarres See that ye be not troubled for these
And al this vvas done that the scriptures of the Prophers might be fulfilled TheÌ„ the disciples al leauing him fled ✠verse 57 But they taking hold of IESVS led him to Caiphas the high Priest vvhere the Scribes and auncients vvere assembled ✠verse 58 And Peter folovved him a farre of euen to the court of the high Priest And going in he sate vvith the seruants that he might see the end ✠verse 59 And the cheefe Priestes and the vvhole Councel sought false vvitnes against IESVS that they might put him to death ✠verse 60 and they found not vvhereas many false vvitnesses had come in And last of al there came tvvo false vvitnesses ✠verse 61 and they said * This man said I am able to destroy the temple of God and after three dayes to reedifie it ✠verse 62 And the high Priest rising vp said to him Ansvverest thou nothing to the things vvhich these do testifie against thee ✠verse 63 But IESVS held his peace And the high Priest said to him I adiure thee by the liuing God that thou tel vs if thou be Christ the sonne of God ✠verse 64 IESVS saith to him Thou hast said neuertheles I say to you hereafter you shal see * the Sonne of man sitting on the right hand of the povver of God and comming in the cloudes of heauen ✠verse 65 Then the high Priest rent his garments saying He hath blasphemed vvhat neede vve vvitnesses any further behold novv you haue heard the blasphemie ✠verse 66 hovv thinke you But they ansvvering said He is guilty of death ✠verse 67 Then did they spit on his face and buffeted him and other smote his face vvith the palmes of their hands ✠verse 68 saying Prophecie vnto vs O Christ vvho is he that strooke thee ✠verse 69 But Peter sate vvithout in the court and there came to him one â— vvenche saying Thou also vvast vvith IESVS the Galilean ✠verse 70 But he denied before them all saying I vvot not vvhat thou sayest ✠verse 71 And as he vvent out of the gate an other vvenche savv him and she saith to them that vvere there And this felovv also vvas vvith IESVS the Nazarite ✠verse 72 And againe he denied vvith an othe That I knovv not the man ✠verse 73 And after a litle they came that stoode by and said to Peter Surely thou also art of them for euen thy speache doth bevvray thee ✠verse 74 Then he began â— to curse and to svveare that he knevve not the man And incontinent the cocke crevve ✠verse 75 And Peter remembred the vvord of IESVS vvhich he had said Before the cocke crovv thou shalt deny me thrise And going forth ″ he vvept bitterly ANNOTATIONS CHAP. XXVI 1. This wast Cost bestowed vpon Christes body then aliue being to the same not necessary seemed to the disciples lost and fruitles so the like bestowed vpon the same body if the Sacrament vpon altars or Churches seemeth to the simple lost or lesse meritorious then if the same were bestowed vpon the poore 10. Good worke Cost bestowed for religion deuotion and signification is a meritorious worke and often more meritorious then to geue to the poore though both be very good and in some case the poore are to be preferred yea * in certaine cases of necessity the Church wil breake the very coÌ„secrated vessels and iewels of siluer and gold and bestow them in workes of mercy But we may remember very wel and our fathers knew it much better that the poore were then best releeued when most was bestowed vpon the Church 11. Haue not We haue him not in visible maner as he conuersed on the earth with his disciples needing releefe like other poore men but we haue him after an other sort in the B. Sacrament and yet haue him truly and really the self same body Therfore he saith they should not haue him because they should not so haue him but after an other maner as when he said Luc. 24 as though he were not then with them when I was with you 20. Twelue It must needes be a great mysterie that he was to worke in the institution of the new Sacrifice by the maruelous transmutatioÌ„ of bread and wine into his body and bloud Whereas he admitted none although many present in the citie but the twelue Apostles vvhich were already taught to beleue it without contradiction Io. 6 and were to haue the administration and consecration thereof by the Order of Priesthod which also was there geuen theÌ„ to that purpose Whereas at the eating of the Paschal lambe al the familie was wont to be present â—6 He tooke bread Here at once is instituted for the continuance of the external office of Christes eternal Priesthod according to the order of Melchisedec both a Sacrifice and a Sacrament though the Scriptures geue neither of these names to this action and our Aduersaries without al reason or religion accept in a sort the one and vtterly deny the other A Sacrifice in that it is ordeined to continew the memory of Christes death and oblation vpon the Crosse and the application of the general vertue thereof to our particular necessities by coÌ„secrating the seueral â—lemeÌ„ts not into Christes whole person as it was borne of the virgin or now is in heauen but the bread into his body apart as betrayed broken and geuen for vs the wine into his bloud apart as shed out of his body for remission of sinnes and dedication of the new Testament which be conditions of his person as he was in sacrifice and oblation In which mystical and vnspeakable maner he would haue the Church to offer and sacrifice him daily and he in mysterie and Sacrament dyeth though now not only in heauen but also in the SacrameÌ„t he be in deede per Concomitantiaâ— as the Church calleth it that is by sequele of al his partes to ech other whole aliue and immortal Which point because ouâ— Aduersaries vnderstand not not knowing the Scriptures nor the power of God they blaspheme and abuse the people to their damnation It is also a Sacrament in that it is ordeined to be receiued into our bodies and to feede the same to resurrection and immortality and to geue grace and saluation to our soules if we worthely receiue it 26. Blessed Our Aduersaries for the two wordes that are in Greeke and Latin benedixit and gratias egit he blessed he gaue thankes vse only the later of purpose to signifie that Christ blessed not nor consecrated the bread and the wine and so by that blessing wrought any effect vpon them but gaue thankes only to his father as we doe in saying grace But the truth is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to blesse and is referred to the thing that is blessed as Luc. 9 of the fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedixit eis he blessed them and
verse 16 * And passing by the sea of Galilee he savv Simon and Andrevv his brother casting nettes into the sea for they vvere fishers ✠verse 17 and IESVS said to them Come after me and I vvil make you to become fishers of men ✠verse 18 And immediatly leauing their nettes they folovved him ✠verse 19 And being gone thence a litle further he savv Iames of Zebedee and Iohn his brother and them repairing their nettes in the sippe ✠verse 20 and forthvvith he called them And leauing their father Zebedee in the shippe vvith his hired men they folovved him ✠verse 21 And * they enter into Capharnaum and he forthvvith vpon the Sabboths going into the Synagogue taught them ✠verse 22 And they vvere astonied at his doctrine for he vvas teaching them as hauing povver and not as the Scribes ✠verse 23 And * there vvas in their Synagogue a man in an vncleane spirit and he cried out ✠verse 24 saying what to vs and to thee IESVS of Nazareth art thou come to destroy vs I knovv vvho thou art the Sainct of God ✠verse 25 And IESVS threatened him saying Hold thy peace and goe out of the man ✠verse 26 And the vncleane spirit tearing him and crying out vvith a great voice vvent out of him ✠verse 27 And they marueled al in so much that they questioned among them selues saying what thing is this vvhat is this nevv doctrine for vvith povver he commaundeth the vncleane spirits also and they obey him ✠verse 28 And the bruite of him vvent forth in continent into al the countrie of Galilee ✠verse 29 And immediatly * going forth out of the Synagogue they came into the house of Simon and Andrevv vvith Iames and Iohn ✠verse 30 And Simons vviues mother lay in a fit of a feuer and forthvvith they tel him of her ✠verse 31 And comming neere he lifted her vp taking her by the hand and incoÌ„tinent the ague left her and she ministred vnto them ✠verse 32 And vvhen it vvas euening after sunne set they brought to him al that vvere il at ease and that had deuils ✠verse 33 And al the citie vvas gathered together at the doore ✠verse 34 And he cured many that vvere vexed vvith diuerse diseases and he cast out many deuils and he suffered not them to speake that they knevv him ✠verse 35 And rising very early and going forth he vvent into a desert place and there he prayed ✠verse 36 And Simon sought after him and they that vvere vvith him ✠verse 37 And vvhen they had found him they said to him That al seeke for thee ✠verse 38 And he saith to them Let vs goe into the next tovvnes and cities that I may preach there also for to this purpose am I come ✠verse 39 And he vvas preaching in their Synagogs and in al Galilee and casting out deuils ✠verse 40 And a * leper commeth to him beseeching him and kneeling dovvne saith to him If thou vvilt thou canst make me cleane ✠verse 41 And IESVS hauing compassion on him stretched forth his hand and touching him he saith vnto him I vvil be thou made cleane ✠verse 42 And vvhen he had spoken immediatly the leprosie departed from him and he vvas made cleane ✠verse 43 And he threatened him and forthvvith cast him forth ✠verse 44 and he saith to him See thou tel no body but goe shevv thy self to the high priest and offer for thy cleansing the things that * Moyses commaunded for a testimonie to them ✠verse 45 But he being gone forth began to publish and to blase abrode the vvord so that novv he could not openly goe into the citie but vvas abrode in desert places and they came together vnto him from al sides ANNOTATIONS CHAP. I. 5. Confessing their sinnes A certaine confession of sinnes there was euen in that penance which Iohn preached and which was made before men were baptized Whereby it is cleere that Iohn made a preparation to the Sacrament of Penance which afterward was instituted by Christ as wel as he did by baptizing prepare the way to Christs baptisme 5. Their sinnes He doth not say that they confessed them selues to be sinners which may be done by a general confession but that they confessed their sinnes which is a particular confession 6. Clothed The Holy Ghost thought it worthy of speciall reporting how straitly this Prophete liâ—ed and how he abstained from delicate meates and apparel See Mâ—t. c. 3. 8. With water Iohn with water only Christ with the Holy Ghost not only as the Heretikes hold that say water is not necessary but with water and the Holy Ghost as it is plaine Io. 3. vnles a man be borne againe of water and the Holy Ghost he shal not enter into the kingdom of heauen 9. Baptized of Iohn The humility of Christ not disdaining his seruants baptisme Which is an example for al faithful not to disdaine Christs Sacraments of any Priest be he neuer so simple being by the Catholike Church lawfully called Aug. li. 5 de bapt c. 9. 10. The Spirit Expresse mention of the B. Trinitie the Father speaketh from heauen the Holy Ghost appeareth in the likenesse of a doue the Sonne also is recommended vnto vs. Ambros li. 1 de Sacram. c. 5. 12. Desert Christ doing penance by long fasting solitarinesse and conuersing with wilde beastes gaue example and instruction to the Church for Lent fast and to holy Eremites of retiring them selues to the wildernesse and prayer 35. Desert place Christ vsed very often to retire into solitary places no doubt for our example to teach vs that such places are best for prayer and contemplation and that we should often retire our selues from worldly matters to solitary meditation of heauenly things CHAP. II. Against the Scribes and Pharisees he defendeth first his povver to remitte sinnes in earth 〈◊〉 and his eating vvith sinners as being the Physiciâ—n of soules signified in those his miraculous cures vpon bodies 〈◊〉 then also he defendeth his Disciples not hauing as yet any fastes by him prescribed vnto them and plucking â—ares of corne vpon the Sabboth signifying vvithal that he vvil change their ceremonies verse 1 AND againe he entred into Capharnaum after some daies and it vvas heard that he vvas in the house ✠verse 2 and many came together so that there vvas no place no not at the doore and he spake to them the vvord ✠verse 3 And they came to him bringing one sicke of the palsey vvho vvas caried of foure ✠verse 4 And vvhen they could not offer him vnto him for the multitude they â— vncouered the roofe vvhere he vvas and opening it they did let dovvne the couche vvherein the sicke of the palsey lay ✠verse 5 And vvhen IESVS had seen their faith he saith to the â— sicke
vvatched him vvhether he vvould cure on the Sabboths that they might accuse him ✠verse 3 And he saith to the man that had the vvithered hand Rise vp into the middes ✠verse 4 And he saith to them Is it lavvful on the Sabboths to doe vvel or il to saue a soule or to destroy but they held their peace ✠verse 5 And looking round about vpon them vvith anger being sorovvful for the blindenes of their hart he saith to the man Stretch forth thy hand And he stretched it forth and his hand vvas restored vnto him ✠verse 6 And the Pharisees going forth immediatly made a consultation vvith the Herodians against him hovv they might destroy him ✠verse 7 But IESVS vvith his Disciples retired to the sea and a great multitude from Galilee and Ievvrie folovved him ✠verse 8 and from Hierusalem and from Idumaea and beyond Iordan And they about Tyre and Sidon a great multitude hearing the things vvhich he did came to him ✠verse 9 And he spake to his Disciples that a boate might attend on him because of the multitude lest they should throng him ✠verse 10 for he healed many so that there preased in vpon him for to touch him as many as had hurtes ✠verse 11 And the vncleane spirites vvhen they savv him fel dovvne vnto him and they cryed saying ✠verse 12 ″ Thou art the sonne of God And he vehemently charged them that they should not disclose him ✠verse 13 And * ascending into a mountaine he called vnto him vvhom he vvould him self and they came to him ✠verse 14 And he made that ″ tvvelue should be vvith him and that he might send them to preach ✠verse 15 And he gaue them povver to cure infirmities and to cast out diuels ✠verse 16 And he gaue to Simon the name ″ Peter ✠verse 17 and Iames of Zebedee and Iohn the brother of Iames and he called their names Boanerges vvhich is the sonnes of thunder ✠verse 18 and Andrevv and Philippe and Bartlemevv and Matthevv and Thomas and Iames of Alphaeus and Thaddaeus and Simon Cananaeus ✠verse 19 and Iudas Iscariote vvho also betrayed him ✠verse 20 And they come to a house and the multitude resorteth together againe so that they could not so much as eate bread ✠verse 21 And vvhen his had heard of it they vvent forth to lay hands on him for they said That he vvas become mad ✠verse 22 And the Scribes vvhich vvere come dovvne from Hierusalem said * That he hath Beelzebub and that in the prince of deuils he casteth out deuils ✠verse 23 And after he had called them together he said to them in parables Hovv can Satan cast out Satan ✠verse 24 And if a ″ kingdom be deuided against it self that kingdom can not stand ✠verse 25 And if a house be deuided against it self that house can not stand ✠verse 26 And if Satan be risen against him self he is deuided and can not stand but hath an end ✠verse 27 No body can rifle the vessel of the strong being entred into his house vnles he first binde the strong and then shal he rifle his house ✠verse 28 Amen I say to you that al sinnes shal be forgiuen the sonnes of men and the blasphemies wherevvith they shal blaspheme ✠verse 29 But he that shal blaspheme against the Holy Ghost he hath not forgiuenesse for euer but shal be guilty of an ″ eternal sinne ✠verse 30 Because they said He hath an vncleane spirit ✠verse 31 And * there come his mother and brethren and standing vvithout they sent vnto him calling him ✠verse 32 and the multitude sate about him and they say to him Behold thy mother and thy brethren vvithout seeke thee ✠verse 33 And ansvvering them he said ″ Who is my mother and my brethren ✠verse 34 And looking about vpon them vvhich sate round about him he saith Behold my mother and my brethren ✠verse 35 For vvhosoeuer shal doe the vvil of God he is my brother and my sister and mother ANNOTATIONS CHAP. III. 13. Thou art the Sonne The confession of the truth is not grateful to God proceding from ouery person The diuel acknowledging our Sauiour to be the sonne of God was bidden hold his peace Peters confession of the same was highly allowed and rewarded Aug. tract 10 in ep Ioan. Ser. 30. 31. de verb. Apostoli Therfore neither Heretikes sermons must be heard no not though they preach the truth So is it of their prayer and seruice which being neuer so good in it self is not acceptable to God out of their mouthes yea it is no better then the howling of wolues Hiero. in 7 Osâ—â— 14. Twelue This number of twelue Apostles is mystical and of great importance as appeareth * by the choosing of Mathias into Iudas place to make vp againe this number prefigured in the 12 Patriarkes Gen. 49. the 12 Princes of the children of Israel Num. 1. the 12 fountaines found in Elim Exod. 15. the 12 pretious stones in the Rational of Aaron Exod. 39. the 12 Spies sent by Moyses Num. 13. the 12 stones taken out of Iordan whereof the Altar was made Iosu 4. the 12 loues of Proposition Leuit. 24. c. Anselm in Mt. c. 10. And these are the 12 foundations of heauenly Hierusalem Apoc. 21. 16. Peter Peter in numbering the Twelue is alwaies the first and his name is so giuen him for signification of his calling to be the * Rocke or Foundation of the Church vnder Christ as here also the name BOANERGES is giuen to other two Apostles for signification and so names els where in the old Testament and in the new 24. Kingdom against kingdom As this is true in al Kingdoms and Common-weales where Ciuil dissension reigneth so is it specially verified in heresies and Heretikes which haue alwaies diuisions among them selues as the plague of God for diuiding them selues and others from the Church 29. Eternal sinne That which is here called eternal is as S. Matthew expresseth it that which shal neither be remitted in this life nor in the life to come Where we learne by S. Marke that there are also sinnes not eternal and by S. Matthew that they are such as shal be forgiuen either here or in the life to come 33. Who is my mother Neither is it here said that he had no mother as some vpon these wordes falsly gather nor ingratitude to our parents is taught vs by this answer but we be hereby admonished to preferre the spiritual mother of the Faithful which is the Church Catholike and our brethren in her and their spiritual good aboue our carnal parents or kinne For so our Maister being occupied here about heauenly things accounted al them his mother and brethren which did the will of his Father in which number our Lady his
places at suppers ✠verse 40 vvhich deuoure vvidovves houses vnder the pretence of long prayer these shal receiue larger iudgement ✠verse 41 * And IESVS sitting ouer against the treasurie beheld hovv the multitude did cast money into the treasurie and many rich men did cast in much ✠verse 42 And vvhen there came a certaine poore vvidovv she cast in tvvo mites vvhich is a farthing ✠verse 43 And calling his Disciples together he saith to them Amen I say to you that this poore vvidovv hath cast in more then al that haue cast into the treasurie ✠verse 44 For al they of their aboundance haue cast in but she of her penurie hath cast in al that she had her vvhole liuing ANNOTATIONS CHAP. XII 17. To God These men were very circumspect and wary to doe al duties to Caesar but of their dutie to God they had no regard So Heretikes to flatter temporal Princes and by them to vphold their Heresies doe not only inculcate mens dutie to the Prince dissembling that which is dewe to God but also giue to the Prince more then dew and take from God his right and dutie But Christ allowing Caesar his right warneth them also of their dutie toward God And that is it which Catholikes inculcate Obey God doe as he commaundeth Serue him first and that the Prince 19. His brother shal take Marke wel here that the Law which saith Thou shalt 〈◊〉 marry thy brothers wife is not such as admitteth no dispensation as though this mariage weâ—â— against nature For here the same Law saith that in some case the brother not only might but then was bound to marry his brothers wife 24. Not knovving the Scriptures who would haue thought that by this place of Scripture alleaged by Christ the Resurrection were proued and yet we see that Christ doth hereby deduce it and chargeth these great Doctors and Maisters which arrogated to them selues the knowledge of Scriptures that it is their ignorance that they knew not so to deduce it No maruel then if the Holy Doctors and Catholike Church make the like deductions sometime and proofes where the Heretike doth not or wil not see so much therfore no doubt because he knoweth noâ— the Scriptures whereof he boasteth so much nor the sense of the Holy Ghost in them For example when of that place It shal not be forgiuen in this vvorld nor in the vvorld to come ancient fathers deduce that there are sinnes remitted after this life in Purgatorie See Mat. 1â— 32. 24. The power of God Euen so doe Heretikes erre two waies because they know not the Scriptures which they interprete contrarie to the sense of the whole Church and of al the ancient fathers and because they know not the power of God that as he is able to raise the selfe same bodies againe so he can make his body present in many places but being altogether faithlesse and not beleeuing his power they dispute of al such matters only by reason and their owne imaginations CHAP. XIII To his Disciples by occasion of Hierusalem and the Temples destruction he foretelleth 5 vvhat things shal be before the consummation of the vvorld as specially the Churches ful preaching vnto al nations 14 Then vvhat shal be in the very consvmmation to vvit Antichrist vvith his passing great persecution and seduction but for a short time 24 then incontinent the day of Iudgement 28 to our great comfort in those miseries vnder Antichrist 32 As for the moment to vs it perteineth not to knovv it 33 but rather euery man to vvatch that vve be not vnprouided vvhen he commeth â—o 〈◊〉 one particularly by death verse 1 AND vvhen he vvent out of the temple one of his Disciples saith to him Maister behold what maner of stones and vvhat kinde of buildings ✠verse 2 And IESVS ansvvering said to him Seest thou al these great buildings There shal nor be left a stone vpon a stone that shal not be destroied ✠verse 3 And vvhen he sate in Mount-oliuer against the temple Peter and Iames and Iohn and Andrevv asked him apart ✠verse 4 Tel vs â— vvhen shal these things be and vvhat shal be the signe vvhen al these things shal begin to be consummate ✠verse 5 And IESVS ansvvering began to say to them See that no man seduce you ✠verse 6 for many shal come in my name saying that ″ I am he and they shal seduce many ✠verse 7 And vvhen you shal heare of vvarres and bruites of vvarres feare not for these things must be but the end is not yet ✠verse 8 For nation shal rise against nation and kingdom against kingdom and there shal be earthquakes in places and famines These things are the beginning of sorovves ✠verse 9 But looke to your selues For they shal deliuer you vp in Councels and in Synagogs shal you be beaten and you shal stand before Presidents and Kings for my sake for a testimonie vnto them ✠verse 10 And into al nations first the Gospel must be preached ✠verse 11 And vvhen they shal leade you and deliuer you be not careful before hand vvhat you shal speake but that vvhich shal be giuen you in that houre that speake ye For it is not you that speake but the holy Ghost ✠verse 12 And brother shal deliuer brother vnto death and the father his sonne and the children shal arise against the parents and shal vvorke their death ✠verse 13 And you shal be odious to al men for my name But he that shal endure vnto the end he shal be saued ✠verse 14 And vvhen you shal see ″ the abomination of desolation standing vvhere it ought not he that readeth let him vnderstand then they that are in Ievvrie let them flee vnto the mountaines ✠verse 15 and he that is on the house-toppe let him not goe dovvne into the house nor enter in to take any thing out of his house ✠verse 16 and he that shal be in the field let him not returne backe to take his garment ✠verse 17 And vvo to them that are vvith childe and that giue sucke in those daies ✠verse 18 But pray that the things chaunce not in the vvinter ✠verse 19 For those daies shal be such tribulations as vvere not from the beginning of the creation that God created vntil novv neither shal be ✠verse 20 And vnles the Lord had shortened the daies no flesh should be saued but for the elect vvhich he hath elected he hath shortened the daies ✠verse 21 And then if any man shal say vnto you Loe here is Christ loe there do not beleeue ✠verse 22 For there shal rise vp false-Christs and false-Prophets and they shal shevv ″ signes and vvonders to seduce if it be possible the elect also ✠verse 23 You therfore take heede behold I haue foretold you al things ✠verse
* And it came to passe the day folovving vvhen they came dovvne from the mountaine there mette him a great multitude ✠verse 38 And behold a man of the multitude cried out saying Maister I beseeche thee looke vpō my sonne because he is mine only one ✠verse 39 and loe the spirit taketh him and he sodenly crieth and he dasheth him and teareth him that he fometh and vvith much a doe departeth renting him ✠verse 40 And I desired thy disciples to cast him out and they could not ✠verse 41 And IESVS ansvvering said O faithles and peruerse generation hovv long shal I be vvith you and suffer you bring hither thy sonne ✠verse 42 And vvhen he came to him the deuil dashed and tore him And IESVS rebuked the vncleane spirit and healed the lad and rendred him to his father ✠verse 43 And al vvere astonied at the might of God and al merueiling at al things that he did he said to his disciples ✠verse 44 Lay you in your hartes these vvordes for it shal come to passe that the Sonne of man shal be deliuered into the hands of men ✠verse 45 But they did not knovv this vvord and it vvas couered before them that they perceiued it not And they vvere afraid to aske him of this vvord ✠verse 46 * And there entred a cogitation into them vvhich of them should be greater ✠verse 47 But IESVS seeing the cogitations of their hart tooke a childe and set him by him ✠verse 48 and said to them whosoeuer receiueth this childe in my name receiueth me and vvhosoeuer receiueth me receiueth him that sent me For he that is the lesser among you al he is the greater ✠verse 49 * And Iohn ansvvering said Maister vve savv a certaine man casting out deuils in thy name and vve prohibited him because he folovveth not vvith vs. ✠verse 50 And IESVS said to him Prohibit not for he that is not against you is for you ✠verse 51 And it came to passe vvhiles the daies of his assumption vvere accōplishing and he fixed his face to goe into Hierusalem ✠verse 52 And he sent messengers before his face and going they entred into a citie of the Samaritans to prepare for him ✠verse 53 And they receiued him not because his ″ face vvas to goe to Hierusalem ✠verse 54 And vvhen his disciples Iames and Iohn had seen it they said Lord vvilt thou vve say that fire come dovvne from heauen and consume them ' ✠verse 55 And turning ″ he rebuked them saying You knovv not of vvhat spirit you are ✠verse 56 The sonne of man came not to destroy soules but to saue And they vvent into an other tovvne ✠verse 57 And it came to passe as they vvalked in the vvay a certaine man said to him * I vvil folovv thee vvhithersoeuer thou goest ✠verse 58 IESVS said to him The foxes haue holes and the foules of the aire nestes but the sonne of man hath not vvhere to repose his head ✠verse 59 But he said to an other Folovv me And he said Lord permit me first to goe and to burie my father ✠verse 60 And IESVS said to him Let the dead burie their dead but goe thou set forth the kingdom of God ✠verse 61 And an other said I vvil folovv thee Lord but permit me first to take my leaue of them that are at home ✠verse 62 IESVS said to him ″ No man putting his hand to the plough and looking backe is apt for the kingdom of God ANNOTATIONS CHAP. IX 27. Til they see To the Apostles that had to preach the kingdom of God and to suffer so much miserie for the same in this vvorld he vvil shevv his glorie and giue them a tast of his owne ioyful state and of his Saincts in heauen calling thither Moyses and Elias that the Lavv and Prophets might be vvitnesses of the same See the annotation vpon S. Matthevv c. 17 2. 53. Face to goe to Hierusalem The Samaritans vvere Schismatikes from the Ievves and had a Schismatical temple in mount Garîzim of purpose to dravv men thither from Gods temple in Hierusalem vvhere only vvas the true and as it vvere the Catholike seruice and Sacrifice vnto God Therfore they did not gladly receiue our Sauiour because they perceiued he vvas going to Hierusalem 53. He rebuked them Not iustice nor al rigorous punishment of sinners is here forbidden not Elias fact reprehēded nor the Church or Christian Princes blamed for putting Heretikes to death but that none of these should be done for desire of our particular reuenge or vvithout discretion regard of their amendement and example to others Therfore S. Peter vsed his povver vpon Ananias and Sapphira vvhen he strooke them both dovvne to death for defrauding the Church 62. No man looking backe It is a dangerous temptation for a man that hath lost or left his goods for Christ to looke much backe at them and to remember vvith delight the pleasures and eases of this vvorld for it breedeth in him discontentment of the troubles and crosses that are incident to the state of such as fully folovv Christ In vvhich case a man should euer looke forvvard tovvards heauen and neuer backevvard to the vvorld CHAP. X. He sendeth yet 72 moe to preach to the Iewes with power also of miracles 13 crying w◠to the cities impenitent 17 At their returne he agniseth the great power he gaue them but yet teacheth them not to be proud thereof 21 and praiseth God for his grace 23 his Church also for her happy state 2◠To one of the Scribes he sheweth that the loue of God and of his neighbour wil bring him to life euerlasting 29 teaching him by the parable of the Samaritane to take euery one for his neighbour that needeth his charitie 38 To Martha he sheweth that Maries Contemplatius life is the better verse 1 AND after this our Lord designed also other seuentie tvvo and he sent them tvvo and tvvo before his face into euery citie and place vvhither him self vvould come ✠verse 2 And he said to them The haruest truely is much but the vvorkemen fevv Desire therfore the lord of the haruest that he send vvorkemen into his haruest ✠verse 3 Goe behold I send you as lambes among vvolues ✠verse 4 Carie not purse not skrip nor shoes and salute no body by the vvay ✠verse 5 Into vvhatsoeuer house you enter first say Peace to this house ✠verse 6 and if the sonne of peace be there your peace shal rest vpon him but if not it shal returne to you ✠verse 7 And in the same house tarie you eating and drinking such things as they haue * For the vvorkeman is vvorthie of his hire Remoue not from house to house ✠verse 8 And into vvhat citie soeuer you enter
one grote doth she not light a candle and svveepe the house and seeke diligently vntil she finde ✠verse 9 And vvhen she hath found calleth together her frendes and neighbours saying Reioyce vvith me because I haue found the grote vvhich I had lost ✠verse 10 So I say to you there shal be ioy ″ before the Angels of God vpon one sinner that doth penance ⊢ ✠verse 11 And he said A certaine man had tvvo sonnes ✠verse 12 and the yonger of them said to his father Father giue me the portion of substance that belongeth to me And he deuided vnto them the substance ✠verse 13 And not many daies after the yonger sonne gathering al his things together vvent from home into a farre countrie and there he vvasted his substance liuing riotously ✠verse 14 And after he had spent al there fel a sore famine in that countrie and he began to be in neede ✠verse 15 And he vvent and cleaued to one of the citizens of that countrie And he sent him into his farme to feede svvine ✠verse 16 And he vvould faine haue filled his bellie of the huskes that the svvine did eate and no bodie gaue vnto him ✠verse 17 And returning to him self he said Hovv many of my fathers hirelings haue aboundance of bread and I here perish for famine ✠verse 18 I vvil arise and vvil goe to my father and say to him Father I haue sinned against heauen and before thee ✠verse 19 I am not novv vvorthie to be called thy sonne make me as one of thy hirelings ✠verse 20 And rising vp he came to his father And vvhen he vvas yet farre of his father savv him and vvas moued vvith mercie and running to him fel vpon his necke and kissed him ✠verse 21 And his sonne said to him Father I haue sinned against heauen before thee I am not novv vvorthie to be called thy sonne ✠verse 22 And the father said to his seruants Quickely bring forth the first stole and doe it on him and put a ring vpō his hand and shoes vpon his feete ✠verse 23 and bring ″ the fatted calfe and kil it and let vs eate and make merie ✠verse 24 because this my sonne vvas dead and is reuiued vvas lost and is found And they began to make merie ✠verse 25 But his elder sonne vvas in the field and vvhen he came and drevv nigh to the house he heard musicke and dauncing ✠verse 26 and he called one of the seruants and asked vvhat these thinges should be ✠verse 27 And he said to him Thy brother is come and thy father hath killed the fatted calfe because he hath receiued him safe ✠verse 28 But he had indignation and vvould not goe in His father therfore going forth began to desire him ✠verse 29 But he ansvvering said to his father Behold so many yeres doe I serue thee and I neuer transgressed thy commaundement and thou didst neuer giue me a kidde to make merie vvith my frendes ✠verse 30 but after that thy sonne this that hath deuoured his substance vvith whoores is come thou hast killed for him the fatted calfe ✠verse 31 But he said to him Sonne thou art alvvaies vvith me and al my things are thine ✠verse 32 But it behoued vs to make merie and be glad because this thy brother vvas dead and is reuiued vvas lost and is found ⊢ ANNOTATIONS CHAP. XV. 7. Then vpon ninety nine iust Neither God nor the Saincts in heauen nor men in earth do for al that esteeme more of penitent sinners then they do of them that continevv iust and godly though by the soden motion and present affection of ioy that man taketh and expresseth in such alteration and nevv fallen good it be here signified that the conuersion of euery sinner is exceding acceptable to God and giueth his Saincts nevv cause of ioy and thankes giuing to God in an other kinde then for the continuance of the iust 10. Before the Angels The Angels and other celestial spirits in heauen do reioyce at euery sinners conuersion they know then and haue care of vs yea our hartes and inward repentance be open to them how then can they not heare our prayers And betwixt Angels and the blessed soules of Saincts there is no difference in this case the one being as highly exalted as the other and as neere God in whom and by whom onely they see and know our affaires as the other 23. The fatted calfe This feasting and festiuitie saith S. Augustine li. 2 qu. Euang. c. 33. to 4. are novv celebrated throughout the vvhole vvorld the Church being dilated and spred for that calfe in the body and bloud of our Lord is both offered to the Father and also feedeth the vvhole house And as the calfe signifieth the B. Sacrament of the body and bloud of Christ so the first stole may signifie our innocencie restored in baptisme and the rest other graces and giftes giuen vs in the other Sacraments CHAP. XVI He teacheth the riche to procure heauen vvith their riches 14 And being therfore derided of the couetous Pharisees vvho savv temporal riches promised in the letter of the Lavv he shevveth that novv is come the preaching of the kingdom of God howbeit the Lavv for al that in no iote shal be frustrat 19 foretelling them also that the couetous Ievvis shal be denied of their father Abraham when poore Laxarus the penitent Gentily shal rest in his bosome verse 1 AND he said also to his Disciples There vvas a cartaine riche man that had a bailife he vvas il reported of vnto him as he that had vvasted his goods ✠verse 2 And he called him and said to him Vvhat heare I this of thee render account of thy bailiship for novv thou canst no more be bailife ✠verse 3 And the bailife said vvithin him self Vvhat shal I doe because my lord taketh avvay from me the bailiship digge I am not able to begge I am ashamed ✠verse 4 I knovv vvhat I vvil doe that vvhen I shal be remoued from the bailiship they may receiue me into their houses ✠verse 5 Therfore calling together euery one of his lords detters he said to the first Hovv much doest thou ovve my lord ✠verse 6 But he saith An hundred pipes of oile And he said to him Take thy bil and sit dovvne quickly vvrite fiftie ✠verse 7 After that he said to an other But thou hovv much doest thou ovve Vvho said An hundreth quarters of vvheat He said to him Take thy bil and vvrite eightie ✠verse 8 And ″ the lord praised the bailife of iniquitie because he had done vvisely for the children of this vvorld are vviser then the children of light in their generation ✠verse 9 And I say to you Make vnto you frendes of the mammon of iniquitie that vvhen you faile ″ they may
Peter might redound by Peter to the rest of the Apostles S. Augustine also Christ praying for Peter prayed for the rest because in the Pastor and Prelate the people is corrected or commended And S. Ambrose writeth that Peter after his tentation was made Pastor of the Church because it was said to him Thou being conuerted confirme thy brethren Neither was this the priuilege of S. Peters person but of his Office that he should not faile in faith but euer confirme al other in their faith For the Church for whose sake that priuilege was thought necessarie in Peter the Head thereof was to be preserued no lesse afterward then in the Apostles time wherevpon al the Fathers apply this priuilege of not failing and of confirming other in faith to the Romane Church and Peters successors in the same To which saith S. Cyprian infidelity or false faith can not come And S. Bernard saith writing to Innocentius Pope against Abailardus the Heretike we must referre to your Apostleship al the scandals and perils which may fall in matter of faith specially For there the defects of faith must be holpen where faith can not faile For to what other See was it euer said I haue prayed for thee Peter that thy faith do not faile So say the Fathers not meaning that none of Peters seate can erre in person vnderstanding priuate doctrine or writings but that they can not nor shal not euer iudicially conclude or giue definitiue sentence for falshod or heresie against the Catholike faith in their Consistories Courts Councels decrees deliberations or consultations kept for decision and determination of such controuersies doubts or questions of faith as shal be proposed vnto them because Christes prayer and promes protecteth them therein for confirmation of their brethren And no maruel that our Maister would haue his vicars Consistorie Seate infallible seeing euen in the old Law the high Priestod and Chaire of Moyses wanted not great priuilege in this case though nothing like the Churches and Peters prerogatiue But in both any man of sense may see the difference betwene the person and the Office as wel in doctrine as life Liberius in persecution might yeld Marcellinus for feare might commit Idolatrie Honorius might fall to Heresie and more then al this some Iudas might creepe into the Office and yet al this without preiudice of the Office and Seate in which saith S. Augustine our Lord hath set the doctrine of truth Caiphas by priuilege of his Office prophecied right of Christ but according to his owne knowlege and faith knew not Christ The Euangelists and other penners of holy write for the execution of that function had the assistance of God and so far could not possibly erre but that Luke Marke Salomon or the rest might not erre in other their priuate vvritings that we say not It was not the personal wisedom vertue learning or faith of Christs Vicars that made S. Bernard seeke to Innocentius the third S. Augustine and the Bishops of Afrike to Innocentius the first and to Celestinus ep 90. 92. 95 S. Chrysostome to the said Innocentius S. Basil to the Pope in his time ep 52 S. Hierom to Damasus ep 57. 58. to 2. but it was the prerogatiue of their Office and higher degree of Vnction and Christs ordinance that would haue al Apostles and Pastors in the vvorld for their confirmation in faith and Ecclesiastical regiment depend on Peter The lacke of knowledge and humble acceptation of which Gods prouidence that is that one is not honoured and obeyed of al the brotherhod is the cause of al Schismes and Heresies saith S. Cyprian A point of such importance that al the Twelue being in Apostleship like Christ would yet for the better keeping of vnity and truth haue one to be head of them al that a head being once appointed occasion of Schisme might be taken away saith S. Hierom. li. 1. adu Iouinian c. 14. CHAP. XXIII The Ievves accuse him to Pilate the Gentil 4 Who seeking earnestly to deliuer him specially after that Herod sent him backe 17 they not onely preferre the murderer Barabbas but also crie CRVCIFIGE 26 in the vvay to Caluarie he foretelleth the vvomen that lamented vpon him the horrible destruction of their Hierusalem â—2 vpon the crosse he is betvvene tvvo theeues â—5 scorned of the Ievves 36 of the souldiars 39 and of one of the theeues 40 but euen there confessed of the other theefe 44 and after his death because of the great miracles concurring also of the Centurion 4â— yea and of the vvhole multitude 50 and finally he is buried honorably verse 1 AND all the multitude of them rising vp led him to Pilate ✠verse 2 And they began to accuse him saying Vve haue found this man subuerting our nation prohibiting to giue tributes to Caesar and saying that he is Christ the king ✠verse 3 And Pilate asked him saying Art thou the king of the Ievves But he ansvvering said Thou sayest ✠verse 4 And Pilate said to the cheefe Priests and multitudes I finde no cause in this man ✠verse 5 But they vvere more earnest saying He stirreth the people teaching through out al Ievvrie beginning from Galilee euen hither ✠verse 6 But Pilate hearing Galilee asked if the man vvere of Galilee ✠verse 7 And vvhen he vnderstoode that he vvas of Herods iurisdiction he sent him backe to Herod vvho vvas also him self at Hierusalem in those daies ✠verse 8 And Herod seeing IESVS vvas very glad for he vvas desirous of a long time to see him for because he heard many things of him and he hoped to see some signe vvrought by him ✠verse 9 And he asked him in many vvordes But he ansvvered him nothing ✠verse 10 And there stoode the cheefe Priests and the Scribes constantly accusing him ✠verse 11 And Herod vvith his armie set him at naught and he mocked him putting on him a vvhite garment and sent him backe to Pilate ✠verse 12 And Herod and Pilate vvere made frendes that day for before they vvere enemies one to an other ✠verse 13 And Pilate calling together the cheefe Priests and magistrates and the people ✠verse 14 said to them You haue presented vnto me this man as auerting the people and behold I examining him before you haue found no cause in this man of those things vvherein you accuse him ✠verse 15 No nor Herod neither for I sent you to him and behold nothing vvorthie of death is done to him ✠verse 16 I vvil chasten him therfore and dimisse him ✠verse 17 And he of necessitie had to release vnto them vpon the feast day one ✠verse 18 But the vvhole multitude together cried out saying Dispatch him and release vs Barabbas ✠verse 19 vvho vvas for a certaine sedition made in the citie and murder cast into prison ✠verse 20 And Pilate againe spake to them desirous
end ceasing of their sacrifice adoration in both the Temples should shortly be and euen then vvas begone to be fulfilled instructing her in three things concerning that point first that the true Sacrifice should be tied no more to that one place or nation but that true adoration should be through out al Nations according to the Prophecie of Malachie Secondly that the grosse and carnal adoration by the flesh and bloud of beastes and other external terrene creatures nor hauing in them grace spirit and life should be taken avvay an other sacrifice succeede which should be in it self inuisible celestial diuine ful of life Spirit and grace and thirdly that this adoration and sacrifice should be the veritie it self vvhereof al the former sacrifices and hostes were but shadovves and figures and he calleth that here spirit and truth vvhich in the first Chapter is called grace and truth Al vvhich is no more but a prophecie and description of the Sacrifice of the faithful Gentils in the body and bloud of Christ not that it is not by external meanes giuen to vs for othervvise vve being men consisting of flesh and bloud could not be capable thereof but that it is spirit and life in it self being the flesh of the VVORD of God And if a man enlarge the vvord of AdoratioÌ„ vvhich here as is said signifieth properly the worship of God by sacrifice to al the Sacraments of the new Law they al likewise be spirit and grace the Holy Ghost working inuisibly and internally vpon our soules by euery one of them WherevpoÌ„ our Baptisme is water the Holy Ghost our Penance the word of absolution and the Holy Ghost our ConfirmatioÌ„ oile the Holy Ghost by imposition of handes finally al the adoration of the Catholike Church is properly spiritual though certaine external creatures for our natures state and necessitie be ioyned therevnto Take heede therfore thou gather not of Christs wordes that Christian men should haue no vse of external office towards God for that would take away al sacrifice Sacraments praiers Churches and societie of men in his Seruice CHAP. V. Curing a bedâ—ed man at the pond of miracle because he doth it on the Sabboth the blind Ievves do persecute him 7 and againe because he saith that God is his natural father 19 He therevpon continueth saying the Fathers operation and his to be in euery thing alone and that he shal do greater things then these miraculous cures to vvit 21 quicken the dead in soule by sinne as being appointed Iudge of al 21 yea and quicken the dead in bodies also incoÌ„tinent iudging al vprightly 31 And that these are not bragges of his ovvne but his vvitnesses to be 33 Iohn Baptist 36 his ovvne miraculous vvorkes 37 his fathers voice at his baptisme 39 the Scriptures also namely of Moyses verse 1 AFTER these things there vvas a festiual day of the Ievves and IESVS vvent vp to Hierusalem ✠verse 2 And there is at Hierusalem `vpon ' Probatica a ″ pond vvhich in hebrevv is surnamed Bethsaida ' hauing fiue porches ✠verse 3 In these lay a great multitude of sicke persons of blinde lame vvithered expecting the stirring of the vvater ✠verse 4 And an Angel of our Lord descended at a certaine time into the pond and the vvater vvas stirred And he that had gone dovvne first into the pond after the stirring of the vvater vvas made vvhole of vvhatsoeuer infirmitie he vvas holden ✠verse 5 And there vvas a certaine man there that had been eight and thirtie yeres in his infirmitie ✠verse 6 Him vvhen IESVS had seen lying knevv that he had novv a long time he saith to him Vvilt thou be made vvhole ✠verse 7 The sicke man ansvvered him Lord I haue no man vvhen the vvater is troubled to put me into the pond For vvhiles I come an other goeth dovvne before me ✠verse 8 IESVS saith to him Arise take vp thy bed and vvalke ✠verse 9 And forthvvith he vvas made vvhole and he tooke vp his bed and vvalked And it vvas the Sabboth that day ✠verse 10 The Ievves therfore said to him that vvas healed It is the Sabboth thou maist not take vp thy bed ✠verse 11 He ansvvered them He that made me vvhole he said to me Take vp thy bed and vvalke ✠verse 12 They asked him therfore Vvhat is that man that said to thee Take vp thy bed and vvalke ✠verse 13 But he that vvas made vvhole knevv not vvho it vvas For IESVS shronke aside from the multitude standing in the place ✠verse 14 Aftervvard IESVS findeth him in the temple and said to him Behold thou art made vvhole ″ sinne no more lest some vvorse thing chaunce to thee ✠verse 15 That man vvent his vvay and told the Ievves that it vvas IESVS that made him vvhole ⊢ ✠verse 16 Therevpon the Ievves persecuted IESVS because he did these things on the Sabboth ✠verse 17 But IESVS ansvvered them My father vvorketh vntil novv and I doe vvorke ✠verse 18 TherevpoÌ„ therefore the Ievves sought the more to kil him because he did not only breake the Sabboth but also he said God was his father making him self aequal to God ✠verse 19 IESVS therfore ansvvered and said to them Amen amen I say to you The Sonne can not doe any thing of him self but that vvhich he seeth the Father doing For vvhat things soeuer he doeth these the Sonne also doeth in like maner ✠verse 20 For the Father loueth the Sonne and shevveth him al things that him self doeth and greater vvorkes then these vvil he shevv him that you may marueil ✠verse 21 For as the Father doth raise the dead and quickeneth so the Sonne also quickeneth vvhom he vvil ✠verse 22 For neither doth the Father iudge any man but al iudgement he hath giuen to the Sonne ✠verse 23 that al may honour the Sonne as they doe honour the Father He that honoureth not the Sonne doth not honour the Father vvho sent him ✠verse 24 Amen amen I say to you that he vvhich heareth my vvord and beleeueth him that sent me hath life euerlasting and he commeth not into iudgement but shal passe ' from death into life ✠verse 25 Amen amen I say to you that the houre commeth and novv it is vvhen the dead shal heare the voice of the Sonne of God and they that haue heard shal liue ✠verse 26 For as the Father hath life in him self so he hath giuen to the Sonne also to haue life in him self ✠verse 27 and he hath giueÌ„ him povver to doe iudgement also because he is the Sonne of man ✠verse 28 Marueil not at this because the houre commeth vvherein al that are in the graues shal heare his voice ✠verse 29 and they that haue done good things shal come forth into the resurrection of life but they that haue done
God miraculously our Sacrament more it vvas to be eaten for the time of their peregrination our Sacrament more it vvas to euery man vvhat he liked best our Sacrament more a litle thereof serued and sufficed as vvel as much our Sacrament more it vvas reserued for such daies as it could not be gathered and our Sacramēt much more it vvas kept for a memorial in the arke of the Testament our Sacrament much more the discontented and incredulous murmured and gainsaid it at our Sacrament much more it sustained their bodies in the desert our Sacrament both body and soule much more 52. Hovv can this man It came not to their minde that nothing vvas impossible to God that vvickedly said Hovv can this man giue vs his flesh but vve may make great profite of their sinne beleeuing the Mysteries and taking a lesson neuer to say or once thinke Hovv for it is a Ievvish vvord and vvorthy al punishment so saith S. Cyril li. 4 c. 11 in Io. Neuertheles if one asked onely for desire to learne in humility as our Lady did touching her hauing a childe in her virginitie then he must take the Angels answer to her That it is of the Holy Ghost so saith S. Damascene li. 4. c. 14. 53. vnles you eate Christ cōmending the Sacrament of the faithful vnto vs said Except you eate c. you can not haue life in you So the life saith of life and to him that thinketh the life to be a lier this meate shal be death not life to him August Ser. 2 de verb. Ap. c. 1. And S. Leo thus Because our Lord saith Except you eate c. let vs so communicate that vve nothing doubt of the truth of Christes body and bloud for that 〈◊〉 receiued vvith mouth vvhich is beleiued in hart and they ansvver Amen in vaine that dispute against that vvhich they receiue 53. And drinke This the Protestants alleage for the necessitie of receiuing in both kindes but in respect of them selues who lightly hold al this chapter to pertaine nothing to the Sacramental receiuing but to spiritual feeding on Christ by faith onely it can make nothing for one kinde or other And in respect of vs Catholikes who beleeue Christs whole person both humanitie and Diuinitie both flesh and bloud to be in either forme and to be vvholy receiued no lesse in the first then in the second or in both this place commaundeth nothing for both the kindes 53. You shal not haue life Though the Catholikes teach these wordes to be spoken of the Sacrament yet they meane not no more then our Sauiour here doth to exclude al from saluation that receiue not actually and Sacramentally vnder one or both kindes For then children that die after they be baptized and neuer receiued Sacramentally should perish which to hold were heretical Neither did S. Augustine meane applying these wordes to infants also that they could not be saued without receiuing sacramentally as not onely the Heretikes but Erasmus did vnlearnedly mistake him but his sense is that they were by the right of their Baptisme ioyned to Christs body Mystical and thereby spiritually partakers of the other Sacrament also of Christs body and bloud As al Catholike men that be in prison ioyning with the Church of God in hart and desire to receiue and be partakers with the Church of this Sacrament and those specially that deuoutly heare Masse and adore in presence the body and bloud of Christ ioyning in hart with the Priest al these receiue life and fruite of the Sacrament though at euery time they receiue not sacramentally in one or both kindes And although in the Primitiue Church the holy Sacrament in the second kind were often giuen euen to infants to sanctifie them yet as the holy Councel hath declared it was neuer ministred vnto them with opinion that they could not be saued without it and therfore the Heretikes do vntruely charge the Church and the Fathers with that errour 54. I vvil raise him As the Sonne liueth by the Father euen so do vve liue by his flesh saith S. Hilarie li. 8. de Trin. And S. Cyril againe thus Though by nature of our flesh vve be corruptible yet by participation of life vve are reformed is the propertie of life For not onely our soules vvere to be lifted vp by the holy Ghost to life euerlasting but this rude grosse terrestrial body of ours is to be reduced to immoralitie by touching tasting and eating this agreable food of Christes body And vvhen Christ saith I vvil raise him vp he meaneth that this body vvhich he eateth shal raise him Our flesh saith Tertullian eateth the body and bloud of Christ that the soule may also be fatted therfore they shal both haue one revvard at the Resurrection And S. Irenaeus Hovv do they affirme that our bodies be not capable of life euerlasting vvhich is nourished by the body and bloud of our Lord Either let them change their opinion or els cease to offer the Eucharist S. Gregorie Nyssene also saith That liuely body entering into our body changeth it and maketh it like and immortal 55. Meate in deede Manna was not the true meate nor the water of the rocke the drinke in deede for they did but driue avvay death or famine for a time and for this life But the holy Body of Christ is the true food nourishing to life euerlasting and his bloud the true drinke that driueth death avvay vtterly for they be not the body and bloud of a mere man but of him that being ioyned to life is made life and therfore are vve the body and members of Christ because by this benediction of the mysterie vve receiue the sonne of God him self So saith S. Cyril li. 4 c. 16 in Io. 58. He that eateth this bread By this place the holy Councel proueth that for the grace and effect of the Sacrament which is the life of the soule there is no difference whether a man receiue both kindes or one because our Sauiour vvho before attributed life to the eating and drinking of his body and bloud doth here also affirme the same effect vvhich is life euerlasting to come of eating onely vnder one forme Therfore the Heretikes be seditious calumniators that would make the people beleeue the Catholike Church and Priests to haue defrauded them of the grace and benefite of one of the kindes in the Sacrament Nay it is they that haue defrauded the world by taking away both the real substance of Christ and the grace from one kinde and both kindes and from al other Sacraments The Church doth onely by the wisedom of Gods Spirit and by instruction of Christ and his Apostles according to time and place for Gods most honour the reuerence of the Sacrament and the peoples most profite thereby dispose of the maner and order how the Priest how the people shal receiue
and al other particular pointes Which him self saith S. Augustine did not take order for that he might cōmit that to the Apostles by vvhom he vvas to dispose his Churches affaires though both he and the Apostles and the Fathers of the primitiue Church left vs example of receiuing vnder one kind Christ * at Emmaüs The Apostles Act. 2 42. The primitiue Church in giuing the bloud onely to children Cypr. li. de lapsis nu 10. in reseruing most commonly the body onely Tertul. li. 2 ad vxo nu 4. Cypr. li. de lapsis nu 10. in houseling the sicke therewith Euseb Ec. hist li. 6 c. 36. in the holy Eremites also that receiued and reserued it commonly and not the bloud in the wildernes Basil ep ad Caesariam Patritiam and in diuers other cases which were to long to rehearse Whereby the Church being warranted and in the ruling of such things fully taught by Gods spirit as wel for the reprouing of certaine heresies that Christ God and man vvas not vvhole and al in euery part of the Sacrament as specially for that the Christian people being novv enlarged and the communicants often so many at once that neither so much vvine could be conueniently consecrated nor vvithout manifold accidents of sheading or abusing be receiued vvhereof the Protestants haue no regard because it is but common vvine vvhich they occupie but the Church knovving it to be Christs ovvne bloud must haue al dreadful regard therfore I say she hath decreed and for some hundreth yeres put in vse that the Priest saying Masse should alvvaies both consecrate and also receiue both kindes because he must expresse liuely the Passion of Christ and the separation of his bloud from his body in the same and for to imitate the vvhole action and institution as vvel in sacrificing as receiuing as to vvhom properly it vvas said Do this for that vvas spoken onely to such as haue povver thereby to offer and consecrate But the Lay men and the Clergie also vvhen they do not execute or say Masse them selues should receiue in one kinde being thereby no lesse partakers of Christs vvhole person and grace then if they receiued both For as S. Paul saith He that eateth the hostes is partaker of the altar He that eateth saith he for though there vvere drink-offerings or libaments ioyned lightly to euery sacrifice yet it vvas ynough to eate onely of one kinde for to be partaker of the vvhole 62. If you shal see Our Sauiour seemeth to insinuate that such as beleeue not his wordes touching the holy Sacrament and thinke it impossible for him to giue his Body to be eaten in so many places at once being yet in earth should be much more scandalized and tempted after they saw or knew him to be ascended into heauen Vvhich is proued true in the Capharnaites of this time whose principal reason against Christs presence in the Sacrament is that he is ascended into heauen yea who are so bold as to expound this same sentence for them selues thus It is not this body or flesh which I wil giue you for that I wil carie with me to heauen Whereby if they meant onely that the condition and qualities of his body in heauen should be other then in the Sacrament it were tolerable for S. Augustine speaketh sometime in that sense but to deny the substance of the body to be the same that is wicked 63. The flesh profiteth nothing If this speach were spoken in the sense of the Sacramentaries it would take away Christs incarnation manhod and death no lesse then his corporal presence in the Sacrament for if his flesh were not profitable al these things were vaine Therfore CHRIST denieth not his owne flesh to be profitable but that their grosse and carnal conceiuing of his wordes of his flesh and of the maner of eating the same was vnprofitable Which is plaine by the sentence folowing where he warneth them that his wordes be spirit and life of high Mystical meaning and not vulgarly and grosly to be taken as they tooke them And it is the vse of the Scripture to call mans natural sense reason and carnal resisting or not reaching supernatural truthes flesh or bloud as Flesh and bloud reuealed not this to thee c Mat. 16. This carnalitie then of theirs stood in two points specially first that they imagined that he would kill him self and cut māgel his flesh into partes so giue it them raw or rost to be eaten among them Which could not be meant saith S. Augustine for that had conteined an heinous and barbarous facte and therfore they might and should haue bene assured that he would commaund no such thing but some other sweete sense to be of his hard mystical or figuratiue wordes and to be fulfilled in a Sacrament mysterie and a maruelous diuine sort otherwise then they could comprehend Secondly they did erre touching his flesh in that they tooke it to be the flesh of a mere man and of a dead man also when it should come to be eaten of which kind of flesh Christ here pronoūceth that it profiteth nothing Wherevpon S. Cyrist saith This body is not of Peter or Paul or any other like but of Christ IESVS who is the life it self and therfore this Body giueth life the very fulnes of the Diuinitie dvvelling in it And the holy Councel of Ephesus in the 11 Anathematisme expounded also by the said S. Cyril The Eucharist is not the body of any common person for the flesh of a common man could not quicken but of the VVORD it self But the Heretike Nestorius dissolueth the vertue of this Mysterie holding mans flesh onely to be in the Eucharist Thus there And S. Ignatius cited of Theodorete and many other Fathers haue the like Whereby we may see that it commeth of the Diuinitie and Spirit without which Christs flesh can not be that this Sacrament giueth life 64. That beleeue not It is lacke of faith you seee here that causeth men to spurne against this high truth of the Sacrament as also it may be learned here that it is the great and merciful gift of God that Catholike men do against their senses and carnal reasons beleeue and submit them selues to the humble acknowledging of this Mysterie lastly that it may wel by Christs insinuation of Iudas be gathered that he specially spurned against our Maisters speaches of the holy Sacrament 66. Went backe It can be no maruel to vs now that so many reuolt from the Church by offense or scandal vniustly taken at Christs body and bloud in the Sacrament seeing many of his Disciples that savv his vvonderful life doctrine and miracles forsooke Christ him self vpon the speach promes of the same Sacramēt for the mysterie of it is so supernatural and diuine in it self and withal so low base for our sakes by the shew of the formes of these terrene
Fleeth Euery Bishop and Pastor is bound to abide with his flocke in times of danger and persecution euen to death except him self be personally sought for rather then the flocke or the flocke it self forsake him for in such cases the Pastor may flee as the Apostles did and S. Athanasius and others S. Athan. Apol. de sua fuâ—â— August ep 1â—0 21. The dedication This is the feast of Dedication instituted by Iudas Machabaeus li. 1 Mach. c. 4. Christ vouchsafed to honouran keepe that feast instituted by him our Heretikes vouchsafe not to pray and sacrifice for the dead vsed and approued by him The Dedication also of Christian Churches is warranted thereby with the annual memories thereof And it proueth that such things may be instituted without any expresse commaundement in Scripture 2â— That vvhich he gaue me Thus read also diuers of the Fathers namely S. Hilar. Trin. li. 7 post medium S. Ambr. de Sp. S. li. 3. c. 18. S. August in Io. tract 4â— S. Cyril li. 7 in Io c. 10. and vse it to proue that Christ had his essence and nature of the Father And therfore some Heretikes of our time wickedly accuse the Councel of Laterane for falsifying this place and applying it to the same purpose Which they lesse can abide for that it is against Caluins Autotheisme holding that Christ tooke his person of the Father but not his substance See the 2 Annot. in 1 Io. v. 1. CHAP. XI He coÌ„meth once againe into Ievvrie boldly the time that he vvould be killed of them being not yet come and raiseth Lazarus foure daies buried 47. At vvhich miracle the blind malice of the rulers so increaseth that in Councel they conclude to make him avvay hovvbeit the high Priest prophecieth vnavvares of the saluation of the vvorld by his death â—4 He therevpon goeth againe out of the vvay verse 1 AND there vvas a certaine sicke man Lazarus of Bethánia of the tovvne of Marie and Martha her sister ✠verse 2 And Marie vvas she * that anointed our Lord vvith ointemeÌ„t and vviped his feete vvith her heare vvhose brother Lazarus vvas sicke ✠verse 3 His sisters therfore sent to him saying Lord behold he vvhom thou louest is sicke ✠verse 4 And IESVS hearing said to them This sicknesse is not to death but for the glorie of God that the sonne of God may be glorified by it ✠verse 5 And IESVS loued Martha and her sister Marie and Lazarus ✠verse 6 As he heard therfore that he vvas sicke then he taried in the same place tvvo daies ✠verse 7 then after this he saith to his Disciples Let vs goe into Ievvrie againe ✠verse 8 The Disciples say to him Rabbi novv the Ievves sought to stone thee and goest thou thither againe ✠verse 9 IESVS ansvvered Are there not tvvelue houres of the day If a man vvalke in the day he stumbleth not because he seeth the light of this vvorld ✠verse 10 but if he walke in the night he stumbleth because the light is not in him ✠verse 11 These things he said and after this he saith to them Lazarus our frende sleepeth but I goe that I may raise him from sleepe ✠verse 12 His Disciples therfore said Lord if he sleepe he shal be safe ✠verse 13 but IESVS spake of his death they though that he spake of the sleeping of sleepe ✠verse 14 Then therfore IESVS said to them plainely Lazarus is dead ✠verse 15 and I am glad for your sake that you may beleeue because I vvas not there but let vs goe to him ✠verse 16 Thomas therfore vvho is called Didymus said to his condisciples Let vs also goe to die vvith him ✠verse 17 IESVS therfore came and found him novv hauing been foure daies in the graue ✠verse 18 and Bethánia vvas nigh to Hierusalem about fiftene furlonges ✠verse 19 And many of the Ievves vvere come to Martha and Marie to comfort them concerning theire brother ✠verse 20 Martha therfore vvhen she heard that IESVS vvas come vvent to meete him but Marie sat at home ✠verse 21 Martha therfore said to IESVS Lord if thou hadst been here my brother had not died ✠verse 22 but novv also I knovv that vvhat things soeuer thou shalt aske of God God vvil giue thee ✠verse 23 IESVS saith to her Thy brother shal rise againe ✠verse 24 Martha saith to him I knovv that he shal rise againe in the resurrection in the last day ✠verse 25 IESVS said to her I am the resurrection and the life he that beleeueth in me although he be dead shal liue ✠verse 26 and euery one that liueth and beleeueth in me shal not die for euer Beleeuest thou this ✠verse 27 She saith to him Yea Lord I haue beleeued that thou art CHRIST the sonne of God that art come into this vvorld ⊢ ✠verse 28 And vvhen she had said these things she vvent and called Marie her sister secretely saying The maister is come calleth thee ✠verse 29 She vvheÌ„ she heard riseth quickely commeth to him ✠verse 30 For IESVS was not yet come into the towne but he vvas yet in that place vvhere Martha had mette him ✠verse 31 The Ievves therfore that vvere vvith her in the house and did comfort her vvhen they savv Marie that she rose quickly and vvent forth folovved her saying That she goeth to the graue to vveepe there ✠verse 32 Marie therfore vvhen she vvas come vvhere IESVS vvas seeing him fel at his feete and saith to him Lord if thou hadst been here my brother had not died ✠verse 33 IESVS therfore vvhen he savv her vveeping and the Ievves that vvere come vvith her vveeping he groned in spirit and troubled him self ✠verse 34 and said Vvhere haue you laid him They say to him Lord come and see ✠verse 35 And IESVS vvept ✠verse 36 The Ievves therfore said Behold hovv he loued him ✠verse 37 But certaine of them said Could not he that * opened the eies of the blinde man make that this man should not die ✠verse 38 IESVS therfore againe groning in him self commeth to the graue and it vvas a caue and a stone vvas laid ouer it ✠verse 39 IESVS saith Take avvay the stone Martha the sister of him that vvas dead saith to him Lord novv he stinketh for he is novv of foure daies ✠verse 40 IESVS saith to her Did not I say to thee that if thou beleeue thou shalt see the glorie of God ✠verse 41 They tooke therfore the stone avvay And IESVS lifting his eies vpvvard said Father I giue thee thankes that thou hast heard me ✠verse 42 and I did knovv that thou doest alvvaies heare me but for the people that standeth about haue I said it that they may beleeue that thou hast sent me ✠verse 43 Vvhen he had said these things
you doe also ⊢ ✠verse 16 Amen amen I say to you a seruant is not greater then his lord neither is an apostle greater then he that sent him ✠verse 17 If you knovv these things you shal be blessed if you doe them ✠verse 18 I speake not of you al I knovv vvhom I haue chosen But that the scripture may be fulfilled He that eateth bread vvith me shal lift vp his heele against me ✠verse 19 From this time I tel you before it come to passe that vvhen it shal come to passe you may beleeue that I am he ✠verse 20 Amen amen I say to you he that receiueth any that I send receiueth me he that receiueth me receiueth him that sent me ✠verse 21 Vvhen IESVS had said these things he vvas troubled in spirit and he protested and said * Amen amen I say to you that one of you shal betray me ✠verse 22 The disciples therfore looked one vpon an other doubting of whom he spake ✠verse 23 There vvas therfore one of his disciples leaning in the bosome of IESVS he vvhom IESVS loued ✠verse 24 Therfore Simon Peter beckeneth to him and said to him who is it of vvhom he speaketh ✠verse 25 He therfore leaning vpon the breast of IESVS saith to him Lord vvho is he ✠verse 26 IESVS ansvvered He it is to vvhom I shal reach the dipped bread And vvhen he had dipped the bread he gaue it to Iudas Iscariote Simons sonne ✠verse 27 And after the morsel then Satan entred into him And IESVS saith to him That vvhich thou doest doe it quickely ✠verse 28 But no man knevv of those that sate at table to vvhat purpose he said this vnto him ✠verse 29 For certaine thought because Iudas had the purse that IESVS had said to him Bie those things vvhich are needeful for vs to the festiual day or that he should giue some thing to the poore ✠verse 30 He therfore hauing receiued the morsel incontinent vvent forth And it vvas night ✠verse 31 Vvhen he therfore vvas gone forth IESVS said Novv the Sonne of man is glorified and God is glorified in him ✠verse 32 If God be glorified in him God also vvil glorifie him in him self and incoÌ„tinent vvil he glorifie him ✠verse 33 Litle children yet a litle vvhile I am vvith you You shal seeke me * as I said to the Ievves Vvhither I goe you can not come to you also I say novv ✠verse 34 * A ″ nevv coÌ„maundemeÌ„t I giue to you That you loue one an other as I haue loued you that you also loue one an other ✠verse 35 In this al men shal knovv that you are my disciples if you haue loue one to an other ✠verse 36 Simon Peter saith to him Lord vvhither goest thou IESVS ansvvered vvhither I goe thou canst not novv folovv me but hereafter thou shalt folovv ✠verse 37 Peter saith to him Vvhy can not I folovv thee novv * I vvil yeld my life for thee ✠verse 38 IESVS ansvvered him Thy life vvilt thou yeld for me Amen amen I say to thee the cocke shal not crovv vntil thou denie me thrise ANNOTATIONS CHAP. XIII 5. Began to vvash This lotion was not onely of curtesy such as the Iewes vsed tovvard their ghests nor onely for example of humilitie but for mysterie and signification of the great puritie that is required before we come to receiue the holy Sacrament which straight after this washing was to be instituted and giuen to the Apostles Ambr. li. 3. de Sacra c. 1. Bernard de â—â—na Domini Serm. 1. 10. To vvash his feete The foulnes of the feete when al the rest is cleane signifieth the earthly affections and relikes of former sinnes remitted which are to be cleansed by deuout actes of charitie humilitie as S. Ambrose li. 3 de Sacr. c. 1. and S. Augustine ep 10â— tract 56. in â—o do note And because this was onely a ceremonie yet had such force both now and afterward vsed of the Apostles that it purged smaller offenses and filthines of the soule as S. Ambrose and S. Bernard gather it may not seeme strange that holy water and such ceremonies may remit venial sinnes 14. You also ought Our Maister neuer spake plainer nor seemed to commaund more precisely either of Baptisme or the Eucharist or any other Sacrament and yet by the Churches iudgement directed by the Holy Ghost we know this to be no Sacrament nor necessarie ceremonie and the other to be And why do they beleeue the Church in this and do not credit her affirming the chalice not to be necessarie for the communicants 34. A nevv commaundement The commaundement of mutual loue was giuen before but manifoldly misconstrued and abridged by the Iewes to freends onely to this life onely for earthly respects onely but Christ reneweth it and enlargeth it after the forme of his owne loue toward vs and giueth grace to fulfil it CHAP. XIIII They being sad because he said that he must goe from them he comforteth them many waies as putting them in hope to folovv him vnto the same place so that they keepe his commaundements Where he telleth them that him self is the vvay thither according to his Humanitie and also the end according to his Diuinitie no lesse then his Father because he is consubstantial 15 promising also to send vnto them that is to his Church the Holy Ghost to be after his departure with them for euer 28 And saying that it is his promotion according to his Humanitie to goe to the Father for whose obedieÌ„ce this his death shal be not for any guilt of his owne verse 1 LET not your hart be troubled You beleeue in God beleeue in me also ✠verse 2 In my fathers house there be many mansions If not I vvould haue told you Because I goe to prepare you a place ✠verse 3 And if I goe and prepare you a place I come againe and vvil take you to my self that vvhere I am you also may be ✠verse 4 And vvhither I goe you knovv and the vvay you knovv ✠verse 5 Thomas saith to him Lord vve knovv not vvhither thou goest and hovv can vve knovv the vvay ✠verse 6 IESVS saith to him I am the vvay and the veritie and the life no man commeth to the Father but by me ✠verse 7 If you had knovven me my father also certes you had knovven and from hence forth you shal knovv ' him and you haue seen him ✠verse 8 Philippe saith to him Lord shevv vs the Father and it sufficeth vs. ✠verse 9 IESVS saith to him So long time I am vvith you haue you not knovveÌ„ me Philippe he that seeth me seeth the Father also Hovv saiest thou Shevv vs the father ✠verse 10 Doest thou not beleeue that I am in the Father the
Father in me The vvordes that I speake to you of my self I speake not But my father that abideth in me he doeth the vvorkes ✠verse 11 Beleeue you not that I am in the Father and the Father in me Othervvise for the vvorkes them selues beleeue ✠verse 12 Amen amen I say to you he that beleeueth in me the vvorkes that I doe he also shal doe and greater then these shal he doe ✠verse 13 because I goe to the Father and vvhatsoeuer you shal aske in my name that wil I doe ⊢ that the Father may be glorified in the Sonne ✠verse 14 If you aske me any thing in my name that vvil I doe ✠verse 15 If you loue me keepe my commaundements ✠verse 16 And I vvil aske the father and he vvil giue you an other Paraclete that he may abide vvith you for euer ✠verse 17 the Spirit of truth vvhom the vvorld can not receiue because it seeth him not neither knovveth him but you knovv ' him because he shal abide vvith you and shal be in you ✠verse 18 I vvil not leaue you orphanes I vvil come to you ✠verse 19 Yet a litle vvhile and the vvorld seeth me no more But you see me because I liue and you shal liue ⊢ ✠verse 20 In that day you shal knovv that I am in my father and you in me and I in you ✠verse 21 He that hath my commaundements and keepeth them he it is that loueth me And he that loueth me shal be loued of my father and I vvil loue him and vvil manifest my self to him ⊢ ✠verse 22 Iudas saith to him not that Iscariote Lord vvhat is done that thou vvilt manifest thy self to vs and not to the vvorld ✠verse 23 IESVS ansvvered and said to him If any loue me he vvil keepe my vvord and my father vvil loue him and vve vvil come to him and vvil make abode vvith him ✠verse 24 He that loueth me not keepeth not my vvordes And the vvord vvhich you haue heard is not mine but his that sent me the Fathers ✠verse 25 These things haue I spoken to you abiding vvith you ✠verse 26 But the Paraclete the holy Ghost vvhom the Father vvil send in my name he shal teach you al things suggest vnto you al things vvhatsoeuer I shal say to you ✠verse 27 Peace I leaue to you my peace I giue to you not as the vvorld giueth doe I giue to you Let not your hart be troubled nor feare ✠verse 28 You haue heard that I said to you I goe and I come to you If you loued me you vvould be glad verily that I goe to the Father because the Father is greater then I. ✠verse 29 And novv I haue told you before it come to passe that vvhen it shal come to passe you may beleeue ✠verse 30 Novv I vvil not speake many things vvith you for the prince of this vvorld commeth and in me he hath not any thing ✠verse 31 But that the vvorld may knovv that I loue the Father and as the Father hath giuen me commaundement so doe I ⊢ Arise let vs goe hence ANNOTATIONS CHAP. XIIII 12. Greater then these S. Chrysostom in a whole booke against the Pagans proueth that this was fulfilled not onely in Peters shadow and Paules garments which as we read in the Actes healed infirmities but also by the Relikes and monuments of Saincts namely of S. Babylas of whom he there treateth thereby inferring that Christ is God who could and did performe these wonderful wordes by the very ashes of his seruants The Protestants cleane contrarie as patrones of the Pagans infidelitie as though our Sauiour had promised these the like miraculous workes in vaine either not meaning or not able to fulfil thē so do they discredite al the approued histories of the Church concerning miracles wrought by Saincts namely that S. Gregorie Thaumaturgus remoued a mountaine the miracles of S. Paul the eremite and S. Hilarion written by S. Hierom the miracles of S. Martin written by Seuerus Sulpitius the miracles testified by S. Augustine de Ciuit Dei the miracles approued by S. Gregorie in his Dialoges the miracles reported by S. Bede in his Ecclesiastical storie and liues of Saincts and al other miracles neuer so faithfully recorded in Ecclesiastical writers In al which things aboue their reach of reason and nature they are as litle persuaded and haue no more faith then had the Pagans against whom S. Chrysostom in the foresaid booke and S. Augustine de Ciu. Dei li. 22 c. 8 and other Fathers heretofore haue written No man therfore needeth to maruel that the very Image of our Lady the like doe miracles euen as Peters shadow did nor wonder if such things seeme stranger and greater then those which Christ him self did whereas our Sauiour to put vs out of doubt saith expresly that his Saincts shal doe greater things then him self did 16. For euer If the Holy Ghost had been promised onely to the Apostles their successors and the Church after them could not haue chalenged it but it vvas promised them for euer Whereby we may learne both that the priuileges and promisses made to the Apostles were not personal but pertaining to their offices perpetually and also that the Church and Pastors in al ages had and haue the same Holy Ghost to gouerne them that the Apostles and primitiue Church had 17. The spirit of truth They had many particular giftes and graces of the Holy Ghost before and many vertues by the same as al holy men haue at al times but the Holy Ghost here promised to the Apostles and their successors for euer is to this vse specially promised to direct them in al truth and veritie and is contrarie to the spirit of errour heresie and falshod And therefore the Church can not fall to Apostasie or Heresie or to nothing as the Aduersaries say 28. Father greater then I. There is no place of Scripture that seemeth any thing so much to make for the Sacramentaries as this and other in outward shew of wordes seemed to make for the Arians who denied the equalitie of the Sonne with the Father Which wordes yet in deede rightly vnderstood after the Churches sense make nothing for their false secte but only signifie that Christ according to his Manhod wa◠inferior in deede and that according to his Diuinitie he came of the Father And if the Heresie or disease of this time were Arianisme we should stand vpon these places and the like against the Arians as we now do vpon others against the Protestants whose secte is the disease and bane of this time CHAP. XV. He exhorteth them to abide in him that is his Church being the true vine and not the Synagogue of the Ievves any more 9 and in his loue louing one an other and keeping his commaundements 13 shevving hovv much
you but if I goe I vvil send him to you ✠verse 8 And vvhen he is come he shal argue the vvorld of sinne and of iustice and of iudgement ✠verse 9 of sinne because they beleeue not in me ✠verse 10 but of iustice because I goe to the Father and novv you shal not see me ✠verse 11 and of iudgement because the prince of this vvorld is novv iudged ✠verse 12 Yet many things I haue to say to you but you can not beare them novv ✠verse 13 But vvhen he the Spirit of truth commeth he shal teach you al truth for he shal not speake of him self but vvhat things soeuer he shal heare he shal speake and the things that are to come he shal shevv you ✠verse 14 He shal glorifie me because he shal receiue of mine and shal shevv to you ⊢ ✠verse 15 Al things vvhatsoeuer the Father hath be mine Therfore I said that he shal receiue of mine and shal shevv to you ✠verse 16 A litle vvhile and novv you shal not see me and againe a litle vvhile and you shal see me because I goe to the Father ✠verse 17 Some therfore of his disciples said one to an other Vvhat is this that he saith to vs A litle vvhile and you shal not see me and againe a litle vvhile and you shal see me and because I goe to the Father ✠verse 18 They said therfore Vvhat is this that he saith A litle vvhile vve knovv not vvhat he speaketh ✠verse 19 And IESVS knevv that they vvould aske him and he said to them Of this you doe question among your selues because I said to you A litle vvhile and you shal not see me and againe a litle vvhile and you shal see me ✠verse 20 Amen amen I say to you that you shal vveepe and lament but the vvorld shal reioyce and you shal be made sorovvful but your sorovv shal be turned into ioy ✠verse 21 A vvoman vvhen she trauaileth hath sorovv because her houre is come but vvhen she hath brought forth the childe novv she remembreth not the anguish for ioy that a man is borne into the vvorld ✠verse 22 And you therfore novv in deede you haue sorow but I vvil see you againe and your hart shal reioyce and your ioy no man shal take from you ⊢ ✠verse 23 And in that day me you shal not aske any thing Amen amen I say to you if you aske the Father any thing in my name he vvil giue it you ✠verse 24 Vntil novv you haue not asked any thing in my name Aske and you shal receiue that your ioy may be ful ✠verse 25 These things in prouerbes I haue spoken to you The houre commeth vvhen in prouerbes I vvil no more speake to you but plainely of the Father I vvil shew you ✠verse 26 In that day you shal aske in my name and I say not to you that I vvil aske the Father for you ✠verse 27 For the Father him self loueth you because you haue loued me and haue beleeued that I came forth from God ✠verse 28 I came forth from the Father and came into the vvorld againe I leaue the vvorld and I goe to the Father ✠verse 29 His disciples say to him Behold novv thou speakest plainely and saiest no prouerbe ✠verse 30 novv vve knovv that thou knovvest al things and thou needest not that any man aske thee in this vve beleeue that thou camest forth from God ⊢ ✠verse 31 IESVS ansvvered them Novv do you beleeue ✠verse 32 * Behold the houre commeth and it is novv come that you shal be scattered euery man into his ovvne and me you shal leaue alone and I am not alone because the Father is vvith me ✠verse 33 These things I haue spoken to you that in me you may haue peace In the vvorld you shal haue distresse but haue confidence I haue ouercome the vvorld ANNOTATIONS CHAP. XVI 12. Yet many things This place conuinceth that the Apostles and the faithful be taught many things which Christ omitted to teach them for their weaknes and that it was the prouidence of God that Christ in presence should not teach and order al things that we might be no lesse assured of the things that the Church teacheth by the Holy Ghost then of the things that him self deliuered 13 The spirit of truth Euer note that the Holy Ghost in that he is promised to the Church is called the Spirit of truth Which Holy Spirit for many other causes is giuen to diuers priuate men and to al good men to sanctification but to teach al truth and preserue in truth and from error he is promised and performed onely to the Church and the cheefe Gouerner and general Councels thereof CHAP. XVII After his Sermon of farevvel he prayeth to his Father that seing he hath novv finished his vvorke he vvil giue him his appointed glorie for the conuersion of al nations 6 and preserue his Apostles and his Church after them in vnitie and veritie that is from Schisme and Heresie 24 finally also glorifie them vvith him in heauen verse 1 THESE things spake IESVS and lifting vp his eies into heauen he said Father the houre is come glorifie thy sonne that thy sonne may glorifie thee ✠verse 2 As thou hast giueÌ„ him povver ouer al flesh that al vvhich thou hast giuen him to them he may giue life euerlasting ✠verse 3 And this is ″ life euerlasting that they knovv thee the only true God and vvhom thou hast sent IESVS CHRIST ⊢ ✠verse 4 I haue glorified thee vpon the earth I haue consummated the vvorke vvhich thou gauest me to doe ✠verse 5 and novv glofie thou me O Father vvith thy self vvith the glorie vvhich I had before the vvorld vvas vvith thee ✠verse 6 I haue manifested thy name to the men vvhom thou gauest me out of the vvorld Thine they vvere and â—o me thou gauest them and they haue kept thy vvord ✠verse 7 Novv they haue knovven that al things vvhich thou gauest me are from thee ✠verse 8 because the vvordes vvhich thou gauest me I haue giuen them and they haue receiued and knovven in very deede that I came forth from thee and haue beleeued that thou didst send me ✠verse 9 For them doe I pray Not for the vvorld doe I pray but for them vvhom thou hast giuen me ✠verse 10 because they be thine and al my things be thine and thine be mine and I am glorified in them And novv I am not in the vvorld and these are in the vvorld and I come to thee ⊢ ✠verse 11 Holy father keepe them in thy name vvhom thou hast giuen me that they may be one as also vve ✠verse 12 Vvhen I vvas vvith them I kept them in thy name Those * vvhom thou gauest me haue I kept and none
his coate And his coate vvas vvithout seame vvrought from the toppe through out ✠verse 24 They said therfore one to an other Let vs not cut it but let vs cast lottes for it vvhose it shal be That the scripture might be fulfilled saying They haue parted my garments among them and vpon my vesture they haue cast lottes And the souldiars did these things ✠verse 25 And there stoode beside the crosse of IESVS his mother and his mothers sister Marie of Cléphas and Marie Magdalene ✠verse 26 Vvhen IESVS therfore had seen his mother and the disciple standing vvhom he loued he saith ″ to his mother Vvoman behold thy sonne ✠verse 27 After that he saith ″ to the disciple Behold thy mother And from that houre the disciple tooke her to his ovvne ⊢ ✠verse 28 Aftervvard IESVS knovving that al things vvere novv consummate that the * scripture might be fulfilled he saith I thirst ✠verse 29 A vessel therfore stoode there ful of vinegre And they putting a spongeful of vinegre about hyssope offered it to his mouth ✠verse 30 IESVS therfore vvhen he had taken the vinegre said It is coÌ„summate And bovving his head he gaue vp the ghost ✠verse 31 The Ievves therfore because it vvas the Parasceue that the bodies might not remaine vpon the crosse on the Sabboth for that vvas a greate Sabboth day they desired Pilate that their legges might be broken and they might be taken avvay ✠verse 32 The souldiars therfore came and of the first in deede they brake the legges and of the other that vvas crucified vvith him ✠verse 33 But after they vvere come to IESVS vvhen they savv that he vvas dead they did not breake his legges ✠verse 34 but one of the souldiars vvith a speare opened his side and incontinent there came forth ″ bloud and vvater ✠verse 35 And he that savv it hath giuen testimonie and his testimonie is true ⊢ And he knovveth that he saith true that you also may beleeue ✠verse 36 For these things vvere done that the scripture might be fulfilled You shal not breake a bone of him ✠verse 37 And againe an other scripture saith They shal looke on him vvhom they pearsed ✠verse 38 And after these things Ioseph of Arimathaea because he vvas a disciple of IESVS but secrete for feare of the Iewes desired Pilate that he might take avvay the body of IESVS And Pilate permitted He came therfore and tooke avvay the body of IESVS ✠verse 39 * Nicodemus also came he that at the first came to IESVS by the night bringing a mixture of myrrhe and aâ—oés about an hundred poundes ✠verse 40 They tooke therfore the body of IESVS and bound it in linnen clothes vvith the spices as the maner is vvith the Ievves to burie ✠verse 41 And there vvas in the place vvhere he vvas crucified a garden and in the garden a nevv monument vvherein no man yet had been laide ✠verse 42 There therfore because of the Parasceue of the Ievves they laid IESVS because the monument vvas hard by ANNOTATIONS CHAP. XIX 15. His owne crosse This crosse for that it was the instrument of our redemption and as it were the altar of the supreme sacrifice highly sanctified by the touching bearing and oblation of the sacred body and bloud of our Lord is truely called the HOLY CROSSE and hath been endued vvith vertue of miracles both the whole and euery litle peece thereof For the which causes and specially for the most neere memorial of Christes Passion it hath been visited in Pilgrimages honoured by festiual daies and otherwise reserued reuerâ—nced of the ancient fathers with al deuotion as contrariwise it hath been abused of Pagans Apostaraes and Heretikes seeking in vaine to deface and destroy it See S. Cyril li. 6. cont Iulian. S. Hierom ep 17. S. Paulinus ep 11. Ruffinus li. 1. c. â— 8. Euagr. histo li. 4. c. 25. S. Leo ep 72. and Ser. â— de Passione Paulus Diac. li. 18. 26. To his mother The maruelous respect that Christ had to his mother vouchsauing to speake to her and to take order for her euen from the crosse in the middes of his infinite anguishes and mysteries a working for mankind 27. To the Disciple A great honour to Iohn and charge to haue that blessed iewel in keeping and an vnspeakable comfort that from that day forward the one was to the other mother and sonne virginem virgini coÌ„mendauit saith S. Hierom. He coÌ„mended the virgin to a virgin 34. Bloud and vvater This pearsing of Christs side though on the souldiars part it was done blindly and insolently yet by Gods ordinance it conteined great mysteries and was presigured by Moyses striking the rocke with his rodde as this streame of bloud and water drawen miraculously out of his dead body running in the Sacraments of the Church after the people of God was signified by the water of the same rocke folowing the Israelites in the desert Out of this side saith S. Augustine issued the Sacraments Hence saith S. Chrysostom the great mysteries haue their beginning Who vvarneth vs that vvhen vve come to drinke of the holy chalice vve should so approche as though vve drevv the bloud out of Christes side And both bloud and vvater apart did flovv forth to shevv vs the fountaine of the tvvo principal Sacraments and their seueral matters Baptisme and the Eucharist springing to life euerlasting in the Church The fathers also say that the Church vvho is Christs spouse and his coadiutrice in applying the bloud and vvater to the benefite of the Faithful was here formed builded and taken out of this holy side of Christ sleeping on the Crosse as * Eue was of Adams side when he was cast a sleepe in Paradise CHAP. XX. Vpon Easter day his body is missed in the Sepulcher first by M. Magdalene 3 secondly by Peter also and Iohn the vvinding clothes yet remayning 11 Then to M. Magdalene after she had seen tvvo Angels IESVS also him self appeareth 〈◊〉 She hauing told to the Disciples he appeareth to them also the same day and sendeth them as him self vvas sent giuing them the Holy Ghost to remitte and to reteine sinnes 26 Againe vpon lovv Sunday he appeareth to them letting Thomas see that he might beleeue and commending such as not seeing yet do beleeue 30 The effect of this booke verse 1 AND the first of the Sabboth Marie Magdalene commeth early vvhen it vvas yet darke vnto the monument and she savv the stone taken avvay from the monumeÌ„t ✠verse 2 She ranne therfore and coÌ„meth to Simon Peter and to the other disciple vvhom IESVS loued and saith to them They haue taken our Lord out of the monument and vve knovv not vvhere they haue laid him ✠verse 3 Peter therfore vvent forth and that other disciple
✠verse 19 And this he said signifying by vvhat death he should glorifie God ⊢ And vvhen he had said this he saith to him Folovv me ✠verse 20 Peter turning savv that disciple vvhom IESVS loued folovving * vvho also leaned at the supper vpon his breast and said Lord vvho is he that shal betray thee ✠verse 21 Him therfore vvhen Peter had seen he saith to IESVS Lord and this man vvhat ✠verse 22 IESVS saith to him So I vvil haue him to remaine til I come vvhat to thee folovv thou me ✠verse 23 This saying therfore vvent abrode among the brethren that that disciple dieth not And IESVS did not say to him he dieth not but So I vvil haue him to remaine til I come vvhat to thee ✠verse 24 This is that disciple vvhich giueth testimonie of these things and hath vvritten these things and vve knovv that his testimonie is true ⊢ ✠verse 25 But there are * many other things also vvhich IESVS did vvhich if they vvere vvritten in particular neither the vvorld it self I thinke vvere able to conteine those bookes that should be vvritten ANNOTATIONS CHAP. XXI 17. Feede my sheepe As it was promised him Mat. 16 that the Church should be builded vpoÌ„ him and that the keies of heauen should be giuen to him so here it is performed he is actually made the general Pastor and Gouerner of al Christs sheepe For though the other ten as Matthias and Paul also afterward were Apostles Bishops Priests aud had authoritie to binde and loose to remitte and reteâ—ne to preach baptize and such like as wel as he Yet in these things and al other gouernement Christ would haue him to be their head and they to depend of him as head of their College and consequently of the whole flocke of Christ no Apostle nor no Prince in earth if he acknowledge him self to be a sheepe of Christ exempted from his charge And that Christ maketh a difference betwixt Peter and the rest and giueth him some greater preeminence and regiment then the rest it is plaine by that he is asked whether he loue our Lord more then the other Apostles do where for equal charge no difference of loue had bene required To Peter saith S. Cyprian our Lord after his Resurrection said Feede my sheepe and buildâ—d his Church vpon him alone and to him he giueth the charge of feeding his sheepe For although after his Resurrection he gaue his povver alike to al saying As my Father sent me so I send you take the Holy Ghost if you remitte to any their sinnes they shal be remitted c. Yet to manifest vnitie he coÌ„stituted one Chaire so disposed by his authoritie that vnitie should haue origine of one The rest of the Apostles vvere that Peter vvas in equal fellovvship of honour and povver but the beginning coÌ„meth of vnitie the Primacie is giuen to Peter that the Church of Christ may be shewed to be one one Chaire S. Chrysostome also saith thus Why did our Lord shede his bloud truely to redeeme those sheepe the cure of vvhich he committed both to Peter and also to his Successors And a litle after Christ vvould haue Peter indued vvith such authoritie and to be far aboue al his other Apostles for he saith Peter dost thou loue me more then al these do Wherevpon our Maister might haue inferred If thou loue me Peter vse much fasting sleepe on the hard floure vvatch much be patrone to the oppressed father to the orphans and husband to the vvidovves but omitting al these things he saith Feed my sheepe For al the foresaid vertues certes may be done easily of many subiects not onely men but vvomen but vvhen it commeth to the gouernement of the Church and committing the charge of so many soules al vvoman kind must needes vvholy giue place to the burden and greatnes thereof and a great number of men also So writeth he And because Protestants would make the vnlearned thinke that S. Gregorie deemeÌ„d the Popes Supremacie to be wholy vnlawful and Antichristian for that he condemneth Iohn of Constantinople for vsurping the name of vniuersal Bishop resembling his insolence therein to the pride of Antichrist note wel the wordes of this holy father in the very same place and Epistle against the B. of Constantinople by which you shal easily see that to deny him to be vniuersal Bishop is not to deny Peter or the Pope to be head of the Church or supreme Gouerner of the same as our Aduersaries fraudulently pretend It is plaine to al men saith he that euer read the Gospel that by our Lordes mouth the charge of the vvhole Church vvas committed to S. Peter Prince of the Apostles for to him it vvas said Feed my sheepe for him vvas the prayer made that his faith should not faile to him vvere the keies of heauen giuen and authoritie to binde and loose to him the cure of the Church and principality vvas deliuered and yet he vvas not called the vniuersal Apostle This title in deed vvas offered for the honour of S. Peter Prince of the Apostles to the Pope of Rome by the holy Councel of Chalcedon but none of that See did euer vse it or consent to take it Thus much S. Gregorie who though he both practised iurisdictioÌ„ through out al Christendom as other of that See haue euer done and also acknowledged the Principality and Soueraintie to be in Peter and his Successors yet would he not for iust causes vse that title subiect to vanitie misconstructioÌ„ But both he al the Popes since haue rather called them selues Seruos seruorum Dei the Seruants of Gods seruants Though the word vniuersal Bishop in that sense wherein the holy Councel of Chalcedon offered it to the See of Rome was true and Lawful For that Councel would not haue giuen any Antichristian or vniust title to any man Onely in the B. of Constantinople and other which in no sense had any right to it and who vsurped it in a very false and tyrannical meaning it was insolent vniust and Antichristian See also the Epistles of S. Leo the Great concerning his practise of vniuersal iurisdiction though he refused the title of vniuersal Bishop And S. Bernard that you may better perceiue that the general charge of Christs sheepe was not onely giuen to Peters person but also to his successors the Popes of Rome as S. Chrysostom also before alleaged doth testifie writeth thus to Eugenius Thou art he to whom the keies of heauen are deliuered to whom the sheepe are coÌ„mitted there be other Porters of heaueÌ„ other Pastors of flockes but thou hast inherited in more glorious differeÌ„t sort For they haue euery one their particular flocke but to thee al vniuersally as one flocke to one maÌ„ are credited being not onely the Pastor of the sheepe but the one Pastor of al the
blessing them Ascendeth into heauen ⧠THE ARGVMENT OF THE ACTES OF THE APOSTLES THE Gospel hauing shevved hovv the Ievves most impiously rèiected Christ as also Moyses and the Prophets had foretold of them and therefore deserued to be reiected themselues also of him novv folovveth this booke of the Actes of the Apostles vvritten by S. Luke in Rome the fourth yâ—râ— of Nero An. Dom. 61 and shevveth hovv notvvithstanding their desertes Christ of his mercy as the Prophets also had foretold of him offered him selfe vnto that vnvvorthy people yea after that they had Crucified him sending vnto them his tvvelue Apostles to moue them to penance and so by Baptisme to make them of his Church and vvhiles al the Tvvelue vvere so occupied about the Ievves hovv of a persecuting Ievve he made an extraordinarie Apostle vvho vvas S. Paul and to auoide the scaÌ„dal of the Ievves to vvhom onely him selfe likevvise for the same cause had preached sent him and not any of his Twelue by and by who were his knovven Apostles vnto the Gentiles vvho neuer afore had Heard of Christ and vvere vvorshippers of many Gods to moue them also for that likevvise the Prophets had foretold to faith and penance and so by Baptisme to make them of his Church and hovv the incredulous Ievves euery vvhere resisted the same Apostle and his preaching to the Gentiles persecuting him and seeking his death and neuer ceasing vntil he fel into the handes of the Gentils that so as not onely he euery vvhere but also the Prophets afore him and Christ had foretold the Gospel might be taken avvay from them and giuen to the Gentiles euen from Hierusalem vvhose reprobation also by name had been often foretold the headcitie of the Iewes vvhere it began translated to Rome the headcitie of the Gentiles Al this vvil be euident by the partes of the booke vvhich may be these sixe First hovv Christ Ascending in the sight of his Disciples promised vnto them the Holy ghost fortelling that of him they should receiue strength and so begin his Church in Hierusalem and from thence dilate it into al that Countrie that is into al Iurie yea and into Samaria also yea into al Nations of the Gentiles be they neuer so far of You shal receiue saith he the vertue of the Holy ghost coÌ„ming vpon you and you shal be witnesses vnto me in Hierusalem in al Iurie and Samaria and euen to the vtmost of the earth Chap. 1. Secondly the beginning of the Church in Hierusalem accordingly Chap. 2. Thirdly the propagation of it consequently into al Iurie and also to Samaria Chap. 8. Fourthly the propagation of it to the Gentiles also Chap. 10. Fifthly the taking of it avvay from the obstinate Ievves and geuing of it to the Gentiles by the ministerie of S. Paul and S. Barnabee Chap. 13. Sixthly of taking it avvay from Hierusalem it selfe the headcitie of the Ievves and sending it as it vvere to Rome the headcitie of the Gentiles and that in their persecuting of Paul so far * that he appealed to Caesar and so deliuering him after a sort vnto the Romanes as they bad * before deliuered to them also Christ him selfe vvhere as S. Peters first coÌ„ming thither vvas vpon an other occasion as shal be said anone Of vvhich Romanes and Gentiles therfore the same S. Paul being novv come to Rome the last Chap. of the Actes foretelleth the obstinat Ievves there saying Et ipsi audient You vvil not heare but they vvil heare that so the prediction of Christ aboue rehearsed might be fulfilled And euen to the vtmost of the earth And there doth S. Luke end the booke not caring to tel so much as the fulfilling of that vvhich our Lord had foretold Act. 27 24 to S. Paul Thou must appeare before Caesar because his purpose vvas no more but to shevv the nevv Hierusalem of the Christians vvhere Christ vvould place the cheefe seate of his Church as also in deede the Fathers and al other Catholikes haue in al ages looked thither vvhen they vvere in any great doubt no lesse then the Ievves to Hierusalem as they vvere appointed in the old Testament Deut. 17 8. And so this Booke doth shevv the true Church as plainely as the Gospel doth shevv the true Christ vnto al that do not vvilfully shut their ovvne â—ies to vvit this to be the true Church vvhich beginning visibly at Hierusalem vvas taken from the Ievves and translated to the Gentils and namely to Rome continuing visibly and visibly to continue hereafter also Vntil the fulnes of the Gentiles shal be come in that then also Al Israël may be saued and then is come the end of the vvorld For so did Christ most plainely foretel vs This Gospel of the Kingdom shal be preached in the vvhole world for a testimonie to al Nations and then shal come the consummation For the conuersion of vvhich Nations and accomplishing the fulnes of al Gentiles the foresaid Church Catholike being mindful of her office to be Christes witnes euen to the vtmost of the earth doth at this present as alvvaies send preachers to conuert and make them also Christians vvhereas the protestants and * al other Heretikes do nothing els but subuert such as before vvere Christians And this being the Summe and scope of this Booke thus to giue vs historically a iust sight of the fulfilling of the Prophets Christes prediction about the Church it is not to be marueiled at vvhy it telleth not of S. Peter coÌ„ming to Rome considering that his first coÌ„ming thither vvas not as S. Paules vvas by the Ievves deliuerie of him working so to their ovvne reprobatioÌ„ but vpoÌ„ another occasion to vvit to confound Simon Magus Eus Hist li. 2. c. 12. 13. For vvho also seeth not that it maketh no mention of his préaching to any Gentiles at al those fevv onely Act. 10 excepted vvho vvere the first and therefore lest the Gentiles should seeme lesse cared for of God then the Ievves Peter being the Head of al vvas elected of God to incorporate them into the church as before he had done the Ievves God saith he among vs chose that by my mouth the Gentiles should heare the vvord of the Gospel and beleeue and S. Iames therevpon Simon hath told how God first visited to take of the Gentiles a people to his name But othervvise I say here is no mention of Peters preaching to any Gentiles no nor of the other eleuen Apostles Vvil any man therfore inferre that neither Peter nor the other Eleuen preached to any Nation or citie of the Gentiles No the meaning of the Holy ghost vvas not to vvrite al the Actes of al the Apostles no nor the preaching of Peter and his to the Gentiles but onely to the Ievves thereby to set out vnto the vvorld the great mercy of Christ tovvard those vnvvorthy Ievves and consequently their most vvorthy reprobation for coÌ„temning
case to be assured that Christs faith shal be preached and the Church spred through out al Nations the Holy Ghost concurring continually with the Apostles and their Successors for the same 11. Assumpted from you By this visible Ascending of Christ to heauen and like returne from thence to iudgement the Heretikes do incredulously argue him not to be in the Sacrament But let the faithful rather giue eare to S. Chrysostome saying thus O miracle he that sitteth vvith the Father in heauen aboue at the very same time is handled of men beneath Christ ascending to heauen both hath his flesh vvith him and left it vvith vs beneath Eliaeâ— being taken vp left to his Disciple his cloke only but the Sonne of man ascending left his ovvne flesh to vs. Li. â— de Sacerd. Ho. 2 ad po Ant. in fine Ho. de diuit paup in fine 14. MARIE the mother of IESVS This is the last mention that is made in holy Scripture of our B Lady for though she were ful of al diuine wisedom and opened no doubt vnto the Euangelistes and other writers of holy Scriptures diuerse of Christs actions speaches and mysteries whereof she had both experimental and reuealed knowledge Yet for that she was a woman and the humblest creature liuing and the paterne of al order and obedience it pleased not God that there should be any further note of her life doings or death in the Scriptures She liued the rest of her time with the Christians as here she is peculiarly named and noted among them and specially with S. Iohn the Apostle * to whom our Lord recommended her Who prouided for her al necessaries her spouse Ioseph as it may be thought being deceased before The common opinion is that she liued 63 yeres in al. At the time of her death as S. Denys first after him S. Damascene de dormit Deiparae writeth al the Apostles then dispersed into diuers nations to preache the Gospel were miraculously brought together sauing S. Thomas who came the third day after to Hierusalem to honour her diuine departure and funeral as the said S. Denys witnesseth Who saith that him self S. Timothee and S. Hierotheus were present testifying also of his owne hearing that both before here death and after for three daies not onely the Apostles and other holy men present but the Angels also and Powers of heauen did sing most melodious Hymnes They buried her sacred body in Gethsémaui but for S. Thomas sake who desired to see and to reuerence it they opened the sepulcher the third day and finding it void of the holy body but excedingly fragrant they returned assuredly deeming that her body was assumpted into heauen as the Church of God holdeth being most agreable to the singular priuilege of the mother of God and therfore celebrateth most solemnely the day of her Assumption And that is consonant not onely to the said S. Denys and S. Damascene but to holy Athanasius also who auoucheth the same Serm. in Euang. de Deipara of which Assumption of her body S. Bernard also wrote fiue notable sermons extant in his workes But neither these holy fathers nor the Churches tradition and testimonie do beare any sway now a daies with the Protestants that haue abolished this her greatest feast of her Assumption who of reason should at the least celebrate it as the day of her death as they doe of other Saincts For though they beleeue not that her body is assumpted yet they wil not we trow deny that she is dead and her soule in glorie neither can they aske scriptures for that no more then they require for the deathes of Peter Paul Iohn and other vvhich be not mentioned in scriptures yet are still celebrated by the Protestants But concerning the B. Virgin MARIE they haue blotted out also both her Natiuitie and her Conception so as it may be thought the Diuel beareth a special malice to this woman whose seede brake his head For as for the other two daies of her Purification Aununciation they be not proper to our Lady but the one to Christs Conception the other to his Presentation so that she by this meanes shal haue no festiuitie at al. But contrariwise to consider how the auncient Church and fathers esteemed spake and wrote of this excellent vessel of grace may make vs detest these mens impietie that can not abide the praises of her whom al generations should call blessed and that esteeme her honours a derogatioÌ„ to her sonne Some of their speaches we wil set downe that al men may see that we neither praise her nor pray to her more amply then they did S. Athanâ—sius in the place alleaged after he had declared how al the Angelical spirits and euery order of them honoured and praised her with the AVE wherewith S. Gabriel saluted her We also saith he of al degrees vpon the earth â—xtol thee with loude voice saying Auâ— gratia plena c. Haile ful of grace our Lord is vvith thee pray for vs 〈◊〉 Maistresse and Lady and Queens and mother of God Most holy and auncient Ephrem also in a special oration made in praise of our Lady saith thus in diuerse places thereof Intemerata Deâ—pâ—â—â— c. Mother of God vndifiled Queene of al the hope of them that despaire my lady most glorious higher them the heauenly spiritâ— more honorable then the Cherubins holier then the Seraphins and vvithout comparison more glorious theÌ„ the supernal hostes the hope of the fathers the glorie of the Prophets the praise of the Apostles And a litle after Virgo ante partum in partu post partum by thee vve are reconciled to Christ my God thy sonne thou art the helper of sinners thou the hauen for them that are tossed vvith stormes the solam of the vvorld the deliuerer of the emprisoned the helpe of orphans the redemption of captiues And afterward Vouchsafe me thy seruant to praise thee Haile lady MARIE ful of grace haile Virgin most blesed among vvomen And much more in that sense which were to long to repeate S. Cyril hath the like wonderful speaches of her honour hom 6. contra Naestorium Praise and glorie be to thee â— holy Trinitieito thee also be praise holy mother of God for thou art the pretious pearle of the vvorld thou the candel of vnquencheable light the crovvne of Virginitis the scepter of the Catholike faith By thee the Trinitie is glorified and adored in al the vvorld by thee heauen reioyceth Angels and Archangels are glad diuels are put to flight and man is called againe to heauen and euery creature that vvas held vvith the errour of Idols is turned to the knowledge of the truth by thee Churches are fouÌ„ded through the world thee being their helper the Gentiles come to penance and much more which we omit Likewise the Greeke Liturgies or Masses of S. Iames S. Basil and
chose Steuen a man ful of faith and of the holy Ghost and Philippe and Próchorus and Nicánor and Timon and Pármenas and Nicolas a stranger of Antioche ✠verse 6 These they did set in the presence of the Apostles and praying they imposed handes vpon them ✠verse 7 And the vvord of God increased and the number of the disciples vvas multiplied in Hierusalem excedingly a great multitude also of the priests obeied the faith ✠verse 8 And Steuen ful of grace and fortitude did great vvonders signes among the people ✠verse 9 And there arose certaine of that vvhich is called the Synagogue of the Libertines and of the Cyrenians and of the Alexandrians and of them that vvere of Cilicia and Asia disputing vvith Steuen ✠verse 10 and they could not resist the vvisedom and the Spirit that spake ✠verse 11 Then they suborned men to say they had heard him speake vvordes of blasphemie against Moyses and God ✠verse 12 They therfore stirred vp the people and the Auncients and the Scribes and running together they tooke him and brought him into the Councel ✠verse 13 and they set false vvitnesses that said This man ceaseth not to speake vvordes against the holy place and the Lavv. ✠verse 14 for vve haue heard him say that this same IESVS of Nazareth shal destroy this place and shal change the traditions vvhich Moyses deliuered vnto vs. ✠verse 15 And al that sate in the Councel beholding him savv his face as it vvere the face of an Angel ANNOTATIONS CHAP. VI. 1. Murmuring It commeth of humane infirmitie that in euery Societie of men be it neuer so holy there is some cause giuen or taken by the weake of murmur and difference which must euer be prouided for and staied in the beginning lest it grow to further schisme or sedition And to al such defects the more the Church increaseth in number and diuersitie of men and Prouinces the more it is subiect In al which things the spiritual Magistrates by the Apostles example and authoritie must take orders as time and occasion shal require 3. Seuen men We may not thinke that these Seuen here made Deacons were onely chosen to serue profane tables or dispose of the Churches mere temporalles though by that occasion only they may seeme to some now elected no expresse mention being made of any other function for diuers circumstances of this same place giue euidence and so doth al antiquitie that their Office stood not principally about profane things but about the holy Altar The persons to beÌ„ elected must be ful of the Holy Ghost and wisedom they must after publike praier be ordered and consecrated by the Apostles imposition of hands as Bishops and Priests were afterward ordered ep ad Tim where S. Paul also requireth in a maner the same conditions in them as in Bishops Al which would not haue beene prescribed for any secular stewardship Yea straight vpon their Ordering here no doubt by commission of the Apostles which they had not before their election they preached baptized disputed and as it may appeare by the wordes spoken of S. Steuen that he was ful of grace and fortitude they receiued great increase of grace by their Deaconship But S. Ignatius ep 2 ad Tral can best witnes of their Office and the Apostles maner and meaning in such things who writeth thus It behòueth also to please by al meanes the Deacons vvhich are for the ministerie of IESVS CHRIST For they are not seruiteurs of meate and drinke but ministers of the Church of God For vvhat are Deacons but imitatours or folovvers of Christ ministring to the Bishop as Christ to his Father vvorking vnto him a cleane and immaculate worke euen as S. Steuen to S. Iames c. S. Polycarpe hath the like in his epistle ad Philippenses And S. Denys writeth that their Office was about the Altar and putting the holy bread and chalice vpon the same S. Clement also Apost Const li. â— c. 61. that their Office among other things is to assist the Bishops and read the Gospel in the Seruice c. S. Cyprian in diuers places ep 65. ep 49 ad Cornel. calleth Deacons the Churches and the Apostles Ministers and their Office administrationens sacram an holy administration S. Hierom affirmeth in caput 7 Michcae and in episto 85 ad Euagriunâ— tom 2 Where he checketh some of them for preFerring them selues before Priests and putteth them in remembrance of their first calling that they be as the Leuites were in respect of the Priests of the old Law finally by S. Ambrose li. 1 Offâ—â— c. 41 and Prudentius in Hymno de S. Laurent speaking of S. Laurence the Deacon We may see their Office was most holy See S. Augustine also of the dignitie of Deacons ep 14â— ad Valerium Conc. Carthag 4. can 37. 38 39 41. CHAP. VII Steâ—â—â— being permitted to answer beginning at Abraham shevveth that God was with their fathers both in other places and also long before the Temple 4â— and that after it vvas built it could not be as they grosly imagined a house for God to dwel in 51 then he inuâ—igheth against their stifneckednes and telleth them boldly of their traiterous murdering of Christ as their fathers had done his Prophets afore him 54 Whereat they being vvood he seeth heauen open and IESVS therein his Diuine Maiestie 57 Whereat they become more mad so that they stone him to death Saul consenting he commending his soul to IESVS and humbly praying for them verse 1 AND the cheefe priest said Are these things so ✠verse 2 Vvho said Ye men brethren and fathers heare The God of glorie appeared to our father Abraham vvhen he vvas in Mesopotamia before that he abode in Charan ✠verse 3 and said to him Goe forth out of thy countrie and out of thy kinred and come into a land that I shal shevv thee ✠verse 4 Then vvent he forth out of the land of the Chaldees and dvvelt in Charan And from thence after his father vvas dead he translated him into this land vvherein you doe novv dvvel ✠verse 5 And he gaue him no inheritance in it no not the pase of a foote and he promised to giue it him in possession and to his seede after him vvhen as he had no childe ✠verse 6 And God spake to him That his seede shal be a sciourner in a strange countrie and they shal subdue them to seruitude and shal euil intreate them fourehundred yeres ✠verse 7 and the nation vvhich they shal serue vvil I iudge said God and after these things they shal goeforth and shal serue me in this place ✠verse 8 And he * gaue him the testament of circumcision and so he * begat Isaac and circumcised him the eight day and * Isaac Iacob and * Iacob the tvvelue Patriarches ✠verse 9 And the Patriarches through
and Icónium and persvvading the multitudes and * stoning Paul they drevv him out of the citie thinking him to be dead ✠verse 19 But the disciples compassing him round about he rising vp entred into the citie and the next day he vvent forth vvith Barnabas vnto Derbè ✠verse 20 And vvhen they had euangelized to that citie and had taught many they returned to Lystra and Icónium and to Antioche ✠verse 21 confirming the hartes of the disciples and exhorting them to continue in the faith and that by many tribulations vve must enter into the kingdom of God ✠verse 22 And vvhen they ″ had ordained to them ″ Priests in euery Church and had praied vvith fastings they commended them to our Lord in vvhom they beleeued ✠verse 23 And passing through Pisidia they came into Pamphylia ✠verse 24 and speaking the vvord of our Lord in Pergé they vvent dovvne into Attalia ✠verse 25 and from theÌ„ce they sailed to Antioche * vvhence they had been deliuered to the grace of God vnto the vvorke vvhich they accomplished ✠verse 26 And vvhen they vvere come and â—ad assembled the Church they reported vvhat great things God had done vvith them that he had opened a doore of faith to the Gentils ✠verse 27 And they abode no litle time vvith the disciples ANNOTATIONS CHAP. XIIII 12. They vvould sacrifice This loe is the diuine vvorship consisting in external sacrifice and in acknovvledging the parties vvorshipped to be gods vvhich * may be done to no man nor creature and therfore the Apostles refuse it vvith al possible diligence and al the Angels and Saincts in heauen refuse that adoration by sacrifice The Catholike Church suffereth no Priest nor other so to vvorship any Sainct in heauen or earth She hath but one external Sacrifice vvhich is in the holy Masse of Christs body and bloud that she offereth to God alone and neither to Peter nor to Paul saith S. Augustine though the Priest that sacrificeth standeth ouer their bodies and offereth in their memories But other kindes of honours and dueties inferior vvithout al comparison hovv great so euer they be to this vve do as the Scriptures and Nature teache vs to al Superiors in heauen and earth according to the degrees of grace honour and blessednes that God hath called them vnto from our B. Ladie Christs ovvne mother to the lest seruant he hath in the vvorld for vvhich the Heretikes vvould neuer accuse Christian people of Idolatrie if they had either grace learning faith or natural affection â—â— Had ordained The Heretikes to make the vvorld beleeue that al Priests ought to be chosen by the voices of the people and that they neede no other Ordering or Consecration by Bishops pressing the proâ—ane vse of the * Greeke vvord more then the very natural signification requireth and Ecclesiastical vse beareth translate thus Ordained by election Vvhereas in deede this vvord in Scripture signifieth Ordering by imposition of hands as is plaine by other vvordes equiualent Act. 6 13. 1 Tim. 4. â— 2 Tim. 1. Vvhere the Ordering of Deacons Priests and others is called * Imposition of hands not of the people but of the Apostles And this to be the Ecclesiastical vse of the vvord appeareth by S. Hierom saying as is before alleaged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— the Ordering of Clerkes or Clergie men by praier of voice and imposition of hand â—â— Priests Euen so here also as before fleing from the proper apt knovven vvord vvhich is most precisely correspondent to the very Greeke in our tongue and al nations they translate for Priest Elder that is for a calling of Office a vvord of age for a terme of art and by consent of al the Church and Apostolike authoritie and Fathers appropriated to holy Order a vulgar common and profane terme Vvith as litle grace as if they should translate Pontificem a bridgemaker the Maior of London the Bigger of London And thus you see vvithin three vvordes compasse they flee guilefully from the Latin to the Greeke and againe guilefully from the Greeke to the vulgar English Such corruption of Scriptures their hatred of Priesthod driueth them vnto If they had translated it so vvhen the Scriptures vvere first vvritten at vvhich time the vvord vvas but nevvly receiued into the special and Ecclesiastical signification and vvhen it vvas yet taken sometimes in common profane sort as 1 Tim. 5. or there only vvhere our auÌ„cient Latin version turneth Presbyter into Senior because the vvord vvas not yet vvholy and only appropriated to holy Orders as aftervvard by vse of many hundred yeres it vvas and is their dealing might haue had some colour of honestâ—e and plainesse vvhich novv can not be but of plaine falshod and corruption and that of further purpose then the simple can see Vvhich is to take avvay the office of Sacrificing and other functions of Priests proper in the nevv TestameÌ„t to such as the Apostles often and the posteritle in maner altogether call Priests Presbyteros Vvhich vvord doth so certainely imply the authoritie of sacrificing that it is by vse made also the onely English of Sacerdos the Aduersaries them selues as vvel as vve so translating it in al the old and nevv Testament though they can not be ignorant that Priest commeth of Presbyter and not of Sacerdos and that antiquitie for no other cause applied the signification of Presbyter to Sacerdos but to shevv that Presbyter is in the nevv Lavv that vvhich Sacerdos vvas in the old the Apostles abstaining from this and other like old names at the first and rather vsing the vvordes Bishops Pastors and Priests because they might be distinguished from the Gouernours and sacrificers of Aarons order vvho as yet in the Apostles time did their old functions still in the Temple And this to be true and that to be a Priest is to be a man appointed to sacrifice the Heretikes them selues calling Sacerdos alvvaies a Priest must needes be driuen to confesse Although their folly is therein notorious to apply vvillngly the vvord Priest to Sacerdos and to take it from Presbyter vvhereof it is properly deriued not only in English but in other languages both french and Italian Vvhich is to take avvay the name that the Apostles and fathers gaue to the Priests of the Church to giue it vvholy onely to the order of Aaron vvhich neuer had it before our Priesthod began Neuer did there Heretikes stand so much vpon doubtful deriuations and descant of vvordes as these Protestants do and yet neuer men behaued them selues more fondly in the same as vvhosoeuer marketh the distinction of their Elders Ministers Deacons and such like shal perceiue CHAP. XV. Some of those Ievves also that vvere Christians do fall and are authors of the Heresie of Iudaizing 2 They referre the matter to Councel 7 Wherein after great disputation Peter striking the stroke
and ought to vse al possible humane diligence to knovv and learne out the histories and truth of matters as is plaine in the beginning of S. Lukes Gospel els the Holy Ghost vvould not haue assisted them Euen so in this Councel of the Apostles though they had the holy Ghost assistant yet the text saith cum magna conquisitio fieret Vvhen there vvas great disputation search and examination of the case then Peter spake c. If againe it be demaunded vvhat neede is there to expect the Councels determination if the Popes or See Apostolikes iudgement be infallible and haue the assistance of God also as the Catholikes affirme Vve ansvver that for the Catholike and peaceable obedient children of the Church it is a comfort to haue such various meanes of determination trial and declaration of the truth and that it is necessarie for the recouery of Heretikes and for the contentation of the vveake vvho not alvvaies giuing ouer to one mans determination yet vvil either yeld to the iudgement of al the learned men and Bishops of al Nations or els remaine desperate and condemned before God and man for euer And as I said before this assistance of the Holy Ghost promised to Peters See presupposeth humane meanes of searching out the truth vvhich the Pope alvvaies hath vsed vvil must vse in matters of great importance by calling Councels euen as here you see SS Peter and Paul them selues and al the Apostles though indued vvith the Holy Ghost yet thought it notvvithstanding necessarie for further trial cleering of truth and maintenance of vnitie to keepe a Councel Lastly it is to be noted that as Christ and the Holy Ghost be present by his promes to al such assemblies as gather in the obedience vnitie of the Church vvith ful minde to obey vvhatsoeuer shal be determined vvhereby the assembled though of diuers iudgements before do most peaceably yeld to truth and agree in one vniforme determination of the same so al such as gather out of the Church vvithout humilitie or intention to yeld one to an other or to any Superior man or Councel or vvhat els so euer but chalenge to them selues learning spirit and vve can not tel vvhat such hovv many meetings so euer they make being destitute of the Holy Ghost the author of truth and concord are further of and further out then euer before as God hath shevved by the successe of al Heretical Colloquies Synodes and Assemblies in Germanie France Poole and other places in our daies Read a notable place in S. Cyprian that the promes of Christ that he vvould be in the middes of tvvo or three gathered in his name pertaineth not to them that assemble out of the Church 3â— Reioyced vpon the consolation Straight vpon the intelligence of the Councels determination not only the Gentils but euen the Maisters of the former troubles and dissension vvere at rest al tooke great comfort that the controuersie vvas so ended And so should al Christian men do vvhen they see the sectes of our time condemned by the like authoritie and most graue iudgement of the holy Councel of Trent Against vvhich the Heretikes of our time make the like friuolous exceptions and false cauillations as did the old Heretikes heretofore against those Councels that specially condemned their errors The Pope and Bishopes say they are a partie and they ought not to be our iudges they are partial and come vvith preiudicate mindes to condemne vs and vve accuse them al of Idolatrie and other crimes and vve vvil be tried by Gods vvord only and vve vvil expound it according to an other rule that is to say as vve list So say they against this Councel and the like said the Arians against the first Nicene Councel and al such like against those Councels namely that condemned their heresies And so say al theeues against their correctors and punishers and vvould both say and do more against temporal tribunals Iudges Iustices and Iuries if they had as much licence and libertie in those matters as men haue novv in religion 37. Dissension Such occasions of differences fall out euen among the perfect men often vvithout any great offence And this their departing fell out to the great increase of Christians And therfore it is very ridiculously applied to excuse the disagreing of the Heretikes among them selues in the principal pointes of religion namely the Sacrament CHAP. XVI Paul hauing for his part visited the Churches of Syria Cilicia and Lycaonia deliuering vnto them vvithal to keepe the Decrees of the Councel 6 beginneth a nevv iourney ouer Phrygia Galatia Mysia 8 Yea into Europe also he passeth admonished by a vision and commeth into Macedonia 12 and there he beginneth the Church of the Philippians vvorking miracles and suffering persecution verse 1 AND he came to Derbé and Lystra And behold there vvas a certaine disciple there named Timothee the sonne of a â—vvidovv ' vvoman that beleeued of a father a Gentile ✠verse 2 To this man the brethren that vvere in Lystra and Iconium gaue a good testimonie ✠verse 3 Him Paul vvould haue to goe forth vvith him and taking him he circumcised him because of the Ievves that vvere in those places For they al knevv that his father vvas a Gentile ✠verse 4 And vvhen they passed through the cities they deliuered vnto them to keepe the decrees that vvere decreed of the Apostles and Auncients which were at Hierusalem ✠verse 5 And the Churches vvere confirmed in faith and did abound in number daily ✠verse 6 And passing through Phrygia and the countrie of Galatia they vvere forbidden by the holy Ghost to preach the vvord in Asia ✠verse 7 And vvhen they vvere come into Mysia they attempted to goe into Bithynia and the Spirit of IESVS permitted them not ✠verse 8 And vvhen they had passed through Mysia they vvent dovvne to Troas ✠verse 9 and a vision by night vvas shevved to Paul There vvas a certaine man of Macedónia standing and beseeching him and saying passe into Macedónia and helpe vs. ✠verse 10 And as soone as he had seen the vision forthvvith vve sought to goe into Macedónia being assured that God had called vs to euaÌ„gelize to them ✠verse 11 And sailing from Troas vve came vvith a straight course to Samothrácia and the day folovving to Neapolis ✠verse 12 and from thence to Philippi vvhich is the first citie of the part of Macedonia a colónia And vve were in this citie certaine daies abiding ✠verse 13 And vpon the day of the Sabboths vve vvent forth vvithout the gate beside a riuer vvhere it seemed that there vvas praier sitting vve spake to the vvomen that vvere assembled ✠verse 14 And a certaine vvoman named Lydia a seller of purple of the citie of the Thyatirians one that vvorshipped God did heare vvhose hart our Lord opened to attend to those things vvhich vvere
representing the three Persons to Abraham or the one Angel that vvrastling vvith Iacob bare our Lords Person no such thing is any vvhere forbidden but is very agreable to the peoples instruction In vvhich sort the Angels vvere commonly pourtered and namely the Cherubins ouer the Propitiatorie as they be novv in the Church not in their natural forme but vvith corporal vvinges as the Seraphins appeared to Esay the Prophete to expresse their qualitie and office of being Gods Angels that is Messengers and God the Father vvith the vvorld in his hand to signifie his creation and gouernement of the same and such like Vvhereof the people being vvel instructed may take much good and no harme in the vvorld being novv through their faith in Christ far from al fond imagination of the false gods of the Pagans And therfore S. Gregorie saith of the Churches Images That vvhich scripture or vvriting doth to the readers the same doth the picture to the simple that looke therevpon for in it euen the ignorant see vvhat they ought to folovv in it they do read that knovv no letters Vvhere he calleth it a matter of antiquitie and very conuenient that in holy places Images vvere painted to the peoples instruction so they be taught that they may not be adored vvith diuine honour and he in the same place sharply rebuketh Serenus the Bishop of Massilia that of indiscrete zele he vvould take avvay Images rather then teach the people hovv to vse them 34. Dionysius Areopagita This is that famous Denys that first conuerted France and vvrote those notable and diuine vvorkes de Ecclesiastica caâ—lesti hierarchia de diuinis nominibus and others in vvhich he confirmeth and proueth plainely almost al things that the Church novv vseth in the ministration of the holy Sacraments and affirmeth that he learned them of the Apostles giuing also testimonie for the Catholike faith in most things novv controuersed so plainely that our Aduersaries haue no shift but to deny this Denys to haue been the author of them â—eyning that they be an others of later age Vvhich is an old flight of Heretikes but most proper to these of al others Vvho seeing al antiquitie against them are forced to be more bold or rather impudent then others in that point CHAP. XVIII As Corinth in Achaia he vvorketh vvith his ovvne hands preaching IESVS to be CHRIST vnto the Ievves vpon their Sabboths 6 But they being obstinate and blaspheming he in plaine termes forsaketh them and turneth to the Gentils among vvhom according to a vision that he had to embolden him he planteth the Church in great numbers 12 the obstinat Ievves in vaine soliciting the Proconsul against him 18 From thence as length departing he returneth 19 by Ephesus vvhere he promiseth the Ievves to returne to them 22 and so to Antioch in Syria from vvhence he began his iourney Act. 15 23 but not resting by and by he goeth againe to visite the nevv Churches that he planted Act. 16 in Galatia and Phrygia 24 Apollo in his absence mightily confounding the Ievves at Ephesus 27 and aftervvard at Corinth verse 1 AFTER these things departing from Athens he came to Corinth ✠verse 2 and finding a certaine Ievv named Aquila borne in Pontus vvho of late vvas come out of Italie and Priscilla his vvife because Claudius had commaunded al Ievves to depart from Rome he came to them ✠verse 3 And because he vvas of the same craft he remained vvith them and vvrought and they vvere tentmakers by their craft ✠verse 4 And he disputed in the synagogue euery Sabboth interposing the name of our Lord IESVS and he exhorted the Ievves and the Greekes ✠verse 5 And vvhen Silas and Timothee vvere come from Macedonia Paul vvas instant in preaching testifying to the Ievves that IESVS is CHRIST ✠verse 6 But they contradicting and blaspheming he shaking his garmeÌ„ts said to them Your bloud vpon your ovvne head I being cleane from hence forth vvil goe to the Gentiles ✠verse 7 And departing theÌ„ce he entred into the house of a certaine man named Titus Iustus one that serued God vvhose house vvas adioyning to the synagogue ✠verse 8 And Crispus the prince of the Synagogue beleeued our Lord vvith al his house and many of the Corinthians hearing beleeued and vvere baptized ✠verse 9 And our Lord said in the night by a vision to Paul Doe not feare but speake and hold not thy peace ✠verse 10 for-because I am vvith thee and no man shal set vpon thee to hurt thee for I haue much people in this citie ✠verse 11 And he sate there a yere sixe moneths teaching among them the vvord of God ✠verse 12 But Gallio being Proconsul of Achaia the Ievves vvith one accord rose vp against Paul and brought him to the iudgement seate ✠verse 13 saying That this man contrarie to the Lavv persuadeth men to vvorshippe God ✠verse 14 And Paul beginning to open his mouth Gallio said to the Ievves If it vvere some vniust thing or an heinous facte O you men Ievves I should by reason beare you ✠verse 15 But if they be questions of vvord names and of your lavv your selues looke vnto it I vvil not be iudge of these things ✠verse 16 And he droue them from the iudgement seate ✠verse 17 And al appreheÌ„ding Sósthenes the prince of the synagogue strooke him before the iudgement seate and Gallio cared for none of those things ✠verse 18 But Paul vvhen he had staied yet many daies taking his leaue of the brethren sailed to Syria and vvith him Priscilla and Aquila vvho had shorne his head in Cenchris for he had * a vovv ✠verse 19 And he came vnto Ephesus and them he left there But him self entring into the synagogue disputed vvith the Ievves ✠verse 20 And vvhen they desired him that he vvould tarie a longer time he consented not ✠verse 21 but taking his leaue and saying I vvil returne to you againe God vvilling he departed from Ephesus ✠verse 22 And going dovvne to Caesaréa he vvent vp and saluted the Church and came dovvne to Antioche ✠verse 23 And hauing taried there a certaine time he departed vvalking in order through the countrie of Galatia and Phrygia confirming al the disciples ✠verse 24 And a certaine Ievv named Apollo borne at Alexandria an eloquent man came to Ephesus mighty in the scriptures ✠verse 25 This man vvas taught the vvay of our Lord and being feruent in spirit he spake and taught diligently those things that pertaine to IESVS knovving only the baptisme of Iohn ✠verse 26 This man therfore began to deale confidently in the synagogue Vvhom vvhen Priscilla and Aquila had heard they tooke him vnto them and expounded to him the vvay of our Lord more diligently ✠verse 27 And vvhereas he vvas desirous to goe to Achaia the brethren exhorting vvrote to the disciples to
vvhich is giuen vs. ⊢ ✠verse 6 For vvhy did Christ vvhen vve as yet vvere vveake according to the time die for the impious ✠verse 7 For scarse for a iust man doth any die for perhaps for a good man durst some man die ✠verse 8 But God commendeth his charitie in vs because vvhen as yet vve vvere sinners Christ died for vs. ✠verse 9 Much more therfore now being iustified in his bloud shal vve be saued from vvrath by him ✠verse 10 For if vvhen vve vvere enemies vve vvere recoÌ„ciled to God by the death of his Sonne much more being reconciled shal vve be saued in the life of him ✠verse 11 And not only this but also vve glorie in God through our Lord IESVS Christ by vvhom novv vve haue receiued reconciliation ✠verse 12 Therfore as ″ by one man sinne entred into this vvorld and by sinne death and so vnto al men death did passe in vvhich al sinned ✠verse 13 For euen vnto the Lavv sinne vvas in the world but sinne was not imputed when the law was not ✠verse 14 But death reigned from Adam ″ vnto Moyses euen on them also that sinned not after the similitude of the preuarication of Adam vvho is a figure of him to come ✠verse 15 But not as the offence so also the gift for if by the offence of one many died much more the grace of God and the gift in the grace of one man IESVS Christ hath abounded vpon many ✠verse 16 And not as by one sinne ' so also the gift for iudgemeÌ„t in deede is of one to condemnatioÌ„ but grace is of many offences to iustificatioÌ„ ✠verse 17 For if in the offeÌ„ce of one death reigned by one much more they that receiue the aboundance of grace and of donation of iustice shal reigne in life by one IESVS Christ ✠verse 18 Therfore as by the offence of one vnto al men to condemnation so also by the iustice of one vnto al men to iustification of life ✠verse 19 For as by the disobedience of one man many vvere made sinners so also by the obedience of one many shal be made iust ✠verse 20 But the Lavv entred in that sinne might abound And vvhere sinne abounded grace did more abound ✠verse 21 that as sinne reigned to death so also grace may reigne by iustice to life euerlasting through IESVS Christ our Lord. ANNOTATIONS CHAP. V. 1. Let vs haue Vvhether vve read Let vs haue peace as diuerse also of the Greeke Doctors Chrysost Orig. Theodor. Oâ—â—um Theophyl doe or We haue peace it maketh nothing for the vaine securitie and infallible certaintie vvhich our Aduersaries say euery man ought to haue vpon his presumed iustification by faith that him self is in Gods fauour and sure to be saued peace tovvards God being here nothing els but the sincere rest tranquillitie and comfort of minde and conscience vpon the hope he hath that he is reconciled to God Sure it is that the Catholike faith by vvhich and none other men be iustified neither teacheth nor breedeth any such securitie of saluation And therfore they haue made to them selues an other faith vvhich they call Fiduciaâ— quite vvithout the compasse of the Creede and Scriptures 2. Accesse through faith Iustification implieth al grace and vertues receiued by Christes merites but the entrance and accesse to this grace and happy state is by faith because faith is the ground and first foundation to build on and port to enter into the rest Vvhich is the cause that out lustification is attributed to faith namely in this Epistle though faith it self be of grace also 4. Probation hope This refelleth the errour also of the Protestants that vvould haue our hope to hold only on Gods promises and not a vvhit on our doings Vvhere vve see that it standeth and is strengthened also vpon patience and constancie and good probation and trial of our selues in aduersities and that so grounded vpon Gods promises and our ovvne doing it neuer confoundeth 5. Charitie is povvred Charitie also is giuen vs in our first iustification and not only imputed vnto vs but in deede invvardly povvred into our hartes by the Holy Ghost vvho vvith and in his giftes grace is bestovved vpon vs. for this Charitie of God is not that vvhich is in God but that vvhich he giueth vs as S. Augustine expoundeth it li. de Sp. lit c. 32. Vvho referreth this place also to the grace of God giuen in the Sacrament of Confirmation de bapt cont Donat. li. â— c. 16. 12. By one man sinne entred By this place specially the Church of God defendeth and proueth against the old Heretikes the Pelagians that denied children to haue any original sinne or to be baptized for the remission thereof that in and by Adam al be conceiued borne and constituted sinners Which no lesse maketh against the Caluinists also that affirme ChristiaÌ„ mens children to be holy from their mothers vvombe And the same reason vvhich S. Augustine deduceth li. â— c. â— 9. de pec meritis out of this text to proue against the said Pelagians that the Apostle meaneth not of the general imitation of Adam in actual sinnes serueth against Erasmus and others inclining rather to that nevv exposition then to the Churches and fathers graue iudgement herein Cone Mileuitanum c. 2. 14. vnto Moyses Euen in the time of the Lavv of nature vvhen men knevv not sinne and therfore it could not by mans iudgement be imputed and in the time of Moyses Lavv vvhen the commaundement taught them to knovv it but gaue them no strength nor grace to auoid it sinne did reigne and therevpon death and damnation euen til Moyses inclusiuè that is to say euen til the end of his Lavv. And that not in them onely vvhich actually sinned as Adam did but in infants vvhich neuer did actually offend but onely vvere borne and conceiued in sinne that is to say hauing their natures defiled destitute of iustice and auerted from God in Adam and by their descent from him Christ onely excepted being conceiued vvithout mans seede and his mother for his honour and by his special protection as many godly deuouâ— men iudge preserued from the same 20. That sinne might abound That here hath not the signification of causalitie as though the Lavv vvere giuen for that cause to make sinne abound but it noteth the sequele because that folovved thereof and so it came to passe that by the prohibition of sinne sinne increased by occasion vvhereof the force of Christes grace is more amply and aboundantly bestovved in the nevv Testament CHAP. VI. He exhorteth vs novv after Baptisme to liue no more in sinne but to vvalke in good vvorkes because there vve died to the one and rose againe to the other 14 grace also giuing vs sufficient strength 16 and vvere made free to the one and seruants to the other 21
testament and the lavv giuing and the seruice and the promisses ✠verse 5 vvhose are the fathers of vvhom Christ is according to the flesh vvho is aboue al things God blessed for euer Amen ✠verse 6 But not that the vvord of God is frustrate For ″ not al that are of Israël they be Israëlites ✠verse 7 nor they that are the seede of AbrahaÌ„ al be children ″ but in Isaac shal the seede be called vnto thee ✠verse 8 that is to say not they that are the childreÌ„ of the flesh they are the children of God but they that are the childreÌ„ of the promisse are esteemed for the seede ✠verse 9 For the vvord of the promisse is this According to this time vvil I come and Sarae shal haue a sonne ✠verse 10 And not only she But * Rebecca also conceiuing ″ of one copulation of Isaac our father ✠verse 11 For vvhen they vvere ″ not yet borne nor had done any good or euil that the purpose of God according to election might stand ✠verse 12 not of vvorkes but of the caller it vvas said to her That the elder shal serue the yonger ✠verse 13 as it is vvritten Iacob I loued but Esau I hated ✠verse 14 Vvhat shal vve say then ″ Is there iniquitie vvith God God forbid ✠verse 15 For to Moyses he saith I vvil haue mercie on vvhom I haue mercie and I vvil shevv mercie to vvhom I vvil shevv mercie ✠verse 16 Therfore it is ″ not of the vviller nor the runner but of God that shevveth mercie ✠verse 17 For the Scripture saith to Pharao That ″ to this very purpose haue I raised thee that in thee I may shevv my povver and that my name may be venovvmed in the vvhole earth ✠verse 18 Therfore on vvhom he vvil he hath mercie and vvhom he vvil he doth indurate ✠verse 19 Thou saiest therfore vnto me Vvhy doth he yet complaine for vvho resisteth his vvil ✠verse 20 O man ″ vvho art thou that doest ansvver God Doth the vvorke say to him that vvrought it Vvhy hast thou made me thus ✠verse 21 Or hath not ″ the potter of clay povver of the same masse to make one vessel vnto honour and an other vnto coÌ„tumelie ✠verse 22 And if God vvilling to shevv vvrath and to make his might knovven susteined in much patience the vessels of vvrath apte to destruction ✠verse 23 that he might shevv the riches of his glorie vpon the vessels of mercie vvhich he prepared vnto glorie ✠verse 24 Vvhom also he hath called vs not only of the Ievves but also of the Gentiles ✠verse 25 as in Osee he saith I vvil call that vvhich is not my people my people and her that vvas not beloued beloued and her that hath not obteined mercie hauing obteined mercie ✠verse 26 And it shal be in the place vvhere it vvas said to them you are not my people there they shal be called the sonnes of the liuing God ✠verse 27 And Esaie crieth for Israel If the number of the children of Israel be as the sand of the sea the remaines shal be saued ✠verse 28 For consummating a vvord and abridging it in equitie because a vvord abbridged shal our Lord make vpon the earth ✠verse 29 And as Esay foretold Vnles the Lord of Sabaoth had left vs seede vve had been made like Sodom and vve had been like as Gomorrha ✠verse 30 What shal vve say then That the Gentiles vvhich pursued not after iustice haue apprehended iustice but the iustice that is of faith ✠verse 31 But Israel in pursuing the lavv of iustice is not come vnto the lavv of iustice ✠verse 32 Vvhy so Because not of faith but as it vvere of vvorkes for they haue stombled at the stone of stombling ✠verse 33 as it is vvritten Behold I put in Sion a stone of stombling and a rocke of scandal and vvhosoeuer beleeueth in him shal not be confounded ANNOTATIONS CHAP. IX â— Anáthema Anáthema by vse of Scripture is either that vvhich by separation from profane vse and by dedication to God is holy dreadful and not vulgarly to be touched or contrarievvise that which is reiected seuered or abandoned from God as cursed and detested and therfore is to be auoided And in this later sense according as S. Paul taketh it 1 Cor. 16. If any loue not our Lord IESVS CHRIST be he Anathema that is to say Avvay vvith him Accursed be he Bevvare you company not vvith him the Church and holy Councels vse the vvord for a curse and excommunication against Heretikes and other notorious offenders and blasphemers Novv hovv the Apostle vvishing him self to be Anathema from Christ to saue his Countrie mens soules did take this vvord it is a very hard thing to determine Some thinke he desired onely to die for their saluation Others that being very loth to be kept from the fruition of Christ yet he could be conâ—ent to be so still for to saue their soules Others that he vvished vvhat inalediction or separation from Christ so euer that did not imply the disfauour of God tovvards him nor take avvay his loue tovvard God This only is certaine that it is a point of vnspeakable charitie in the Apostles breast and a paterne to al Bishops and Priests hovv to loue the saluation of their flocke As the like vvas vttered by Moyses vvhen he said Either forgiue this people or blot me out of thy booke 6. Not al of Israel Though the people of the Ievves vvere many vvaies honoured and priuiledged and namely by Christes taking flesh of them yet the promis of grace and saluation vvas neither onely made to them nor to al them that carnally came of them or their fathers Gods election and mercie depending vpon his ovvne purpose vvil and determination and not tied to any nation familie or person 7. But in Isaac The promisse made to Abraham vvas not in Ismael vvho vvas a sonne borne onely by flesh and nature but in Isaac vvho vvas a sonne obtained by promisse faith and miracle and vvas a figure of the Churches children borne to God in Baptisme 10. Of one copulation It is proued also by Gods choosing of Iacob before Esau vvho vvere not onely brethren by father and mother but also tvvinnes and Esau the elder of the tvvo vvhich according to carnal count should haue had the preeminence that God in giuing graces folovveth not the temporal or carnal prerogatiues of men or families 11. Not yet borne By the same example of those tvvinnes it is euident also that neither nations nor particular persons be elected eternally or called temporally or preferred to Gods fauour before others by their ovvne merites because God vvhen he made choise and first loued Iacob and refused Esau respected them both as il and
that this Epistle was not sent inclosed to S. Peters to be deliuered by his meanes to the vvhole Church of the Romanes in some of the assemblies it is very like it was recommended to some one principal man or other that is not here named and tvventy causes there may be vnknovven to vs. Why he saluted him not â—but no cause vvhy our Aduersaries vpon such friuolous reasons should reproue an approued truth For euen as wel might they say that S. Iohn vvas neuer at Ephesus because S. Paul in his Epistle to the Ephesians doth not salute him And plaine it is that it is the Romane seate and faith of Peter vvhich they as all Heretikes before them do feare and hate and vvhich wil be their bane and they knovv that there is no argument vvhich conuinceth in their conscience that Peter vvas neuer at Rome Therfore to conclude vve say to them in S. Augustines vvordes Why call you the Apostolike chaire the chaire of pestilence What hath the Church of Rome done against you in vvhich S. Peter did sit and from vvhich by nefarious furie you haue separated your selues 16. Holy kisse Hereof and by the common vsage of the first Christians vvho had special regard of vnitie and peace among them selues and for â—signe and protestation thereof kissed one an other came our holy ceremonie of giuing the Pax or kissing one an other in the Sacrifice of the blessed Masse 17. To marke them He carefully warneth them to take heede of seditions sovvers of Sectes and dissension in religion and this euer to be their marke if they should teach or moue them to any thing vvhich vvas not agreable to that vvhich they had learned at their conuersion not bidding them to examine the case by the Scriptures but by their first forme of faith and religion deliuered to them before they had or did read any booke of the nevv Testament 18. But their ovvne belly Hovvsoeuer Heretikes pretend in vvordes and external shew of their sheepes cote in deede they seeke but after their ovvne profite and pleasure by the Apostles to ovvne testimonie we be vvarranted so to iudge of them as of men that in deede haue no religion nor conscience 19. Your obedience Against Heretikes and their illusions there is no better way then in simplicitie to cleaue vnto that vvhich hath bene taught before for the vvhich the Romane obedience is much commended See Annot. vpon the first chap. vers 8. ⧠THE ARGVMENT OF THE FIRST EPISTLE TO THE CORINTHIANS HOVV S. Paul planted the Church at Corinth coÌ„tinuing there a yere and an halfe together vve reade Act. 18. After that vvhen he vvas at Ephesus Act. 19 about the end of the three yeres that he abode there he vvrote this first Epistle to the Corinthians For euen as S. Luke there vvriteth vvhen these things vvere ended Paul purposed in the Spirit when he had gone ouer Macedonia and Achaia to goe to Hierusalem so likevvise doth S. Paul himselfe vvrite here I vvil come to you in Achaia when I shal haue gone ouer Macedonia for I vvill go ouer Macedonia but I vvil tarie at Ephesus vntil Pentecost The matter that he vvriteth of is not one as in the Epistle to the Romanes but diuers partly such faultes of theirs as vvere signified vnto him by them that vvere of Chloè 1 Cor. 1 11. partly such questions as them selues vvrote to him of And concerning the things that you vvrote to me 1 Cor. 7 1. for so vve may as it seemeth deuide the Epistle into these tvvo partes Or to put al together he vvriteth of eight things 1 Of 〈◊〉 Schismes beginning among them by occasion of certaine preachers vvhom in 〈◊〉 Second Epistle he toucheth more plainely as being False apostles chap. 1. â— 3 4. 2 Of an incestuous fornicator and some that vvent to lavv before infidel chap. 5. 6. 3 Of Matrimonie and Continencie chap. 7. 4 Of 〈◊〉 saâ—raficed to Idols chap. 8. 9. 10. 5 Of his Traditions chap. 11. 6 Of the Giftes of the Holy Ghost chap. 12. 13. 14. 7 of the Resurrection chap. 〈…〉 of the Gentiles to succour the Christian 〈◊〉 at Hieru salem chap. 16. THE FIRST EPISTLE OF PAVL TO THE CORINTHIANS CHAP. I. After salutation 4 hauing acknovvledged the graces of their Churche 10 he dehorteth them from their Schismatical boasting against one an other in their baptizers telling them that they must boast onely in Christ for their Baptisme 17 and in their preachers vvho had the vvisedom of vvordes telling them that it is the preaching of the Crosse vvhereby God saueth the vvorld and vvherein onely Christians should boast 26 seing God of purpose chose the contemptible that so him self might haue the glorie verse 1 PAVL called to be an Apostle of IESVS Christ by the vvil of God and Sósthenes a brother ✠verse 2 to the Church of God that is at Corinth to the sanctified in Christ IESVS called to be saincts vvith al that inuocate the name of our Lord IESVS Christ in euery place of theirs and ours ✠verse 3 Grace to you and peace from God our father and our Lord IESVS Christ ✠verse 4 I giue thankes to my God alvvaies for you for the grace of God that is giuen you in Christ IESVS ✠verse 5 that in al things you be made riche in him in al vtterance and â— in al knovvledge ✠verse 6 as the testimonie of Christ is confirmed in you ✠verse 7 so that nothing is vvanting to you in any grace expecting the reuelation of our Lord IESVS Christ ✠verse 8 vvho also vvil confirme you vnto the end vvithout crime in the day of the comming of our Lord IESVS Christ ✠verse 9 God is faithful by vvhom you are called into the societie of his sonne IESVS Christ our Lord. ✠verse 10 And I beseeche you brethren by the name of our Lord IESVS Christ that you al say one thing and that there be no schismes among you but that you be perfect in one sense in one knovvledge ✠verse 11 For it is signified vnto me my brethren of you by them that are of Chloè that there be contentions among you ✠verse 12 And I meane this for that euery one of you saith I certes am Paules I Apollos but I Cephas and I Christs ✠verse 13 Is Christ deuided Vvhy vvas Paul crucified for you or in the name of Paul vvere you baptized ✠verse 14 I giue God thankes that I baptized none of you but * Crispus and Caius ✠verse 15 lest any man say that in my name you vvere baptized ✠verse 16 And I baptized also the house of Stéphanas But I know not if I haue baptized any other ✠verse 17 For Christ sent me not to baptize but to euangelize not in vvisedom of speache that the crosse of Christ be not made void ✠verse 18 For the vvord of the crosse to them in deede
more infirme and ignorant sort of Christian men be called sensual or carnal also vvho being occupied in secular affaires and giuen to sensual ioy and vvorldlines haue no such sense nor feeling of these great gifts of God as the perfecter sort of the faithful haue Vvho trying these high pointes of religion not by reason and sense but by grace faith and Spirit be therfore called spiritual The spiritual then is he that iudgeth and discerneth the truth of such things as the carnal can not attaine vnto that doth by the spirit of the Church vvhereof he is partaker in the vnitie of the same not onely see the errours of the carnal but condemneth them and iudgeth euery povver resisting Gods spirit and vvord the carnal Ievv Heathen or Heretike hauing no meanes nor right to iudge of the said spiritual man For vvhen the spiritual is said to be iudged of none the meaning is not that he should not be subiect or obedient to his Pastors and spiritual Povvers and to the vvhole Church specially for the trial or examination of al his life doctrine and faith but that a Catholike man and namely a teacher of Catholike doctrine in the Church should not be any vvhit subiect to the iudgement of the Heathen or the Heretike nor care vvhat of ignorance or infidelitie they say against him for such carnal men haue no iudgement in such things nor can attaine to the Churches vvisedom in any ceremonie mysterie or matter vvhich they condemne Therfore S. Irenaeus excellently declaring that the Church and query spiritual childe thereof iudgeth and condemneth al false Prophets and Heretikes of vvhat sort so euer at length he concludeth vvith these notable vvordes The spiritual shal iudge also all that make schismes vvhich be cruel not hauing the loue of God and respecting their ovvne priuate more then the vnitie of the Church mangle deuide and as much as in them lieth kill for smal causes the great and glorious body of Christ speaking peace and seeking battaile He shal iudge also them that be out of the truth that is to say out of the Church vvhich Church shal be vnder no mans iudgement for to the Church are al things knovven in vvhich is perfect faith of the Father and of al the dispensation of Christ and firme knovvledge of the Holy Ghost that teacheth all truth CHA. III. If they vvil not be carnal stil they must boast in God only not in their preachers which are but his ministers 10 and neede to looke vvel hovv they preach 12 because not al preaching though it be Catholike is meritorious but rather it buildeth matter to be purged by fire vvhen it is vaine and vnfruitful as also any other like vvorkes of other Catholikes marie if it be heretical destroying the temple of God then it vvorketh damnation 18 The remedie is to humble them selues and referre al to God verse 1 AND I brethren could not speake to you as to spiritual but as to carnal As it vvere to litle ones in Christ ✠verse 2 I gaue you milke to drinke not meate for you could not as yet but neither can you novv verely for yet you are carnal ✠verse 3 For vvhereas there is among you emulation and contention are you not carnal and vvalke according to man ✠verse 4 For vvhen one saith I certes am Paules an other I Apollos are you not â—men ' Vvhat is Apollo then and vvhat is Paul ✠verse 5 The ministers of him vvhom you haue beleeued to euery one as our Lord hath giuen ✠verse 6 I planted Apollo vvatered but God gaue the increase ✠verse 7 Therfore neither he that planteth is any thing nor he that vvatereth but he that giueth the increase God ✠verse 8 And he that planteth and he that vvatereth are one And â— euery one shal receiue his owne reward according to his ovvne labour ✠verse 9 For vve are Gods coadiutors you are Gods husbandrie you are Gods building ✠verse 10 According to the grace that is giuen me as a vvise vvorkemaster haue I laid the foundation and an other buildeth therevpon but let euery one looke hovv he buildeth thereon ✠verse 11 For other foundation no man can lay beside that vvhich is laid vvhich is Christ IESVS ✠verse 12 And if any man build â— vpon this foundation gold siluer pretious stones vvood hay stubble ✠verse 13 the vvorke of euery one â— shal be manifest for â— the day of our Lord vvil declare because it shal be reuealed in fire and the vvorke of euery one of vvhat kinde it is the fire shal trie ✠verse 14 If any mans vvorke abide vvhich he built therevpon he shal receiue revvard ✠verse 15 If any mans vvorke burne he shal suffer detriment but him self shal be saued yet so â— as by fire ✠verse 16 Knovv you not that you are the temple of God and the Spirit of God dvvelleth in you ✠verse 17 But if any violate the temple of God God vvil destroy him For the temple of God is holy vvhich you are ✠verse 18 Let no man seduce him self if any man seeme to be vvise among you in this world let him become a foole that he may be vvise ✠verse 19 For the vvisedom of this vvorld is folishnes vvith God For it is vvritten I vvil compasse the vvise in their subteltie ✠verse 20 And againe Our Lord knovveth the cogitations of the vvise that they be â—aine ✠verse 21 Let no man therfore glorie in men For al things are yours ✠verse 22 vvhether it be Paul or Apollo or Cephas or the vvorld or life or death or things present or things to come for al are yours ✠verse 23 and you are Christs and Christ is Gods ANNOTATIONS CHAP. III. 8. Euery man shal receiue according A most plaine text for proofe that men by their labours and by the diuersities thereof shal be diuersly revvarded in heauen and therfore that by their vvorkes proceding of grace they do deserue or merite heauen and the more or lesse ioy in the same for though the holy Scripture coÌ„monly vse not this vvord merite yet in places innumerable of the old and nevv Testament the very true sense of merite is conteined and so often as the vvord merces and the like be vsed they be euer vnderstood as correlatiues or correspondent vnto it for if the ioy of heauen be â—erribution repaiment hire vvages for vvorkes as in infinite places of holy Scripture then the vvorkes can be none other but the valure deseit price vvorth and merite of the same And in deede this vvord revvard vvhich in our English tonge may signifie a volutary or bountiful gift doth not so vvel expresse the nature of the * Latin vvord or the Greeke vvhich are rather the very stipend that the hired vvorkeman or iournieman couenanteth to haue of him vvhose vvorke he doth and is a thing equally
verb. Do. sec Mat. Tertul. li. 4. cont Marc. Chrys ho. 2. in 2. ad Tim. in fine ho. de prodit Iuda to 3. Grego Nyss in orat Catech. Damase li. 4. c. 14. 24. My body Vvhen the vvordes of Consecration be by tho said impietie of the Protestants thus remoued from the elements no maruel if Christes holy body and bloud be not there or that it is novv no more a Sacrament but common bread and vvine So they that vniustly charge the Cath. Church vvith defrauding the people of one peece of the Sacramēt haue in very deede left no part nor spice of Sacrament neither folovving Christ as they pretend nor S. Paul nor any Euangelist but their owne detestable Secte hauing boldly defaced the vvhole institution not in any accidental indifferent circunstances but in the very substance and al. The right name is gone the due elements both gone no blessing or consecration or other action ouer them the formes be gone and consequently the body and bloud the Sacrament and the Sacrifice 24. This doe By these vvordes authoritie and povver is giuen to the Apostles and by the like in the Sacrament of Orders to al lavvful Priests onely No maruel then that the nevv heretical Ministers being lay men giue the people nothing but bare bread and vvine profane naked and natural elements void of Sacrament and al grace See the Annotation vpon S. Luke chap. 22 19. 24. Take and eate This pertaineth to the receiuing of those things vvhich by consecration are present and sacrificed before as vvhen the people or Priests in the old Lavv did eate the hostes offered or part thereof they vvere made partakers of the sacrifice done to God before And this is not the substance or being or making of the Sacrament or Sacrifice of Christes body and bloud but it is the vse and application to the receiuer of the things vvhich vvere made and offered to God before There is a difference betvvixt the making of a medecine or the substance and ingredience of it and the taking of it Novv the receiuing being but a consequence or one of the endes vvhy the Sacrament vvas made the meane to apply it vnto vs the Aduersaries vnlearnedly make it al and some ad therfore improperly name the vvhole Sacrament and ministration therof by calling it the Communion Vvhich name they giue also rather then any other to make the ignorant beleeue that many must communicate together as though it vvere so called for that it is common to many By which collusion they take avvay the receiuing of the Priest alone of the sicke alone of reseruing the consecrated Host and the vvhole Sacrament Against vvhich deceite knovv that this part of the MASSE is not called Communiō for that many should concurre together alwaies in the external Sacrament but for that vve do communicate or ioyne in vnitie and perfect felovvship of one body vvith al Christian men in the vvorld vvith al vve say that eate it through the vvhole Church and not vvith them onely vvhich eate vvith vs at one time And this fellovvship riseth of that that vve be euery time we receiue either alone or vvith companie partakers of that one body vvhich is receiued through out al the vvorld It is called cōmunion saith S. Damascent so in deede it is for that by it vve comunicate vvith Christ be partakers of his flesh diuinitie by it doe cōcommunicate and are vnited one vvith an other onely let vs take heeds that vve do not participat vvith heretikes And vvhen the Apostle saith that al be one bread and one body that are partakers of one Bread he meaneth not of them onely that communicate at one time and place but that al be so that communicate in vnitie through the whole Church Thē the name Communion is as ignorantly vsed of them as the name of Supper 26. You shal shevv Vpon this vvord the Heretikes fondly ground their false supposition that this Sacrament can not rightly be ministred or made vvithout a sermon of the death of Christ and that this and other Sacraments in the Church be not profitable when they be ministred in a strange language As though the grace force operation actiuitie together vvith the iustruction and representation of the things which they signifie vvere not in the very substance matter forme vse and vvorke it self of euery of the Sacraments and as though preaching vvere not one vvay to shevv Christes Passion and the Sacraments an other vvay namely this Sacrament conteining in the very kindes of the elements and the action a most liuely representation of Christes death As vvisely might they say that neither Abels sacrifice nor the Paschal lambe could signifie Christes death vvithout a Sermon 27. Guilty of the body First herevpon marke vvel that il men receiue the body and bloud of Christ be they infidels or il liuers For in this case they could not be guilty of that vvhich they receiue not Secondly that it could not be so heinous an offense for any man to receiue a peece of bread or a cuppe of vvine though they vvere a true Sacrament For it is a deadly sinne to receiue any Sacramēt with vvil intentiō to cōtinevv in sinne or vvithout repentance of former sinnes but yet by the vnvvorthy receiuing of no other Sacrament is man guilty of Christes body and bloud but here vvhere the vnvvorthy as S. Chrysostom saith doth vilany to Christes ovvne person as the Ievves or Gentiles did that crucified it Chrys ho. de non contemn Ec. c. Ho. 60 61 ad po Antioch Vvhich inuincibly proueth against the Heretikes that Christ is really present 28. Let him proue A man must examine his life diligently vvhether he be in any mortal sinne and must confesse him self of euery offense vvhich he knovveth or feareth to be deadly before he presume to come to the holy Sacrament For so the Apostles doctrine here vvith the continual custom of the Cath. Church and the Fathers example binde him to doe Cypr. de laps nu 7. Aug. Eccl. dog c. 53. 29. Not diseruing the body That is because he putteth no difference nor distinction betvvixt this high meate and others and therfore S. Augustine saith ep 118. c. 3. that it is he that the Apostle saith shal be damned that doth not by singular veneration or adoration make a difference betvvene this meate and al others And againe in Psal 98. No man eateth it before he adore it And S. Ambrose li. 3 c. 12 de Sp. San. We adore the flesh of Christ in the Mysteries S. Chrysostome ho. 24 in 1 Cor. We adore him on the altar as the Sages did in the manger S. Nazianzene in Epitaph Gorgoniae My sister called on him vvhich is vvorshipped vpon the altar Theodorete Dial. 2 Inconf The Mystical tokens be adored S. Denys this Apostles scholer made solemne inuocation of the Sacrament after Consecration
to them selues nor novv to be approued or examined in the assemblies but they are such as vvere giuen and vvritten by the Holy Ghost and prescribed by Christ and his Church for the faithful to vse namely the Pater noster the Auâ— Marie and the Creede our Ladies Mattins the Litanies and the like Therfore the Apostle prescribeth nothing here thereof condemneth nothing therein toucheth the same nothing at al. But the deuout people in their auÌ„cient right may and ought stil vse their Latin primars beades and praiers as euer before Vvhich the wisedom of the Church for greate causes hath better liked and allowed of then that they should be in vulgar tonges though she wholy forbiddeth not but sometimes graunteth to haue them translated and vvould gladly haue al faithful people in order and humilitie learne as they may the contents of their praiers and hath commaunded also in some Councels that such as can not learne distinctly in Latin specially the Pater noster the Creede should be taught them in the vulgar toÌ„gue And therfore as vve doubt not but it is acceptable to God auailable in al necessities more agreable to the vse of al Christian people euer since their conuersion to pray in Latin then in the vulgar though euery one in particular vnderstand not vvhat he saith so it is plaine that such pray vvith as great consolation of spirit vvith as litle tediousues vvith as great deuotion and affection and oftentimes more then the other and alvvaies morethen any Schismatike or Heretike in his knovven language Such holy Oraisons be in maner consecrated and sanctified in and by the Holy Ghost that first inspired them and there is a reuerence and Maiestie in the Churches tongue dedicated in our Sauiours Crosse and giueth more force and valure to them said in the Churches obedience then to others The children cried Hosanna to our Sauiour and vvere allovved though they knevv not vvhat they said It is vvel neere a thousand yeres that * our people vvhich could nothing els but barbarum frendere did sing Alleluia and not Praiseye the Lord. and longer agoe since the poore husband men sang the same at the plough in other Countries Hiero. to 1 ep 58. And Sursum corda and Kyrie eleison and the Psalmes of Dauid sung in Latin in the Seruice of the Primitiue Church haue the auncient and flat testimonies of S. Cyptian S. Augustine S. Hierom and other Fathers Grego li. 7 ep 6â— Cypr. exp orat Do. nu 13. August c. 13 de dono perseuer de bono vid. c. 16. and ep 178. Hiero. prafat in Psal ad Sephron Aug. de Catechiz rud c. 9. de Doct. Chr. li. 2 c. 13. See ep 10. August of S. Hieroms latin translation readde in the Churches of Africa Praiers are not made to teache make learned or increase knovvledge though by occasion they sometimes instruct vs. but their special vse is to offer our hartes desires and vvants to God and to shevv that vve hang of him in al things and this euery Catholike doth for his condition vvhether he vnderstand the vvordes of his praier or not The simple sort can not vnderstand al Psalmes nor scarse the learned no though they be translated or read in knovven tonges men must not cease to vse them for al that vvhen they are knovven to containe Gods holy praises The simple people vvhen they desire any thing specially at Gods hand are not bound to knovv neither can they tel to vvhat petition or part of the Paternoster their demaund pertaineth though it be in English neuer so much they can not tel no more vvhat is Thy kingdome come then Adueniat regnum tuum not vvhether their petition for their sicke children or any other necessitie pertaine to this part or to Fiat voluntas tua or Nâ—nos inducas or to vvhat other part els It is ynough that they can tel this holy Oraison to be appointed to vs to call vpon God in al our desires more then this is not necessarie And the translation of such holy things often breedeth manifold danger and irreuerence in the vulgar as to thinke God is author of sinne vvhen they read Leade vs not into tentation and seldom any edification at al. For though vvhen the prayers be turned and read in English the people knovveth the vvordes yet they are not edified to the instruction of their minde and vnderstanding except they knevv the sense of the vvordes also and meaning of the holy Ghost For if any man thinke that S. Paul speaking of edification of mans minde or vnderstanding meaneth the vnderstanding of the vvordes onely he is fouly deceiued for vvhat is a childe of fiue or sixe yeres old edified or increased in knovvledge by his Pater noster in English It is the sense therfore vvhich euery man can not haue neither in English nor Latin the knovvledge vvhereof properly and rightly edifieth to instruction and the knovvledge of the vvordes onely often edifieth neuer a vvhit and some times buildeth to error and destruction as it is plaine in al Heretikes and many curious persons besides finally both the one and the other vvithout charitie and humilitie maketh the Heretikes and Schismatikes vvith al their English and vvhat other tonges and intelligence so euer to be as sonans cymbalum tinniens sounding brasse and a tinkling cymbal To conclude for praying either publikly or priuately in Latin vvhich is the common sacred toÌ„gue of the greatest part of the ChristiaÌ„ world this is thought by the vvisest godliest to be most expedient and is certainely seen to be nothing repugnant to S. Paul If any yet vvil be contentious in the matter vve must ansvver them vvith this same Apostle The Church of God hath no such custome and vvith this notable saying of S. Augustine ep 118. c. 5. Any thing that the vvhole Church doth practise and obserue through out the vvorld to dispute thereof as though it vvere not to be done is most insolent madnesse 14. Let vvomen hold their peace There be or vvere certaine Heretikes in our Countrie for such euer take the Scriptures diuersely for the aduantage of time that denied vvomen to hold lavvfully any kingdom or temporal Souerainty but that is false and against both reason the Scriptures This onely in that sexe is true that it is not capable of holy orders spiritual Regiment or Cure of soules and therfore can not doe any function proper to Priests and Bishopes not speake in the Church and so not preach nor dispute nor haue or giue voice either deliberatiue or definitiue in Councels and publike Assemblies concerning matters of ReligioÌ„ nor make Ecclesiastical lavves concerning the same nor binde nor loose nor excoÌ„municate nor suspend nor degrade nor absolue nor minister SacrameÌ„ts other then Baptisme in the case of mere necessitie when neither Priest nor other man can be had much lesse prescribe any thing to
that obiected lightnes against him for not comming to Corinth according to his promis verse 1 PAVL an Apostle of IESVS Christ by the vvil of God and Timothee our brother to the Church of God that is at Corinth vvith al the saincts that are in al Achaia ✠verse 2 Grace vnto you and peace from God our father and from our Lord IESVS Christ ✠verse 3 Blessed be the God and father of our Lord IESVS Christ the father of mercies and God of al comfort ✠verse 4 vvho comforteth vs in al our tribulation that vve also may be able to comfort them that are in all distresse by the exhortation vvherevvith vve also are exhorted of God ✠verse 5 For as the ″ passions of Christ abound in vs so also by Christ doth our ″ comfort abound ✠verse 6 And vvhether vve be in tribulation for your exhortation and saluation vvhether vve be exhorted for your exhortation and saluation vvhich vvorketh the toleration of the same passions vvhich vve also doe suffer ✠verse 7 and our hope is firme for you knovving that as you are partakers of the passions so shal you be of the consolation also ⊢ ✠verse 8 For vve vvil not haue you ignorant brethren concerning our tribulation vvhich happened in Asia that vve vvere pressed aboue measure aboue our povver so that it vvas tedions vnto vs euen to liue ✠verse 9 But vve in our selues had the ansvver of death that vve be not trusting in our selues but in God vvho raiseth vp the dead ✠verse 10 vvho hath deliuered and doth deliuer vs out of so great dangers in vvhom vve hope that he vvil yet also deliuer vs ✠verse 11 you ″ helping vvithal in praier for vs that ″ by many mens persons thankes for that gift vvhich is in vs may be giuen by many in our behalfe ✠verse 12 For our glorie is this the testimonie of our conscience that in simplicity and sincerity of God and not in carnal vvisedoÌ„ but in the grace of God vve haue conuersed in this vvorld and more aboundantly tovvards you ✠verse 13 For vve vvrite no other things to you then that you haue read and knovv And I hope that you shal knovv vnto the ende ✠verse 14 as also you haue knovven vs in part that vve are ″ your glorie as you also ours in the day of our Lord IESVS Christ ✠verse 15 And in this confidence I vvould first haue come to you that you might haue a second grace ✠verse 16 and by you passe into Macedonia and againe from Macedonia come to you and of you be brought on my vvay into Ievvrie ✠verse 17 Vvhereas then I vvas thus minded did I vse lightenes Or the things that I minde do I minde according to the flesh that there be vvith me It is and It is not ✠verse 18 But God is faithful because our preaching vvhich vvas to you there is not in it ″ It is and It is not ✠verse 19 For the Sonne of God IESVS Christ vvho by vs vvas preached among you by me and Syluanus and Timothee vvas not It is and It is not but It is vvas in him ✠verse 20 For al the promises of God that are in him It is therfore also by him Amen to God vnto our glorie ✠verse 21 And he that confirmeth vs vvith you in Christ and that hath anointed vs God ✠verse 22 vvho also ″ hath sealed vs and giuen the pledge of the Spirit in our hartes ✠verse 23 And I call God to vvitnesse vpon my soul that sparing you I came not any more to Corinth ✠verse 24 ″ not because vve ouerrule your faith but vve are helpers of your ioy for in the faith you stand ANNOTATIONS CHAP. I. 5. Passions of Christ Al the afflictions of the faithful be called Christes ovvne passions not onely because they be suffered for him but for that there is so straite coniunction and communion betvvixt him being the head and euery of the liuing members of his body vvhich is the Church that vvhatsoeuer is suffered by any one of the same is counted as a peece of his ovvne Passion As likevvise vvhatsoeuer good vvorkes be done to any of them or by any of them be accepted as done to or by Christ him self Vvhich thing if the Protestants vvel vveighed they vvould not maruel that the Catholike Church attributeth such force of merite and satisfaction to the vvorke of holy men 5. The comfort abound Vvorldly men that see onely the exterior miseries and afflictions that Catholikes do suffer being persecuted by the Heathen or Heretikes deeme them exceding miserable but if they felt or could conceiue the aboundance of consolation vvhich Christ euer giueth according to the measure of their afflictions they vvould neuer vvonder at the voluntary toleration of vvhat torments so euer for Christes sake but vvould vvish rather them selues to be in any dungeon in England vvith the comfort that such haue from God then to liue out of the Church in al the vvealth of the vvorld â—1 You helping in praier S. Paul knevv that the helpe of other mens praiers vvas nothing derogatorie to the office of Christes mediation or intercession for him nor to the hope that he had in God and therfore he craueth the Corinthians aide herein as a support and succours for him self in the sight of God Vvith vvhat reason or Scripture then can the Protestants say that the praiers of Sainctes be iniurious to Christ or not to stand vvith the confidence vve haue in him As though it vvere more dishonour to God that vve should vse the aide of Sainctes in heauen then of sinners in earth or * that the intercession of these our fellovves beneath vvere more auailable then the praiers of those that be in the glorious sight of God aboue 11. By many mens He meaneth that as the praiers of many ioyned together for him shal be rather heard then of any alone so their common thankes giuing to God for graunting their request shal be more acceptable and glorious to God then any one mans thankes alone Vvhich thing doth much commend the holy Churches publike praiers processions stations and pilgrimages vvhere so many meete and vniformely ioyne their praiers and laudes together vnto God 14. Your glorie The Apostles teachers and preachers that conuert countries or particular persons to Christ and the peoples or parties by them conuerted shal in the day of iudgement haue much mutual ioy and glorie of and for eche other one giuing to the other great matter of merite in this life and of revvard in the next See 1 Thess 2. v. 19. 18. It is it is not As he dischargeth him self of al other leuitie touching his promis or purpose of comming to them so much more of al inconstancie in preaching Christes doctrine and faith Vvherein one day to affirme an other day to deny to dissent from his fellovves
vveake in this part Vvherein any man dare I speake folishly I dare also ✠verse 22 * They are Hebrevves and I. They are Israëlites and I. They are the seede of Abraham and I. ✠verse 23 They are the ministers of Christ and I. I speake as one scarse vvise more I in many moe labours in prisons more aboundantly in stripes aboue measure in deathes often ✠verse 24 Of the Ievves fiue times did I receiue * fourtie sauing one ✠verse 25 Thrise vvas I beaten * vvith roddes * once I vvas stoned thrise I suffred * shipvvracke night and day haue I been in the depth of the sea ✠verse 26 in iourneying often perils of vvaters perils of theeues perils of my nation perils of Gentiles perils in the citie perils in the wildernes perils in the sea perils among false brethren ✠verse 27 in labour and miserie in much vvatchings in hunger and thirst in fastings often in colde and nakednes ✠verse 28 beside those things which are outwardly my daily instance the carefulnes of al churches ✠verse 29 Vvho is vveake and I am not vveake vvho is scandalized and I am not burnt ✠verse 30 If I must glorie I vvil glorie of the things that concerne my infirmitie ✠verse 31 The God and Father of our Lord IESVS Christ vvho is blessed for euer knovveth that I lie not ✠verse 32 * At Damascus the Gouernour of the nation vnder Aretas the king kept the citie of the Damascenes for the apprehend me ✠verse 33 and through a vvindovv in a basket vvas I let dovvne by the vvall and so escaped his handes ANNOTATIONS CHAP. XI â— From the simplicitie People fall from their first faith virginitie and simplicitie in Christ not by sodeÌ„ reuolt but by litle litle in giuing eare to the subtil persuasioÌ„ of the Serpent speaking to theÌ„ by the svveete mouthes illurementes of Heretikes of vvhich kind of seductioÌ„ he giueth Eue for an example vvho vvas by her greedy desire of knovvledge and the Diuels promis of the same dravven from the natiue simplicitie and obedience to God as at this day promis and pretense of knovvledge driueth many a poore soul from the sure true sincere and onely beleefe of Gods Church 6. Rude in speach Hereby vve see that the seditious and false teachers haue often the gift of eloquence vvhereby the simple he easily beguiled Such vvere Corè and Dathan as Iosephus vvriteth Antiq. li. 4 c. â— for the same S. Augustine li. 5 Confes c. 〈…〉 calleth the Heretike Faustus Manichaeus magnum laqueum Diaboli a great snare of the Diuel saying that he passed the glorious Doctor S. Ambrose in shevv of vvordes but farre inferior to him vvithout al comparison in substance and matter In vvhich sort the Apostle here is glad to compare him self vvith the false Apostles vvhom the Corinthians did folovv and extoll farre aboue him by reason of their eloquence graunting to them that gift but chalenging to him self superioritie in knovvledge vvhich al vvise men preferre before vaine vvordes And it is the bane of our poore countrie that the people novv a daies giue credit rather to nevv orators and folish yonkers for their svveete speaches then to the glorious Doctors of Christes Church for their singular knovvledge and more graue eloquence CHAP. XII 〈…〉 of his incomparable visions â— but for humilitie liketh better to talke of his infirmities 11 putting the fauâ—s in the Corinthians for that he is faine thus to rehearse his ovvne commendation 〈◊〉 Vvhere againe he reasoneth the matter vvith them like 〈◊〉 father vvhy they should preferre those false Apostles before him 20 And feareth left at his comming he shal be compelled to excommunicate many of them verse 1 IF I must glorie it is not expedient in deede but I vvil come to the ″ visions and reuelatioÌ„s of our Lord. ✠verse 2 I knovv a man in Christ aboue fourtene yeres agoe vvhether in the body I knovv not or out of the body I knovv not God doth knovv such a one rapt euen to the third heaueÌ„ ✠verse 3 And I knovv such a man vvhether in the body or out of the body I knovv not God doth know ✠verse 4 that he vvas rapt into Paradise heard secrete vvordes which it is not lavvful for a man to speake ✠verse 5 For such an one I vvil glorie but for my self I vvil glorie nothing sauing in my infirmities ✠verse 6 For and if I vvil glorie I shal not be foolish for I shal say truth but I spare lest any maÌ„ should esteeme me aboue that vvhich he seeth in me or heareth any thing of me ✠verse 7 And lest the greatnes of the reuelations might extoll me there vvas giuen me a pricke of my flesh an angel of Satan to buffet me ✠verse 8 For the vvhich thing thrise I besought our Lord that it might depart from me ✠verse 9 and he said to me My grace sufficeth thee for povver is perfited in infirmitie Gladly therfore vvil I glorie in mine infirmitie that the povver of Christ may dvvel in me ⊢ ✠verse 10 For the vvhich cause I please my self in infirmities in contumelies in necessities in persecutions in distresses for Christ for vvhen I am vveake then am I mightie ✠verse 11 I am become foolish you haue compelled me For I ought to haue been commended of you for I haue been nothing lesse then they that are aboue measure Apostles although I am nothing ✠verse 12 Yet the signes of my Apostleship haue been done vpon you in al patience ″ in signes vvoÌ„ders and mighty deedes ✠verse 13 For vvhat is there that you haue had lesse then the other churches but that I my self haue not burdened you Pardon me this iniurie ✠verse 14 Behold novv the third time I am ready to come to you and I vvil not be burdenous vnto you For I seeke not the things that are yours but you For neither ought the childreÌ„ lay vp treasures for the parents but the parents for the children ✠verse 15 But I most gladly vvil bestovv vvil my self moreouer be bestovved for your soules although louing you more I am loued lesse ✠verse 16 But be it so I haue not burdened you but being craftie I tooke you by guile ✠verse 17 Haue I circumuented you by any of them vvhom I sent to you ✠verse 18 I requested Titus and I sent vvith him a brother Did Titus circumuent you vvalked vve not vvith one spirit not in the self same 〈◊〉 ✠verse 19 Of old thinke you that vve excuse our selfe 〈…〉 Before God in Christ vve speake but al things 〈…〉 for your edifying ✠verse 20 For I feare lest perhaps vvhen I come I finde you not such as I vvould and I befound of you such an one as you vvould not lest perhaps coÌ„tentions emulatioÌ„s stomakings dissensions detractions vvhisperings svvellings seditions be among
the Epistle to the Romanes but here lesse exactly and more briefly because the Galatians vvere very rude and the Romanes contrarivvise repleti omni scientia Rom. 15. replenished vvith al knovvledge THE EPISTLE OF PAVL TO THE GALATIANS CHAP. I. After the foundation laide in the salutation â— 6 he exclaimeth against the Galatians and their false apostles 1â— considering that the Gospel vvhich he preached to theÌ„ he had it immediatly of Christ him self 13 Vvhich to shevv he beginneth to tel the storie of his conuersion and preaching since then that as he learned nothing of the other Apostles so yet he had their approbation verse 1 PAVL an Apostle not of men ″ neither by man but by IESVS Christ and God the Father that raised him from the dead ✠verse 2 and al the brethren that are vvith me to the churches of Galatia ✠verse 3 Grace to you and peace from God the Father and our Lord IESVS Christ ✠verse 4 vvho gaue him self for our sinnes that he might deliuer vs from this present vvicked vvorld according to the vvil of our God and father ✠verse 5 to vvhom is glorie for euer and euer Amen ✠verse 6 I maruel that thus so soone you are transferred from him that called you into the grace of Christ vnto an other Gospel ✠verse 7 vvhich is not an other vnles there be some that trouble you and vvil inuert the Gospel of Christ ✠verse 8 But although we ″ or an Angel from heauen euaÌ„gelize to you beside that vvhich vve haue euangelized to you be he anáthema ✠verse 9 As vve haue said before so novv I say againe If any euangelize to you beside that vvhich you haue receiued be he anáthema ✠verse 10 For do I novv vse persuasion to men or to God Or do I seeke to please men If I yet did please men I should not be the seruant of Christ ✠verse 11 For I doe you to vnderstand brethren the Gospel that vvas euangelized of me that it is not according to man ✠verse 12 For neither did I receiue it of man noâ— learne 〈◊〉 but by the reuelation of IESVS Christ ✠verse 13 For you haue heard my coÌ„uersation sometime in Iudaisme that aboue measure I persecuted the Church of God and expugned it ✠verse 14 and profited in Iudaisme aboue many of mine equales in my nation being more aboundantly an emulator of the traditions of my fathers ✠verse 15 But vvhen it pleased him that separated me from my mothers vvombe and called me by his grace to reueale his sonne in me ✠verse 16 that I should euangelize him among the Gentils incontinent I condescended not to flesh and bloud ✠verse 17 neither came I to Hierusalem to the Apostles my antecessors but I vvent into Arabia and againe I returned to Damascus ✠verse 18 Then after three yeres I came to Hierusalem ″ to see Peter and taried with him fiftene daies ✠verse 19 But other of the Apostles savv I none sauing Iames the brother of our Lord. ✠verse 20 And the things that I vvrite to you behold before God that I lie not ⊢ ✠verse 21 After that I came into the partes of Syria and Cilicia ✠verse 22 And I vvas vnknowen by sight to the churches of Ievvrie that vvere in Christ ✠verse 23 but they had heard only That he vvhich persecuted vs sometimes doth novv euangelize the faith vvhich sometime he expugned ✠verse 24 and in me they glorified God ANNOTATIONS CHAP. I. 1. Neither by man Though he vvere not first by mans election nomination or assignement but by Gods ovvne special appointmeÌ„t chosen to be an Apostle yet by the like expresse ordinance of God he tooke orders or imposition of hands of men as is plaine Act. 18. Let vs bevvare then of such false Apostles as novv a daies intrude them selues to the office of Ministerie and preaching neither called of God nor rightly ordered of men â— Or an Angel Many vvorthie obseruations are made in the fathers vvritings of the earnest admonition of the Apostle and much may vve gather of the text it self first that the credit of any man or Angel for vvhat learning eloquence shevv of grace or vertue so euer though he vvrought miracles should not moue a Christian man from that truth vvhich he hath once receiued in the Catholike Church of vvhich point Vincentius Liâ—inensis excellently treateth li. cont profan hares Nouitates Vvhereby vve may see that it is great pitie and shame that so many folovv Luther and Caluin and such other Ieude fellovves into a nevv Gospel vvhich are so farre from Apostles and Angels that they are not any vvhit comparable vvith the old Heretikes in giftes of learning or eloquence much lesse in good life Secondly S. Augustine noteth vpon the vvord Beside that not al other teaching or more preaching then the first is forbidden but such as is contrarie and disagreing to the rule of faith The Apostle did not say saith he If any man euangelize to you more then you haue receiued but beside that you receiued for if he should say that he should be preiudiâ—ial to him self vvho coueted to come to the Thessalonians that he might supply that vvhich vvas vvanting to their faith Novv he that supplieth addeth that vvhich vvas lacking taketh not avvay that vvhich vvas c. By vvhich vve see hovv friuolously and calumniously the Heretikes charge the Church vvith addition to the Scripture Thirdly as vvel by the vvord euangelizamus vve euangelize as the vvord accepistis you haue receiued vve may note that the first truth against vvhich no second Gospelling or doctrine may be admitted is not that onely vvhich he vvrote to the Galatians or vvhich is conteined either in his or any other of the Apostles or EuaÌ„gelistes vvritings but that vvhich vvas by vvord of mouth also preached taught or deliuered them first before he wrote to them Therfore the Aduersaries of the Church that measure the word of God or Gospel by the Scriptures onely thinking them selues not to incurre S. Paules curse except they teach directly against the vvritten vvord are fouly beguiled As therein also they any shamefully erre when they charge the Catholikes with addint to the Gospel when they teach any thing that is not in expresse wordes written by the Apostles or Euangelistes not marking that the Apostle in this Chapter and els where commonly calleth his his fellovves whole preaching the Gospel be it written or vnvvritten Fourthly by the same wordes we see condemned al after-preachings later doctrines new sectes and authors of the same that onely being true which was first by the Apostles and Apostolike men as the lavvful husbandmen of Christes fild sovved and planted in the Church and that false which was laten and as it vvere ouersovven by the enemie By which rule not onely Tertullian de praescript nu 6 9. but all other auÌ„cient Doctors and specially S.
as it is plaine by the place of Deuteronomie vvhence he reciteth this text but onely such as commit great and damnable crimes and so by greuous and mortal transgressions vvholy breake Gods precepts and thereby incurre the curse of the Lavv from vvhich the said Lavv could not deliuer them of it self nor by any other meanes but by the faith and grace of CHRIST IESVS 11. Liueth by faith It is neither the Heretikes special presumption and confidence nor the faith of Diuels nor faith vvithout vvorkes vvhich is dead in it self as S. Iames saith that can giue life to the iust for that vvhich is dead can not be the cause of life but it is the Catholike faith as S. Augustine vvriteth vvhich vvorketh by charitie according to the Apostles ovvne explication of this vvhole passage by vvhich the iust liueth Li. 3 c. 5. cont duas ep Pelag. See the Annotation vpon the same vvordes Rom. 1. 27. Haue put on Christ Here the Aduersaries might haue seen if they vvere not blinded by contentious striuing against Gods Church that vvhen Iustification is attributed to faith vvithout mention of good vvorkes or other Christian vertues Sacraments it is not meant to exclude any of the same from the vvorking of iustice or saluation for here vve learne that by the Sacrament of Baptisme also vve put on Christ vvhich is to put on faith hope charitie and al Christian iustice By the same vve proue also that the Sacraments of the nevv iavv giue grace for that the receiuers thereof put on Christ And the Aduersaries euasion that it is faith vvhich vvorketh in the Sacrament and not the Sacrament it self is plainely false Baptisme giuing grace and faith it self to the infant that had none before CHAP. IIII. That the Lavv vvas fit for the time of nonnage but being novv come to ful age to desire such seruitude is absurd specially for Gentils 12 And that he vvriteth this not of any displeasure but to tel them the truth remembring hovv passingly they honoured him vvhom he vvas present and exhorting them therfore not to harken to the false Apostles in his absence 21 By the allegorie also of Abrahams tvvo sonnes shevving that the children of the Ievves Synagogue shal not inherite but vve vvho are the children of the free vvoman that is of the Cath. Church of Christ verse 1 AND I say as long as the heire is a litle one he differeth nothing from a seruant although he be lord of al ✠verse 2 but is vnder tutors and gouernours vntil the time limited of the father ✠verse 3 so vve also vvhen vve vvere litle ones vvere ″ seruing vnder the elemētes of the vvorld ✠verse 4 But vvhen the fulnes of time came God sent his sonne made of a vvoman made vnder the Lavv ✠verse 5 that he might redeeme them that vvere vnder the Lavv that vve might receiue the adoption of sonnes ✠verse 6 And because you are sonnes * God hath sent the Spirit of his sonne into your hartes crying Abba Father ✠verse 7 Therfore novv he is not a seruant but a sonne And if a sonne an heire also by God ⊢ ✠verse 8 But then in deede not knowing God you serued them that by nature are not Gods ✠verse 9 But novv vvhen you haue knovven God or rather are knovven of God hovv turne you againe to the ″ vveake poore elements vvhich you vvil serue againe ✠verse 10 ″ You obserue daies and moneths and times and yeres ✠verse 11 I feare you lest perhaps I haue laboured in vaine among you ✠verse 12 Be ye as I because I also am as you brethren I beseeche you you haue hurt me nothing ✠verse 13 And you knovv that by infirmitie of the flesh I euangelized to you heretofore ✠verse 14 and your tentation in my flesh you despised not neither reiected but as an Angel of God you receiued me as Christ IESVS ✠verse 15 Vvhere is then your blessednes for I giue you testimonie that if it could be done you vvould haue plucked out your eies and haue giuen them to me ✠verse 16 Am I then become your enemie telling you the truth ✠verse 17 They emulate you not vvel but they vvould exclude you that you might emulate them ✠verse 18 But do you emulate the good in good alvvaies and not only vvhen I am present vvith you ✠verse 19 My litle children vvhom I trauail vvithal againe vntil Christ be formed in you ✠verse 20 And I vvould be vvith you now and chaunge my voice because I am confounded in you ✠verse 21 Tel me you that vvil be vnder the Lavv haue you not read the Lavv ✠verse 22 For it is vvritten that * Abraham had tvvo sonnes one of the bond-vvoman and one of the free-vvoman ✠verse 23 But he that of the bond-vvoman vvas borne according to the flesh and he that of the free-vvoman by the promisse ✠verse 24 vvhich things are said ″ by an allegorie For these are the tvvo testaments The one from mount Sina gendring vnto bondage vvhich is Agar ✠verse 25 for Sina is a mountaine in Arabia vvhich hath affinitie to that vvhich novv is Hierusalem and serueth vvith her children ✠verse 26 But that Hierusalem vvhich is aboue is free vvhich is our mother ✠verse 27 For it is vvritten Reioyce thou barren that bearest not breake forth and crie that trauailest not because many are the children of the desolate more then of her that hath a husband ✠verse 28 But * we brethren according to Isaac are the children of promis ✠verse 29 But as then he that vvas borne according to the flesh persecuted him that vvas after the spirit so novv also ✠verse 30 But vvhat saith the Scripture Cast out the bond-vvoman and her sonne for the sonne of the bond-vvoman shal not be heire vvith the sonne of the free-vvoman ✠verse 31 Therfore brethren vve are not the children of the bond-vvoman but of the free by the ″ freedom vvhere vvith Christ hath made vs free ⊢ ANNOTATIONS CHAP. IIII. ◠Seruing. There can be no external vvorship of God nor association of men in religion either true or false vvithout the vse of corporal things or elements The Heathen so vsed the creatures of elements that they serued them as their goddes The Ievves of vvhom the Apostle here speaketh serued not the creatures them selues vvhich they occupied in their ceremonies but they serued the only true God vnder the elements that is to say being serullely clogged yoked kept occupied and in avve vvith innumerable fleshly grosse and combersom offices about creatures The Christians neither serue elements as the one nor be kep◠in seruile thraldom thereby as the other but occupie only a fevv exceding easie svvete seemely and significant for an agreable exercise both of body and minde Vvhereof S. Augustine saith thus li. 3. c. 9
according to the purpose of him that vvorketh al things according to the counsel of his vvil ✠verse 12 that vve may be vnto the praise of his glorie vvhich before haue hoped in Christ ✠verse 13 in vvhom you also vvhen you had heard the vvord of truth the Gospel of your saluation in vvhich also beleeuing you vvere signed vvith the holy Spirit of promis ✠verse 14 vvhich is the pledge of our inheritance to the redemption of acquisition vnto the praise of his glorie ✠verse 15 Therfore I also hearing your faith that is in our Lord IESVS and loue tovvard al the sainctes ✠verse 16 cease not to giue thankes for your making a memorie of you in my praiers ✠verse 17 that God of our Lord IESVS Christ the father of glorie giue you the spirit of vvisedom and of reuelation in the knovvledge of him ✠verse 18 the eies of your hart illuminated that you may knovv vvhat the hope is of his vocation and vvhat are the riches of the glorie of his inheritance in the sainctes ✠verse 19 and vvhat is the passing greatnes of his povver tovvard vs that beleeue according to the operation of the might of his povver ✠verse 20 vvhich he vvrought in Christ raising him vp from the dead and setting him on his right hand in celestials ✠verse 21 aboue ″ al Principalitie Potestate Power and Domination and euery name that is named not only in this vvorld but also in that to come ✠verse 22 And he hath * subdued al things vnder his feete and hath made him ″ head ouer al the CHVRCH ✠verse 23 vvhich is his body the fulnes of him vvhich is filled al in al. ANNOTATIONS CHAP. I. 21. Al Principalitie The Fathers vpon this and other places of the old and new Testament vvhere they finde the orders of holy Angels or spirites named agree that there be nine orders of them Of vvhich some be here counted and called as vve see in the Epistle to the Colossians the order of Thrones is specified vvhich maketh fiue to vvhich if vve adde these foure Cherubim Seraphim Angels and Archangels vvhich are commonly named in holy vvrite in al there be nine S. Denys coel Hier. c. 7. 8. 9. Ec. Hier. c. 1. S. Athanas li de Communi essent in fine Gregor Moral li. 32. c. 18. Therfore good Reader make no accoumpt of * Caluins and others infidelitie vvhich blasphemously blame and condemne the holy doctors diligence in this point of curiousitie and impietie The vvhole endeuour of these heretikes is to bring al into doubt and to corrupt euery Article of our Religion 22. Head It maketh a high proofe among the Protestants that no man can be head of the Church because it is a calling and dignitie proper to Christ But in truth by as good reason there should be no king nor lord because He is king and lord neither should there be Bishop or Pastor because he is the Bishop and Pastor of our soules nor Pontifex nor Apostle for by those titles S. Paul termeth him Hebr. 3 none should be piller foundation rocke light or maister of the Church or truth because Christ is properly al these And yet our nevv doctors though they be exceding seditious and vvould for the aduantage of their sect be gladly ridde of kings and al other Superiors temporal if they feared not the sword more then God and vvould finde as good Scriptures to be deliuered of them as they now finde to discharge them selues of obedience to Popes yet I say they vvil not deny al the former titles and dignities notvvithstanding Christes soueraine right in the same to be giuen and communicated to the Princes and Magistrates of the earth both spiritual and temporal though Christ in a more diuine ample absolute excellent and transcendent sort haue al these things attributed or appropriated to him self So then though he be the head of the Church and the onely head in such soueraine and principal maner as no earthly man or mere creature euer is or can be and it ioyned to the Church in a more excellent sort of coniunction then any king is to his subiects or Countrie or any Pope or Prelate to the Church vvhereof he is gouernour euen so farre that it is called his body Mystical life motion spirit grace issuing dovvne from him to it and the members of the same as from the head of the natural body though in this sort we say no man can be head but Christ nor the Church be body to any but to Christ yet the Pope may be the ministerial head that is to say the cheefe Gouernour Pastor and Prelate of the same and may be his Vicar or Vicegerent in the regiment of that part vvhich is in earth as S. Hierom calleth Damasus the Pope Summum Sacerdotem the cheefe and highest Priest and the Apostle saith of this ministerial head The head can not say to the feete you are not necessarie for me For therein also is a great difference betvvene Christ and euery mortal I relate that as the Apostle here saith he is head of the vvhole Church meaning of the triumphaÌ„t of al Angels also though in an other sort no lesse theÌ„ of the Church militaÌ„t So Peter vvas not nor any Pope nor any man can be Where you must obserue that for this soueraine preeminence of Christ in this case the Church is not called the body mystical of any Gouernour Peter Paul or vvhat Prelate or Pope so euer CHAP. II. He putteth them in minde of their vnvvorthines before they vvere Christians that al the praise may be giuen to the grace of God 11 and of the enmitie that vvas thâ—â— betvvene the Ievv and the Gentil 〈◊〉 vntil nevv that Christ by his Crosse hath made both one taking avvay the ceremâ—nies of the Lavv and making one body and building one holy Temple of al in his Catholike Church verse 1 AND you vvhen you vvere dead by your offenses sinnes ✠verse 2 vvherein sometime you vvalked according to the course of this vvorld according to the * prince of the povver of this aire of the spirit that novv vvorketh on the childreÌ„ of diffidence ✠verse 3 in vvhom also vve al conuersed sometime in the desires of our flesh doing the vvil of the flesh and of thoughtes and vvere by nature the children of vvrath as also the rest ✠verse 4 but God vvhich is riche in mercie for his exceding charitie vvhervvith he loued vs ✠verse 5 euen vvhen vve vvere dead by sinnes quickened vs together in Christ by vvhose grace you are saued ✠verse 6 and raised vs vp vvith him and hath made vs sit vvith him in the celestials in Christ IESVS ✠verse 7 that he might shevv in the vvorldes succeding the aboundant riches of his grace in bountie vpon vs in Christ IESVS ✠verse 8 For by ″ grace you are saued
Catholike Church that is to say that visible companie of Christians vvhich hath euer had and by good records can proue they haue had a continual ordinarie succession of Bishops Pastors and Doctors to be the onely true Church and these other good fellovves that for many vvorldes or ages together can not shevv that they had any one Bishop or ordinarie yea or extraordinaâ—â—e officer for them and their sect to be an adulterous Heretical generation And this place of the Apostle assuring to the true Church a perpetual visible continuance of Pastors and Apostles or their successors vvarranted the holy fathers to trie al Heretikes by the most famous succession of the Popes of Rome So did S. Irenaeus li. 3. c. 3. Tertullian in prascript Optatus li. 2 cont Parm. S. Augustine in ps cont part Donat. et cont ep Manich. c. 4. et ep 165. Epiph. har 27. and others 14. With euery vvinde The special vse of the spiritual Gouernours is to keepe vs in vnitie and constancie of the Catholike faith that vve be not carried avvay vvith the blast or vvind of euery heresie Vvhich is a very proper note of sectes and nevv doctrines that trouble the infirme vveaklings of the Church by certaine seasons of diuerse ages as sometime the Arians then the Manichees an other time the Nestorians then the Lutherans Caluinists and such like vvho at diuers times in diuers places haue blovven diuers blastes of flase doctrine CHAP. V. He continueth his exhortation to good life 5 assuring them against al deceiuers that no committer of mortal sinne shal be saued considering that for such sinnes it is that the Heathen shal be damned â— that Christians must rather be the light of al others 22 Them he commeth in particular and exhorteth husbands and vviues to do their duety one tovvardes the other by the example of Christ and his obedient and beloued spouse the Church verse 1 BE ye therfore folovvers of God as most deere children ✠verse 2 and * walke in loue as Christ also loued vs and deliuered him self for vs an oblation and host to God in an odour of svvetenes ✠verse 3 But * fornication and al vncleannes or auarice let it not so much as be named among you as it becommeth sainctes ✠verse 4 or filthines or foolish talke or scurrilitie being to no purpose but rather giuing of thankes ✠verse 5 For vnderstanding knovv you this that no fornicatour or vncleane or couetous person vvhich is the seruice of Idols hath inheritance in the kingdom of Christ and of God ✠verse 6 Let no man seduce you vvith vaine vvordes For for these things commeth the anger of God vpoÌ„ the children of diffidence ✠verse 7 Become not therfore partakers vvith them ✠verse 8 For you vvere sometime darkenes but novv light in our Lord. Vvalke as children of the light ✠verse 9 for the fruite of the light is in al goodnes and iustice and veritie ⊢ ✠verse 10 prouing vvhat is vvel pleasing to God ✠verse 11 and communicate not vvith the vnfruitful vvorkes of darkenes but rather reproue them ✠verse 12 For the things that are done of them in secrete it is shame euen to speake ✠verse 13 But al things that are reproued are manifested by the light for al that is manifested is light ✠verse 14 for the vvhich cause he saith Rise thou that sleepest and arise from the dead and Christ vvil illuminate thee ✠verse 15 See therfore brethren how you vvalke vvarily not as vnvvise but * as vvise ✠verse 16 redeeming the time because the daies are euil ✠verse 17 Therfore become not vnvvise but * vnderstanding vvhat is the vvil of God ✠verse 18 And be not drunke vvith vvine vvherein is rioteousnes but be filled vvith the Spirit ✠verse 19 speaking to your selues in psalmes hymnes and spiritual canticles chauÌ„ting and singing in your hartes to our Lord ✠verse 20 giuing thankes alvvaies for al things in the name of our Lord IESVS Christ to God the Father ✠verse 21 Subiect one to an other in the feare of Christ ✠verse 22 Let * vvomen be subiect to their husbandes as to our Lord ✠verse 23 because * the man is the head of the woman as Christ is the head of the CHVRCH Him self ″ the sauiour of his body ✠verse 24 But as the CHVRCH is subiect to Christ so also the vvomen to their husbands in al things ✠verse 25 Husbands loue your vviues as Christ also ″ loued the CHVRCH and deliuered him self for it ✠verse 26 that he might sanctifie it cleansing it by the lauer of vvater in the vvord ✠verse 27 that he might present to him self a glorious CHVRCH not hauing spot or wrinkle or any such thing but that it may be holy and vnspotted ✠verse 28 So also men ought to loue their vviues as their ovvne bodies He that loueth his vvife loueth him self ✠verse 29 For no man euer hated his ovvne flesh but he nourisheth cherisheth it ″ as also Christ the CHVRCH ✠verse 30 because vve be the members of his body of his flesh of his bones ✠verse 31 For this cause shal maÌ„ leaue his father mother and shal cleane to his vvife and they shal be tvvo in one flesh ✠verse 32 ″ This is a great sacrameÌ„t but I speake in Christ and in the CHVRCH ✠verse 33 Neuertheles you also euery one let eche loue his vvife as him self and let the vvife feare her husband ⊢ ANNOTATIONS CHAP. V. 21. Sauiour of his body None hath saluation or benefite by Christ that is not of his body the Church And vvhat Church that is S. Augustine expresseth in these vvordes The Catholike Church onely is the body of Christ vvhereto she is â—ead out of this body the Holy Ghost quickeneth no man And a litle after He that vvil haue the Spirit let him bevvare he remains not out of the CHVRCH let him bevvare he enter not into it fâ—inedly August ep 50 ad Bonifacium comitem in fine 24. Subiect to Christ The CHVRCH is alvvaies subiect to Christ that is not onely vnder him but euer obedient to his vvordes and commaundement Vvhich an euident and inuincible demonstration that she neuer rebelleth against Christ neuer falleth from him by error Idolatrie or false vvorship as the Heretikes novv and the Donatistes of old did teach 25. Loued the Church Loe Christes singular loue of the CHVRCH for vvhich onely the members thereof he effectually suffered his Passion and for vvhose continual cleansing and purifying in this life he instituted holy Baptisme and other Sacraments that at length in the next life it may become vvithout al spot vvrinkle or blemish for in this vvorld by reason of the manifold infirmities of diuers her members she can not be vvholy vvithout sinne but must
say alvvaies Dimitte noâ—is debita nostra Forgiue vs our detes August li. 2. Retract c. 18. 29. At Christ the Church It is an vnspeakable dignitie of the CHVRCH vvhich the Apostle expresseth often els vvhere but specially in this vvhole passage to be that creature onely for vvhich Christ effectually suffered to be vvashed and embrued vvith vvater and bloud issuing out of his holy side to be nourished vvith his ovvne body for so doth S. Irenaeus expound li 5. in principio to be his members to be so ioyned vnto him as the body and members of the same flesh bone and substance to the head to be loued and cherished of him as vvife of husband yea to be his vvife and most deere spouse taken and formed as S. Augustine often saith out of his ovvne side vpon the Crosse as Eue our first father Adams spouse vvas made of his tibbe In Psal 126. in Psal 127. tract 9 in Ioan. tract 120. In respect of vvhich great dignitie and excellencie the same holy father affirmeth the CHVRCH to be the principal creature and therfore named in the Creede next after the Holy Ghost and he proueth against the Macedonians the Holy Ghost to be God because he is named before the Church in the confession of our faith Of vvhich Incomparable excellencie of the Church so beloued of Christ and so inseparatly ioyned in mariage vvith him if the Heretikes of our time had any sense or consideration they vvould neither thinke their coÌ„temptible companie or coÌ„gregation to be the glorious spouse of our Lord nor teach that the Church may erre that is to say may be diuorced from her spouse for Idolatrie superstition Heresie or other abominations Vvherevpon one of these absurdities vvould ensue that either Christ may sometimes be vvithout a Church spouse in earth as he vvas al the vvhile there vvere no Caluinists if their Church be the spouse of Christ or els if the Catholike Church onely is and hath been his vvife and the same haue such errors as the Heretikes falsely pretend that his vvife so deere and so praised here is notvvithstanding a very vvhoore Vvhich horrible absurdities proue and conuince to any man of common sense both that the Catholike Church alvvaies is and that it teacheth truth alvvaies and to honour God truely and sincerely alvvaies vvhatsoeuer the adulterous generation of Heretikes thinke or blaspheme â—â— This is a great Sacrament Mariage a great SacrameÌ„t of Christ and his Church prefigured in the first pareÌ„ts Adam saith S. Augustine tract 15 in Io. vvho vvas a forme or figure of him that vvas to come yea rather God in him gaue vs a great token of a Sacrament For both he deserued sleeping to take a vvise and of his ribbs his vvife vvas made vnto him because of Christ sleeping on the Crosse the Church vvas to be made out of his side In an other place he maketh Matrimonie a SacrameÌ„t of Christ and his Church in that that as the maried maÌ„ must forsake father mother and cleaue vnto his vvife so Christ as it vvere left his father exiâ—anâ—â—ing him self by his incarnatioÌ„ left the Synagogue his mother ioyned him self to the Church Li. 12 c. 8. cont Faustum In diuers other places he maketh it also a Sacrament specially in that it is an inseparable bond betvvixt tvvo and that can neuer be dissolued but by death signifying Christs perpetual and indissoluble coniunction vvith the Church his one onely spouse de Gen. ad lit li. 9 c. 7. Cont Pelag. de pec orig li. 2. c. 34. De fid et ep c. 7. De bono coniug c. 7. 18. And in an other place The good of Mariage saith he among the people of God is in the holines of a Sacrament De bono coÌ„iugali c. 24. Vvho vvould haue thought such mysteries and SacrameÌ„ts to be in Mariage that the ioyning of man vvife together should represent so great a myserie if the Apostle him self after him this holy father and others had not noted it or vvho can maruel that the holy Church taketh this to be a Sacrament and to giue grace of sanctification to the parties maried that they may liue together in mutual fidelitie bring vp their children in faith aud feare of God and possesse their vessel as the Apostle speaketh in sanctification and honour and not in passion of lust and ignominie as the Heathen do vvhich knovv not God and as our brutish nevv Maisters seeme to do that commend mariage aboue al things so farre as it feedeth their concupiscences but for grace Sacrament mysterie or sanctification thereby they care no more then the Heathen or brute beastes do And thus vve gather that matrimonie is a Sacrament and not of the Greeke vvord Mysterie onely as Caluin falsely saith not of the Latin vvord Sacrament both vvhich vve knovv haue of their nature a more general signification and that in the Scriptures also but vvhereas these names are here giuen to Matrimonie by the Apostle are not giuen in the Scriptures to Baptisme and the Eucharist let them tel vs vvhy they also apply these vvordes from their general signification to signifie specially and peculiarly those tvvo SacrameÌ„ts neuer so named expresly in Scripture and do not likevvise folovv the Catholike Church in calling matrimonie by the same name vvhich is here so called of the Apostle specially vvhereas the signification in it is as great as in any other of the Sacraments and rather greater CHAP. VI. Likevvise children and parents he exhorteth â— item seruants and maisters 〈◊〉 Then that al take courage in the might of God but so that vvithal they armâ— them selue considering vvhat mightie enemies they haue vvith al peeces of spiritual armour◠〈◊〉 praying alvvaies feruently and for him also verse 1 CHILDREN obey your parents in our Lord. for this is iust ✠verse 2 Honour thy father and thy mother vvhich is the first commaundement in the promis ✠verse 3 that it may be vvel vvith thee and thou maiest be long-liued vpon the earth ✠verse 4 And you fathers prouoke not your children to anger but bring them vp in the discipline and correption of our Lord. ✠verse 5 * Seruants be obedient to your lordes according to the flesh with feare and trembling in the simplicitie of your hart as to Christ ✠verse 6 not seruing to the eie as it vvere pleasing men but as the seruants of Christ doing the vvil of God froÌ„ the hart ✠verse 7 vvith a good vvil seruing as to our Lord and not to men ✠verse 8 Knovving that euery one vvhat good soeuer he shal doe that shal he receiue of our Lord vvhether he be bond or free ✠verse 9 And you maisters doe the same things to them remitting threatenings knovving that both their Lord and yours is in heauen and * acception of persons is not
iust but that vvhich is in men from God and by his gift li. 3 cont â— ep Pelag. c. 7. de Sp. lit c. 9. 12. Not that novv No man in this life can attaine the absolute perfectnes either of iustice or of that knovvledge vvhich shal be in heauen but yet there is also an other perfectnes such as according to this state a man may reach vnto vvhich in respect of the perfection in glorie is small but in respect of other lesser degrees of mans iustice and knovvledge in this life may be called perfectnes And in this sense the Apostle in the next sentence calleth him self and others perfect though in respect of the absolute perfectnes in heauen he saith here he is not yet perfect nor hath yet attained therevnto 15. Othervvise minded Vvhen Catholike men novv a daies charge Heretikes vvith their horrible diuisions dissensions combattes contentions and diuersities among them selues as the Catholikes of al other ages did chalenge their Aduersaries most truely and iustly for the same both because vvhere the Spirit of God is not nor any order or obedience to Superiors there can be no peace nor vnitie and specially for that it is as S. Augustine saith li. de agenâ— Christ c. 29 the iust iudgement of God that they vvhich seeke nothing els but to diuide the Church of Christ should them selues be miserably diuided among them selues therfore I say vvhen men charge the Protestants vvith these things they flee for their defence to this that the old Fathers vvere not al of one iudgement in euery point of religion that S. Cyprian stood against others that S. Augustine and S. Hierom vvrote earnestly in a certaine matter one against an other that our Dominicans and Franciscans our Thomists and Scotists be not al of one opinion in diuers matters and therfore diuisions and contentions should not be so preiudicial to the Zuinglians and Lutherans as men make it Thus they defend them selues but ridiculously and against the rule of S. Paul here acknovvledging that in this imperfection of mens science in this life euery one can not be free from al error or thinke the same that an other thinketh vvherevpon may rise differences of vnderstanding opinion and iudgement in certaine hard matters vvhich God hath not reuealed or the Church determined and therfore that such diuersitie is tolerable and agreable to our humane condition and the state of the vvay that vve be in alvvaies prouided that the controuersie be such and in such things as be not against the set knovven rule of faith as he here speaketh and such as breake not mutual societie fellovvship and communion in praier seruice Sacraments and other offices of life and religion for such diuisions and differences come neuer but of Schisme or Heresie and such are among the Heretikes not onely in respect of vs Catholikes but among them selues at they knovv that be acquainted vvith the vvritings of Luther against Zuinglius or Vvestphalus against Caluin or the Puritans against the Protestants not onely charging one an other vvith Heresie Idolatrie Superstition and Atheisme but also condemning ech others ceremonies or maner of administrations til it come to excommunication and banishment yea sometimes burning one of an other Thus did not S. Cyprian S. Augustine S. Hierom the Dominicans Franciscans Thomists Scotists vvho al agree in one rule of faith al of one communion al most deere one to an other in the same al thankes be to God come to one holy Masse and receiue the same Sacraments and obey one head through out al the vvorld S. Augustine li. 2 de bapt c. 5. shal make vp this matter vvith this notable sentence We are men saith he and therfore to thinke somevvhat othervvise them the thing it is an humane tentation but by louing our ovvne sentence to much or by enuying our betters to procede vnto the sacrilege of deuiding the mutual societie and of making schisme or heresie it diuelish prosumption in nothing to haue other opinion then the truth is that is Angelical perfection And a litle after If you be any other vvise minded this God vvil reueale but to them only saith he that vvalke in the vvay of peace and that stroy a side into no diuision or separation Vvhich saying vvould God al our deere countrie men vvould marke and come into the Church vvhere onely God reuealeth truth CHAP. IIII. He exhorteth them to perseuâ—rantâ— 2 and certaine by name to vnitie â— to modestie â— to peace vvithout solicitude or careful anxietie 8 to al that good is 9 to such things as they see in him self 10 that be reioyced in their contribution not for his ovvne neede but for their merite verse 1 THERFORE my deerest brethren and most desired my ″ ioy and my crovvne so stand in our Lord my deerest ✠verse 2 ' Euchodia ' I desire Syntyché I beseeche to be of one minde in our Lord. ✠verse 3 Yea and I beseeche thee my ″ sincere companion helpe those vvomen that haue laboured vvith me in the Gospel vvith Clement and the rest my coadiutors vvhose names are in the booke of life ⊢ ✠verse 4 Reioyce in our Lord alvvaies againe I say reioyce ✠verse 5 Let your modestie be knovven to al men Our Lord is nigh ✠verse 6 Be nothing careful but in euery thing by praier supplicatioÌ„ vvith thaÌ„kesgiuing let your petitions be knovven vvith God ✠verse 7 And the peace of God vvhich passeth al vnderstanding keepe your hartes and intelligences in Christ IESVS ⊢ ✠verse 8 For the rest brethren vvhat things so euer be true vvhatsoeuer honest whatsoeuer iust vvhatsoeuer holy whatsoeuer amiable vvhatsoeuer of good fame if there be any vertue if any praise of discipline these things thinke vpon ✠verse 9 Vvhich you haue both learned and receiued and heard seen in me these things doe ye and the God of peace shall be vvith you ✠verse 10 And I reioyced in our Lord excedingly that once at the length you haue reflorished to care for me as you did also care but you vvere occupied ✠verse 11 I speake not as it vvere for penurie for I haue learned to be coÌ„tent vvith the things that I haue ✠verse 12 I knovv both to be brought lovv I knovv also to abound euery vvhere and in al things I am instructed both to be ful to be hungrie both to abound and to suffer penurie ✠verse 13 I can al things in him that strengtheneth me ✠verse 14 Neuerthelesse you haue done vvel communicating to my tribulation ✠verse 15 And you also knovv ô Philippians that in the beginning of the Gospel vvhen I departed from Macedonia no church communicated vnto me in the account of gift and receite but your only ✠verse 16 for vnto Thessalonica also once and tvvise you sent to my vse ✠verse 17 Not that I seeke the gift but I seeke the fruite abounding
be absent in body yet in spirit I am vvith you reioycing seeing your order the constancie of that your faith which is in Christ ✠verse 6 Therfore as you haue receiued IESVS Christ our Lord vvalke in him ✠verse 7 rooted and built in him and confirmed in the faith as also you haue learned abounding in him ' in thankesgiuing ✠verse 8 Bevvare lest any man deceiue you â— by philosophie and vaine fallacie according to the tradition of men according to the elements of the vvorld and not according to Christ ✠verse 9 For in him dvvelleth al the fulnesse of the Godhead corporally ✠verse 10 and you are in him replenished vvho is the head in al Principalitie and Povver ✠verse 11 in vvhom al you are circumcised vvith circumcision not made by hand in spoiling of the body of the flesh in the circumcision of Christ ✠verse 12 buried vvith him in Baptisme in vvhoÌ„ also you are risen againe by the faith of the operation of God vvho raised him vp from the dead ✠verse 13 And you * vvhen you vvere dead in the offenses and the prepuce of your flesh did he quicken together vvith him pardoning you al offenses ✠verse 14 vvyping out the hand vvriting of decree ' that vvas against vs vvhich vvas contrarie to vs and the same he hath taken out of the vvay fastening it to the crosse ✠verse 15 and spoiling the Principalities and Potestats hath ledde them confidently in open shevv triumphing them in him self ✠verse 16 Let no man therfore iudge you ″ in meate or in drinke or in part of a festiual day or of the Nevv-moone or of Sabboths ✠verse 17 vvhich are a shadovv of things to come but the body Christs ✠verse 18 Let no man seduce you vvilling in the humilitie and â— religion of Angels vvalking in the things vvhich he hath not seen in vaine puffed vp by the sense of his flesh ✠verse 19 and â— not holding the head vvhereof the vvhole body by ioyntes and bandes being serued compacted grovveth to the increase of God ✠verse 20 If then you be dead vvith Christ from the elements of this vvorld â— vvhy do you yet decree as liuing in the vvorld ✠verse 21 Touch not tast not 〈◊〉 not ✠verse 22 which things are al vnto destruction by the very vse according to the precepts and doctrines of men ✠verse 23 vvhich are in deede â— hauing a shevv of vvisedom in superstition and humilitie and not to spare the body not in any honour to the filling of the flesh ANNOTATIONS CHAP. II. 8. By Philosophie Philosophie and al humane science so long as they be subiect and obedient to Christ as they be in the Schooles of Christian Catholike men be not forbidden but are greatly commended and be very profitable in the Church of God Othervvise vvhere secular learning is made the rule of religion and commaundeth â—aith there it is pernicious and the cause of al heresiâ— and infidelitie for the vvhich S. Hierom and before him Tertullan call Philosophers the Patriarkes of Heretikes and declare that al the old heresies rose onely by to much admiring of prophane Philosophie Hierâ— ad Câ—esiph cont 〈◊〉 c. 1. Tertul. de praser cont Hermeg. cont Marcio li. 5. And so do these nevv sectes no doubt in many things for other arguments haue they none against the presence of Christ in the B. Sacrament but such as they borovv of Aristotle and his like concerning quantitie accidents place position dimensions senses sight tast and other straites of reason to vvhich they bring Christes mysteries Al Philosophical arguments therfore against any article of our faith be here condemned as deceitful and are called also here the tradition of men and the elements of the vvorld The better to resist vvhich fallacies and traditions of Heathen men the School learning is necessarie vvhich keepeth Philosophie in avve and order of faith and vseth the same to vvithstand the Philosophical and sophistical deceites of the Heretikes and Heathen So the great Philosophers S. Denys S. Augustine Clemens Alexandrinus Iustine Lactantius and the rest vsed the same to the great honour of God and benefite of the Church So came S. Cyprian S. Ambrose S. Hierom and the Greeke fathers furnished vvith al secular learning vnto the studie of Diuinitie vvherof see S. Hierom ep 84 ad Magnum Oraetorem 16. In meate The Protestants vvilfully or ignorantly applie al these kindes of forbearing meates to the Christian fastes but it is by the circunstance of the text plaine at S Augustine also teacheth that the Iudaical obseruation and distinction of certaine cleane and vncleane meates is forbidden to the Colossians vvho vvere in danger to be seduced by certaine Ievves vnder pretence of holines to keepe the Lavv touching meates and festiuities and other like vvhich the Apostle shevveth vvere onely shadovves of things to come vvhich things are come and therfore the said shadovves to cease Vvhere he nameth the Sabboths and feastes of the nevv moone that no man neede to doubt but that he speaketh onely of the Ievvish daies and kindes of fastes and feastes and not of Christian holidaies or fasting daies at all 18. Religion of Angels By the like false application of this text as of the other before the Heretikes abuse it against the inuncation or honour of Angels vsed in the Catholike Church vvhere the Apostle noteth the vvicked doctrine of Simon Magus and others See S. Chrys ho. 7 in hunâ— locum and Epiph. har 21. vvho taught Angels to be our mediators and not Christ non tenens caput not holding the head as the Apostle here speaketh prescribed sacrifices to be offered vnto them meaning indifferently as vvel the il Angels as the good Vvhich doctrine the said Heretike had of Plato vvho taught that spirites vvhich he calleth damones vvere to be honoured as mediators next to God Against vvhich S. Augustine disputeth li. 8. 9. 10 de ciuit as the condemneth also the same vndue vvorship li. 10 Confess cap. 42. S. Hierom q. 10 ad Algasiam expoundeth this also of il spirites or diuels vvhom he proueth out of S. Steuens sermon Act. 7 that the Ievves did vvorship auouching that they serue them still so many of them and so often as they obserue the Lavv. Of vvhich idolatrie also to Angels Theodorete speaketh vpon this place declaring that the Ievves defended their superstition tovvardes Angels by that that the Lavv vvas giuen by them deceitfully at once inducing the ColossiaÌ„s both to keepe the lavv to honouring of the Angels as the giuers of the same Vvhereby diuers of the faithful vvere so seduced that they forsooke Christ and his Church and seruice and committed idolatrie to the said Angels Against vvhich abominations the Councel of Laodicia Cap. 35 tooke order accursing all that forsooke our Sauiour and committed idolatrie to Angels and contemning
of Timothee to Thessadonica they mette not at Athens againe but at Corinth The first three chapters of it are to confirme and comfort them against the tentations of those persecutions The other tvvo are of exhortation to liue according to his preceptes namely in sanctification of their bodies and not in fornication to loue one an other to comfort one an other about their frendes departed vvith the doctrine of the Resurrection and vvith continuall preparation to die the laietie to obey and the Cleargie to be diligent in euery point of their office THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS CHAP. I. He thanketh Gâ—â— for them â— and gathereth that they are elect because his preaching at their first conuersion vvas vvith diuine povver and they on the other side receiued it vvith al ioy notvvithstanding the great persecution that vvas raised against them verse 1 PAVL and Siluanus and Timothee to the Church of the Thessalonians in God the Father our Lord IESVS Christ Grace to you and peace ✠verse 2 Vve giue thankes to God alvvaies for al you making a memorie of you in our praiers without intermissioÌ„ ✠verse 3 mindeful of the vvorke of your faith and labour and of the charitie of the enduring of the hope of our Lord IESVS Christ before God and our father ✠verse 4 knovving brethren beloued of God your election ✠verse 5 that our Gospel hath not been to you in word only but in povver and the holy Ghost and in much fulnesse as you knovv vvhat maner of men vve haue been among you for your sakes ✠verse 6 And you became ″ folovvers of vs of our Lord receiuing the vvord in much tribulation vvith ioy of the holy Ghost ✠verse 7 so that you were made a paterne to al that beleeue in Macedonia in Achaia ✠verse 8 For from you vvas bruited the vvord of our Lord not only in Macedonia and in Achaia but in euery place your faith vvhich is to God vvard is proceded so that it is not necessarie for vs to speake any thing ✠verse 9 For they them selues report of vs vvhat maner of entring vve had to you and how you are turned to God from Idols to serue the liuing and true God ✠verse 10 and to expect his Sonne from heauen vvhom he raised vp from the dead IESVS vvho hath deliuered vs from the vvrath to come ⊢ ANNOTATIONS CHAP. I. 6. Folovvere of vs. S. Paul is hold to commend them for imitation of him yea and to ioyne him self in that point vvith Christ to be their paterne to vvalke after Vvhere without curiositie he nameth him self first and our Lord aftervvard because he vvas a more neere and ready obiect then Christ vvho vvas not nor could not be folovved but through the preaching and conuersation of the Apostle vvho vvas in their sight or hearing And this imitation of some holy man or other hath made so many Religious men of diuers orders and rules al tending to the better imitation of Christ our Lord. See the like vvordes of the Apostle 1 Cor. 11. â— and Philip. 3 17. CHAP. II. No calleth euen them selues to vvitnes that his preaching vnto them vvas as he said in most commendable maner 〈◊〉 And againe on the other side he thanketh God for their maner of receiuing it that is vvith al ioy notvvithstanding the persecution of their ovvne citizens verse 1 FOR your selues knovv brethren our entrance vnto you that it vvas not vaine ✠verse 2 but hauing suffered before and * been abused vvith contumelies as you knovv at Philippi vve had confidence in our God to speake vnto you the Gospel of God in much carefulnes ✠verse 3 For our exhortation vvas not of errour nor of vncleannesse nor in deceite ✠verse 4 but as vve vvere approued of God that the Gospel should be committed to vs so vve speake not as pleasing men but God vvho proueth our hartes ✠verse 5 For neither haue we been at any time in the vvord of adulation as you knovv nor in occasion of auarice God is vvitnes ✠verse 6 nor seeking glorie of men neither of you nor of others ✠verse 7 Vvhereas vve might haue been a burdeÌ„ to you as the Apostles of Christ but vve became children ' in the middes of you as if a nource I should cherish her children ✠verse 8 so hauing a desire to you vve would gladly deliuer vnto you not only the Gospel of God but also our ovvne soules because you are become most deere vnto vs. ✠verse 9 For you are mindeful brethren of * our labour and toile day night vvorking lest vve should charge any of you vve preached among you the Gospel of God ✠verse 10 You are vvitnesses and God hovv holily and iustly and vvithout blame vve haue been to you that did beleeue ✠verse 11 as you knovv in vvhat maner we desiring and comforting you haue adiured euery one of you as a father his children that you vvould vvalke vvorthie of God vvho hath called you into his kingdom and glorie ✠verse 12 Therfore vve also giue thankes to God vvithout intermission because that vvhen you had receiued of vs the vvord of the hearing of God you receiued it not as the vvord of men but as it is in deede ″ the vvord of God who vvorketh in you that haue beleeued ✠verse 13 For you brethren are become folovvers of the churches of God that be in Iewrie in Christ IESVS for you also haue suffered the same things of your ovvne lineage as they also of the Ievves ✠verse 14 vvho both killed our Lord IESVS and the Prophets and haue persecuted vs and please not God and are aduersaries to al men ✠verse 15 prohibiting vs to speake to the Gentiles that they may be saued to make vp their sinnes alvvaies for the vvrath of God is come vpon them euen to the end ✠verse 16 But vve brethren depriued of you for a short time in sight not in hart haue hastened the more aboundantly to see your face vvith much desire ✠verse 17 For vve vvould haue come to you I Paul certes once and againe but Satan hath hindred vs. ✠verse 18 For vvhat is our hope or ioy or crovvne of glorie Are not you before our Lord IESVS Christ in his comming ✠verse 19 For you are our glorie and ioy ANNOTATIONS CHAP. II. 12. The vvord of God The Aduersaries vvil haue no vvord of God but that vvhich is vvritten and conteined in the Scripture but here they might learne that al Paules preaching before he vvrote to them vvas the very vvord of God They might also learne that vvhat so euer the lavvful Apostles Pastors and Priestes of Gods Church preach in the vnitie of the same Church is to be taken for Gods ovvne vvord and ought not to be reputed of them for doctrines of men or â—â—arisaical traditions as they falsly
vvhich cause comfort one an other edifie one an other as also you doe ✠verse 12 And vve beseeche you brethren that you vvil knovv them that labour among you and that gouerne you in our Lord and admonish you ✠verse 13 that you haue them more aboudaÌ„tly in charitie for their vvorke haue peace vvith them ✠verse 14 And vve beseeche you brethren admonish the vnquiet comfort the vveake-minded beare vp the vveake be patient to al. ✠verse 15 See that * none render euil for euil to any man but alvvaies that vvhich is good pursue tovvards eche other and tovvards al. ✠verse 16 Alvvaies reioyce ✠verse 17 Pray * vvithout intermission ✠verse 18 In al things giue thankes for this is the vvil of God in Christ IESVS in al you ✠verse 19 The Spirit extinguish not ✠verse 20 Prophecies despise not ✠verse 21 But ″ prooue al things hold that which is good ✠verse 22 From al appearance of euil refraine yourselues ✠verse 23 And the God of peace him self sanctifie you in al things that your vvhole spirit and soule and body vvithout blame may be preserued in the comming of our Lord IESVS Christ ⊢ ✠verse 24 He is faithful that hath called you vvho also vvil doe it ✠verse 25 Brethren pray for vs. ✠verse 26 Salute al the brethren in a holy kisse ✠verse 27 I adiure you by our Lord that this epistle be read to al the holy brethren ✠verse 28 The grace of our Lord IESVS Christ be vvith you Amen ANNOTAT CHAP. V. 10 But proous Though vve may not extinguish the spirit nor coÌ„teÌ„mne the prophets yet vve must bevvare vve be not deceiued by geuing to light credite to euery one that vauÌ„teth him self of the spirit as Arch-heretikes euer did vve must trie thâ—â— by the doctrine of the Apostles the Spirit of the Catholike Church vvhich can not be guile â— THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO THE THESSALONIANS THE second to the Thessalonians hath in the title as the first Paul and Siluanus and Timothee c. And therfore it seemeth to haue bene vvritten in the same place to vvitte at Corinth vvhere they remained a yere and sixe moneths straight vpon their answer to the first epistle First he thanketh God for their increase and perseuêrance comforting them againe in those persecutions and praieth for their accomplisment Secondly he assureth them tht the day of Iudgement is not at hand putting them in rememberaÌ„ce vvhat he told them thereof by vvord of mouth vvhen he vvas present as therfore he biddeth them aftervvard to hold his Traditions vnvvritten no lesse then the vvritten to vvitte that all those persecutions and heresies raised then and aftervvard against the Catholike Church vvere but the mysterie of Antichrist and not Antichrist himself but that there should come at length a plaine Apostasie theÌ„ the vvhole fore running mysterie being once perfitly vvrought should folovv the reuelation of Antichrist himself in person as after all the mysteries of the old Testament Christ IESVS our Lord came him self in the fulnes of time And then at length after all this the day of Iudgement and second comming of Christ shal be as hand and not before vvhatsoeuer pretense of vision or of some speach of mine saith S. Paul any make to seduce you vvithal or of my former epistle or any other For vvhich cause also in the end of this epistle he biddeth them to knovv his hand vvhich is a signe in euery epistle Lastly he requesteth their praiers and requireth them to keepe his commaundements and Traditions namely that the poore vvhich are able get their ovvne liuing vvith vvorking as he also gaue them example though he vvere not bound thereto THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS CHAP. I. He thanketh God for their increase in faith and charitie and constancie in persecution assuring them that they merite thereby the kingdom of God as their persecutors do damnation 11 and also praieth for their accomplishment verse 1 PAVL and Siluanus and Timothee to the churche of the Thessalonians in God our Father and our Lord IESVS Christ ✠verse 2 Grace to you and peace from God our Father and our Lord IESVS Christ ✠verse 3 Vve ought to giue thankes alvvaies to God for you brethren so as meete is because your faith increaseth excedingly and the charitie of euery one of you aboundeth tovvards eche other ✠verse 4 so that vve our selues also glorie in you in the churches of God for your patience and faith in al your persecutions and tribulations vvhich you sustaine ✠verse 5 for an example of the iust iudgemeÌ„t of God that you may be counted vvorthie of the kingdom of God for the vvhich also you suffer ✠verse 6 if yet it be iust vvith God to repay tribulation to them that vexe you ✠verse 7 and to you that are vexed rest with vs in the reuelation of our Lord IESVS from heauen vvith the Angels of his povver ✠verse 8 in flame of fire giuing reuenge to them that knovv not God that obey not the Gospel of our Lord IESVS Christ ✠verse 9 vvho shal suffer eternal paines in destruction from the face of our Lord and from the glorie of his povver ✠verse 10 vvhen he shal come to be glorified in his sainctes and to be made maruelous in al them that haue beleeued because our testimonie concerning you vvas credited in that day ✠verse 11 Vvherein also vve pray alvvaies for you that our God make you vvorthie of his vocation and accomplish al the good pleasure of his goodnesse the vvorke of faith in povver ✠verse 12 that the name of our Lord IESVS Christ may be glorified in you and you in him according to the grace of our God and of our Lord IESVS Christ CHAP. II. He requireth them in no case to thinke that Domesday is at hand â— repeating vnto them that there must before come first a reuolt secondly the reuelation also of Antichrist him self in person and that Antichrist shal not permit any God to be vvorshipped but onely him self that also vvith his lying vvonders he shal vvinne to him the incredulous Ievves But Christ shal come then immediatly in maiestie and destroy him and his 13 Therfore he thanketh God for the faith of the Thessalonians 15 and biddeth them sticke to hiâ— Traditions both vvritten and vnvvritten praieth God to coÌ„firme them verse 1 AND vve desire you brethren by the coÌ„ming of our Lord IESVS Christ and of our congregatioÌ„ into him ✠verse 2 that you be not easily moued from your sense nor be terrified neither by spirit nor by word nor by epistle as sent by vs ″ as though the day of our Lord vvere at hand ✠verse 3 Let no man seduce you by any meanes for ″ vnlesse there come a reuolt first and ″
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
proper vice both of Iudaical and of Heretical false teachers to professe knowledge and great skill in the Lavv and Scriptures being in deede in the sight of the learned most ignorant of the vvord of God not knowing the very principles of diuinitie euen to the admiration truely of the learned that reade their bookes or heare them preach 9. The lavv not made to the iust By this place and the like the Libertines of our daies vvould discharge them selues vvhom they count iust from the obedience of lawes But the Apostles meaning is that the iust man doth vvel not as compelled by lavv or for feare of punishment due to the transgressors thereof but of grace mere loue tovvard God al goodnes most vvillingly though there were no law to commaund him 21. Deliuered to Satan Hymenaeus and Alexander are here excoÌ„municated for falling from their faith teaching heresie an example vnto Bishops to vse their spiritual power vpon such In the primitiue Church corporal affliction through the ministerie of Satan vvas ioyned to excommunication Vvhere we see also the diuels readines to inuade them that are cast out by excommunication from the fellowship of the faithful and the supereminent povver of Bishops in that case Vvhereof S. Hierom ep 1. ad Heliod c. 7 hath these memorable vvordes God forbid saith he I should speake sinistreusly of them vvho succeding the Apostles in degree make Christes body vvith their holy mouth by vvhom vve are made Christians vvho hauing the kâ—â—is of heauen do after a sort iudge before the day of iudgement vvho in sâ—brietie and Chastitie haue the keeping of the spouse of Christ And a litle after They may deliuer me vp to Satan to the destruction of my flesh that the spirit may be saued in the day of our Lord Iesus And in the old Lavv vvhosoeuer vvas disobedient to the Priests was either cast out of the campe and so stoned of the people or laying dovvne his necke to the svvord expiated his offense by his bloud but novv the disobedient is cut of vvith the spiritual svvord or being cast out of the Church is torne by the furious mouth of Diuels So saith he Vvhich vvordes vvould God euery ChristiaÌ„ man vvould vveigh CHAP. II. By his Apostolike authoritie he appointeth publike praiers to be made for al meÌ„ vvithout exception 8 also men to pray in at places 9 and vvomen also in semely attire 11 to learne of men and not to be teachers in any vvise but to seeke saluation by that vvhich to them belongeth verse 1 I Desire therfore first of al things that ″ obsecrations praiers postulations thankesgeuings be made for al men ✠verse 2 for kings and al that are in preeminence that vve may leade a quiet and a peaceable life in al pietie and chastitie ✠verse 3 For this is good and acceptable before our Sauiour God ✠verse 4 ″ vvho vvill al men to be saued and to come to the knovvledge of the truth ✠verse 5 For there is one God ″ one also mediatour of God and men man Christ IESVS ✠verse 6 vvho gaue him self a redemption for al vvhose testimonie in due times is coÌ„firmed ✠verse 7 * vvherein I am appointed a preacher an Apostle I say the truth I lie not doctor of the Gentiles in faith and truth ✠verse 8 I vvil therfore that men pray in euery place lifting vp pure handes vvithout anger and altercation ✠verse 9 In like maner * vvomen also in comely attire vvith demurenesse and sobrietie adorning them selues not in plaited heare or gold or pretious stones or gorgeous apparel ✠verse 10 but that vvhich becoÌ„meth vvomen professing pietie by good vvorkes ✠verse 11 Let a vvoman learne in silence vvith al subiection ✠verse 12 But * to teach ″ I permit not vnto a vvoman not to haue dominion ouer the man but to be in sileÌ„ce ✠verse 13 For * Adam vvas formed first then Eue. ✠verse 14 and Adam vvas not seduced but the vvoman being seduced vvas in preuarication ✠verse 15 Yet she shal be saued by generation of children if they ' continue in faith loue and sanctification vvith sobrietie ANNOTATIONS CHAP. II. 1. Obsecrations This order of the Apostle S. Augustine ep 59 findeth to be fulfilled specially in the holy celebration of the Masse vvhich hath al these kindes expressed here in foure diuers vvordes pertaining to foure sortes of praiers the difference vvhereof he exactly seeketh out of the proper signification and difference of the Greeke vvordes And he teacheth vs that the first kind of praiers vvhich here be called obsecrations are those that the Priest saith before the consecration that the second called Praiers be al those vvhich are said in and after the Consecration about the Receiuing including specially the Pater noster vvherewith the vvhole Church saith he in maner endeth that part as S. Hierom also affirmeth that Christ taught his Apostles to vse the Pater noster in the Masse Sic docuit c. So taught he hit Apostles that daily in the Sacrifice of his body the faithful should be bold to say Pater noster c. Li. 3 cont Pelag. cap. 5. where he alludeth to the very vvordes novv vsed in the preface to the said Pater noster in the said Sacrifice audemus dicere Pater noster The third sort called here in the text PostulatioÌ„s be those vvhich are vsed after the CoÌ„munion as it vver for dimissing of the people vvith benediction that is vvith the Bishops or Priests blessing Finally the last kinde vvhich is Thankes-giuings concludeth al vvhen the Priest and people giue thankes to God for so greate a mysterie then offered and receiued Thus the said holy father handleth this text ep 59 to Paulinus S. Epiphanius also insinuateth these vvordes of the Apostle to pertaine to the Liturgie or Masse vvhen he thus vvriteth to Iohn Bishop of Hierusalem Vvhen vve accomplish our praiers after the rite of the holy Mysteries vve pray both for al others and for thee also â—p 60 c. 2 ad Io. Hierosolym apud Hieronymum And most of the other fathers expouÌ„d the foresaid vvordes of publike praiers made by the Priest vvhich are said in al Liturgies or Masses both Greeke and Latin for the good estate of al that be in high degnitie as kings and others See S. Chrys ho. 6. in 1 Tim. S. Ambr. in hunc loâ— Prosper de vocat li. 1. c. 4. So exactly doth the practise of the Church agree vvith the Precepts of the Apostle and the Scriptures and so profouÌ„dly do the holy fathers seeke out the proper sense of the Scriptures vvhich our Protestants do so prophanely popularely and lightly skimme ouer that they can neither see nor endure the truth 4 Vvho vvil al men The perishing or damnation of men must not be imputed to God vvho delighteth not in any
chast not detracting sober faithful in al things ✠verse 12 Let deacons be the husbandes of one vvife vvhich rule vvel their children their houses ✠verse 13 For they that haue ministred vvel shal purchase to them selues a good degree and much confidence in the faith vvhich is in Christ IESVS ✠verse 14 These things I vvrite to thee hoping that I shal come to thee quickly ✠verse 15 but if I tary long that thou maiest knovv how thou oughtest to conuerse ″ in the house of God which is the CHVRCH of the liuing God ″ the piller and ground of truth ✠verse 16 And manifestly it is a great sacrament of pietie vvhich vvas manifested in flesh vvas iustified in spirit appeared to Angels hath beene preached to gentils is beleeued in the vvorld is assumpted in glorie ANNOTATIONS CHAP. III. 1. A good vvorke Nothing saith S. Augustine in this life and specially in this time is easier pleasanter or more acceptable to man then the office of a Bishop Priest or Deacon if the thing be done onely for fashion sake and â—â—â—â—â—ringly but nothing before God more miserable more lamentable more damnable Againe There is nothing in this life and specially at this time harder more laborious or more dangerous then the office of a Bishop Priest or Deacon but before God nothing more blessed if they vvarre in such sort as our Captaine commaundeth August ep 148. 2. A Bishop That vvhich is here spoken of a Bishop because the vvordes Bishop Priest in the nevv Testament be often taken indifferently for both or either of the tvvaine as is noted in an other place the same is meant of euery Priest also though the qualities here required ought to be more singular in the Bishop then in the Priest according to the difference of their degrees dignities and callings â— Of one vvife Certaine Bishops of Vigilantius sect vvhether vpon false construction of this text or through the filthines of their fleshly lust vvould take none to the Cleargie except they vvould be maried first not beleeuing saith S. Hierom aduers Vigilant c. 1. that any single man liueth chastly shevving hovv holily they liue them selues that suspect il of euery man and vvil not giue the Sacrament of Order to the Cleargie vnlâ—s they see their vviues haue great bellies and children vvalling at their mothers breastes Our Protestants though they be of Vigilantius sect yet they are scarse come so farre to commaund euery Priest to be maried Neuertheles they mislike them that vvill not marrie so much the vvorse and they suspect il of euery single person in the Church thinking the gift of chastitle to be very rare among them they do not onely make the state of mariage equal to chast single life vvith the Heretike Iouinian but they are bold to say sometimes that the Bishop or Priest may do his duety and charge better maried then single expresly against S. Paul vvho affirmeth that the vnmaried thinke of the things that belong to God and that the maried be diuersely distracted and intangled vvith the vvorld The Apostle then by this place vve novv treate of neither commauÌ„deth nor counseleth nor vvisheth nor vvould haue Bishops or Priests to marrie or such onely to be receiued as haue been maried but that such an one as hath been married so it vvere but once and that to a virgin may be made Bishop or Priest Which is no more then an inhibition that none hauing been tvvise maried or being bigamus should be admitted to that holy Order And this exposition onely is agreable to the practise of the vvhole Church the definition of auÌ„cient Councels the doctrine of al the fathers vvithout exception and the Apostles tradition Vvhich sense S. Chrysostom vvholy folovveth vpon the Epistle to Titus though here he folovv not vvholy the same sense Ho. 2 in ep ad Tit. S. Ambrose also vpon this place and most plainely and largely in his 82 Epistle post med giuing the cause why bigamus can not be made Bishop or Priest in fine affirmeth not onely the Apostle but the holy Councel of Nice to haue taken order that none should be receiued into the Cleargie that vvere tvvise maried S. Hierom Ep. 83. ad Oceanum c. 2. ep â— c. 18. ep 11. â— 2 expresly vvriteth that the Cleargie is made of such as haue had but one vvife at least after Baptisme for he thought that if one vvere often maried vvhen he vvas yet no Christian he might notvvithstanding be ordered Bishop or Priest But S. Ambrose ep 82. S. Augustine de bono Coniug c. 18. S. Innocentius the first ep 2. c. 5. â— to 1. Concil S. Leo ep 87â— S. Gregorie after them the vvhole Church exclude those also vvhich haue been tvvise maried vvhen so euer vvhereof S. Augustine giueth goodly reason and example in the place alleaged S. Leo ep 87 addeth further proueth that the maÌ„ is couÌ„ted bigamus not the husband of one vvife in respect of holy Orders not onely if he hath had tvvo vviues but if his one vvife vvere not a virgin vvhich being obserued in the high Priests of the old lavv must needes be much rather kept novv See also the booke de Ecclesiasticis dogmatibus c. 72 in S. Augustines vvorkes And by these fevv you may see hovv shamefully the state of the new heretical Cleargie of our time is fallen from the Apostolike and al the fathers practise and doctrine herein Vvho do not onely take men once or twise maried before but vvhich vvas neuer heard of before in any person or part of the Catholike Church they marie after they be Bishops or Priests once tvvise and as often as their lustes require Whereas it vvas neuer lawful in Gods Church to marrie after Holy Orders Neither is there one authentical example thereof in the world For those of vvhom Nice Councel speaketh vvere maried before were but tolerated onely to vse their wiues the fathers in the same Councel prouiding expresly at the same time that none from thence forth should marrie after they came to holy Orders and that according to the auÌ„cient tradition of the Church as Socrates and Sozomenus declare in most plaine vvordes See Suidas in the vvord Paphnutius And in vvhat countrie so euer they haue been permitted to haue carnal dealing euen vvith their vviues whom they had before it was not according to the exact rule of the Apostles Churches tradition by vvhich al that be in holy Orders should wholy abstaine not onely from marying but euen from their wiues before maried Vvhereof thus vvriteth S. Epiphanius hares 59 câ—nt Cathares The holy preaching of God receiueth not after Christ them that marrie againe after their vviues departure by reason of the great dignitie and honour of Priesthod And this the holy Church of God obserueth vvith al sinceritie Yea she doth not receiue the once maried person that yet
Cornelius epistle to Fabius concerning Nouatus Likewise S. Cyprian in many places namely ep 55. nu 1. where see the notes vpon the same S. Hiero. ep 2. c. 6. Of Subdeacon there is mention in S. Augustine ep 74 and ep 20 de epistolis 22 in edit Paris S. Epiph. harâ— 59. S. Cyprian ep 24. S. Ignatius ep 9 ad Antiochâ—nos and in the 43 canon of the Apostles Conc. Tolet. 2. can 1 3. Conc. Laodicen can 21. Epist Epiph. apud Hiero. 60. c. 1. 1â— In the house of God Al the vvorld being Gods yet the Church onely is his house the Rector or Ruler vvhereof at this day saith S. Ambrose vpon this place is damasus where let our louing brethren note vvel how cleere a case it vvas then that the Pope of Rome vvas not the Gouernour onely of one particular See but of Christes vvhole house vvhich is the Vniuersal Church vvhose Rector this day is Gregorie the thirtenth 15. The piller of truth This place pincheth al Heretikes vvonderfully and so it euer did and therfore they oppose them selues directly against the very letter and confessed sense of the same that is cleane contrarie to the Apostle some saying the Church to be lost or hidden some to be fallen avvay from Christ these many ages some to be driuen to a corner onely of the vvorld some that it is become a stewes and the seate of Antichrist lastly the Protestants most plainely and directly that it may and doth erre and hath shamefully erred for many hundred yeres together And they say herein like them selues and for the credit of their ovvne doctrine vvhich can not be true in very deede except the Church erre euen the Church of Christ vvhich is here called the house of the liuing God But the Church vvhich is the house of God whose Rector saith S. Ambrose in his time was Damasus and novv Gregorie the thirtenth and in the Apostles time S. Peter is the piller of truth the establishement of al veritie therfore it can not erre It hath the Spirit of God to lead it into al truth till the vvorldes end therfore it can not erre It is builded vpon a rocke hel gates shal not preuaile against it therfore it can not erre Christ is in it til the end of the vvorld he hath placed in it Apostles Doctors Pastors and Rulers to the consummation and ful perfection of the whole body that in the meane time we be not caried about vvith euery blast of doctrine therfore it can not erre He hath praied for it that it be sanctified in veritie that the faith of the cheefe Gouernour therof faile not it is his house his spouse his body his lotte kingdom and inheritance giuen him in this vvorld he loueth it as his ovvne flesh and it can not be diuorced or separated from him therfore it can not erre the nevv Testament Scriptures Sacraments and sacrifice can not be changed being the euerlasting dourie of the Church continued and neuer rightly occupied in any other Church but in this our Catholike Church therfore it can not erre And therfore al those pointes of doctrine faith and vvorship vvhich the Arians Manichees Protestants Anabaptistes other old or new Heretikes vntruely thinke to be errors in the Church be no errors in deede but them selues most shamfully are deceiued and so shal be still til they enter againe into this house of God vvhich is the piller and ground of al truth that is to say not onely it self free from al error in faith and religion but the piller and stay to leane vnto in al doubtes of doctrine and to stand vpon against al heresies and errors that il times yeld without vvhich there can be no certaintie nor securitie And therfore the holy Apostles and Councels of Nice and Constantinople made it an article of our Creeds to beleeue the CATHOLIKE and APOSTOLIKE CHVRCH Vvhich is not onely to acknowledge that there is such a Church as heretikes falsely say but that that which is called the Catholike Church knovven so to be and coÌ„municateth vvith the See Apostolike is the Church and that vve must beleeue heare and obey the same as the touch stone piller and firmament of truth For al this is comprised in that principle I beleeue the Catholike Church And therfore the CouÌ„cel of Nice said I beleeue in the Church that is I beleeue and trust the same in al things Neither can the Heretikes escape by fleing from the knovven visible Church to the hid congregation or companie of the Predestinate For that is but a false phantastical apprehension of Vvicleffe and his folowers The companie of the Predestinate maketh not any one Societie among them selues many of them being yet vnborne and many yet Infidels and heretikes and therfore be not of the one house of God vvhich is here called the piller of truth And those of the Predestinate that be already of the Church make not a seueral companie from the knovven Catholike Church but are baptized houseled taught they liue and die in the common Catholike visible Church or els they can neither receiue Sacraments nor saluation S. Paul instructeth not Timothee hovv to teach preach correct and conuerse in the inuisible societie of the Predestinate but in the visible house of God So that it must needes be the visible Church which can not erre If any make further question how it can be that any companie or societie of men as the Church is can be void of error in faith seing al men may erre he must knovv that it is not by nature but by priuilege of Christes presence of the Holy Ghosts assistance of our Lordes promis and praier See S. Augustine vpon these vvordes of the 118 Psalme Cone 13. Ne auferas de ore meo verbum veritatis vsqucquaque Vvhere he hath goodly speaches of this matter For the same purpose also these vvordes of Lactantius are very notable It is the Catholike Church onely that keepeth the true vvorship of God this is the fountaine of truth this the house of faith this the Temple of God vvhither if any man enter not or from vvhich if any man go out he is an aliene and stranger from the hope of euerlasting life and saluation No man must by obstinate contention flatter him self for it standeth vpon life and saluation c. S. Cyprian saith The Church neuer departeth frâ—m that vvhich she once hath knovven Ep. 55 ad Cornel. nu 3. S. Ireneus saith That the Apostles haue laid vp in the Church as in a rich treasurie al truth And that she keepeth wish most sincere diligence the Apostles faith and preaching li. 3 c. 4. 40. li. 1. c. 3. It vvere an infinite thing to recite al that the fathers say of this matter al counting it a most pernicious absurditie to affirme that the Church of Christ may erre in religion CHAP. IIII.
He prophecieth that certaine should depart from the Catholike faith vvilling Timothee therfore to inculcate to the people those articles of the said faith 7 Item to exercise him self in spiritual exercise 12 to gette authoritie by example of good life 13 to studie to teach to increase in the grace giuen him by holy orders verse 1 AND the Spirit manifestly saith that in the last times certain â— shal depart from the faith attending to spirites of errour and doctrines of diuels ✠verse 2 speaking lies in hypocrisie and hauing their conscience seared ✠verse 3 â— forbidding to marie to abstaine from meates vvhich God created to receaue vvith thankes-giuing for the faithful and them that haue knovven the truth ✠verse 4 For euery creature of God is good and nothing to be reiected that is receiued â— vvith thankes-giuing ✠verse 5 For it is â— sanctified by the vvord of God and praier ✠verse 6 These things proposing to the brethren thou shalt be a good minister of Christ IESVS nourished in the vvordes of the faith and the good doctrine vvhich thou hast attained vnto ✠verse 7 But folish and old vviues fables auoid and exercise thy self to pietie ✠verse 8 For corporal exercise is profitable to litle but pietie is profitable to al things hauing promisse of the life that novv is and of that to come ✠verse 9 A faithful saying and vvorthie of al acceptation ✠verse 10 For to this purpose vve labour and are reuiled because vve hope in the liuing God vvhich is the Sauiour of al men especially of the faithful ✠verse 11 Commaund these things and teach ✠verse 12 Let no man contemne thy youth but be an example of the faithful in vvord in conuersation in charitie in faith in chastitie ✠verse 13 Til I come attend vnto reading exhortation doctrine ✠verse 14 Neglect not ″ the grace that is in thee vvhich is giuen thee by prophecie vvith imposition of the handes ″ of priesthod ✠verse 15 These things doe thou meditate be in these things that thy profiting may be manifest to al. ✠verse 16 Attend to thy self and to doctrine be earnest in them For this doing thou shalt ″ saue both thy self and them that heare thee ANNOTATIONS CHAP. IIII. 1. Shal depart It is the proper description of Heretikes to forsake their former faith and to be Apostataes as the Greeke vvord importeth to giue care to particular spirites of error deception rather then to the Spirit of Christ in his Church to folovv in hypocrisie and shevv of vertue the pernicious doctrine of Diuels vvho are the suggesters and prompters of al Sectes and are lying spirites in the mouthes of al Heretikes and false preachers men that haue put their conscience to silence and made it senses to the holy hurches admonition the Apostle noting * once before also in this same Epistle that Heretikes haue no conscience vvhich is the cause both of their fall and of their obduration in heresie â— Forbidding to marrie He speaketh saith S. Chrysostom of the Manichees Encratites and Marcionistes hâ— 12 in 1 Tim. S. Ambrose vpon this place addeth to these the Patritians also S. Irenaeus li. 1 c. 30. S. Epiphanius har 45. 26. 61. 30. S. Hierom 1 cont louin c. 1. ep 50 c. 1 3. S. Augustine har 25. 40. and generally al antiquitie affirme the same both of them and also of the Heretikes called Apostolici Ebionitae and the like Their heresie about mariage vvas that to marrie or to vse the act of matrimonie is of Satan as S. Irenaeus vvitnesseth li. 1 c. 22 and that the distinction of male and femal and the creation of man and vvoman for generation came of an il God They taught their hearers saith S. Augustine that if they did vse vvomen they should in any vvise prouide that they might not conceiue or beare children Clemens Alexandrinus li. 3. Strom in principie vvriteth that such admit no mariage nor procreation of children lest they should bring into the vvorld creatures to suffer miserie and mortalitie And this is the damnable opinion concerning mariage noted here by the Apostle For the second point consisting in the prohibition of meates or vse of certaine creatures made to be eaten the said Heretikes or diuers of them for they vvere not al of one sect touching these points taught that men might not eate certaine sortes of meates specially of beastes and liuing creatures for that they vvere not made say they of the good God but of the euil And vvine they called the gall of the Prince of darkenes and not to be drunke at al and the Vine vvhereof it came to be of the Diuels creation And diuers other creatures they coÌ„demned as things by nature and creation polluted and abominable August har Manich. 46. har 25 Tatian toto libro de mâ—r Manich. to 1. Lo these vvere the Heretikes and their heresies vvhich S. Paul here prophecieth of that forbid mariage and meates as you haue heard for vvhich they and their folovvers vvere condemned in diuers Councels Is it not novv an intolerable impudencie of the Protestants vvho for a smal similitude of vvordes in the eares of the simple apply this text to the fastes of the Church and the chastitie of Priests and Religious As though either by appointing or vsing some daies of abstinence from certaine meates the Church or any Catholike man condemned the said meates vnles the Rechabites Hierom. 35. or the Nazarites Num. 6. or the Niniuites Ion. 3. or Moyses Exod. 34. or Elias 3 Reg. 19. or holy Anna the vvidow Luc. 2 or Iohn Baptist Mat. 3 9. or Christ him self Mâ— 4. commending vsing and folovving a prescript number of fasting daies or God him self that in the very beginning in Paradise prescribed abstinence from the fruite of one certaine tree and after appointed so many fastes in the Lavv vnles he therfore condeÌ„ned his ovvne creatures the rest those creatures from vvhich they abstained No there be many good and lavvful causes to forbid some or to abstaine froÌ„ some meates as for obedience as in Paradise for significatioÌ„ as the Ievves for that they haue been offered to Idols as in the Epistle to the Corinthians for chastening the bodie and penance for health also and onely those causes are vnlavvful for vvhich the Manichees and other Heretikes abstained Concerning mariage likewise they may as vvel charge God or the Church for forbidding the father to marrie the daughter or the brother the sister or other prohibited persons in the Lavv as vvel might they charge Christ and the Apostle for prohibiting the man to marrie during his vviues life and appointing vvidowes that serue the Church to liue vnmaried and not admitting a maried woman as vvel as vvidovv nor her that hath had moe husbands as vvel as her that hath beeÌ„ maried but once as they
of the Crosse and the bread saith he vvhich they receiue thought it be not the body of Christ yet is holy and more holy then the vsual bread of the table He meaneth a kinde of bread then halovved specially for such as vvere not yet admitted to the B. Sacrament either the same or the like to our holy bread vsed in the Church of England and France on Sundaies And it vvas a common vse in the primitiue Church to blesse loaues and send them for sacred tokens from one Christian man to an other and that not among the simple and superstitious as the Aduersaries may imagine but among the holiest learnedst and vvisest Such halovved breads did S. Paulinus send to S. Augustine and Alipius and they to him againe calling them blessings Read S. Hierom in the life of Hilaâ—ion post medium hovv Princes and learned Bishops other of al sortes came to that holy man for holy bread panem benedictum In the primitiue Church the people commonly brought bread to the Priests to be halovved Author op imp ho. 14 in Mt. The 3 CouÌ„cel of Carthage cap. 24. maketh mention of the blessing of milke honie grapes and corne See the 4 Canon of the Apostles And not onely diuers other creatures vsed at certaine times in holy Churches seruice as vvaxe fire palmes ashes but also the holy oile Chrisme and the vvater of Baptisme that also vvhich is the cheefe of al Priestly blessing of creatures the bread and vvine in the high Sacrifice be sanctified for vvithout sanctification yea as S. Augustine affirmeth tract 118. in Ioan. vvithout the signe of the Crosse none of these things can rightly be done Can any man novv maruel that the Church of God by this vvarraÌ„t of S. Paules vvord expouÌ„ded by so long practise and tradition of the first fathers of our religion doth vse diuers elements and blesse them for mans vse and the seruice of God expelling by the inuocatioÌ„ of Christes name the aduersarie povver from them according to the authoritie giuen by Christ Super omnia dâ—monia ouer al Diuels and by praier vvhich importeth as the Apostle here speaketh desire of help as it vvere by the vertue of Christ to combat vvith the Diuel and so to expel him out of Gods creatures vvhich is done by holy exorcisme and euer beginneth Adiutorium nostrum in nomine Domini as vve see in the blessing of holy vvater and the like sanctification of elements Vvhich exorcismes namely of children before they come to Baptisme see in S. Augustine li. 6 cont Iulian c. 5. de Eâ— dogmat 6. 31. Denupt concupis li. 1 6. 20. and of holy vvater that hath been vsed these 1400 yeres in the Church by the institution of Alexander the first in al Christian countries and of the force thereof against Diuels see a famous historie in Eusebius li. 5 c. 21. and in Epiphanius her 30 Ebionitarum See S. Gregorie to S. Augustine our Apostle of the vse thereof in halovving the Idolatrous temples to be made the Churches of Christ apud Bedam li 1 c. 30 hist Angl. Remember hovv the Prophet Eliseus applied salt to the healing and purifying of vvaters 4 Reg. 2 hovv the Angel Raphael vsed the liuer of the fish to driue avvay the Diuel Tob. 6. 8 hovv Dauids harp and Psalmodie kept the euil spirit from Saul 1 Reg. 16 hovv a peece of the holy earth saued such a mans chamber from infestatioÌ„ of Diuels August de Ciuit. dei li. 22 c. 8 how Christ him self both in SacrameÌ„ts out of them occupied diuers sanctified elements some for the health of the body some for grace and remission of sinnes and some to vvorke miracles by See in S. Hierom against Vigilantius c. 2. hovv holy Relikes tormeÌ„t them In the historie of Iulianus the Apostata hovv the signe of the Crosse in the Actes cap. 19 hovv the name of IESVS yea and of Paul putteth them to flight Furnish your selues vvith such examples and groundes of Scriptures and antiquitie and you shal contemne the Aduersaries cauillations and blasphemies against the Churches practise in such things and further also finde these sacred actions and creatures not only by increase of faith feruor and deuotion to purge the impuritie of our soules and procure remission of our daily infirmities but that the cheefe Ministers of Christes Church by their soueraine authoritie graunted of our Lord may ioyne vnto the same their blessing and remission of our venial sinnes or spiritual dettes as vve see in S. Iames remission of al sinnes to be annexed to the vnction vvith holy oile vvhich to the Catholikes is a Sacrament but to the Protestants vvas but a temporal ceremonie and to some of them not of Christes institution but of the Apostles onely In their ovvne sense therfore they should not maruel that such spiritual effectes should procede of the vse of sanctified creatures vvhereas venial trespasses be remitted many vvaies though mortal ordinarily by the Sacraments onely S. Gregorie did commonly send his benediction and remission of sinnes in and vvith such holy tokens as vvere sanctified by his blessing and touching of the Apostles bodies and Martyrs Relikes as novv his successors do in the like halovved remembrances of religion See his 7 booke epistle 126 and 9 booke epistle 60. Thus therfore and to the effectes aforesaid the creatures of God be sanctified If any man obiect that this vse of creatures is like coniuration in Necromancie he must knovv the difference is that in the Churches sanctifications and exorcismes the Diuels be commaunded forced and tormented by Christes vvord and by praiers but in the other vvicked practises they be pleased honoured and couenanted vvithal and therfore the first is godly and according to the Scriptures but Necromancie abominable and against the Scriptures 14. The grace S. Augustine declareth this grace to be the gift of the holy Ghost giuen vnto him by receiuing this holy Order vvhereby he vvas made fitte to execute the office to his ovvne saluation and other mens And note vvithal that grace is not onely giuen in or vvith the Sacraments by the receiuers faith or deuotion but by the Sacrament per impositionem by imposition of handes for so he speaketh 2 Tim. 1. which is here said cum impositione vvith imposition 14. With imposition S. Ambrose vpon this place implieth in the vvord Imposition of â—ands al the holy action and sacred vvordes done and spoken ouer him vvhen he vvas made Priest Whereby saith he he vvas designed to the vvorke and receiued authoritie that he durst offer sacrifice in our Lordes steede vnto God So doth the holy Doctor allude vnto the vvordes that are said novv also in the Catholike Church to him that is made Priest Accipe potestatem offerendi pro viuis mortuis in nomine Domini that is Take or receiue thou authoritie to offer for the liuing and
not blame checke or reprehension of men as some to make the fault seeme lesse vvould haue it but iudgement or eternal damnatioÌ„ which is a heauy sentence God graunt al maried Priests and Religious may consider their lamentable case Vvhat a greuous sinne it is see S. Ambrose ad virginem lapsam cap. 5 8. 12. Their first faith Al the auncient fathers that euer wrote commentaries vpon this Epistle Greeke and Latin as S. Chrysostom Theodorete Oecumenius Theophylactus Primasius S. Ambrose Ven. Bede Haimo Anselme and the rest also al others that by occasion vse this place as the 4 Councel of Carthage ca. 104. and the 4 of Toleto c. 55. S. Athanasius li. de virginitate S. Epiphanius har 48. S. Hierom cont Iouinianum li. 1. c. 7. in c. 44. Ezech. prope finem S. Augustine in exceding many places al these expound the Apostles vvordes of the vovv of Chastitie or the faith and promis made to Christ to liue continently What is to breake their first faith â— saith S. Augustine They vovved and performed not In ps 75. prope finâ—m Againe in an other place They breake their first faith that stand not in that vvhich they vovved Li. de Sancta virgin c. 33. Againe he and aâ— the fathers vvith him in Carthage Councel before named If any vvidovves how yong so euer they vvere left of their husbands deceased haue vovved them selues to God left their laical habite and vnder the testimonie of the Bishop and Church haue appeared in religious vveede and aftervvard goâ— any more to secular mariage according to the Apostles sentence they shal be damned because they vvere so bold to make void the faith or promis of Chastitie which they vovved to our Lord. So saith he and 215 fathers moe in that Councel And this promis of chastitie is called faith because the fidelitie betvvixt maried persons is ordinarily called of holy writers faith and the vovv of chastitie made to God ioyneth him the persons so vovving as it vvere in mariage so farre that if the said persons breake promis they are counted and called in the last alleaged Councel Gods adulterers In the 3 to the Romanes also and often els vvhere faith is taken for promis or fidelitie And that it is so taken here the vvordes irritum facere to frustrate and make void do proue for that terme is commonly vsed in matter of vovv promis or compacte Gen. 17. Num. 30. This promis is called here prima fides the first faith in respect of the later promis vvhich vovvbreakers make to them vvith vvhom they pretend to marrie So saith S. Augustine li. de bono viduit c. 8. 9. and Innocentius 1 ep 2 â—ap 13. to 1. Conâ— And this is the onely natiue euident and agreable sense to the circumstance of the letter And the vaine euasion of the Heretikes to saue the Apostate-Monkes Friers Nunnes and Priests from damnation for their pretended mariages is friuolous to vvit that first faith here signifieth the faith of Baptisme or Christian beleefe not the promis or vovv of Chastitie But vve aske them if this faith of Baptisme be broken by mariage or no. For the text is plaine that by intending to marie they breake their faith and by breaking their faith they be damned if they die vvithout repentance In truth vvhich vvay so euer they writhe them selues to defend their sacrilege or pretended mariages they lose their labour and struggle against their ovvne conscience and plaine Scripture 14. I vvil the yonger He speaketh of such yong ones as vvere yet free For such as had already made vovv neither could they vvithout damnation marie vvere they yong or old nor he vvithout sinne commaund or counsel them to it Neither as S. Hierom proueth to Gerontia and S. Chrysostom vpon this place doth he precisely commaund or counsel the yong ones that vvere free to marie or absolutely forbid them to vovv chastitie God for bid say they But his speach conteineth onely a vvise admonition to the frailer sort that it vvere farre better for them not to haue vowed at all but to haue maried againe then to haue fallen to aduoutrie and Apostasie after profession Vvhich is no more but to preferre second mariage before fornication and a good warning that they vvhich are to professe looke wel vvhat they do S. Paules experience of the fall of some yong ones to mariage caused him to giue this admonition here as also that before that none should be receiued to the Churches almes vnder threescore yeres of age Not forbidding the Church for euer to accept any vovves of vvidowes or virgins til that age as the Heretikes falsely affirme but shewing vvhat vvas meete for that time and the beginning of Christianitie vvhen as yet there vvere no Monasteries builded no prescript rule no exact order of obedience to Superiors but the professed as S. Paul here noteth coursed wandered vp and downe idly as novv our professed virgins or Nunnâ—s do not neither can do Of vvhom therfore vvhere discipline is obserued there is no cause of such danger Besides that vvidowes hauing had the vse of carnal copulation before are more dangerously tempted then virgins that are brought vp from their tender age in pietie and haue no experience of such pleasures See S. Ambrose li. de viduis prouing by the example of holy Anna vvho liued a vvidow euen from her youth til 80 yeres of age in fasting and praying night and day that the Apostle doth not here without exception forbid al yong vvidowes to vow yea he esteemeth that profession in the yonger women much more laudable glorious and meritorious See his booke de Viduis in initio 15. After Satan Vve may here learne that for those to marie vvhich are professed is to turne backe after Satan For he speaketh of such as vvere maried coÌ„trarie to their vow And herevpon vve call the Religious that marie as Luther Bucer Peter martyr and the rest Apostataes More vve learne that such yong ones haue no excuse of their age or that they be vehemently tempted and burne in their concupiscences or that they haue not the gift of Chastitie For notvvithstanding al these excuses these yong professed vvidowes if they marie go backvvard after Satan and be Apostataes damned except they repent For as for the Apostles vvordes to the Corinthians It is better to marie then to burne Vve haue before declared out of the fathers and here vve adde that it pertaineth onely to persons that be free and haue not vowed to the contrarie as S. Ambrose li. ad virg laps c. 5. S. Augustine de bono vid. c. 8. and S. Hierom li. 1. cont Iouin c. 7. expound it The Heretikes of our time thinke there is no remedie for fornication or burning but mariage and so did S. Augustine vvhen he was yet a Manichee Putaâ—am me miserum c. I thought saith he li. 6. Confes
before as this Titus vvas by S. Paul And here it seemeth that he did not onely consecrate them vvhom the people had elected before but him self also made choise of the persons no mention being here made of any other election popular Vvhich though it vvere long vsed in the primitiue Church yet for diuers causes and specially for continual tumultes partialities and disorders vvhich S. Augustine much complaineth of in his time vvas iustly taken avvay and other better meanes of their designement appointed See Conc. Laodic cap. 12. 13. S. August de adult coniug li. 2. â— 20. Ep. 110. and Possid in vita Aug. â— â— And that the ordering of Priests or imposition of hands to that purpose belongeth onely to Bishops and to no inferior Priests or other persons it is plaine by the Apostolike practise set dovvne in the Scriptures namely in the Actes and in the Epistles to Timothee and Titus And S. Hierom vvho seemeth sometimes to say that in the primitiue Church there vvas no great difference betvvixt a Bishop and Priest yet he euer excepteth giuing holy Orders vvhich preeminence he attributeth to Bishops onely ep 85. as he doth also Confirming the Baptized by giuing them the holy Ghost through imposition of hand and holy Chrisme Dial. cont Lucifer c. 4. Note also that Aërius vvas of old condemned of heresie for holding that there vvas no difference betvvixt a Priest and a Bishop Epiph. har 75. August har 53. Note lastly the fraudulent translation of the Heretikes alvvaies turning for Priests vvhich here is euident to be a calling of Order and office elders saying That thou ordaine Elders vvhich in our vulgar tonge signifieth the age and not the Office properly and al this for hatred of Priests 6. Of one vvife To that vvhich is said vpon the like vvordes 1 Tim. 3 adde this testimonie of S. Epiphanius li. 3. 〈◊〉 2. cont hareseâ— in fine Holy Priesthod saith he for the most part procedeth of Virgins and if not of virgins yet of them that liue a sole or single life but and if the single and sole persons suffice not to the Ministerie of such as conteine from their vviues or after once marying remaine vvidovves For him that hath him maried tvvise it is not lavvful to take to Priesthod c. If you list to see the causes vvhy bigamie is forbidden them that are to be Priests and continencie required of the Clergie see the same author li. 2. to 1. hares 59. S. Ambrose li. 1. Offic. c. 50. and vpon 1 Tim. 3. S. Augustine de bâ—no Coniugal c. 18. S. Hierom ep 50 c. 5 ad Pammachium and against Iouinian li. 1 c. 19. S. Lâ—o â—p 87. and other auncient authors And if the studious reader peruse al antiquitie he shal finde al notable Bishops and Priests of Gods Church to haue been single or continent from their vviues if any vvere maried before they came to the Clergie So vvas S. Paul and exhorteth al men to the like 1 Cor. 7 7. So vvere al the Apostles after they folovved Christ at S. Hierom vvitnesseth affirming that our Lord loued Iohn specially for his virginitie Apol. ad Pammach c. 8. li. 1 cont Iouin c. 14. S. Ignatius â—p â— ad Philadelph saith of the said Iohn and of Timothee Titus Euodius Clement that they liued and died in chastitie reckening vp of the old-Testament diuers notable personages that did the same as Elias Iesus Naue othervvise called Iosue Melchlsedec Elisaeus Hiereâ—â—â—e Iohn Baptist No man is ignorant that al the notable fathers of the Greeke and Latin Church liued chast Athanasius Basil Nazianzene Chrysostom Cyprian Hilarie vvho entered into holy Orders after his vviues death Ambrose Hierom Augustine Leo Gregorie the great Certaine other notable fathers had once vviues but no holy men euer vsed them much lesse maried after they vvere in holy Orders A maruelous thing that so many heretofore should haue the gift of chastitie then and novv so fevv if the Protestants say true that skarse one among them in our age of al their sectes euen of their principal Superintendents hath had it CHAP. II. Vvhat to preach both to old and yong not onely vvith vvord but vvith example also and to seruants 11 For there are of al sortes in the Church and they must be instructed accordingly verse 1 BVT doe thou speake the things that become sound doctrine ✠verse 2 Old men that they be sober chast vvise souÌ„d in the faith in loue in patience ✠verse 3 Old women in like maner in holy attire not il speakers not giuen to much wine teaching vvel ✠verse 4 that they may teach the yong women vvisedom to loue their husbands to loue their children ✠verse 5 vvise chast sober hauing a care of the house geÌ„tle subiect to their husbandes that the vvord of God be not blasphemed ✠verse 6 Yong men in like maner exhort that they be sober ✠verse 7 In al things shevv thy self an example of good vvorkes in doctrine in integritie in grauitie ✠verse 8 the vvord sound irreprehensible that he vvhich is on the coÌ„trarie part may be afraid hauing no euil to say of vs. ✠verse 9 * Seruants to be subiect to their maisters in al things pleasing not gainsaying ✠verse 10 not defrauding but in al things shevving good faith that they may adorne the doctrine of our Sauiour God in al things ✠verse 11 For the grace of God our Sauiour hath appeared to al men ✠verse 12 instructing vs that denying impietie worldly desires vve liue soberly and iustly and godly in this vvorld ✠verse 13 expecting the blessed hope and aduent of the glorie of the great God and our Sauiour IESVS Christ ✠verse 14 vvho gaue him self for vs that he might redeeme vs from al iniquitie and might cleanse to him self a people acceptable a pursuer of good vvorkes ✠verse 15 These things speake and exhort ⊢ and rebuke vvith al authoritie Let no man contemne thee CHAP. III. To teach them obedience vnto Princes and meekenes tovvardes al men considering that vve also vvere as they til God of his goodnes brought vs to Baptisme 8 To teach good vvorkes 9 and to auoid vaine questionâ— 10 and obstinate Heretikes verse 1 ADMONISH them to be subiect to Princes and Potestates to obey at a vvord to be ready to euery good vvorke ✠verse 2 to blaspheme no maÌ„ not to be litigious but modest shevving al mildenes tovvard al men ✠verse 3 for we also vvere sometime vnvvise incredulous erring seruing diuerse desires voluptuousnesses liuing in malice enuie odible hating one an other ✠verse 4 But vvhen the benignitie and kindnes tovvard man of our Sauiour God appeared ✠verse 5 * not by the vvorkes of iustice vvhich vve did but according to his mercie he hath saued vs by the lauer of regeneratioÌ„ and renouation of the
holy Ghost ✠verse 6 vvhom he hath povvred vpon vs aboundantly by IESVS Christ our Sauiour ✠verse 7 that being iustified by his grace vve may be heires according to hope of life euerlasting ⊢ ✠verse 8 * It is a faithful saying and of these things I vvil haue thee auouch earnestly that they vvhich beleeue in God be careful to excell in good vvorkes These things be good and profitable for men ✠verse 9 But * foolish questions and genealogies and coÌ„tentions and controuersies of the Lavv auoid For they are vnprofitable and vaine ✠verse 10 A man that is ″ an heretike after the first and second admonition auoid ✠verse 11 knovving that he that is such an one is ″ subuerted and sinneth being condemned ″ by his ovvne iudgement ✠verse 12 Vvhen I shal send to thee Artemas or Tychicus hasten to come vnto me to Nicopolis for there I haue determined to vvinter ✠verse 13 Set forvvard Zenas the lavvyer and Apollos carefully that nothing be vvanting to them ✠verse 14 And let our men also learne to excel in good vvorkes to necessarie vses that they be not vnfruiteful ✠verse 15 Al that are vvith me salute thee salute them that loue vs in the faith The grace of God be vvith you al. Amen ANNOTATIONS CHAP. III. 10. A man that it an Heretike Not euery one that erreth in religion is an Heretike but he onely that after the Churches determination vvilfully and stubburnely standeth in his false opinion not yelding to decree of Councel or the cheefe Pastors of the Church therein They saith S. Augustine ep 162. that defend their sentence though false and peruerse vvith no stubburne stomake or obstinate hart specially if it be such as them selues by bold presumption broched not but receiued it of their deceiued parents and do seeke the truth vvarily and carefully being ready to be reformed if they finde it such are not to be reputed among Heretikes And againe li. 18. de Ciuit. c. 55. They that in the Church of Christ haue any crâ—â—ed or perâ—â—rse opinion if being admonished to be of a sound and right opinion they resist obstinatly and vvil not amend their pestiferous opinions but persist in defense of them are thereby become Heretikes and going forth out of the Church are counted for enimies that exercise vs. Again li. 4 de Bapt. cont Donat. c. 16. He is an Heretike that vvhen the doctrine of the Catholike faith is made plaine and manifest vnto him had rather resist it and choose that vvhich him self held c. And in diuers places he declareth that S. Cyprian though he held an errour yet vvas no Heretike because he vvould not haue defended it after a general Councel had declared it to be an errour li. 2 de bapt c. 4. So Possidonius in the life of S. Augustine reporteth hovv after the determination of the See Apostolike that Pelaglus opinion vvas heretical al men esteemed Pelagius an Heretike and the Emperour made lavves against him as against an Heretike Againe S. Augustine saith He is an Heretike in my opinion that for some temporal commoditie and specially for his glorie and principalitie coineth or els folovveth false or nevv opinion de vtillit credendi cap. 1. Let our Protestants behold them selues in this glasse and vvithal let them marke al other propretles that old Heretikes euer had and they shal finde al definitions and markes of an Heretike to fall vpon them selues And therfore they must not maruel if vve vvarne al Catholike men by the vvordes of the Apostle in this place to take heede of them and to shunne their preachings bookes conuenticles and companies Neither neede the people be curious to knovv vvhat they say much lesse to confure them but they must trust Gods Church vvhich doth refute and condemne them And it is ynough for them to knovv that they be condemned as S. Augustine noteth in the later end of his booke de heresibus And S. Cyprian saith notably to Antonianus demaunding curiously vvhat heresies Nouatianus did teach No matter ê™ he What heresies he hath or teacheth vvhen he teacheth vvithout that is to say out of the Church 11. Subueried Heretikes be often in corrigible yet the Church of God ceaseth not by al meanes possible to reuoke them therefore S. Augustine saith ep 162. The Heretike him self though svvelling vvith odious and detestable pride and madde vvith the frovvardnes of vvicked contention as we admonish that he be aucided lest he decriue the vveaklings and litle ones so vve refuse not by al meanes possible to seeke his amendment and reformation 11. By his ovvne iudgement Other greuous offenders be separated by excommunication from the coÌ„munion of Saincts and the fellovvship of Gods Church by the sentence of their Superiors in the same Church but Heretikes more miserable and infortunate then they runne out of the Church of their ovvne accord and so giue sentence against their ovvne soules to damnation THE EPISTLE OF PAVL TO PHILEMON THE ARGVMENT Hearing of Philémons vertue vvho vvas a Colossian he vvriteth a familiar letter from Rome being prisoner there about his fugitiue seruant Onesimus not doubting but that he might commaund him yet rather requesting that he vvil forgiue him yea and receiue him as he vvould Paul him self vvho also hopeth to come vnto him verse 1 PAVL the prisoner of Christ IESVS and brother Timothee to Philémon the beloued and our coadiutor ✠verse 2 to Appia our deerest sister to Archippus our felovv-souldiar and to the church vvhich is in thy house ✠verse 3 Grace to you and peace from God our father and our Lord IESVS Christ ✠verse 4 I giue thankes to my God alvvaies making a memorie of thee in my praiers ✠verse 5 hearing thy charitie and faith vvhich thou hast in our Lord IESVS and ″ tovvard al the sainctes ✠verse 6 that the communication of thy faith may be made euident in the agnition of al good that is in you in Christ IESVS ✠verse 7 For I haue had great ioy and consolation in thy charitie because the bovvels of the sainctes haue rested by thee brother ✠verse 8 For the vvhich thing hauing great coÌ„fidence in Christ IESVS to commaund thee that vvhich pertaineth to the purpose ✠verse 9 for charitie rather I beseeche vvhereas thou art such an one as Paul being old and novv prisoner also of IESVS Christ ✠verse 10 I beseeche thee for my sonne vvhom I haue begotten in handes * Onesimus ✠verse 11 vvho hath been sometime vnprofitable to thee but novv profitable both to me thee ✠verse 12 vvhom I haue sent backe to thee And do thou receiue him as mine ovvne bovvels ✠verse 13 vvhom I would haue reteined vvith me that for thee he might minister to me in the bandes of the Gospel ✠verse 14 but vvithout thy counsel I vvould doe nothing that thy
an external Priesthod or Christes death to abolish the same for this is a demonstration that if Christ haue abolished Priesthod he hath abolished the nevv lavv vvhich is the nevv Testament and state of Grace vvhich as Christian Commonvvealths liue vnder Neither vvere it true that the Priesthod vvere traÌ„slated vvith the Lavv if al external Priesthod ended by Christes death vvhere the nevv lavv began for so the lavv should not depend on Priesthod but dure vvhen al Priesthod vvere ended vvhich is against S. Paules doctrine Furthermore it is to be noted that this legitimation or putting Communities vnder lavv and Priesthod of vvhat order soeuer is no othervvise but ioyning one vvith an other in one homage or sacrifice external vvhich is the proper act of Priesthod for as no lavvful state can be vvithout priesthod so no priesthod can be vvithout sacrifice And vve meane alvvaies of Priesthod sacrifice taken in their ovvne proper signification as here S. Paul taketh them for the constitution difference alteration or traÌ„slation of states and lavves rise not vpon any mutation of spiritual or metaphorically taken Priesthod or sacrifice but vpon those things in proper acception as it is most plaine Lastly it foloweth of this that though Christ truely sacrificed him self vpon the Crosse there also a Priest according to the order of Melchisedec and there made the ful redemption of the vvorld confirmed and consummated his compact and Testament and the lavv and priesthod of this his nevv and eternal state by his bloud yet that can not be the forme of sacrifice into vvhich the old Priesthod and sacrifices vvere translated vvherevpon the Apostle inferreth the translation of the Law For they all vvere figures of Christes death and ended in effect at his death yet they vvere not altered into that kind of sacrifice vvhich vvas to be made but once and vvas executed in such a sort that peoples and nations Christened could not meete often to vvorship at it nor haue their law and Priestes constituted in the same though for the honour and duety remembrance and representatioÌ„ thereof not onely vve Christianâ— but also al peoples faithful both of Iewes Gentiles haue had their priesthod and sacrifices according to the difference of their states Vvhich kind of Sacrifices vvere translated one into an other and so no doubt is the Priesthod Leuitical properly turned into the Priesthod and sacrifice of the Church according to Melchisedecks rite and Christes institution in the formes of bread and vvine See the next note 17. A Priest for euer Christ is not called a Priest for euer onely for that his person is eternal or for that he sitteth on the right hand of God and perpetually praieth or maketh intercession for vs or for that the effect of his death is euerlasting for al this proueth not that in proper signification his Priesthod is perpetual but according to the iudgement of al the fathers grounded vpon this deepe and diuine discourse of S. Paul and vpon the very nature definition and propriety of Priesthod and the excellent act and order of Melchisedec and the state of the new law he is a Priest for euer according to Melchisedecks order specially in respect of the sacrifice of his holy body and bloud instituted at his last supper and executed by his commission commaundement and perpetual concurrence vvith his Priests in the formes of bread and vvine in vvhich things onely the said high Priest Melchisedec did sacrifice For though S. Paul make no expresse mention hereof because of the depth of the mysterie and their incredulity or feeblenesse to vvhom he vvrote yet it is euident in the iudgement of all the learned fathers vvithout exception that euer vvrote either vpon this epistle or vpon the 14 of Genesis or the Psalme 109 or by occasion haue treated of the sacrifice of the altar that the eternity and proper act of Christes Priesthod and consequently the immutability of the new law consisteth in the perpetual offering of Christes body and bloud in the Church Which thing is so vvell knowen to the Aduersaries of Christes Church and Priesthod and so graunted that they be forced impudently to cauill vpon certaine Hebrue particles that Melchisedec did not offer in bread and vvine yea and vvhen that vvill not serue plainely to deny him to haue been a Priest vvhich is to giue checkmate to the Apostle and to ouerthrow all his discourse Thus vvhiles these vvicked men pretend to defend Christes onely Priesthod they in deede abolish as much as in them lieth the vvhole order office and state of his eternall law and Priesthod Arnobius saith By the mysterie of bread and vvine he vvas made a Priest for euer And againe The eternal memorie by vvhich he gaue the food of his body to them that feare him in psal 109. 110. Lactatius In the Church he must needes haue his eternal Priesthod according to the order of Melabisedec Li. 14. Institut S. Hierom to Luagrius Aarons Priesthod had an end bus Melchisedecks that is Christes and the Churches is perpetuall both for the time past and to come S. Chrysostom therfore calleth the Churches sacrifice hostiaâ— inconsumptibâ—em an host or sacrifice that can not be consumed ho. 17 in 9 Hebr. S. Cyprian bostiam qua sublatae nulla esset futura religio an host vvhich being taken away there could be no religion de Canaâ— Dâ—mini nu 2. Emissenus perpetuam oblationem perpetuò currentem redemptionem a perpetual oblation and a redemption that runneth or continueth euerlastingly ho. 5 de Pasch And our Sauiour expresseth so much in the very institution of the B. Sacrament of his body and bloud specially vvhen he calleth the later kind the nevv Testament in his bloud signifying that as the old law vvas established in the bloud of beastes so the new vvhich is his eternal Testament should be dedicated and perpetual in his owne bloud not onely as it vvas shed on the Crosse but as giuen in the Chalice And therfore into this sacrifice of the altar saith S. Augustine li. 17 de Ciuit. c. 20. S. Leo ser 8 de Passione and the rest vvere the old sacrifices to be translated See S. Cyprian ep 63 ad Cecil nu 2. Ambrose de Sacram. li. 5. 6. 4. S. Augustine in Psal 33. Conc. â— and li. 17. de Ciuit. c. 17. S. Hierom ep 17. c. 2. ep 126. Epiph. har 55. Theodoret in Psal 109. Damascene li. 4. c. 14. Finally if any of the fathers or all the fathers had either vvisedom grace or intelligence of Gods vvorde and mysteries this is the truth If nothing vvil serue our Aduersaries Christ Iesus confound them and defend his eternal Priesthod and state of his new Testament established in the same 18. Of the former commaundement The vvhole law of Moyses conteining all their old Priesthod sacrifice sacraments and ceremonies is called the Old commaundement and the new Testament conteining
And that to haue been the errour of the Hebrues you may read in S. Augustine li. 3. doct Christ c. 6. And this vve tel the Protestants is the onely purpose of the Apostle But they be so grosse or ignorant in the Scriptures and so malitiously set against Gods and the Churches truth that they peruersely and folishly turne the vvhole disputation against the sacrifice of the B. Masse and the Priests of the new Testament as though vve held that the sacrifice of the altar vvere the general redemption or redeeming sacrifice or that it had no relation to Christes death or that it vvere not the representation and most liuely resemblance of the same or vvere not instituted and done to apply in particular to the vse of the partakers that other general benefite of Christes one oblation vpon the Crosse Against the Ievves then onely S. Paul disputeth and against the false opinion they had of their Priests and sacrifices to vvhich they attributed al remission and redemption vvithout respect of Christes death 15. Of those preuarications The Protestants do vnlearnedly imagine that because al sinnes be remitted by the force of Christes passion that therfore there should be no other sacrifice after his death Vvhereas in deede they might as vvell say there ought neuer to haue been sacrifice appointed by God either in the lavv of Nature or of Moyses as al their argumeÌ„ts made against the Sacrifice of the Church vpon the Apostles discourse proue as vvel or rather onely that there vvere no sacrifices of Aarons order or Leuitical lavv at all For against the Ievves false opinion concerning them doth he dispute and not a vvord touching the sacrifice of the Church vnto vvhich â—n al this discourse he neuer opposeth Christes sacrifice vpon the Crosse al Christian men vvel knovving that the host oblation of those tvvo though they differ in maner and external forme yet is in deede al one The Apostle then shevveth here plainely that al the sinnes that euer vvere remitted since the beginning of the vvorld vvere no othervvise forgiuen but by the force and in respect of Christes Passion Yet it folovveth not therevpon that the oblations of Abel Abraham Aaron c vvere no sacrifices as by the Heretikes foolish deduction it should do S. Paul not opposing Christes Passion to them for the intent to proue them to haue been no sacrifices but to proue that they vvere not absolute sacrifices nor the redeeming or consummating Sacrifice vvhich could not be many nor done by many Priests but by one and at one time by a more excellent Priest theÌ„ any of them or any other mere mortal man And that you may see the blasphemous pride and ignorance of Caluin and in him of al his fellovves read so many as may read Heretical bookes his commentarie vpon this place and there you shal see him gather vpon this that Christes death had force from the beginning vvas the remedie for al sinnes since the creation of the vvorld therfore there must be no moâ— but that one sacrifice of Christes death Vvhich must needes by his deduction hold as it doth in deede no lesse against the old sacrifices then the nevv sacrifice of the Church and so take avvay al vvhich is against the Apostles meaning and al religion 20. This is the bloud Christes death vvas necessarie for the full confirmation ratification and accomplishement of the nevv Testament though it vvas begonne to be dedicated in the sacrifice of his last supper being also vvithin the compasse of his Passion Vvhich is euident by the vvordes prouounced by Christ ouer the holy chalice vvhich be correspondent to the vvordes that vvere spoken as the Apostle here declareth in the first sacrifice of the dedication of the old lavv hauing also expresse mention of remission of sinnes thereby as by the bloud of the nevv Testament Vvhereby it is plaine that the B. Chalice of the altar hath the very sacrificall bloud in it that vvas shed vpon the Crosse in by vvhich the nevv Testament vvhich is the lavv of spirit grace and remission vvas dedicated and doth consist And therfore it is also cleere that many diuine things vvhich to the Heretikes or ignorant may seeme to be spoken onely of Christes sacrifice vpon the Crosse be in deede verified fulfilled also in the sacrifice of the altar Vvhereof S. Paul for the causes aforesaid vvould not treate in plaine termes See Isychius li. 1 in Leuit. c. 4 paulo post initium applying al these things to the immolation of Christ also in the Sacrament 23. The examplers Al the offices places vessels and instruments of the old lavv vvere but figures and resemblances of the state and sacraments of the nevv Testament vvhich are here called celestials for that they are the liuely image of the heauenly state next ensuing vvhich be therfore specially dedicated and sanctified in Christes bloud sacrificed on the altar and sprinkled vpon the faithful as the old figures and people vvere cleansed by the bloud of beasts And therfore by a transition vsual in the holy Scriptures the Apostle sodenly passeth in the senteÌ„ce immediatly folovving and turneth his talke to Christes entrance into heauen the state vvhereof both by the Sacraments of the old lavv and also more specially by them of the nevv is prefigured 25. Offer him self often As Christ neuer died but once not neuer shal die againe so in that violent painful and blouddy sort he can neuer be offered againe neither needeth he so to be offered any more hauing by that one action of sacrifice vpon the Crosse made the full ransom redemption and remedie for the sinnes of the vvhole vvorld Neuerthelesse as Christ died and vvas offered after a sort in all the sacrifices of the Lavv and Nature since the beginning of the vvorld al vvhich vvere figures of this one oblation vpon the Crosse so is he much rather offered in the sacrifice of the altar of the nevv Testament incomparably more neerely diuinely and truely expressing his death his body broken his bloud shed then did any figure of the old lavv or other sacrifice that euer vvas as being in deede though in hidden sacramental and mysticall and vnblouddy maner the very self same B. body and bloud the self same host oblation and sacrifice that vvas doue vpon the Crosse And this truth is most euident by the very forme of vvordes vsed by our Sauiour in the institution and consecration of the holy Sacrament and by the profession of all the holy Doctors Our sacrifice saith S. Cyprian is correspondent to the Passion of Christ And The sacrifice that vve offer is the Passion of Christ ep 63. nu 4. nu 7. S. Augustine de fâ—d ad Pet. c. 19. In those carnal sacrifices vvas the prosiguring of the flesh of Christ vvhich he vvas to offer for sinnes and of the bloud vvhich he vvas to sheads but in this Sacrifice is the commemoration of the flesh of Christ vvhich
hidde three monethes by his parents because they savv him a proper infant and they feared not * the kings edict ✠verse 24 * By faith Moyses being made great denied him self to be the sonne of Pharaos daughter ✠verse 25 rather chosing to be afflicted vvith the people of God then to haue the pleasure of temporal sinne ✠verse 26 esteeming the reproche of Christ greater riches then the treasure of the Aegyptians for he looked vnto the remuneration ✠verse 27 * By faith he left Aegypt not fearing the fiercenes of the king for him that is inuisible he susteined as if he had seen him ✠verse 28 By faith he celebrated the Pasche the sheading of the bloud that he vvhich destroied the first-borne might not touche them ✠verse 29 * By faith they passed the redde sea as it vvere by the drie land vvhich the Aegyptians assaying vvere deuoured ✠verse 30 * By faith the vvalles of Iericho fel dovvne by the circuting of seuen daies ✠verse 31 * By faith Rahab the harlot perished not vvith the incredulous receiuing the spies vvith peace ✠verse 32 And vvhat shal I yet say For the time vvil faile me telling of Gedeon Barac Sampson Iephtè Dauid Samuël the prophets ✠verse 33 vvho by faith ouercame kingdoÌ„s ″ vvrought iustice obteined promises stopped the mouthes of lions ✠verse 34 extinguished the force of fire repelled the edge of the svvord recouered of their infirmitie vvere made strong in battel turned avvay the campe of forainers ✠verse 35 vvomen receiued of resurrection their dead and others vvere racked not accepting redemption that they might finde a better resurrection ✠verse 36 And others had trial of mockeries and stripes moreouer also of baÌ„des prisons ✠verse 37 they vvere stoned they vvere hevved they vvere tempted they died in the slaughter of the svvord they vvent about in sheep-skinnes in goates skinnes needy in distresse afflicted ✠verse 38 of vvhom the vvorld vvas not vvorthie vvandering in desertes in mountaines and dennes and in caues of the earth ✠verse 39 And al these being approued by the testimonie of faith ⊢ receiued not the promise ✠verse 40 God for vs prouiding some better thing that they vvithout vs should not be consummate ANNOTATIONS CHAP. XI 1. Faith is By this description of faith and by all the commendation therof through the vvhole chapter you may vvell perceiue that the Apostle knevve not the forged special faith of the Protestants vvhereby euery one of these new Sectmasters their folovvers beleeue their sinnes are remitted and that them selues shal be saued though their sectes be cleane contrarie one to an other â— Not appearing This is the praise of faith saith S. Augustine if that vvhich is beleeued be not seen For vvhat great thing is it if that be beleeued vvhich is seen according to that sentence of our Lord vvhen he rebuked his disciple saying Because then hast seen me Thomas thou hast beleeued blessed are they that haue not seen and haue beleeued Aug. in euang Io. tract 79. Vvhich may be a rebuke also and a checke to al those faithles speaches I vvould see him tast him touch him and feele his very flesh in the Sacrament othervvise I vvil not beleeue 6. He that commeth Faith is the foundation and ground of all other vertues and vvorship of God vvithout vvhich no man can please God Therfore if one be a Iewe a Heathen or an heretike that is to say be vvithout the Catholike faith al his vvorkes shal profit him no vvhit to saluation 21. Adâ—red the toppe of his rod. The learned may see here that the Apostle doth not tie him self to the Hebrue in the place of Genesis vvhence it is alleaged but folovveth the Septuaginta though it differ from the Hebrue as also the other Apostles and Euangelists and our Sauiour him self did neither vvere they curious as men novv a daies to examine all by the Hebrue only because they vvriting and speaking by the holy Ghost knevve very vvell that this translation is the sense of the holy Ghost also and as true and as directly intended as the other and therfore also that translation continued alvvaies authentical in the Greeke Church notvvithstanding the diuersitie thereof from the Hebrue Euen so vve that be Catholikes folovv vvith al the Latin fathers the authentical Latin translation though it be not alvvaies agreable to the Hebrue or Greeke that novv is But Caluin is not onely very saucie but very ignorant vvhen he saith that the Septuaginta vvere deceiued and yet that the Apostle vvithout curiosity vvas content to folovv them because it is euident that the Hebrue being theÌ„ vvithout pointes might be traÌ„slated the one vvay as vvel as the other Vvhich they vnderstood so vvel and therfore vvere not deceiued that vvithin three lines after in the beginning of the next chapter they translate the same vvord as he vvould haue it in this place Againe obserue in those vvordes He adored the toppe of his rod that adoration as the Scripture vseth this vvord may be done to creatures or to God at and before a creatures as at or before the Arke of the Testament in old time novv at or before the crucifixe relikes images and in the Psalmes 93. 131. Adore ye his footestoâ—le Adore ye tovvard his holy mount We vvil adore tovvard the place vvhere his feete stoode or vvhich by the Hebrue phrase is al one Adore ye his holy mount We vvill adore the place vvhere his feete stood as also the Greeke fathers S Damascene li. 1 de imaginibus and Leontius cited of him yea S. Chrysostom also do handel these places and namely that of the Apostle vvhich vve novv speake of interpreting the Greeke as our Latin hath and as vve do He adored the rod or the toppe of his rod that is the scepter of Ioseph novv Prince of Aegypt so fulfilling Iosephs dreames vvhich foretold the same Gen. 37 and vvithal signifying as it vvere by this propheticall fact the kingdom of Israel or of the ten tribes that vvas to come of Ioseph by Ephraim his yonger sonne in the first king Ieroboam thus the Greeke fathers Vvhere vnto may be added that al this vvas done in type and figure of Christes scepter and kingdom vvhom he adored by and in his Crosse as he did Ioseph by or in his rod and scepter and therfore the Apostle saith he did it by faith as hauing respect tovvard things to come By al vvhich it is euident that it is false vvhich the Caluâ—nists teach that vve may not adore image cruâ—ifixe or any visible creature that is vve may not adore God at or by such creatures nor kneele before them and therfore their corrupt translation of this place for the same purpose is intolerable saying thus LEANING vpon his staffe he adored GOD adding no lesse then
to abuse the simple do falsifie this sentence of the Apostle to make it serue for the mariage of Votaries it is notorious First they vse deceit in supplying the verbe substantiue that vvanteth making it the Indicatiue moode thus Mariage is honorable c. as though the Apostle affirmed al mariage to be honorable or lavvful vvhere the verbe to be supplied ought rather to be the Imperatiue moode Let mariage be honorable that so the speache may be an exhortation or commaundement to them that be or vvil be maried to vse them selues in that state in al fidelity cleanlinesse and coniugal continencie one tovvard an other as vvhen S. Peter also and this Apostle exhorte maried men to giue honour to their vviues as to the vveaker vessels and to possesse their vessel in honour not in the passions of ignominie and vncleanlinesse this is honorable or chast mariage to vvhich he here exhorteth And that it is rather an exhortation then an affirmation it is euident by the other partes and circumstances of this place both before after al vvhich are exhortations in their owne translations this only being in the middes and as indifferent to be an exhortation as the rest by their owne confession they restraine of purpose Our text therfore and al Catholike translatioÌ„s leaue the sentence indifferent as it is in the Greeke and as true translatours ought to do not presuming to addict it to one side lest they should restraine the sense of the holy Ghost to their owne particular fantasie Againe our new Translatours corrupt the text in that they translate in omnibus among al men because so they thinke it vvould sound better to the ignorant that Priests Religious and al vvhosoeuer may marie vvhere they can not tell either by the Greeke or Latin that in omnibus should be the masculine gendre rather then the neutre as not only Erasmus but the Greeke doctors also take it to signifie that mariage should be honorably kept betweene man and vvife in al pointes and in al respectes See S. Chrys and Theophyl in hunc locum For there may be many filthy abuses in vvedlocke vvhich the Apostle vvarneth them to take heede of and to keepe their mariage-bed vndefiled But the third corruption for their purpose aforesiad and most impudent is that some of the Caluinistes for in omnibus translate inter quosuis vvith a marginal interpretation to signifie al orders conditions states and qualities of men So boldly they take away al indifferencie of senses and make Gods vvord to speake iust that vvhich them selues vvould and their heresie requireth in vvhich king they passe al impudencie and al heretikes that euer vvere 7. Remember your Prelates Vve be here vvarned to haue great regard in our life and beleefe to the holy fathers Doctors glorious Bishops gone before vs in Gods Church not doubting but they being our lawful Pastors had and taught the truth of vvhom S. Augustine said That vvhich they found in the Church they held fast that vvhich they learned they taught that vvhich they receiued of their fathers the same they deliuered to their children Cont. Iulian. li. 2 c. 10. Vvhich respect to our holy forefathers in faith is now in this vvicked contempt of the Heretikes so much the more to be had See the said holy doctors second booke against Iulian the Pelagian throughout vvhat great account he maketh of them in the confutation of heresies and hovv far he preferreth them aboue the proud Sectmaisters of that time as vve must now doe against our new doctors This place also is rightly vsed to proue that the Church of God should keepe the memories of Saincts departed by solemne holidaies and other deuout vvaies of honour 9. Not vvith meates He speaketh not of Christian fastes but of the legal difference of meates vvhich the Hebrues vvere yet proâ—e vnto not considering that by Christes faith they vvere made free from al such obseruations of the Law 10. We haue an altar He putteth them in minde by these vvordes that in folowing to much their old Iewish rites they depriued them selues of an other maner and a more excellent sacrifice and meate meaning of the holy altar and Christes ovvne blessed body offered and eaten there of vvhich they that continue in the figures of the old Law could not be partakers This altar saith I sychius is the altar of Christes body vvhich the Ievves for their incredulity must not behold Li. 6 c. 21 in Leuit. And the Greeke vvord as also the Hebrue ansvvering therevnto in the old testament signifieth properly an altar to sacrifice on and not a metaphorical and spiritual altar Vvhereby vve proue against the Heretikes that vve haue not a common table or profane communion borde to eate mere bread vpon but a very altar in the proper sense to sacrifice Christes body vpon and so called of the fathers in respect of the said body sacrificed Greg. Nazianz. in orat de sorore Gorgonia Chrys demonst quòd Christus sit Deus Socrat. li. 1. c. 20. 25. Aug. ep 86. De ciu Dei li. 8. c. 27. li. 22. c. 10. Confess li. 9 c. 11. 13. Cont. Faust Manich. li. 20. c 21. Theophyl in 23. Mat. And vvhen it is called a table it is in respect of the heauenly foode of Christs body and bloud receiued 15. The hoste or praise Though it may signifie the spiritual sacrifices of praise and thankesgiuing of vvhat sort soeuer ye it specially may be thought to signifie the great Sacrifice of the B. body and bloud of Christ not as vpon the Crosse vvhich vvas but once done in bloudy sort but as in the Church and new Testament vvhere it is daily done vnblouddily being the proper host of laude and thankes giuing and therfore called the Eucharist and being the fruite and effecte of Christ and his Priests lippes or vvordes that is of consecration because this sacrifice is made by the force of the holy vvordes And vvhen vve reade in the psalme and other places of the olde Testament of the host of praise it may be thought to be a prophecie of the nevv Sacrifice not of euery vulgar thankes giuing And so the old fathers in the primitiue Church to hide the mysteries from the vnvvorthy or heathen often speake What is saith S. Augustine a more holy sacrifice of praise then that vvhich consisteth in thankes giuing all vvhich the faithful do knovv in the sacrifice of the Church Li. 1. cont aduers leg preph c. 18. Againe c. 20. The Church from the times of the Apostles by the most certaine successions of Bishops offereth to God in the body of Christ the Sacrifice of praise And a 〈◊〉 aftervvard Novv Israel according to the spirit that is the Church offereth a singular Sacrifice according to the spirit of vvhose house be vvil not take calues nor goates but vvil take the Sacrifice of praise not according
during al eternitie 31. That is in Babylon The Protestants shevv them selues here as in al places vvhere any controuersie is or that maketh against them to be most vnhonest and partial handlers of Gods vvord The auÌ„cient fathers namely S. Hierom in Catalogo de scriptoribus Ecclesiasticis verbo Marcus Eusebius li. 2 c. 14 hist Oecumenius vpon this place and many moe agree that Rome is meant by the vvord Babylon here also as in the 16 and 17 of the Apocalypse saying plainely that S. Peter vvrote this Epistle at Rome vvhich is called Babylon for the resemblance it had to Babylon that great citie in Chaldaea vvhere the Ievves vvere captiues for magnificence Monarchie resort and confusion of al peoples and tongues and for that it vvas before Christ and long after the seate of al Ethnike superstition idolatrie the slaughter house of the Apostles other Christian men the Heathen Emperours theÌ„ keeping their cheefe resideÌ„ce there See S. Leo Ser. 1. in Nati Petri Pauli This being most plaine and coÌ„sonant to that vvhich folovveth of S. Marke vvhom al the Ecclesiastical histories agree to haue been Peters scholer at Rome and that he there vvrote his Gospel yet our Aduersaries fearing hereby the sequele of Peters or the Popes supremacie at Rome deny that euer he vvas there or that this Epistle vvas vvritten there or that Babylon doth here signifie Rome but they say that Peter vvrote this Epistle at Babylon in haldaea though they neuer reade either in Scriptures or other holy or profane historie that this Apostle vvas euer in that tovvne but see their shameles partiality here Babylon say they is not taken for Rome because it vvould folovv that Peter vvas at Rome c. but in the Apocalypse vvhere al euil is spoken of Babylon there they vvill haue it signifie nothing els but Rome and the Romane Church also not as the fathers interprete it the temporal state of the Heathen Empire there So do they folovv in euery vvord no other thing but the aduantage of their ovvne heresie See the Annotation vpon the last of the Romans v. 16. and vpon the 17 of the Apocalypse v. 5. And as for their vvrangling vpon the supputation of the time of his going thither and the number of yeres that he vvas there the diuersitie that seemeth to be in the Ecclesiastical vvriters concerning the same read B. Fisher and other that substantially ansvver al such cauils And if such contentious reasoning might take place vve should hardly beleeue the principal things recorded either in Ecclesiastical histories or in the Scriptures them selues Concerning the time of Christs fleing into Aegypt of the comming of the Sages to adore him yea of the yeres of his age time of his death al auÌ„cient vvriters do not agree and concerning the day of his last supper and institution of the holy Sacrament there is diuersitie of opinions Shal vve therfore inferre that he neuer died and that the other things neuer vvere Can the Heretikes accord al the histories that seeme euen in holy Scripture to haue contradiction Can they tel vs certainely vvhen Dauid first came to Saul and the like doubt they vvhether the vvorld vvas euer created because the count of the yeres is diuers Do they not beleeue that Paradise euer vvas because no man knovveth vvhere it is and such other like things infinite to rehearse Vvhich vvhen they vvere done vvere plaine and knovven things in the vvorld and novv for vs to call them to an account after so many yeres ages and vvorldes is but sophistication and plaine infidelitie And this sect of the Protestants standing onely vpon destruction and negatiues dealing vvith our religion euen as Iulian Porphyrie and Lucian did it is an easie thing for them to bestovv their time in picking of quarels THE SECOND EPISTLE OF PETER THE APOSTLE CHAP. I. Hovv much God hath done for them making them Christians 5 and that they againe must doe their part not hauing onely faith but al other vertues also and good vvorkes that so they may haue the mâ—re assurance to enter into the kingdom of heauen 13 And that he is so careful to admonish them knovving that his death is as hand knovving also most certainely the â—â—â—ming of Christ by the vvitnes of the Father him self as also by the Prophets Concerning vvhom he vvarneth them that they folovv not priuate spirites but the holy Ghost speaking nevv in the Church verse 1 SIMON PETER seruant and Apostle of IESVS Christ to them that haue obtained equal faith vvith vs in the iustice of our God and Sauiour IESVS Christ ✠verse 2 Grace to you and peace be accomplished in the knovvledge of God and Christ IESVS our Lord ✠verse 3 as al things of his diuine povver vvhich pertaine to life and godlines are giuen vs by the knovvledge of him vvhich hath called vs by his ovvne propre glorie and vertue by vvhom he hath giuen vs most great and pretious promises that by these you may be made partakers of the diuine nature fleeing the corruption of that concupiscence vvhich is in the vvorld ✠verse 5 And you employing al care minister ye in your faith vertue and in vertue knovvledge ✠verse 6 and in knovvledge abstinence and in abstinence patience and in patience pietie ✠verse 7 and in pietie loue of the fraternitie and in the loue of the fraternitie charitie ✠verse 8 For if these things be present vvith you abound they shal make you not vacant nor vvithout fruite in the knovvledge of our Lord IESVS Christ ✠verse 9 For he that hath not these things ready is blinde and groping vvith his haÌ„d hauing forgotten the purging of his old sinnes ✠verse 10 Vvherfore brethren labour the more that â— by good vvorkes you may make sure your vocation and election for doing these things you shal not sinne at any time ✠verse 11 For so there shal be ministred to you aboundantly an entrance into the euerlasting kingdom of our Lord and Sauiour IESVS Christ ✠verse 12 For the vvhich cause I wil begin to admonish you alvvaies of these things and you in deede knovving being confirmed in the present truth ✠verse 13 But I thinke it meete as long as I am in this tabernacle to stirre you vp by admonition ✠verse 14 being certaine that the laying avvay of my tabernacle is at hand according as our Lord IESVS Christ also signified to me ✠verse 15 And I vvil doe my diligence you to haue often â— after my decease also that you may keepe a memorie of these things ✠verse 16 For not hauing folovved vnlearned fables haue vve made the povver and â—presence ' of our Lord IESVS Christ knovven to you but made beholders of his greatenesse ✠verse 17 For * he receiuing from God his father honour and glorie this maner of voice comming dovvne to him from the magnifical glorie This is
sometime immoderately or iest to much or couet somevvhat inteÌ„peratly or plucke fruite ouer greedily or in eating take somevvhat more then aftervvard vvas vvel digested or haue their intention in time of praier somevvhat distracted and such like thus in sense S. Augustine Vvhereby vve may learne vvhich be venial sinnes that consist vvith true iustice can not alvvaies be auoided euen of holy men in this life In the booke de fide ad Petrum c. 41. are excepted from this common rule of sinners the children vvhich be nevvely baptized and haue not yet vse of reason to sinne either mortally or venially CHAP. II. If any sinne mortally he must not dispaire 3 To knovv God rightly is not to beleeue onley but to keepe his commaundements 7 and that this is no nevv doctrine but the very primitiue though a nevv life it is 9 Therfore he that beleeueth must also loue his brethren 12 and that men must not loue the vvorld but doe that vvhich God vvilleth 18 Many are gone out of the Church and become Seducers al the ministers of Antichrist but true Christians must continue in their old faith considering the revvard and that they neede not goe to schole to any Heretike the Holy Ghost himself being the scholemaster of the Church 29 he doth earnestly inculcate iustiâ—e and good vvorkes verse 1 My litle children these things I vvrite to you â— that you sinne not But if any man shal sinne vve haue â— an aduocate vvith the Father IESVS Christ the iust ✠verse 2 and he is the propitiation for our sinnes and not for ours only but also â— for the vvhole vvorldes ✠verse 3 And in this vve know that vve haue knovven him if vve obserue his commaundements ✠verse 4 â— He that saith he knovveth him and keepeth not his coÌ„maundements is a lier and the truth is not in him ✠verse 5 But he that keepeth his vvord in him in very deede the charitie of God is perfited in this vve knovv that vve be in him ✠verse 6 He that saith he abideth in him ought euen as he walked him self also to vvalke ✠verse 7 My deerest I vvrite not a nevv coÌ„maundement to you but an old coÌ„mmaundemeÌ„t vvhich you had from the beginning The old coÌ„maundement is the vvord vvhich you haue heard ✠verse 8 Againe * a nevv commaundement vvrite I to you vvhich thing is true both in him and in you because the darkenesse is passed and the true light novv shineth ✠verse 9 He that saith he is in the light and hateth his brother is in the darkenesse euen vntil novv ✠verse 10 * He that loueth his brother abideth in the light and scandal is not in him ✠verse 11 But he that hateth his brother is in the darkenesse and vvalketh in the darkenesse and knovveth not vvhither he goeth because the darkenes hath blinded his eies ✠verse 12 I vvrite vnto you litle children because your sinnes are forgiuen you for his name ✠verse 13 I vvrite vnto you fathers because you haue knovven him vvhich is from the beginning I vvrite vnto you yong men because you haue ouercome the vvicked one ✠verse 14 I vvrite to you infantes because you haue knovven the Father I vvrite vnto you yong men because you are strong and the vvord of God abideth in you you haue ouercome the vvicked one ✠verse 15 Loue not the vvorld nor those things vvhich are in the vvorld If any man loue the vvorld the charitie of the Father is not in him ✠verse 16 because al that is in the vvorld is the concupiscence of the flesh the concupiscence of the eies and the pride of life vvhich is not of the Father but is of the vvorld ✠verse 17 And the vvorld passeth and the concupiscence thereof But he that doeth the vvil of God abideth for euer ✠verse 18 Litle children it is the last houre as you haue heard that Antichrist commeth now there are become â— many antichristes vvhereby vve knovv that it is the last houre ✠verse 19 â— They vvent out from vs but ″ they vvere not of vs. for if they had been of vs they vvould surely haue remained with vs but â— that they may be manifest that they are not al of vs. ✠verse 20 But you haue the vnction from the Holy one and â— knovv al things ✠verse 21 I haue not vvritten to you as to them that knovv not the truth but as to them that knovv it and that no lie is of the truth ✠verse 22 Vvho is a lier but he vvhich denieth that IESVS is not Christ This is Antichrist vvhich denieth the Father and the Sonne ✠verse 23 Euery one that denieth the Sonne neither hath he the Father He that confesseth the Sonne hath the Father also ✠verse 24 You that vvhich you haue heard from the beginning let it abide in you If that abide in you vvhich you haue heard from the beginning you also shal abide in the Sonne the Father ✠verse 25 And this is the promis vvhich he promised vs life euerlasting ✠verse 26 These things haue I vvritten to you concerning them that seduce you ✠verse 27 And you the vnction vvhich you haue receiued from him let it abide in you And you haue no neede that any man teache you but as his vnction teacheth you of al things and it is true and it is no lie And as it hath taught you abide in him ✠verse 28 And now litle children abide in him that vvhen he shal appeare vve may haue confidence and not be coÌ„founded of him in his coÌ„ming ✠verse 29 If you know that he is iust knovv ye that euery one also vvhich doeth iustice is borne of him ANNOTATIONS CHAP. II. 1. That you sinne not S. Iohn saiâ—h V. â—ede vpon his place is not contrarie to him self in that he seeketh here to make them vviâ—hout sinne vvhom he said in the last chapter could not be vvithout al sinnes but in the former place he vvarned vs only of our frailety that vve should not arrogate to our selues perâ—â—ct innocencie here he prouoketh vs to vvatchfulnes and diligence in resisting and auoiding siâ—nes specially the greater vvhich by Gods grace may more easily he repelled 1. An aduocate The calling and office of an Aduocate is in many things proper to Christ and in euery condition more singularly and excellently agreing to him then to any Angel Sainct or creature liuing though these also be rightly and cruely so called that not onely vvithout al derogation but much to the honour of Christs aduocation To him soly and onely it agreeth to procure vs mercie before Gods face by the general ransom price paiment of his bloud for our deliuerie as is said in the sentence folovving And he is the propitiation for our sinnes and nâ—t for ours onely but for the vvhole vvorlds In vvhich sort
thus the damnation of the vvhole adulterous blouddy societie he doth also expresly report of their three graÌ„d Captaines damnation vvhich are these Antichrist and his False prophet and the Deuil him self the author of al this mischiefe Finally on the other side in the fifth part he reporteth the vnspeakeable and euerlasting glorie that the Church after al this suffering shal by Christ her glorious Spouse be assumpted vnto And so he concludeth the booke THE APOCALYPSE OF IOHN THE APOSTLE CHAP. I. 9. S. Iohn being banished in the ile Patmos is commaunded to vvrite to the seum Churches of Asia signified by the seuen candlestickes that vvhich he savv vpon a Sunday round about the Sonne of man 13 vvhose maner of apparâ—tion is described verse 1 THE ″ Apocalypse of IESVS Christ vvhich God gaue him to make manifest to his seruants the thinges vvhich must be done quickly and signified sending by his Angel to his seruant Iohn ✠verse 2 vvho hath giuen testimonie to the vvord of God and the testimonie of IESVS Christ vvhat things soeuer he hath seen ✠verse 3 Blessed is he that readeth and heareth the wordes of this prophecie and keepeth those thinges Which be vvritten in it for the time is nigh ✠verse 4 Iohn ″ to the seuen churches vvhich are in Asia Grace to you and peace from * him that is and that vvas and that shal come and ″ from the seuen spirites vvhich are in the sight of his throne ✠verse 5 and from IESVS Christ vvho is the faithful vvitnes the * first borne of the dead the prince of the kings of the earth vvho hath loued vs and * vvashed vs from our sinnes in his bloud ⊢ ✠verse 6 and hath made vs * ″ a kingdom and priestes to God and his father to him be glorie and empire for euer and euer Amen ✠verse 7 Behold he commeth vvith the cloudes and euery eie shal see him and * they that pricked him And al the tribes of the earth shal bevvaile them selues vpon him yea Amen ✠verse 8 * I am Alpha and Omega the beginning and end saith our Lord God vvhich is and vvhich vvas and vvhich shal come the omnipotent ✠verse 9 I Iohn your brother and partaker in tribulation and the kingdom and patience in Christ IESVS vvas in the Iland vvhich is called Patmos for the vvord of God and the testimonie of IESVS ✠verse 10 I vvas in spirit ″ on the Dominical day and heard behind me a great voice as it vvere of a trompet ✠verse 11 saying That vvhich thou feest vvrite in a booke and send to the seuen churches vvhich are in Asia to Ephesus and Smyrna and Pergamus and Thiatîra and Sardis and Philadelphia and Laodicia ✠verse 12 And I turned to see the voice that spake vvith me And being turned I savv seuen candlestickes of gold ✠verse 13 in the middes of the seuen candlestickes of gold one like to the Sonne of man ″ vested in a priestly garment to the foote and girded about neere to the pappes vvith a girdle of gold ✠verse 14 and his head and heares vvere vvhite as vvhite vvoole as snovv and his eies as the flame of fire ✠verse 15 and his feete like to latten as in a burning fornace and his voice as the voice of many vvaters ✠verse 16 and he had in his right hand seuen starres and from his mouth proceded a sharpe tvvo edged svvord and his face as the sunne shineth în his vertue ✠verse 17 And vvhen I had seene him I fel at his feete as dead And he put his right hand vpon me saying Feare not * I am the first and the last ✠verse 18 and aliue and vvas dead and behold I am liuing for euer and euer and haue the keies of death and of hel ✠verse 19 Vvrite therefore the thinges vvhich thou hast seene and that are and that must be done after these ✠verse 20 The sacrament of the seuen starres vvhich thou hast seene in my right hand and the seuen candlestickes of Gold ″ the seuen starres are ″ the angels of the seuen churches and the seuen candlestickes are the seuen churches ANNOTATIONS CHAP. I. 1. APOCALYPSE Of the Apocalypse thus vvriteth the auncient father Denys Bishop of Corinth as Eusebius alleageth him li. 7 c. 20 hist Eccl. Of this booke saith he this is my opinion that the matter thereof is far more profound then my vvit can reache vnto and I doubt not but almost in euery sentence of it there lieth hidden a certaine sense exceding mystical and maruelous vvhich though I vnderstand not yet I conceiue that vnder the vvordes there is a deepe meaning and I measure not the matter by reason but attribute al to faith taking it to be more high and diuine then I can by cogitation comprise not reprouing that vvhich I vnderstand not but therfore I admire vvith reuereÌ„ce because my vvit can not attaine to it Againe S. Augustine saith that in the Apocalypse many things are obscurely spoken to exercise the minde of the reader and yet some fevv things left euident that through them a man may vvith labour searche out the rest specially for that the author so repeateth the same things in diuers sortes that seeming to speake of sundry matters in deede is found bus to vtter the same things diuers vvaies li. 20 de Ciuit. Del c. 17. Vvhich vve set dovvne here in the beginning to vvarne the good Christian reader to be humble and vvise in the reading both of al other holy Scriptures and namely of this diuine and deepe prophecie giuing him further to vnderstand that vve vvil in our Annotations according to our former trade and purpose onely or cheefely note vnto the studious such places as may be vsed by Catholikes or abused by Heretikes in the controuersies of this time and some other also that haue special matter of edification and that as breefely as may be for that the volume grovveth great 4. To the 7 Churches That certaine numbers may be obserued as significatiue and mystical it is plaine by many places of holy Scripture and by the auncient Doctors special noting of the same to many purposes Vvhereby vve see the rashnes of our Aduersaries in condemning generally al religious respect of certaine numbers in our praiers fastes or actions Namely the number of Seuen is mystical and prophetical perfect and vvhich as S. Augustine saith the Church knovveth by the Scriptures to be specially dedicated to the Holy Ghost and to appertaine to spiritual mundation as in the Prophets appointing of Naam in to vvash seuen times in lordan and the sprinkling of the bloud seuen times against the tabernacle li. 4 quâ—st in numer q. 33 See li. 5. c. 5 de Gen. ad lit li. 5 quest in Deuter. q. 42. Al these visions stand
Reward for relieuing Catholike prisoners 27 m. 28. nu 21. 587 m. 588. for visiting them in prison 587 m. for confessing of Christ openly 27. for al workes of mercie 181 m. for forsaking and losing ought for Gods sake 116. 191 marg 202. m. Rome called Babylon and vvhy 654. 665. 730. 731. The Church there neuer called Babylon 654. 665. 731. The Protestants sometime wil not haue Babylon to signifie Rome 665. 730. Their malice in expounding the 7 hilles of Rome when the Angel him self expoundeth it othervvise 731. The cōmendation of the Church of Rome and the faith thereof 381. 384. The Gospel transported from Hierusalem thither 287. 348 marg The Romane faith and the Catholike faith al one 384. The Priuilege of that See not to erre 66. 67. 206. 250. nu 3. Gods prouidence tovvards the same more then to al other states 370. 556. That See is the rocke of the Church and S. Peters chaire and See Apostolike 46. 47. 67. It standeth vnmoueable against all Turkes Tyrants Heretikes Schismatikes 556. Princes and Emperours stand in awe thereof 364 marg The auncient fathers of al Countries sought vnto it for resolution of doubtes 206. So ought al true preachers 499. Heretikes only refuse so to doe 499. They hate this See 423. They barke about it in vaine 47. They place Antichrist there in S. Paules time 557. The great Apostasie vvhich S. Paule speaketh of 2 Thes 2 shal be from this See of Rome 556. The Romans deuotion in visiting the Churches and Martyrs Relikes in their Stations and Pilgrimages is a signe of greater faith 384. S SAcraments seuen 506. 259. See Confirmation Penance Orders Mariage Extreme vnction Few and easie in respect of the Ievves Sacramēts 506. More effectual and beneficial ibidem 446. 623. 619 marg 627. 228. External elements in the same not burdenous not Iudaical nor Heathenish 506. 228. Christ vsed external elemēts 247. what is to adore in spirit 228. S. Augustine falsely alleaged for tvvo Sacraments only 506. Grace is giuen in by the Sacraments 224. 228. 276. 313. 357 marg 393. 39◠marg 504. 577. 586 marg 598 marg 523. 627. 652. 653. 262 marg 586 marg They flovved out of Christs side thence haue their vertue 273. Contempt of the Sacraments damnable 157 marg 321. 316 marg Vve may not the lesse esteeme the Sacraments because of the ministers of them pag. 4. nu 3. pag. 89. nu 9. The Sacraments first to be called for in sicknes 92. The B. SACRAMENT of the altar 236. The great mysterie and institution thereof by our Sauiour 78. 79. 125. 128. 201. 204. 449. 451. The Catholikes imitate Christes institution thereof and the Apostles traditon the Protestants do not 451. 452. 454. The Protestants haue taken avvay the B. Sacrament altogether 452. 237. nu 58. The real presence 78. 79. 128. 204. 205. 236. 237. nu 55. pag. 238. 291. 446. nu 16. pag. 447. 453. 624. 628. 466 m. The Gospel so plaine for the real presence the Beza controuleth it 205. 201 marg Transubstantiation 79. 128. 238. nu 66. pag. 220 marg Christs miraculous supernatural dealing with his body many vvaies and that it is not to be measured by sense and natural reason 40. nu 26. pag. 49. nu 2. pag. 55. nu 26. p. 121. nu 24. pag. 132. 148. 236. nu 52. pag. 238. 275. 276. 315 marg 540. 632. Faith necessarie in this Sacrament 128. The Protestants iudge thereof by sense and reason 238. They are like the grosse Capharnaites 238. To aske hovv it may be is a Ievvish vvord 238. Their scoffing at it 38. nu 55. pag. 83. 103. nu 3. 129 marg The real presence is by consecration 79. 128. 446. not by receiuing or in the receiuing only ibidem and 452. The Heretikes arguments ansvvered 124 and 254 marg Adoration of the B. Sacrament p. 6. 21. nu 8. pag. 453. 604. The honour thereof by solemne processions 61. by costly altars chalices ornaments 78. 128. by cleane corporals 84. by many other meanes 453. 116 marg The Angels are present 707. nu 8. It sanctifieth the altar 67. 309. nu 33. It is the supersubstantial and daily bread specially desired in the PATER NOSTER 15. 16. The preeminēces thereof aboue Manna 236. The wōderful effectes thereof in the receiuers 237. 447. In what sense it is called sometime a figure 79. nu 26. Hovv it is both a figure and yet the thing it self 205. 604. How it is called bread after the consecration 79. 236. Vvhether S. Paul saying the supper of our Lord meane the B. Sacrament 451. Receiuing in one kinde 57 125 marg 213. 236. 237 at large The authoritie of Scriptures and primitiue Church for the same 237. 295 marg 351 marg It is indifferent in one or both kindes according to the Churches ordinance 237. 259. The causes vvhy the Church appointed one kind 237. The whole grace in one kinde therfore the people not defrauded 237. The Heretikes arguments answered ibid. 125 marg Priests saying Masse must receiue both kindes 237. The puritie and preparation required to the worthie receiuing thereof 222. 258. 453. nu 27. 28. 29. Cōfession of euery mortal sinne necessarie before we receiue 453. Euil men receiue the true body bloud though vnworthily 453. The danger and punishement of vnworthie receiuing 453. nu 27. pag. 454. nu 30. 31. pag. 449 marg It is both a Sacrament and a Sacrifice and vvhy 78. 184. The SACRIFICE of the altar 21. nu 4. 204 and 447 and 616. 617. 623. 627. 628 at large 228. nu 23. 332. nu 12. 638. Christ sacrificed his body and bloud at his last supper 79. nu 28. 204. 205. The sacrifice of the altar is the self same that was vpon the Crosse 624. 628. Christ is often offered and in many places 628. It is a commemoratiue sacrifice yet a true sacrifice 205. It succeded in the place of al the sacrifices of the old Law 447. num 21. 617. 628. Christ did not take away al sacrifice by the new Testament but change them into a better 617. 623. 628. The external religion of the new Testament is principally in the Sacrifice of the altar 205. Christs eternal priesthod consisteth in this sacrifice 617. The fathers cal it the vnbloudy sacrifice 625. they call it the Masse 447. Vvhy it is called the Eucharist 638. The general redemption vpon the Crosse particularly applied in this sacrifice 629. The Caluinists argumēt against this sacrifice maketh no lesse against the sacrifices of Moyses 624. 205. nu 19. Their argument against Christs body often offered and in many places was answered by the fathers long agoe 628. It is offered to God only 332. in the memorie and honour of Saincts 332. 454. 726. for the liuing and the dead 454. 447. nu 21. pag. 726. See Masse Sacrilege Taking away of holy things or profaning them 303. 222. 92 n. 25. In what cases holy Ievvels and ornamēts
Vvorldly frendes 93. 94. 176 marg Z ZEale against heretikes See Heretikes in Gods cause 706. nu 16. pag. 741. nu 9. Zeale in religion counted of worldly men madnes 93. See Neuters Zeale and seruor to heare and folovv Christ 106. Zeale of sauing soules 150. 182. and 183 marg 529 marg 544 m. 651 marg Zeale against sinne 433 mar The madde zeale of heretikes 342 m. THE EXPLICATION OF CERTAINE VVORDES IN THIS TRANSLATION NOT FAMILIAR to the vulgar reader vvhich might not conueniently be vttered otherwise A Abstracted Dravven avvay pag. 642. Acquisition Getting purchasing pag 514. Aduent The comming pag 69. Adulterating Corrupting See pag. 475. 478. Agnition knovvledge or acknovvledging p. 600. Allegorie a Mystical speache more thou the bare letter pag. 505. See the Annot. p. 508. Amen expounded pag. 244. Anathema expounded p. 405. Archisynagogue expounded pag. 99. Assist pag. 135 signifieth the Angels standing and atteÌ„ding alvvaies readie to doe their ministerie Assumption p. 165 Christs departure out of this vvorld by his death and Ascension Azymâ—s Vnleauened bread p. 75. C Calumniate By this vvord is signified violent oppression by vvord or deede pag. 143. Catechizeth and Catechized p. 510. He catechizeth that teacheth the principles of the Christian faith and they that heare and learne are catechized and are therfore called often in the Annotations Catechumens Character a marke or stampe pag. 7â—3 Commesssations Immoderate bankets and belly cheere vvith vvanton riotousnes p. 509. Condigne comparable p. 400. Contristate This vvord signifieth to make heauie and sad pag 519. Cooperate signifieth vvorking vvith others p. 401. likevvise Cooperation Cooperateurs Corbana expounded pag. 80. D Depositum p. 582. See the Annot. pag. 584. It may signifie also Gods graces giuen vs to keepe pa. 587. v. 14. Also v. 12 ibid. See the Annot. Didrael me expounded pag. 49. Dâ—minical day Sunday See Annot p. 701. 702. Donaries giftes offered to God for his Temple c. 199. E Euacuated from Christ that is Made voide and hauing no part vvith him p. 508. The 〈◊〉 of the crosse euacuated that is made voide cleane taken avvay ibidem Euangelize signifieth such preaching of good tidinges as coÌ„cerneth the Gospel See the preface Eunuches gelded men Euro-aquilo A north-eastvvinde p. 368. Exinanited abased excedingly p. 528. G Gratis an vsual vvord to signifie for nothing freely for Godamercie vvithout desert H Holocauste a kinde of sacrifice vvhere al vvas burnt in the honour of God p. 625. Hostes sacrifices p. 445. I Inuocated called vpon praied vnto p. 316. Hereof vve say Inuocation of Saincts and to inuocate Issue good euent pag. 445. Iustice taken in the nevv Testament not as it is coÌ„trarie to vvrong or iniurie but for that qualitie vvhere of a man is iust and iustified p. 391. N Noophyte expounded p. 569. P Paraclete expounded pag. 260. Parasceue the Ievves Sabboth-eue Good friday p. 130. v. 43. See the Preface Pasche Easter and the Paschal Iambe p. 201. Pentecost vvhitsuntide the space of fifte daies Prefinition A determination before p. 517. Prepuce expounded pag. 387. Prescience foreknovvledge p. 294. Preuaricatour transgressor and preuarication traÌ„sgression p. 386. 387. Loaues of Proposition so called because they vvere proposed and for vpon the table in the Temple before God pag. 31. R Repropitiate the sinnes pag. 605. that is make a roconcillation for them Resolution the separation of the body and the soule the departing out of this life p. 592. Resuscitate the grace that is Raise quicken renew and reviue the grace vvhich othervvise languisheth and decaieth pag. 586. S Sabbatismt A time of resting and ceasing from labours pag. 607. Sacrament for mysterie p. 513. Sancta Sanctorum The holies of holies that is the inmost and holiest place of the Ievves Temple as it vvere the Chauncel pag. 621. Superedified Builded vpon Christ the principal stone pag. 657. T Tetrarch Gouernour or Prince of the 4 part of a countrie p. 33. Thrones an higher order of Angles p. 537. V Victims Sacrifices p. 308. The faultes correcte thus Pag. 8. 1 Cor. 7. 2 Cor. 7. 38 Tetrach Tetrarch 42 fifth vveeke first vveeke 78 If the Sacrament In the Sacrament 148 Matth. 9 Matth. 19. 188 Scandale Scandals 204 Ignat. ep 5. ep 7. Ibid. in 3 copies the Greeke set amis   Reade 213 li. 39 de consens li. 3. 215 Eighteth yere Eighth 238 Transubstantion Transubstantiation 409 Cathee 17. Catech. 18. 440 Continencie Incontinencie 446 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 449 Is it not novv It is not novv 552 Beguile v Beguile vs. 576 Eusebius li. 5. c. 2. Theodorete LAVS DEO Translation of the Scriptures into the vulgar toÌ„gues not absolutely necessarie or profitable but according to the time The Churches vvisedom and moderatioÌ„ concering vulgar translation * Mat. 24 45 1 Cor. 4 1. The Scriptures in the vulgar languages of diuers nations Bib. SaÌ„ct li. 4. Hiero ep 134. Bib. SaÌ„ct lib. 4. AuÌ„cient Catholike translations of the Bible into the Italian Frenche English tongue Li. 1 hist Angl. c. 1. An auncieÌ„t prouincial coÌ„stitution in England concerning English translations See Linvvod li. 5 tit de Magistris The like Catholike and vulgar translations in many couÌ„tries since Luthers time The Churches order determinatioÌ„ concerning the reading of Catholike translatioÌ„s of the Bible in vulgar toÌ„gues Ind. lib. prohibit regula 4. The holy Scriptures neuer read of al persons indifferently at their pleasure Vvhere and in vvhose handes the Scriptures vvere in the primitiue Church Hovv the 〈◊〉 of those daies did read them vvith what humilitie and religion and enformation of life and maners The fathers sharply reprehend as an abuse that al indifferenly should reade expound and talke of the Scriptures Hiero. ep 103â— 6. In orat de moderatio in disputa seruanda The Scriptures must be deliuered in measure and discretion according to eche mans neede and capacitie De â—â—gone Christ c. 33. De bono perseuer c. 16. 1 Cor. 3. Io. 16. Ia orat de modera in disp serua in fine Hiero. in prooem coÌ„ mentar in Ezachi The Ievves lavv for not reading certaine bookes of holy Scripture vntil a time Eph. 4. Ro. 10 17. The popular obiections of vvithholding the Scriptures from the people ansvvered Gen. 3. Vvhy the Church permitteth not euery one at their pleasure to reade the Scripture 1 Tim. 6 20. Ro. 12 3. The holy Scriptures to carnal men Heretikes are as pearles to svvine Mat. 7 6. Li. de prescriptionibus Orig. in 2 ad Ro. * Luca 24. S. Chrysostoms exhortations to the reading of holy Scriptures and vvhen the people is so to be exhorted In vita Athanasij * Ho. 2 in Mat. ho. 3 de Lazaro et ho. 3 in 2 ad Thess alibi sapè S. Chrysostom maketh nothing for the popular and licentious reading of Scriptures vsed among the Protestants novv a daies Euery simple artificer among them readeth much more the deepest hardest questionÌ„s of holy
Scripture then the moral partes 1. Tim. 6. 2 Tim. c. 3 2 Pet. 3. They presuppose no difficulties which al the learned fathers felt to be in the Scriptures * Apoc. 5 1. * Act. 8. Confess lib. 12. cap. 14. See ep 3. Aug. Hiero ep 13. c. 4. Ruff. Ec. hist li. 2. c. 9. Maners and life nothing amended but much worse since this licentious tossing of holy Scriptures Scriptures as profanely cited as heathen poëtes Scriptures errâ—neously expounded according to euery vvicked mans priuate fansie 1 Cor. 2 Mat. 4. Al Heretikes pretend Scriptures The Scriptures haue been falsely and heretically translated into the vulgar tongues and sundrie other vvaies sacrilegiously abused and so giuen to the people to reade 2 Cor. 4. * Bezaan not in c. 1. Lu. v. 78. * See the tenth article of their Creede in meter Al this their dealing is noted as occasion serueth in the Annotations vpon this Testiment and more at large in a booke lately made purposely of that matter called A DISCOVERIE c. Caluin coÌ„plaineth of the new delicat traÌ„slators namely Castalion him self Beza being as bad or vvorse Pref. in nouuÌ„ Testa Gal. 1567. Iostâ— Sim lerus in vita Bullingeri 2 Cor. 2. 17. * See the 4 article of their Creede in meter vvhere they professe that Christ desceÌ„ded to deliuer the fathers afterward in their coÌ„fessioÌ„ of their faith they deny Limbus patrum The purpose commoditie of setting forth this Catholike edition The religious care sinceritie obserued in this translatioÌ„ See S. August li. 3. confes c. 5. The auncient fathers kept religiously the very barbarismes of the vulgar Latin text Mat. 22. Mar. 8. Hebr. 7. Mat. 6. 10. 22. Luâ— 13. Of the ANNOTATIONS vvhy they vvere made vvhat matter they coÌ„teine 2 Cor. 2. 2 Cor. 3. De doctâ— Christ lib. 3. cap. 10. Heresies make Catholikes more diligent to search and finde the senses of holy Scripture for refelling of the same In Psal 67. propè finem Many causeâ— vvhy this nevv Testament is traÌ„slated according to the auncient vulgar Latin text It is most auncient Corrected by S. Hierom. Ep. 10. CommeÌ„ded by S. Augustine Vsed and expounded by the fathers Only authentical by the holy Councel of Trent Sess 4. Most graue least partial Precise in folovving the Greeke Preferred by Beza him self Al the rest misliked of the Sectaries them selues eche reprehending an other * Coâ—hla c. 11 de Cano Script authoritâ—â—â— * The nevv Test printed theÌ„ yere 1580. in the title It is 〈◊〉 then the vulgar Greeke text it self The auncient fathers for proofe therof and the Aduersaries them selues Li. 5 cont MarcionoÌ„ * Ambrose Hierom. Li. 1 cont louin c. 7. Li. 12 c. 4. Li. 7. c. 32. The Caluinistes them selues ofteÌ„ forsake the Greeke as corrupt and translate according to the auÌ„cient vulgar latin text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superfluities in the Greeke vvhich Erasmus calleth trifling and rash additions See No. Test Graec. Rob. Stephani in folio and Crisâ—ins The vulgar Latin translation agreeth vvith the best Greeke copies by Bezas ovvne iudgement Beza prafat No. Test 1556 See him also Anno. in 13. Act. v. 20. Vvhen the Fathers say that the Latin text must yeld to the Greeke be corrected by it they meane the true and vncorrupted Greeke text The vulgar Latin TranslatioÌ„ is many waies iustified by most auncient Greeke copies the Fathers Codex veronensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latin fathers See Annot Lenan in No. Test and Annot Luca Brugensis in biblia Praefat. in 4. Euang. ad Damasum Praefat. citata The fevv and final faultes negligently crept into the vulgar Latin translation Sess 4. The Caluinists confessing the Greeke to be most corrupt yet translate that only and hold that only for authentical Scripture In Annot No. Test an 1556. They standing precisely vpon the Hebrue of the old and Greeke text of the nevv Testament must of force denie the one of them * An. Dâ— 1556 and 1565. They say the Greeke is more corrupt then vve vvil graunt them We preferre not the vulgar Latin text as making more for vs. The Greeke text maketh for vs more then the vulgar Latin Luc. 22. 〈◊〉 â—0 For the real presence For fasting For free vvil Against only faith Against only faith Against special assurance of saluation For the sacrifice of Christs body and bloud The ProtaÌ„tats condemning the old vulgar translation as making for vs coÌ„demns them selues * Against D. Sand. Rocke pag. 147. See Kemnis in exam CoÌ„c Trid. 〈◊〉 4. Mat. 3. 11. Eph. 5. Luc. 1. Heb. 13. Mar. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 16. v. 20. It is void of al partialitie * Na. Test 1580. in ep ad Hebr. Ep. 14 18. The Papistrie thereof as they terme it is in the very sentences of the Holy Ghost more then in the translatioÌ„ Mat. 16. 10. 20. Mat. 16. laâ— 2. 1 Tim. 5. 1 Io. 5. Heb. 12. The maner of this translation and vvhat hath been obserued therein * See the last Table aâ— the end of the booke Certaine vvordes not English nor as yet familiar in the English tongue * See annot Amen Io. c. 8. v. 34. Apoc. c. 19. v. 4. Alleluia No Test an 1580. Bib. an 1577. Parasceue * Mar. 14. v. 42. Pasche Bib. 1577. Mat. 26. 17. Azymes Neophyte Phil. 3. Vvhy vve say our Lord not the Lord but in certaine cases see the Annotations 1 Tim. 6. pag. 585. Catholike termes proceding from the very text of Scripture Certaine hard speaches and phrases Io. 2. The ProtestaÌ„ts presumptuous boldnes and Iibettie in translating Mat. 5. Gehennâ— ignis The Greeke added often in the margent for many causes Mat. 4. Act. 15. 2 Thes 2. 1. Cor. 11. The Latin text sometime noted in the margent In the beginning of bookes Matthew Paul c. not S. Matthew S. Paul c. Bib. an 1579. 1580. an 1577 1562. An other reading in the margent The pointing sometime alâ—eâ—ed The margent reading sometime preferred before the text Luther Caluin Luther Zuinglius Caeluin * Their scholers folovvers * Of Caluin of â—uel of the rest * So he calleth the Churches sense and the fathers interpretations of Scriptures * Othervvise Wiclesse Luther Caluin Puritanes Aug. de cat rud cap. 3. 4. Super Exod. q. 73. Mat. 5. * Io. 20 31. Eze. 1. Apoc. 4. THE FIRST part of this Gospel of the Infancie of our Sauiour Christ * Gen. 12. 22. â— Reg. 7. Psal 131. * Luc. 3 31. This Gospel is most solemly sung in holy Church at Mattins vpoÌ„ Christmas day * Gen. 21. 29. 38. As also it is the Gospel of the CoÌ„ception and Natiuitiâ— of our B. Lady because here is declared the pedegree of her also * 1 Par. 2 5. Ruth 4 18. * 2 Re. 12 24. * 1 Par. 3 10. 4 Reg. 24. *
1. Ia. 5 14. ⸬ A preparatiue to the SacrameÌ„t of extreme vnction Iac. 5. Mt. 14 1 Lu. 9 7. The Gospel vpoÌ„ the decollation of S. Iohn Baptist Aug. 29. ⸬ He might and should by Moyses law haue maried his brothers wife if he had been dead without issue but this Philip was yet aliue and had also this daughter that daunced Leu. 18 16. 20 21. Lu. 9 10 Mt. 14 13. Mt. 14 15. Lu. 9 12 Io. 6 5. Mt. 14 23. The Gospel on Saterday after Ashwenesday Io. 6 16. Mt. 14 34. Chrys ho. 49 in Mt. Lu. 4 25. Marc. 5 36. Mt. 10. Mt. 15 1 Esa 29 13. ⸬ They that say well or teache and preache well or haue Christ and his word in their mouth and liue naughtily be touched in this place Exo. 20 12. Leu. 20 9. ⸬ See the first annotation vpoÌ„ this chapter Mt. 15 21. ` of Tyre and Sidon he came The Gospel vpoÌ„ the 11 Sunday after Pentecost Commaundements of men Traditions Dutie to pareÌ„ts AbstineÌ„ce from certaine meates Christs spittle worketh miracles Exorcismes and other ceremonies in Baptisme Mt. 15 32. The Gospel vpoÌ„ the 6 Sunday after Pentecost ⸬ Great feruour and deuotion in the good people and exceding force in our Maisters preaching that made theÌ„ abide fasting so long to heare his diuine sermons Mt. 15 39. 16 1. Mar. 6 38. Mr. 8 5. ⸬ Our Sauiour vsed to worke much by touching that we may learne not to coÌ„temne the corporal and external application of holy things nor to chaleÌ„ge by the spirit and faith only as Heretikes doe Mt. 16 13. Lu. 9 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 9 16. Blessing of creatures vvorketh an effect in theÌ„ Gen. 1 22 28. What is to suffer for the Gospel Luc. 9. Doing against our owne conscience Mt. 16 27. 17 1 Lu. 9 27 ⸬ See the Annotations vpon the 17 of S. Matthew ⸬ The law and the Prophets ioyne with Christ and his Gospel the one signified by Moyses the other by Elias By whose apparitions here we also learne that sometime there may be personal entercourse betwixt the liuing the dead though not ordinarily Mal. 4 5 ` as Mt. 17 14. Lu. 9 37 The Gospel vpoÌ„ wenesday in the Imber weeke of September ⸬ Note the great force of prayer and fasting Mt. 17 22. Lu. 9 21 Mt. 18 1 Lu. 9 46. Lu. 9 49. ⸬ Reward for almes deedes whereby it is euident they be meritorious ⸬ To giue scandal by our life to the weake in faith is a great sinne specially in Priests Preachers and Princes Leu. 2 13 Elias Moyses Elias and Iohn Baptist Eremites The name of IESVS worketh miracles THE THIRD part of this Gospel Christes coÌ„ming into Iewrie toward his Passion Mt. 19 1 Deut. 24 1. Gen. 1 27. Gen. 2 24. ⸬ The obligation betwixt man and wife is so great that during life it can not be broken Mt. 19 9 Mt. 5 32 Lu. 16 18. 1. Cor. 7 11. Mt. 19 13. Lu. 18 15. ⸬ Our Sauiour gaue the children his blessing Mt. 19 16. Lu. 18 18. ⸬ Note that the keeping of Gods coÌ„maundements procureth life euerlasting Exo. 20 13. ⸬ This is counsel of prefectioÌ„ not a precept which the Religious professing and keeping voluntary pouertie doe folow ⸬ Exceding happie be they that can forsake their temporal things for religion Mt. 19. 30. Lu. 13 30. Mt. 20 17. Lu. 18 31. Mt. 20 â—0 Mt. 20 25. Lu. 22 25. Mt. 20 29. Lu. 18 35. Toleration and permission of euil Aug. ep 119 c. 19. Mariage after diuorce vnlawful Lu. 16 18. Then reward in this life that forsake ought for Gods sake Hiero. in 19 Mat. THE fourth part of this Gospel the Holy weeke of his Passion in Hierusalem Mt. 21 1. PALME-Sunday Lu. 19 20. Io. 12 15 ⸬ Al these voluntary dueties were grateful to our Sauiour and so be the like done to him in the B. Sacrament Ps 117 26. MVNDAY Mt. 21 19. Mt. 21 12. Lu. 19 45. Esa 56 7. Ier. 7 11 Mt. 21 20. TVESDAY b The Gospel for S. Gregorius Thaumaturgus Nouemb. 17. And in a Votiue Masse for any necessitie ⸬ Faith of God is to beleeue that he is able and that he wil doe it if it be expedient and no impediment on our part ⸬ God neuer forgiueth sinnes to him that pardoneth not his enemies froÌ„ his hart Whereby it is euident that more is required then only faith Mt. 21 23. Lu. 20 2. Profaning of Gods Church Es 5 1. ⸬ This man is God the Father This vineyard is as Esay saith 5. 1. the house of Israel The seruants sent are Moyses and the Prophetâ— whoÌ„ the Iewes did diuersely afflict and persecute Mt. 21. 33. Lu. 20 9. ⸬ His Sonne is CHRIST our Sauiour whoÌ„ the Iewes crucified out of the citie of Ierusalem as it were casting him out of the vineyard ⸬ The Iewes and their guides to whom the vineyard was set destroied and Gods vineyard giuen to the Apostles and their Successors in the Gentils ⸬ CHRIST is become the corner stone of the Synagogue and the Church in which the faithful both of the Iewes and Gentils are conteined Ps 117 22. Mt. 22 15. Lu. 26 20. Mt. 22 23. Lu. 20 27. Act. 23 6. Deu. 25 5. Exo. 3 6 Mt. 22 34. Deu. 6 5 Leu. 19 18. ⸬ This excellencie of Charitie teacheth vs that faith only is not sufficieÌ„t Mt. 22 41. Lu. 20 41. Ps 109 1. Lu. 21 2. ⸬ God doth accept almes that are correspondent to euery mans abilitie and the more able the more must a maÌ„ giue God first to be serued and 〈◊〉 the Prince Leu. 18 16 Marying the brothers wife Deu. 25 5. Many truthes deduced out of scripture which Heretikes see not Heretikes ignorant and without faith Mt. 24 1 See the Annotations vpon S. Matthew c. 24. Lu. 21 5. TVESDAY night Great vvarres toward the later end Much persecutioÌ„ of the faithful and Catholike men in the later end Great treacherie and many false brethren at the same time Constancie and perseueraÌ„ce necessarie in time of persecution Dan. 9 27. 2. Thess 2 4. ⸬ Antichrists reigne shal be three yeres and a halfe Dan. 7. Apoc. 13. Ez. 31 7 Ioel. 3 15 Dan. 7 13. ⸬ Not as though him self knew not as the Heretikes Agnoïtâ— held but because he knew it not for to teach it others as being not expedient Ambr. de fide li. 〈…〉 The Gospel for a CoÌ„fessor that is a Bishop And on the Anniuersarie of the creation of a Bishop Arch heretikes be False-Christs and False-Prophets Hyppolyt li. de Antichristo Caluinisme tendeth to the abomination of desolation Cypr. de Can. Do. nu 1. THE PASSION according to S. Marke in these tvvo chapters is the Gospel at Masse vpon Tuesday in the Holy weeke Mt. 26 1 Lu. 22 1 TENEBRE Wenesday Mat. 26 6. Ioan. 12 3. ⸬ we haue not Christ here needing our almes as when he coÌ„uersed vpon the earth See Mat. 26 11.
9. ⸬ By this we see that this miracle was not onely maruelous and beneficial to the blinde but also significatiue of taking away spiritual blindnesse External ceremonies Heretical traÌ„slation Casting out of the Synagogue The Churches ExcoÌ„municatioÌ„ See in the Annot Mat. 18 17. The Heretikes ridiculous ExcommunicatioÌ„ Num. 16. The Gospel vpoÌ„ Tuesday in whitson weeke ⸬ The theefe is the Heretike specially any other that vnlawfully breake in vpoÌ„ the sheepe to kil destroy them by false doctrine and otherwise ⸬ That is the fashion of Iewrie other countries signifying that the shepheard or Pastor must teach the sheepe and not they him The Gospel vpoÌ„ the 2 Sunday after Easter and for S. Thomas of Canterburie Decemb. 29. Esa 40 11. Ezec. 34 23. ⸬ Christes death was so necessarie for the flocke that when he might haue escaped he voluntarily offered him self to death for his flocke c He meaneth the Church of the Gentils Ezec. 37 24. Esa 53 7. 1 Mach. 4 56. 59 The Gospel vpoÌ„ Wenesday in Passion weeke An other reading is My father that hath giuen me c. c vnum Ps 81 6. Arch-heretikes specially are the theeues that clime in an other way not by the doore WheÌ„ the Pastor must tarie or may flee Iudas Machabaeus Dedication of Churches * 2 Macha 12. Christs essence diuine nature of the Father Caluins autotheisme The Gospel vpoÌ„ Friday in the 4 weeke of Lent Lu. 7 37 Mat 26 7. Mar. 14 3. Io. 12 3. c de dormitione somni The Gospel in a Masse for the dead vpon the day of the burial or deposition Io. 9 6. ⸬ S. Cyril li. 76. vlt. in Io. and S. August Tract 49 in Io. apply this to the Apostles and Priests authoritie of absoluing sinners affirming Christ to reuiue none froÌ„ sinne but in the Church and by the Priests ministerie The Gospel vpoÌ„ friday in Passion vveeke ⸬ All men but specially NatioÌ„s must take hee-de that vvhiles to saue their temporal state they forsake God they lose not both as the Iewes did Aug. tract 49 in Io. The priuilege of the office order though in a wicked person Lu. 22 23. The 4 part THE 4 Pasche holy weeke of his Passion in Hierusalem Mt. 26 6. Mar. 14 3. The Gospel vpâ—Ì„ Munday in Holy weeke PALME SVNDAY eue ⸬ Of this womans extraordinarie offices of deuotion how acceptable they were to Christ see the Annot. Mt. 26. ⸬ The deuout offices of balming and anointing the dead bodies of the faithful are here also allowed ⸬ Not in visible and mortal coÌ„dition to receiue almes of you or such like offices for supply of my necessities The Gospel vpoÌ„ Saturday in Passion weeke PALME SVNDAY * Mt. 21 7. Mr. 11 7. Lu. 19 35. Ps 117 26. Zach. 9 9. ⸬ We may see there is a great differeÌ„ce where a man pray or adore at home or iÌ„ the Church holy places when the Gentils also came of deuotion a pilgrimage to the Temple in Hierusalem b The Gospel for S. Ignatius Febr. 1. And for a martyr that is no Bishop as namely S. Laurence Aug. 10. The Gospel vpoÌ„ Holy roode day Septemb. 14. in latin Exaltatio S. Cruciâ— Io. 3 14. Es 53 1. ⸬ If any man aske saith S. Augustine why they could not beleeue I answer rouÌ„dly because they would not Tract 13. in Io. See the meaniÌ„g of this speach Annot. Mat. 18. 15. Mar. 4 12. Esa 6 9. Mt. 13 14. Mr. 4 12. Lu 8 〈◊〉 Act. 28 27. ⸬ This is the case of many principal men in such countries where heresie hath the vpperhand who know and beleeue the Catholike faith but making cholse rather to keepe mans fauour theÌ„ Gods they dare not confesse the same Such may pray that God and the world agree together for els it is seen whose part they wil take Church ornaments Toleration of the euill The Gospel vpoÌ„ MauÌ„dy thursday at Masse and at the washing of feete Mt. 26 1 Mr. 14 1. Luc. 22 1. ⸬ By supper he meaneth the eating of the Paschal lambe for the institution of the B. Sacrament was after this MAVNDY THVRSDAY Ps 40 10. Mat. 26 18. Mar. 14 16. Luc. 22 21. ⸬ Christ had some prouision before hand giuen him by the Collections of the faithful which was vsed both in his owne necessities bestowed vpon the poore Io. 7 34. 1 Io. 3 23. Mt. 26 35. Mr. 14 29. Lu. 22 33. Puritie required to the receiuing of the B. Sacrament Venial sinnes taken avvay by sacred ceremonies Ambr. Bern. locis citaâ—is The Church defineth which are Sacraments and which not c. The Gospel vpoÌ„ SS Philip and Iacobs day Maij. 1. ⸬ These mansioÌ„s signifie differences of glorie in heauen Hiero. li. â— adu Iouin ` doe knovv The Gospel in a votiue Masse for the election of the Pope vpon whitsun eue ⸬ It is then possible both to loue Christ and to keepe his coÌ„maundements c Paraclete by interpretation is either a comforter or an aduocate and therfore to traÌ„slate it by any one of them only is ê‘haps to abridge the sense of this place ` shal knovv The Gospel vpoÌ„ whitsunday And in a Votiue Masse of the holy Ghost ⸬ See the Annot vpoÌ„ the 16 Chap. vs 12 13. li. de Babyla mart â—o 5. We may and must easely beleeue the miracles of Saincts of their relikes wheÌ„ Christ him self foretelleth they shal doe such wonderful things * Act. 5 15 19 1â— * See Annot Mat. 1â— â—0 The Heretikes as faithles iÌ„ this point as the old Pagans The HOLY GHOST is promised to the CHVRCH for euer The Spirit of truth shal assist the CHVRCH alvvaies The Arians alleage as plaine Scriptures as the ProtestaÌ„ts The Gospel for one Martyr ⸬ Christ hath some branches in his body mystical that be fruitles therfore il liuers also may be members of Christ the Church ⸬ Man may coÌ„tinually increase in iustice and sanctification so long as he liueth ⸬ S. Augustine expoundeth it of the SacrameÌ„tal word of Baptisme and not as Heretikes do of preaching onely Tract 80. in Io. ⸬ If a Schismatike pray neuer so much he is not heard because he remayneth not in the body of Christ Io. 13 34 The Gospel vpoÌ„ S. Barnabees day and on the eue of an Apostle The Gospel vpoÌ„ SS Simon and Iudes day Io. 13 16 Mt. 10 24. Lu. 6 40. ⸬ He foresheweth that many wil not obey the Churches wordes no maruel because they coÌ„temned Christes owne precepts The Gospel vpoÌ„ Sunday after the Ascension and in a Votiue of the B. Trinitie Ps 24 19. Act. 2 1. No man sure of perseuêrance Not onely faith ⸬ The Heretikes translate Excommunicate you See what corruption this is and the reason thereof Annot. c. 9 22. The Gospel vpoÌ„ the 4 Sunday after Easter ⸬ If he shal teach al truth that for euer as before c. 14. 16 how is it possible that the Church
can erre or hath erred at any time or in any point The Gospel vpoÌ„ the 3 Sunday after Easter The Gospel for many Martyrs The Gospel vpoÌ„ the 5 Sunday after Easter ⸬ Vpon this the Church coÌ„cludeth al her praiers Per ChristuÌ„ Dominum nostruÌ„ euen those also that be made to Saâ—cts Mt. 27 31. Mr. 14 27. Christ left many things to be taught by the Church The Spirit of truth The Gospel vpoÌ„ Ascension eue ⸬ The Father glorifieth the Sonne by raising him from death exalting him vp to his right hand making al creatures to bow downe at his Name and geuing him al power and iudgement The Sonne againe glorifieth the Father by making his honour which onely in a maner was in Iewrie before now knowen to al Nations The Gospel in a Votiue Masse against Schisme ⸬ His petition is specially to keepe the Apostles and his Church in vnitâ—e and from Schismes Io. 18 9. Ps 40 10. 108 8. ⸬ To sanctifie him self is to sacrifice him self by dedicating his holy body and bloud to his Father both vpon the Crosse and in the holy SacrameÌ„t True knovvledge of God The Church can not erre The Canon of the Masse THVRSDAY night Mt. 26 36. Mr. 14. 32. The PASSION according to S. Iohn in these two Chapters is the Gospel at Masse vpon Good friday Lu. 22 39. So the PASSION is read in holy weeke foure times according to the foure Euangelistes as S. Augustine appointed also in his Church at Hippo. Ser. 144. de tempore Mt. 26 47. Mr. 14 43. Luc. 22 47. Io. 17 12 Io. 11 49. Mt. 26 58. Mr 14 54. Lu. 22 54. ⸬ It is al one for a man to deny Christ and that he is a disciple of Christ or a Catholike or a Christian man vvhen he is demaunded Aug. tract 11â— in Io. for so Peter here denieth Christ in denying him self to be his Disciple Mt. 27 1 Mr. 15 1 Lu. 23 1 GOOD FRIDAY Io. 12 33 Mt. 20 19. Mt. 27 11. Mr. 15 2. Lu. 23 4. ⸬ It pleased God that Christ who was to dy both for the Iewes the GeÌ„tiles should be betraied of the one and put to death by the other Mt. 27 15. Mr. 15 6. Lu 23 17. Mt. 27 27. Mr. 15 16. ⸬ He meaneth midday counting from sunne rising for so doth the Scripture count the houres of the day Mat. 20. Mar. 15. Luc. 21. Io. 4. Act. â— â—o Mt. 27 33. Mr. 15 20. Lu. 23 33. ⸬ These three tongues being for other causes most famous before in al the world are now also dedicated to God in the triumphaÌ„s title of the Crosse of Christ and in them the holy Scriptures are more conueniently Written taught preseruâ—d * Mt. 27. 35. Mr. 15 24. Luc. 23 34. ⸬ This coate without seame is a figure of the vnitie of the Church Cypr. de vnit Ec. And Euthymius and other write that our Lady made it Ps â—1 19 The Gospel in a votiue Masse of our B. Lady betweene Easter Whitsuntide ⸬ The great loue faith courage compassion and sorovves that our Lady had who forsooke not the Crosse and her sonne when so many were fled from him and his cheefe Apostles denied him b The Gospel in a votiue Masse of the Passion Psa 68 22. Exo. 12 46. Zac. 12 10. * Mt. 27 57. Mr. 15 42. Lu. 23 50. Io. 3 1. 7 50. The HOLY CROSSE By this you see why in Catholike Churches MARIE and Iohn stand by the Roode li. 2. adu Iouinian The Sacraments issued out of Christs side and thence haue their vertue Exo. 18. Num. 30. Tract 9 in Ioan. Hom. 14 in Ioan. The CHVRCH builded of Christs side as Eue of Adams Gen. 2 21. ⸬ That is the first day of the weeke as some interprete it taking Sabboth as sometime it is for a weeke This is our Sunday called Dies Dominiâ—â— because of our Lords resurrection See the marg annot Luâ— 24 1. The Gospel vpoÌ„ Saturday 〈◊〉 Easter weeke EASTER DAY Mt. 28 1 Mr. 16 1 Lu 24 1 Luc. 24. 12. b The Gospel vpoÌ„ Thursday â— Easter weeke ⸬ The Sepulchres of Martyrs saith S. Hierom ep 17 we do honour euery where putting their holy ashes to our eles if we may we touch it also with our mouth and be there some that thinke the monumeÌ„t wherein our Lord was laid is to be neglected where the Diuel and his Angels as often as they are cast out of the possessed before the said monument tremble and roare as if they stoode before the iudgement seate of Christ Mt. 28 1 Mr. 16 5 Luc. 24 4. The Gospel vpoÌ„ Dominica in albis or Lovv Sunday Mr. 16 14. Lu. 24 36. 1. Cor. 15 5. ⸬ Though he gaue them his peace hard before yet novv entering to a nevv diuine action to prepare their hartes to grace and attention he blesseth them againe The Gospel vpoÌ„ S. Thomas the Apostles day Decemb. 21. LOVV SVNDAY ⸬ See the annotation on the 19 verse of this Chapter ⸬ They are more happy that beleeue without sensible argumeÌ„t or sight then such as be induced by sense or reason to beleeue Io. 21 25 The being of Christs body in the B BacrameÌ„t without space or quaÌ„titie correspondeÌ„t there vnto is proued by other examples I Scripture Heretical shifts to auoid plaine Scripture August ep 37. Christ can dispose of his owne body others aboue nature Mat. 19. Aug. li. 2â— c. 8. de ciu Dei Vbiquetaries of Brentiani Christ sheweth his commission so giueth the Apostles power to remit sinnes Augu. q. no. Test q. 93 CoÌ„t ep Parmen li. 2 c. 11. The holy Ghost is here purposely giuen to the Apostle to remit sinnes Cyril li. 12 â— 56 in Io. The Sacrament of PENANCE instituted Men are bound to confesse al their mortal sinnes and that in particular * Cypr. de laps nu 11. * Hiero. in 16 Mat. To reteine sinnes The necessitie of this Sacâ—â—ment Hiero. ad Demetriadem c. â— to 1. Mat. 18. The Heretikes wrastling against plaine Scripture See the coÌ„munion booke The English Ministers heare confessions and absolue Li. 3 de Sacerd. Priests power to forgiue sinnes is aboue the power of Angels or worldly Princes Confession to Priests Secrete or auricular Confession In vita D. Ambr. prope fineÌ„ Mt. 18. The Gospel on wenseday in Easter weeke ⸬ See in S. Augustine tract 122 〈◊〉 Io. the great mysterie hereof concerning the CHVRCH and in S. Gregorie hom 24 in Euang. and S. Bernard li. 2 c. 8 de consid Peters PRIMACIE here mistically signified ` the disciples ⸬ Not the third apparition but the third day of his apparitions for he appeared in the very day of his ResurrectioÌ„ ofteÌ„ againe vpon Low Sunday then this third time And S. Marke saying last he appeared c. 16 14 meaneth his last apparition the first day The Gospel on the one of SS Peter and Paul c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feede rule b The Gospel
vpoÌ„ S. Iohn the Euangelists day in Christmas Decembris 27. Io. 13 23 c So readeth S. Ambrose in Ps 45. ser 20 in Ps 118. S. Aug. tract 124 in Io. most ancient copies and seruice bookes extant in Latine other reade If I vvil other If so I vvil c. ⸬ Hovv fevv things are written of Christs actes doctriÌ„e in coÌ„parison of that vvhich he did and spake and yet the Heretikes wil needes haue al in Scripture trusting not the Apostles ovvne preaching or report of any thing that our Maister did or said if it be not vvritten Io. 20 30. Peter is here made the general Pastor and the Church is builded vpon him The ProtestaÌ„ts otherwise denying this preeminence of Peter yet to vphold their Arch bishops do aâ—ouch proue it against the Puritanes Cypr. de vnit Eâ— Li. 2 de Sacerd. Peters successors succede hiÌ„ in vniuersal authoritie S. Gregorie though he misliked the title of Vniuersal Bishop yet is most plaine both in his writings doings for the Popes Supremacie as also S. Leo the great Grego li. 4 ep 76. * See li. â— ep 72. 73 li. 2 ep 37. 45. li. 4 ep 95 li 7 ep 62. The title of vniuersal Bishop refused but vniuersal iurisdiction alwaies acknowledged and practised Bernard li. 2. c. 8. de coÌ„sider The Pope is Pastor of al Pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 2 Reg. c. 5. Ps 77. Beza in hunc locuÌ„ Peter crucified at Rome THE 1 PART conteining the Infancie of Christ and the time that he liued obscurely The 2 part conteining the time of the preparatioÌ„ toward his manifestation THE 1. PASCHE The 3 part from the time that he began Mat. 4 1â— 17. to manifest him self by preaching and miracles THE 2 PASCHE THE 3 PASCHE The 4 part from the time that he began Mat. 16 â—â— to foretel to his Disciples that he must goe suffer in Hierusalem The 5 part of his going into Ievvrie toward his Passion PALME sunday The 6 part conteining the holy weeke of his Passion in Hierusalem TVESDAY night TENEBRE vvenesday MAVNDY thursday The 4 Pasche Al THVRSDAY night GOOD FRIDAY EASTER DAY LOVV SVNday ASCENSION day * Hier. in Catal. Act. 13 46 1â— 6 â—9 9. 28 28. Mat. 21 23 Esa 1. Luc. 13 33. Act. 25. 11. Luc. 23 1. Act. 28 28. Rom. 11 25. Mat. 24 â—4 Tertul. de prâ—â—â—e Act. 15. 7. Act. 15 14. Rom. 15 19. Gal. 2 9. Rom. 1 8. Mat. 21 43. The CHVRCH readeth this booke at Mattins from Low SuÌ„day vnto the 3 Sunday after Easter euen as in S. Augustines time See serm 83 93 de Diuersis â—o 10. The 1. part The expectatioÌ„ of the Holy Ghost betwene the AscensioÌ„ of Christ and the beginning of the Church ⸬ Not al particularly for the other Euangelists write diuers thinges not touched by him but al the principal and most necessarie thinges Lu. 1 3. The Epistle â—t Masse vpon Ascension day Iu. 24 49. Io. 14 26. ⸬ Iohns Baptisme gaue not the Holy Ghost ⸬ The aboundaÌ„t powring of the Holy Ghost vpon them on whitsunday he calleth baptisme Lu. 3 16. Lu. 24 49. Act. 2 1. Mar. 16 19. Lu. 24 51. ⸬ This visible companie was the true Churche of Christ which he left commauÌ„ded to keepe together til the coÌ„ming of the Holy Ghost by h to be further informed furnished to gaine al natioÌ„s to the same Societie ⸬ The Heretikes some in the text other in the margeÌ„t traslate Wiues to wit of the Apostles most Impudently knowiÌ„g in their coÌ„sciences that he meaneth the Maries other holy women that folowed Christ as Lu. 1 2 24 10. See Beza the Engl. Bible 1579. a The Epistle vpoÌ„ S. Mathias day Febr. â—4 Ps 40 9 Io. 13 18 Luc. 22 47. Io. 18 3. Mt. 27 5. 7. Psa 68 26. Ps 108 8. ⸬ No smal mysterie that the number of the twelue Apostles must needes be made vp againe The times and moments of things to come pertaine not to vs. Christ is ascended and yet really in the B. Sacrament Our B. LADY Her life Io. 19 26. 27. Dionys ep ad Timotheum Her death Her ASSVMVTION The ProtestaÌ„ts haue no feast of her at al as they haue of other Saincts How the Primitiue Church auncient fathers honoured our B. Lady * Lu. 1 48. S. Athanasius S. Ephrem S. Cyril The Greeke Liturgies of S. Iames S. Basil S. Chrysostom S. Augustine * vnica spes Sancta MARIA succurre miseris c. S. Damascene * vnicum leuamen S. Irenaeus As Adam and Eue so Christ our Lady See S. Greg Nzian in fi Trag. Christus patiens The meaning of the titles and termes giuen to our B. Lady Peter beginneth to practise his Primacie Beza in no. Test 〈◊〉 an 1565. Casting of lottes The 2 part THE comming of the Holy Ghost and beginning of the Church in Hierusalem Act. 1 4 The Epistle vpoÌ„ whitsunday Mt. 3 11. Io. 7 39. ` do vâ—e heare ` do heare a The lesson before the Epistle on Imber wenesday in whitsonweeke ⸬ Peter the head of the rest and now newly replenished with al knowledge and fortitude maketh the first Sermon Ioël 2 28. Ps 15 8. ⸬ Who but an infidel saith S. Augustine wil deny Christ to haue descended to Hel ep 99. ⸬ As his soul suffered no paines in Hel so neither did his body take any corruptioÌ„ in the graue 3. Reg. 2 10. Ps 131 11. ` this gift vvhich Ps 109 1 Contrition ⸬ Not onely amendment of life but penaÌ„ce also required be fore Baptisme in such as be of age though noâ— in that sort as aftervvard in the SacrameÌ„t of penance Aug. de fid et oper c. 11. 〈◊〉 ep 108. ⸬ Three thousand were conuerted at this first sermon 〈◊〉 they were put to the other visible companio and Church c This was the B. Sacrament which the Apostles daily ministred to the Christians at least in one kinde See chap. 20 7. Act. 4 32. The feastes of Pasche Pentecost The sending of the Holy Ghost on whitsunday and the effectes thereof Lu. 24 49 Our B. Ladie Beza Annot in hoc 〈◊〉 v. 1. Gods determination that Christ should die excuseth not the Iewes Bâ—za * Li. 12 c. 13 de Gen. 〈…〉 Corrupt translation against the Article of Christs descending into Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eng. Bible 〈◊〉 * No. Test an 1556. annot in 2 Act. v 27 24. in 1 Pet. â— 19. Liuing in common The increase perpetuitie of the VISIBLE CHVâ—â—H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle vpoÌ„ SS Peter and Paules eue Iun. 28. ⸬ This maketh for distinction of Canonical houres and diuersitie of appointed times to pray in Seâ— Anno◠〈…〉 The Epistle vpoÌ„ wenesday in Easter weeke Luc. 23 28. ⸬ This faith was not the faith of the same man for he looked onely for almes nor a special faith of the Apostles owne saluatioÌ„ but the whole
Sacraments proued out of S. Augustine * Aug. ser 215 de â—eÌ„p de rectitud Cath. conuersat S. Augustine falsely alleaged against the ceremonies of the Church The Heathenish and Iudaical obseruatioÌ„ of daies heretically coÌ„pared vvith the Christian obseruation of festiuities and holy daies c. SuÌ„day Easter vvhitsontide The festiuities of Christ Orig. ho. 3. in diuers Aug. ep 28. et Ser. de SaÌ„ctis Other holidaies of Saincts Fulgent Leo. * See the Annotation Act. 1. v 14. Festiuities of our B. Ladie ep ad TimotheuÌ„ Luc. 1. v. 48. See S. Grego li. 7. ep 29. of Martyrs feasts al the yere and Masses in the same CoÌ„c GaÌ„gr c. 20 Epiphan Har. 75. S. Augustines vvordes of Festiuities and holy daies Aug. de Ciuit. Dei li. 10. c. 16. Prescript fasting daies * Hilar. prolog in psal explan Epip haer 75. in fine li. 3. cont har Canonical houres * Cypri de erat Do. nu 15. Reading of the Scriptures according to the time of the yere The Scriptures haue an allegorical sense beside the litteral True ChristiaÌ„ libertie Gal. 6 15 1 Cor. 5 6. The Epistle vpoÌ„ the 14 SuÌ„day after Pentecost Leu. 19 18. ⸬ Here men thinke saith S. Augustine the Apostle denieth that vve haue free libertie of vvil not vnderstanding that this is said to them if they vvil not hold fast the grace of faith conceiued by vvhich only they caÌ„ vvalke in the spirit not accoÌ„plish the concupiscences of the flesh in c. 5. Gal. c S. Augustine shevveth hereby that not only insidelitie is a damnable sinne b The Epistle vpoÌ„ the 15 SuÌ„day after Pentecost IustificatioÌ„ by faith only disproued by conference of Scriptures Hovv the Protestants admit charitie and good vvorkes to iustificatioÌ„ Charitie is more principal then faith in iustificatioÌ„ Cor. 13. Hovv faith vvorketh by charitie Rom. 13. 1 Tim. 1â— True libertie not carnal and fleshly 1. Cor. 9 7. 2. Thes 3 13. ⸬ The workes of mercie be the seede of life euerlasting and the proper cause thereof and not faith only b The Epistle for S. Francis Octob. 4. ⸬ Christ saith S. Augustine chose a kinde of death to hang on the Crosse and to sixe or fasten the same crosse in the foreheads of the faithful that the Christian may say God forbid that I should glorie sauing in the crosse of our Lord IESVS CHRIST Expos in Euang. Io. tract 43. Duety to our spiritual teachers In almes whom to preferre Iustice an inherent qualitie in vs. Faith with the other vertues is the formal cause of iustification Eph. 3. v. 1. 4. v. 1. Eph. 6. v. 20. * See Act. 20. v. 25. 32. ⸬ Vve learne here that by Gods grace men be holy and immaculate not onely in the sight of men nor by imputation but truely and before God contrarie to the Doctrine of the Caluinistes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Some referre this to the grace of Baptisme but to many learned it seemeth that the Apostle alludeth to the giuing of the Holy Ghost in the Sacrament of Confirmation by signing the baptized with the signe of the Crosse holy Chrisme For that vvas the vse in the Apostles time as els where we haue prooued Annot. Act. 8. Ps 8 8. ⸬ Christ is not ful vvhole and perfect without the church no more then the head without the body Nine orders of Angels Cal. vpon this place As Christ is king and yet men are kings also so Christ is head of the Church and yet man may be head thereof also Apoc. 19. 1 Pet. 2 25. Christ is head of his Church in a far more excellent sort then any man can be Hiero. ep 123. 1. Cor. 12 21. Eph. 6 12. ⸬ It is said not of workes as thine of thy self being vnto thee but as those in which God hath made formed and created thee Aug. de gr lib. arbit c. 8. seq 1. reg 17 26. Ezec 44 7. Ro. 9 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 5 2. The Epistle for S. Thomas the Apostle Decemb. 21. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our first iustificatioÌ„ of mere grace faith the foundatioÌ„ therof The Church builded vpon Christ and yet vpon the Apostles also 1. Cor. 15 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c That is for euer before c that is the eternal prafinitioÌ„ b The Epistle vpon the 16 Sunday after Pentecost ⸬ Christ dwelleth in vs by his giftes and vve be iust by those his giftes remaining and resident in vs not by Christes proper instice onely as the Heretikes affirme c Not faith only must be in vs but charitie vvhich accoÌ„plisheth al vertues Ro. 16 2â— The Epistle vpon the 17 Sunday after Pentecost And in a Votiue Masse against Schisme Malat. 2 10. The Epistle vpoÌ„ Ascension eue And vpon SS Simon and Iudes day Ro. 12 4 1. Cor. 12 4. Ps 67 19. c He mâ—aneth specially of his descending to Hel. 1. Cor. 12 28. 1 Pet. 4 3. Ro. 1 21. Ro. 1 24. Colos 3 8 Heb. 12 1. ⸬ The Apostle teacheth vs not to appreheÌ„d Christs iustice by faith only but to be renevved in our selues truly to put on vs the nevv maÌ„ formed created in iustice and holines of truth By the which free vvil also is proued to be in vs to worke with God or to consent vnto him in our sanctification Zach. 8 16. Ps 4 5. Vnitie of the Cath. Church Ep. 40. Schisme detestable Among heretikes as many faithes as willes The heretikes folish negatiue argument against the Pope ansvvered The Popes office is called an Apostleship Continual succession of Bishops an euident argument of the true visible Church The father's refuted heretikes by the succession of the Bishops of Rome Heretical blastes carie away the inconstant only The epistle vpon the 3 SuÌ„day in Lent Io. 13 34 Col. 3 5. ⸬ See the heretical corruption of this place in the Annotation Col. 3. v. 5. Es 9 60 The Epistle vpon the 20 Sunday after Pentecost Col. 4 5. Ro. 12 2. Col. 3 18. The Epistle in a votiue masse for mariage Tit. 2 5. 1 Peâ— 3 1. ⸬ It is much to be noted that in the first English Bibles there is not once the name of CHVRCH in al the Bible but in steede thereof CongregatioÌ„ vvhich is so notorious a corruption that theÌ„ selues in the later bibles correct it for shame but yet suffer the other to be read and vsed still See the Bible printed in the yere 1562. Ge. 3 16. 1 Cor. 11 3. Gen. 2 24. Mat. 19 5. No â—aluation out of the oath CHVRCH The CHVRCH neuer erreth Christs loue tovvard his Church The Church triumphant vvithout spot and vvrinkle The manifold dignitie of the Church * Aug. li. 8 de Symb. ad Catech. c. 9. The Church is the principal creature The Church can not erre Absurdities that folow if the Church may erre MATRIMONIA a Sacrament The grace giuen by this Sacrament 1 Thes
trāslatiō to mainteine Caluins horrible blasphemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flac. Illyr vpon this place Caluins blasphemie that Christ suffered hel paines vpō the crosse and that his death othervvise were insufficient Christ yelding vp the Ghost accomplished our redemption Io. 19. 30 Christs Passiō sufficient for al but profitable to them only vvhich obey not by faith only but by doing as he and his Church commaund The Apostle omitteth to speake of the B. Sacrament as a mysterie then to deepe for the Ievves capacitie Heb. 10 26. ⸬ It is euident by these vvordes against the Nouatians and the Caluinists that S. Paul meant not precisely that they had done or could do any such sinne vvhereby they should be put out of all hope of saluation and be sure of damnation◠during their life Gen. 22 16. The Apostles forme of Catechisme and the poīts therof The Nouatians as al Heretikes made Scripture the groūd of their heresie * Ambr. de poenit li. 2. c. 2. Other places make no more for the Protestants then this doth for Nouatus Caluins heresie vpon this place vvorse then the Nouatians Ambr. loco cit in ep ad Heb. Chry. ho. 9 in c. 6 ad Hebr. The fathers exposition of this place The Sacramēt of penance is ready for al sinners vvhatsoeuer Hiero. ep 8 ad Demetriad c. 6. Gods iustice in revvarding meritorious vvorkes Gen. 14 18. ⸬ When the fathers catholike expositours pike out allegories and mysteries out of the names of mē the Protestāts not endued vvith the Spirit vvherby the scriptures vvere giuē deride their holy labours in the search of the same but the Apostle findeth high mysterie in the very names of persons and places as you see Nu. 18 21. Deu. 18 1. Ios 14 4. ⸬ The tithes giuen to Melchisedech were not giuē as to a mere mortal mā as al of the tribe of Leui Aarons order were but as to one representing the Sonne of God vvho now liueth and reigneth and holdeth his priesthod the functions therof for euer ` Priesthod Ps 109 4. Ps 10◠4. The Epistle for a Cōfessor that is a Bishop ` them that goe ⸬ Christ according to his humane nature praieth for vs continually representeth his former passion and merites to God the Father Leu. 9 7. 16 6. The resemblāce of Melchisedec to Christ in many points By the sundrie excellencies of Melchisedeck◠Priesthod is proued the excellēcie of the Priesthod sacrifice of the nevv Testament He receiued tithes of Abrahā consequently of Leui Aarō Tithes He blessed Abraham Blessing a great preeminēce specially in Priests The ful accomplishment of mans redēption vvas not by Aarons but by Melchisedecks Priesthod The Apostle to consute the Ievves false persuasion of Aarons Priesthod and sacrifices speaketh altogether of the sacrifice of the Crosse No lavvful state of people vvith out an external Priesthod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 External Priesthod necessarie for the nevv Testament External sacrifice also necessarie for the same The translation of the old Priesthod sacrifices must needes be into the said Priesthod and sacrifice of the Church Hovv Christ is a Priest for eues Christs eternal Priesthod consisteth in the perpetual sacrifice of his body bloud in the Church The Protestāts cauilling vpon particles agaīst Melchisedecks sacrifice Priesthod directly against the Apostle Christs eternal Priesthod and sacrifice in the Church is proued out of the fathers Ep. 126. * That is from Adā to the end of the vvorld represented by sacrifice The old commaundement and the new Maundy thursday vvhy so called The introduction of a new Priesthod The eternitie of the new Priesthod confirmed by the fathers othe Christs passion By the comparison of many priests one is not meant that there is but one Priest of the new Testament Esa c. 61. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is that the absolute sacrifice of eternal redēption could not be done by those many Aaronical priests but by one onely Christ Iesus vvho liueth a Priest for euer hath no successor and as cheefe priest worketh and concurreth vvith al Priests in their priestly functions ⸬ Christ liuing and reigning in heauē continueth his priestly functiō stil and is minister not of Moyses Sancta tabernacle but of his ovvne body bloud vvhich be the true holies and tabernacle not formed by mā but by Gods ovvne hand c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo 25 9. 40. ⸬ The promises and effectes of the Law were temporal but the promises and effectes of Christes Sacraments in the Church be eternal Hier. 31 31. Christs priesthod sacrifice is external not spiritual only * Beza in schol Test Gracolat in c. 7 Heb. num 8. How Christes body is made fit to be sacrificed and eaten perpetually Kingdom of heauen and heauēly things spokē of the Church Grace the effect of the new Testament The new Testamēt or couenant betwene God man Luc. 〈◊〉 Scriptures abused for phātastical inspirations Act. 2. Io. 14. ◠12. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 25. 26 1. 36. The Epistle vpon Imber saturday in Septemb. 3 Reg. 8. 2 Par. 5. Exo. 25 22. Exo 30 10. Leu. 16 2. 30. ⸬ The vvay to heauē vvas not open before Christs passion therfore the Patriarches and good men of the old Testament vvere in some other place of rest vntil then c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Al things done in the old Testament and priesthod were figures of Christes actions b The Epistle vpon Passion Sunday Leu. 9 8 16 6. 14 Nu. 19. ` shal ` cleanse Gal. 3 15 ⸬ Here we may learne that the Scriptures conteine not al necessarie tites or truthes whē neither the place to which the Apostle alludeth nor any other mentioneth half these ceremonies but he had them by tradition Exo. 24. 8. c By this word vvhich signifieth to emptie or draw out euen to the botom is declared the plentiful and perfect redēption of sinne by Christ c ad exhaurienda peccata Relikes They cōtinue vvithout putrefaction The holy CROSSE The sepulchres of Christ and his Saincts ep 17. c. 5. Images in Salomons temple commaunded by God Sacrifice not taken avvay by the nevv Testament but changed into a better One only sacrifice on the Crosse the redēption of the vvorld and one onely Priest Christ the redeemes thereof Li. de Sp. lit c. 11. The Apostles disputatiō being only against the errour of the Iewes cōcerning their sacrifices and priests the Protestants applying it against the sacrifice of the Masse priestes of the new Testament Caluins argumēt against the sacrifice of the altar maketh no lesse against the sacrifices of the old Lavv. The correspondēce of vvordes in dedicating both Testamēts proueth the real presence of bloud in the Chalice In the old Testament vvere figures of the novv in the nevv is resemblance of the heauenly state Christ once offered in blouddy sort but vnblouddily
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
plant Therfore if the rest be Antichrist let Beza boldly say that S. Peter vvas so also and that diuers of the auÌ„cient Catholike fathers did serue and vvorke though vnvvares tovvardes the setting vp of the great Antichrist for so doth that blasphemous penne boldly vvrite in his Annotations vpon this place and an English printed booke of late comming forth out of the same schoole hath these vvordes As for Leo and Gregorie Bishops of Rome although they vvere not come to the ful pride of Antichrist yet the mysterie of iniquitie hauing vvrought in that Seate neere fiue or sixe hundred yeres before them and then greatly increased they vvere deceiued vvith the long continuance of errour Thus vvriteth a malapert scholer of that impudent schole placing the mysterie of Antichrist as vvorking in the See of Rome euen in S. Peters time and making these tvvo holy fathers great vvorkers and furtherers of the same vvhereas an other English Rabbine doubted not at Paules crosse to speake of the self same fathers as great Doctors and Patrones of their nevv Gospel thus O Gregorie ô Leo if vve be deceiued you haue deceiued vs. Vvhereof vve giue the good Christian Reader vvarning more diligently to bevvare of such damnable bookes and Maisters carying many vnaduised people to perdition 4. Extolled The great Antichrist vvhich must come neere the vvorldes end shal abolish the publike exercise of al other religions true and false and pull dovvne both the B. Sacrament of the altar vvherein coÌ„sisteth specially the vvorship of the true God and also al Idols of the Gentils and sacrifices of the Ievves generally al kinde of religious vvorship sauing that vvhich must be done to him self alone vvhich vvas partly prefigured in such kings as published that no God nor man but them selues should be praied vnto for certaine daies as * Darîus and such like Hovv can the Protestants then for shame and vvithout euident coÌ„tradiction auouch the Pope to be Antichrist vvho as vve say honoureth Christ the true God vvithal his povver or as they say honoureth Idols and chalengeth no diuine honour to him self much lesse to him self onely as Antichrist shal do He huÌ„bly praieth to God lovvly kneeâ—eth dovvne in euery Church at diuers altars erected to God in the memories of his Saincts and praieth to them He saieth or heareth Masse daily vvith al deuotion he confesseth his sinnes to a Priest as other poore men do he adoreth the holy Eucharist vvhich Christ affirmed to be his ovvne body the Heretikes call it an Idol no maruel if they make the Pope his Vicar Antichrist vvhen they make Christ him self an Idol These religious dueties doth the Pope vvhereas Antichrist shal vvorship none nor pray to any at the least openly 4. In the temple Most auncient vvriters expound this of the Temple in Hierusalem vvhich they thinke Antichrist shal build vp againe as being of the Ievves stocke and to be acknovvledged of that obstinate people according to our Sauiours prophecie Io. 5 for their expected and promised Messias Iren. li. 5 in fine Hyppolyt de consum mundi Cyril Hieros Cacech 15. Author op imp ho. 49. in Mat. See S. Hierom in 11 Dan. Grego li. 31. Moral c. 11. Not that he shal suffer them to vvorship God by their old maner of sacrifices al vvhich he vvil either abolish or conuert to the onely adoration of him self though at the first to apply him self to the Ievves he may perhaps be circumcised and keepe some part of the law for it is here said that he shal sitte in the Temple as God that is he shal be adored there by sacrifice and diuine honour the name and vvorship of the true God wholy defaced And this they thinke to be the abominatioÌ„ of desolation foretold by Daniel mentioned by our Sauiour prefigured and resembled by Antiochus and others that defaced the worship of the true God by prophanation of that Temple specially by abrogating the daily sacrifice which was a figure of the only sacrifice and continual oblation of Christes holy body and bloud in the Church as the abolishing of that vvas a figure of the abolishing of this vvhich shal be done principally most vniuersally by Antichrist him self as novv in part by his forerunners through out al Nations and Churches of the vvorld though then also Masse may be had in secret as it is novv in nations vvhere the secular force of some Princes prohibiteth it to be said openly For although he may haue his principal seate and honour in the Temple and citie of Hierusalem yet he shal rule ouer the vvhole vvorld and specially prohibite that principal vvorship instituted by Christ in his Sacraments as being the proper Aduersarie of Christes person name lavv and Church the prophanation and desolation of vvhich Church by taking avvay the sacrifice of the altar is the proper abomination of desolation and the vvorke of Antichrist onely S. Augustine therfore li. 20 de ciuit c. 19. and S. Hierom q. 11 ad Algasiam do thinke that this sitting of Antichrist in the temple doth signifie his sitting in the Church of Christ rather then in Salomons temple Not as though he should be a cheefe member of the Church of Christ or a special part of his body mystical and be Antichrist and yet vvithal continuing vvithin the Church of Christ as the Heretikes feine to make the Pope Antichrist vvhereby they plainely confesse and agnise that the Pope is a member of the Church c. in ipso sinu Ecclesiae and in the very bosome of the Church say they for that is ridiculous that al Heretikes vvhom S. Iohn calleth Antichristes as his precursors should go out of the Church and the great Antichrist him self should be of the Church in the Church coÌ„tinevv in the same and yet to them that make the vvhole Church to reuolt from God this is no absurditie But the truth is that this Antichristian reuolt here spoken of is from the Catholike Church and Antichrist if he euer vvere of or in the Church shal be an Apostata and a renegate out of the Church and shal vsurpe vpon it by tyrannie and by chalenging vvorship religion gouernement thereof so that him self shal be adored in al the Churches of the vvorld vvhich he list to leaue standing for his honour And this is to sitte in the temple oâ— against the Temple of God as some interprete If any Pope did euer this or shal do then let the Aduersaries call him Antichrist And let the good Reader obserue that there be tvvo special causes vvhy this great man of sinne is called Antichrist The one is for impugning Christes kingdom in earth that is to say his spiritual regiment vvhich he constituted and appointed in his Church and the forme of gouernement ordained therein applying al to him self by singular tyrannie and vsurpation in vvhich kinde S. Athanasius ep at Solit. vit