but by Christes warrant and authoritie and by such as he hath placed to rule his Church of whom he saith He that heareth you heareth me he that despiseth you despiseth me They are made by the Holy Ghost ioyning with our Pastors in the regiment of the faithful they are made by our Mother the Church which whosoeuer obieth not we are warned to take him as an Heathen But on the other side al lawes doctrines seruice and iniunctions of Heretikes how soeuer pretended to be consonant to the Scriptures be commaundements of men because both the things by them prescribed are impious and the Authors haue neither sending nor commission from God 11. Not that which entereth The Catholikes doe not abstaine from certaine meates for that they esteeme any meate vncleane either by creation or by Iudaical obseruation but they abstaine for chastisment of their concupiscences Aug. li. de mor. Ec. Cath. c. 33. 18. Defile a man It is sinne only which properly defileth man and meates of them selfe or of their owne nature doe not defile but so farre as by accident they make a man to sinne as the disobedience of Gods commaundement or of our Superiours who forbid some meates for certaine times and causes is a sinne As the apple which our first parents did eate of though of it self it did not defile them yet being eaten against the precept it did defile So neither flesh nor fish of it self doth defile but the breach of the Churches precept defileth CHAP. XVI The obstinate Pharisees and Sadducees as though his foresaid miracles were not sufficient to proue him to be Christ require to see some one from heauen 5 Wherevpon forsaking them he warneth his disciples to beware of the leauen of their doctrine 〈◊〉 and Peter the time now approching for him to goe into lewrie to his Passion for confessing him to be Christ he maketh the Rocke of his Churche geuing fulnes of Ecclesiastical power accordingly 21 And after he so rebuketh him fordissuading his Crosse and Passion that he also affirmeth the like suffering in euery one to be necessarie to sâ—luation verse 1 AND there came to him the Pharisees and Sadducees tempting and they demaunded him to shevv them a signe from heauen ✠verse 2 But he ansvvered said to them when it is euening you say It vvil be faire-vvether for the elemeÌ„t is redde ✠verse 3 And in the morning This day there vvil be a teÌ„pest for the element doth glovve and lovvre The face therfore of the element you haue skil to discerne and the signes of times can you not ✠verse 4 The * naughtie and aduouterous generation seeketh for a signe and there shal not a signe be giuen it but the signe of Ionas the Prophet And he left them and vvent avvay ✠verse 5 And * vvhen his disciples vvere come ouer the vvater they forgot to take bread ✠verse 6 Who said to them Looke vvel and bevvare of the leauen of the Pharisees Sadduces ✠verse 7 But they thought vvithin them selues saying Because vve tooke not bread ✠verse 8 And IESVS knovving it said why do you thinke vvithin your selues O ye of litle faith for that you haue not bread ✠verse 9 Do you not yet vnderstand neither do you remember * the fiue loaues among fiue thousand men and how many baskets you tooke vp ✠verse 10 neither the * seuen loaues among foure thousand men and hovv many maundes you tooke vp ✠verse 11 Why do you not vnderstand that I said not of bread to you Bevvare of the leauen of the Pharisees Sadducees ✠verse 12 Then they vnderstoode that he said not they should bevvare of the leauen of bread but of the doctrine of the Pharisees and Sadducees ✠verse 13 And * IESVS came into the quarters of Caesarea Philippi and he asked his disciples saying ″ whom say men that the Sonne of man is ✠verse 14 But ″ they said Some Iohn the Baptist othersome Elias and others Hieremie or one of the Prophets ✠verse 15 IESVS saith to them But vvhom do you say that I am ✠verse 16 Simon Peter ansvvered said Thou art Christ the sonne of the liuing God ✠verse 17 And IESVS ansvvering said to him ″ Blessed art thou Simon bar-Iona because flesh bloud hath not reuealed it to thee but my father vvhich is in heauen ✠verse 18 And ″ I say to thee That ″ thou art * Peter and ″ vpon this ″ Rocke vvil I ″ build my Church and the ″ gates of hel shal not preuaile against it ✠verse 19 And I * vvil giue ″ to thee the ″ keies of the kingdom of heauen And ″ vvhatsoeuer thou shalt binde vpon earth it shal be bound also in the heauens and vvhatsoeuer thou shalt loose in earth it shall be loosed also in the heauens ⊢ ✠verse 20 Then he commaunded his disciples that they should tel no body that he vvas IESVS CHRIST ✠verse 21 From that time IESVS began to shevv his disciples that he must goe to Hierusalem suffer many things of the Ancients Scribes cheefe-Priestes and be killed and the third day rise againe ✠verse 22 And Peter taking him vnto him began to rebuke him saying Lord be it farre from thee this shal not be vnto thee ✠verse 23 Who turning said to Peter Goe after me Satan thou art a scandal vnto me because thou sauourest not the things that are of God but the things that are of men ✠verse 24 Then IESVS said to his disciples If any man wil come after me let him denie him self and take vp his crosse and follow me ✠verse 25 For he that will saue his life shal lose it and he that shal lose his life for me shal finde it ✠verse 26 For what doth it profite a man if he gaine the vvhole vvorld and sustaine the damage of his soule Or vvhat permutation shal a man giue for his soule ✠verse 27 For the Sonne of man shal come in the glorie of his father vvith his Angels and then vvil he render to euery man according to his ″ vvorkes ⊢ ✠verse 28 Amen I say to you * there be some of them that stand here that shal not taste death til they see the Sonne of man comming in his kingdom ANNOTATIONS CHAP. XVI 13. Whom say men Christ intending here to take order for the founding regiment and stabilitie of his Church after his deceaâ—e and to name the person to whom he meant to geue the general charge thereof would before by interrogatories draw out and namely out of that one whom he thought to make the cheefe the professioÌ„ of that high and principal Article That he was the sonne of the liuing God Which being the ground of the Churches faith was a necessarie qualitie and condition in him that was to be made Head
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
yet here caÌ„not cast theÌ„ out But as for haeretikes they can neuer doe it nor any other true miracle to confirme their false saith 20. Faith as mustard seed This is the Catholike faith by which only al miracles are wrought yet not of euery one that hath the Catholike faith but of such as haue a great and forcible faith and withal the gift of miracles These are able as here wee see by Christes warrant not only to doe other wonderful miracles here signified by this one but also this very same that is to moue mountaines in deede as S. Paul also presupposeth and S. Hierom affirmeth and Ecclesiastical histories namely telleth of Gregorius Neocaesariensnis that he moued a mountaine to make roome for the foundation of a Church called therfore and for other his wonderful miracles Thaumaturgus And yet faithlesse Heretikes laugh at al such things and beleue them not 21. Prayer aud fasting The force of fasting and praying whereby also we may see that the holy Churche in Exorcismes doeth according to the Scriptures When shee vseth beside the name of IESVS many prayers and much fasting to driue out Deuils because these also are here required beside faith 26. The Children fres Though Christ to auoid scandal payed tribute yet in deede he sheweth that both him self ought to be free from such payments as being the kings sonne aswel by his eternal birth of God the Father as temporal of Dauid and also his Apostles as being of his familie and in them their successors the whole Clergie who are called in Scripture the lotte and portion of our Lord. which exemption and priuilege being grounded vpon the very law of nature it self and therfore practised euen among the Heathen Gen. 42 27. good Christian Princes haue confirmed and ratified by their lawes in the honour of Christ whose ministers they are and as it were the kings sonnes as S. Hierom declareth playnly in these wordes We for his honour pay not tributes and as the Kings sonnes are free from such payments Hiero. vpon this place 27. Me and thee A great mysterie in that he payed not only for him self but for Peter bearing the Person of the Churche and in whom as the cheefe the rest were conteyned Aug. q. exno Test q. â—5 to 4. CHAP. XVIII To his Disciples he preacheth against ambition the mother of Schisme 7 foretelling both the author vvhosoeuer he be and also his folovvers of their vvo to come 〈◊〉 and shevving on the contrary side hovv precious Christian soules are to their Angels to the Sonne of man and to his Father 15 charging vs therfore to forgiue our brethren vvhen also vve haue iust cause against them be it neuer so often and to labour their saluation by al meanes possible verse 1 AT that houre the Disciples came to IESVS saying ″ Who thinkest thou is the greater in the kingdom of heauen ✠verse 2 And IESVS calling vnto him a litle childe set him in the middes of them ✠verse 3 and said Amen I say to you vnles you be conuerted and become as litle children you shal not enter into the kingdom of heauen ✠verse 4 Whosoeuer therfore shal humble him self as this litle childe he is the greater in the kingdom of heaueÌ„ ✠verse 5 And he that shal receiue one such litle childe in my name receiueth me ✠verse 6 And * he that shal scandalize one of these litle ones that beleeue in me it is expedient for him that a milstone be hanged about his necke and that he be drovvned in the depth of the sea ✠verse 7 Vvo be to the vvorld for scandals for it is necessary that scandals do come but neuerthelesse vvo to that man by vvhom the scandall commeth ✠verse 8 And * if thy ″ hand or thy foote scandalize thee cut it of and cast it from thee It is good for thee to goe in to life maimed or lame rather then hauing tvvo hands or tvvo feete to be cast into euerlasting fire ✠verse 9 And if thine eye scandalize thee plucke him out and cast him from thee It is good for thee hauing one eye to enter into life rather then hauing tvvo eyes to be cast into the hel of fire ✠verse 10 See that you despise not one of these litle ones for I say to you that ″ their Angels in heauen alvvaies do see the face of my father vvhich is in heauen ✠verse 11 For * the Sonne of man is come to saue that vvhich vvas perished ✠verse 12 * Hovv thinke you If a man haue an hundred sheepe and one of them shal goe astray doth he not leaue ninetie nine in the mountaines and goeth to seeke that which is straied ✠verse 13 And if it chaunce that he finde it amen I say to you that he reioyceth more fore that then for the ninetie nine that vvent not astray ✠verse 14 Euen so it is not the vvil of your father vvhich is in heauen that one perish of these litle ones ✠verse 15 But * if thy brother shal offend against thee goe and rebuke him betvvene thee and him alone If he shal heare thee thou shalt gaine thy brother ✠verse 16 and if he vvil not heare thee ioyne vvith thee besides one or tvvo that in the mouth of * tvvo or three vvitnesses euery vvord may stand ✠verse 17 And if he vvil not heare them tel the Church And if he vvil not heare the Church let him be to thee as ″ the heathen and the Publican ✠verse 18 Amen I say to you whatsoeuer you ″ shal binde vpon earth shal be bound also in heauen and vvhatsoeuer you ″ shal loose vpon earth shal be loosed also in heauen ✠verse 19 Againe I say to you that if tvvo of you shal consent vpon earth concerning euery thing vvhatsoeuer they shal aske it shal be done to them of my father vvhich is in heauen ✠verse 20 For vvhere there be tvvo or three gathered in my name there am I ″ in the mindes of them ✠verse 21 Then came Peter vnto him and said * Lord how often shal my brother offend against me and I forgiue him vntil seuentimes ✠verse 22 IESVS said to him I say not to thee * vntil seuen times but vntil ″ seuentie times seuen times ⊢ ✠verse 23 Therfore is the kingdom of heauen likened to a man being a king that vvould make an account vvith his seruants ✠verse 24 And vvhen he began to make the account there vvas one presented vnto him that ovved him ten thousand talents ✠verse 25 And hauing not vvhence to repay it his lord commaunded that he should be sold and his wife and children and all that he had and it to be repayed ✠verse 26 But that seruant falling dovvne besought him saying Haue patience tovvard me and I vvil repay thee
much vnfaithfulnes by rules of place to embarte Christ of his wil or wisedom to be in the Sacrament how him self list and on as many altars or places as he liketh We detest for al that the wicked heresie of certaine Protestants holding quite contrarie to the Zuinglians that Christ according to his Humanitie is in euery place where the Diuinitie is which is both against faith and the common rules of nature and diuinitie 21. As my Father As when he gaue them commission to preach and baptize through the world he made mention to his owne power therein so here before he institute the Sacrament of Penance and giue them authoritie to remitte sinnes lest the wicked should aske afterward by what right they do such great functions he sheweth his Fathers commission giuen to him self and then in plaine termes most amply imparteth the same to his Apostle that whosoeuer deny the Apostles their successors the Priests of Gods Church to haue right to remitte sinnes should deny consequently Christ as man to haue authoritie to doe the same 22. He breathed He giueth the Holy Ghost in and by an external signe to his Apostles not visibly and to al such purposes as afterward at whitsuntide but for the grace of the Sacrament of Orders as S. Augustine saith and that none make doubt of the Priests right in remission of sinnes seing the Holy Ghost is purposly giuen them to doe this same In which case if any be yet coÌ„tentious he must deny the Holy Ghost to be God and not to haue power to remitte sinnes It is not absurd saith S. Cyril that they forgiue sinnes vvhich haue the Holy Ghost For vvhen they remitte or reteine the Holy Ghost remitteth reteineth in them and that they doe tvvo vvaies first in Baptisme and then in Penance As S. Ambrose also li. 1 c. 7â— de poenitentia restlling the Nouatians a Sect of old Heretikes which pretending Gods glorie as our new Sectaries do denied that Priests could remitte sinnes in the Sacrament of Penance asketh vvhy it should be more dishonour to God or more impossible or inconuenient for men to forgiue sinnes by Penance then by Baptisme seing it is the Holy Ghost that doeth it by the Priests office and ministerie in both 23. Whose sinnes Power to offer Sacrifice which is the principal function and acte of Priesthod was giuen them at the institution of the B. Sacrament the second and next special facultie of Priesthod consisting in remitting sinnes is here bestowed on them And withal the holy Sacrament of Penance implying Contrition Confession and Satisfaction in the Penitent and absolution on the Priests part is instituted for in that that expresse power and commission is giuen to Priests to remitte or reteine al sinnes and in that that Christ promiseth whose sinnes soeuer they forgiue they be of God forgiuen also and vvhose sinne they reteine they be reteined before God it folovveth necessarily that vve be bound to submit our selues to their iudgment for release of our sinnes For this vvonderful povver vvere giuen them in vaine if none vvere bound to seeke for absolution at their handes Neither can any rightly seeke for absolution of them vnles they confesse particularly at least al their mortal offences vvhether they be coÌ„mitted in minde hart vvil and congitation onely or in vvord and vvorke for Gods priests being in this Sacrament of Penauce coÌ„stituted in Christs steede as iudges in causes of our conscience can not rightly rule our cases vvithout ful and exacte cognition and knovvledge of al our sinnes and the necessarie circumstances and differences of the same which can not othervvise be had of them being mortal men then by our simple sincere and distincte vtterance to them of our sinnes vvith humble contrite hart ready to take and to doe penance according to theire iniunction For that authoritie to reteine sinnes consisteth specially in enioyning satisfaction and penitential vvorkes of praying fasting almes and such like Al vvhich Gods ordinance whosoeuer condemneth or contemneth as Heretikes doe or neglecteth as some carelesse Catholikes may perhaps doe let them be assured they can not be saued Neither must any such Christian man pretend or looke to haue his sinnes after Baptisme remitted by God onely without this Sacrament which was the old Heresie of the Nouatians Ambr. li. 1. de poâ—nit c. 2. Socrat. li. 7 Ec. hist c. 25. more then any may hope to be saued or haue his original or other sinnes before Baptisme forgiuen by God without the same SacrameÌ„t Let no man deceiue himself this is the second table or borde after shipvvrackâ— as S. Hierom calleth it Whosoeuer take not hold of it shal perish without al doubt because they contemne Gods counsel and order for their saluation And therfore S. Augustine ep 180 ioyning both together saith it is a pitiful case when by the absence of Gods Priests men depart this life aut non regenerati aut ligati that is either not regenerated by Baptisme or fast bound and not absolued by the Sacrament of penance and reconciliation ⸬ because they shal be excluded from eternal life and destruction folovveth them And S. Victor li. 2 de persecut Vandalica telleth the miserable lameÌ„tation of the people when their Priests were banished by the Arian Heretikes Who say they shal baptize these infants Who shal minister penaÌ„ce vnto vs loose vs from the bandes of sinnes c And therfore S. Cyprian very often namely ep 54 calleth it great cruelty such as Priests shal answer for at the later day to suffer any man that is poenitent of his sinnes to depart this life without this reconciliation and absolution because saith he the Lavvmaker him self Christ hath graunted that things bound in earth should also be bound in heauen and that those things might there be loosed vvhich vvere loosed before here in the Church And it is a world to see how the Heretikes wrastle with this so plaine a commission of remitting sinnes referring it to preaching to denouncing Gods threates vpon sinners and to we can not tel what els though to our English Protestants this authoritie seemeth so cleere that in their order of visiting the sicke their Ministers acknowledge chalenge the same vsing a formal absolution according to the Churches order after the special coÌ„fession of the partie But to conclude the matter let euery one that list to see the true meaning of Christs wordes and the Priests great power and dignitie giuen them by the same wordes and other marke wel these wordes of S. Chrysostome For saith he they that dvvel on the earth and conucrsein it to them is commission giuen to dispense those things that are in heauen to them is it giuen to haue the povver vvhich God vvould not to be giuen neither to Angels nor Archangels for neither to them vvas it said whatsoeuer you shal binde in earth
of the last iudgement but of the Sees or Consistories of Bishops and Prelates and of the Prelates them selues by vvhom the Church is novv gouerned As the iudgement here giuen can be taken no othervvise better then of that vvhich vvas said by our Sauior Mat. 18. Whatsoeuer you binde in earth shal be bound in heauen and therfore the Apostle saith What haue I to doe to iudge of them that are vvith out 4. And the soules He meaneth saith S. Augustine in the place alleaged the soules of Martyrs that they shal in the meane time during those thousand yeres vvhich is the time of the Church militant be in heauen vvithout their bodies and reigne vvith Christ for the soules saith he of the godly departed are not separated from the Church vvhich is euen novv the kingdom of Christ for els there should be kept no memorie of them as the altar of God in the communicating of the body of Christ neither should it auaile to hasten to Baptisme in the perils of death for feare of ending our life vvithout it nor to hasten to be reconciled if vve fortune for penence or of il conscience to be separated from the same body And vvhy are al these things done but for that the faithful departed also be members of the Church And though for an example the Martyrs be onely named here yet it is meanâ— of others also that die in the state of grace 5. The rest liued not The rest vvhich are not of the happie number aforesaid but liued and died in sinne reigne not vvith Christ in their soules during this time of the nevv Testament but are dead in soule spiritually and in body naturally til the day of iudgement S. August ibidem 3. This is the first resurrection As there be tvvo regenerations one by faith vvhich is novv in Baptisme and an other according to the flesh vvhen at the later day the body shal be made immortal and incorruptible so there are tvvo resurrections the one novv of the soules to saluation vvhen they die in grace vvhich is called the first the other of the bodies at the later day S. August liâ— 20 de Ciuiâ— c. 6. 6. They shal be Priests It is not spoken saith S. Augustine li. 20 de Ciuit. c. 10 of Bishops and Priestâ— onely vvhich are properly novv in the Church called Priests but as vve call al Christians for the mystical Chrisme or ointment so al Priests because they are the members of one Priest of vvhom the Apostle Peter saith A holy people a kingly Priesthod Vvhich vvordes be notable for their learning that thinke there be none properly called Priests novv in the nevv Testament no othervvise then al Christian men and vvomen and a confusion to them that therfore haue turned the name Priests into Ministers 7. Satan shal be loosed In the vvhole 8 chapter of the said 20 booke de Ciuitate Dei in S. Augustine is a notable commentarie of these vvordes Vvhere first he declareth that neither this binding nor loosing of Satan is in respect of seducing or not seducing the Church of God prouing that vvhether he be bound or loose he can neuer seduce the same The same saith he shal be the state of the Church at that time vvhen the Diuel is to be loosed euen as since it vvas instituted the same hath it been shal be at al time in her children that succede eche other by birth death And a litle after This I thought vvas therfore to be mentioned left any man should thinke that during the litle time wherein the Diuel shal be loosed the Church shal not be vpon the earth he either not finding it here vvhen he shal be leâ— loose or consuming it vvhen be shal by al meanes persecute the same Secondly he declareth that the Diuel to be bound is nothing els but not to be permitted by God to exercise al his force or fraude in tentations as to be loosed is to be suffered by God for a small time that is for three yeres and a halfe to practise and proue al his povver and artes of tentations against the Church and her children and yet not to preuaile against them Thirdly this Doctor shevveth by vvhat great mercie our Lord hath tied Satan and abridged his povver during the vvhole millenarie or thousand yeres vvhich is al the time of the nevv Testament vntil then vvith vvhat vvisedom he permitteth him to breake loose that litle time of three yeres and sixe moneths tovvard the later day vvhich shal be the reigne of Antichrist Lastly he shevveth vvhat kinde of men shal be most subiect to the Diuels seductioÌ„ euen such as novv by tentation of Heretikes goe out of the Church and vvho shal auoid it By al vvhich vve may confute diuers false expositioÌ„s of old late Heretikes first the auÌ„cient sect of the Millenaries that grounded vpon these thousand yeres named by the Prophet this heresie that there should be so many yeres after the resurrectioÌ„ of our bodies in vvhich vve should reigne vvith Christ in this vvorld in our bodies in al delites and pleasures corporal of meates drinkes and such like vvhich they called the first resurrection of vvhich heresie Cerinthus vvas the author Epiph. haer 77. in fine Hiero. Câ—mment in c. 19 Mat. August har 8 ad Quodvulâ— Deum Eusâ—bius also li. 3 historia c. 33 shevveth that some principal men vvere in part though after a more honest maner coÌ„cerning those corporal delicacies of the same opinion by misconstruction of these vvordes of S. Iohn Vvhereby vve learne and al the vvorld may perceiue the holy Scriptures to be hard vvhen so great clerkes did erre and that there is no securitie but in that sense vvhich the Church allovveth of The late Heretikes also by the said S. Augustines vvordes are fully refuted affirming not only that the Church may be seduced in that great persecution of the Diuels loosing but that it hath been seduced euen a great peece of this time vvhen the Diuel is bound holding that the very true Church may erre or fall from truth to errour and idolatrie yea vvhich is more blasphemie that the cheefe gouernour of the Church is Antichrist him self and the very Church vnder him the vvhooâ—e of Babylon and that this Antichrist vvhich the Scriptures in so many places and here plainely by S. Augustines exposition testifie shal reigne but a small time and that tovvard the last iudgement hath been reuealed long sithence to be the Pope him self Christs ovvne Vicar and that he hath persecuted the Saincts of their secte for these thousand yeres at the least Vvhich is no more but to make the Diuel to be loose and Antichrist to reigne the vvhole thousand yeres or the most part thereof that is almost the vvhole time of the Churches state in the new TestameÌ„t vvhich is against this and other Scriptures euidently appointing that to be the time of
all ✠verse 27 And the lord of that seruant moued vvith pitie dimissed him and the dette he forgaue him ✠verse 28 And vvhen that seruant vvas gone forth he found one of his felovv-seruants that did ovve him an hundred pence and laying hands vpon him thratled him saying Repay that thou ovvest ✠verse 29 And his felovv seruant falling dovvne besought him saying Haue patience tovvard me and I vvil repay the all ✠verse 30 And he vvould not but vvent his vvay and cast him into prison til he repayed the dette ✠verse 31 And his felovv-seruants seeing vvhat vvas done vvere very sorie and they came and told their lord al that vvas done ✠verse 32 Then his lord called him and he said vnto him Thou vngratious seruant I forgaue thee al the dette because thou besoughtest me oughtest nor thou therfore also to haue mercie vpon thy felovv-seruant euen as I had mercie vpon thee ✠verse 33 And his lord being angrie deliuered him to the tormenters vntil he repayed al the dette ✠verse 34 So also shal my heauenly father doe to you if you forgiue not euery one his brother from your hartes ⊢ ANNOTATIONS CHAP. XVIII 1. Who is the greater The occasion of this question and of thier contention for Superioritie among the rest of their infirmities which they had before the comming of the Holy Ghost was as certaine holy Doctors write vpon emulation toward Peter whom only they saw preferred before the rest in the payment of the tribute by these wordes of our Sauiour Geue it them for me and thee Chrys ho. 59. Hiero. in Mat. Vpon this place 7. Scandals The simple be most annoyed by taking scandal of their preachers Priests and elders il life and great damnation is to the guides of the people whether they be temporal or spiritual but specially to the spiritual if by their il example and slaunderous life the people be scaÌ„dalized 8. Hand foote eye By these partes of the body so necessarie and profitable for a man is signified that whatsoeuer is neerest and deerest to vs wife children freeudes riches al are to be conteâ—â—ned and forsaken for to saue our soule 10. Their Angels A great dignitie and a maruelous benefite that euery one hath from his Natiuitie an Angel for his custodie and Patronage against the wicked before the face of God Hiero. vpon this place And the thing is so plaine that Caluin dare not deny it and yet he wil needes doubt of it lib. 1. Inst c. 14. sect 1. 17. Not heare the Church Not only Heretikes but any other obstinate offender that wil not be iudged nor ruled by the Church may be excommunicated and so made as an Heathen or Publican was to the Iewes by the discipline of the same casting him our of the felowship of Catholikes Which Excommunication is a greater punishement then if he were executed by sword fire and wild beastes Aug. cont Adu leg liâ— c. 17. And againe he saith Man is more sharply and pitefully bound by the Churches Keies then with any yron or adamantine manicles or fetters in the world August ibidem 17. Heathen Heretikes therfore because they wil not heare the Church be no better nor no otherwise to be esteemed of Catholikes then heathen men and Publicans were esteemed of Catholikes then heathen men and Publicans were esteemed among the Iewes 18. You shal binde As before he gaue this power of binding and loosing ouer the whole first of al and principally to Peter vpon whom he builded his Church so here not only to Peter and in him to his successors but also to the other Apostles and in them to their successors euery one in their charge Hieron lib. 1. c. 14. aduers Iouin and Epist ad Heliod Cyprian de Vnit. Eccl. nu 3. 18. Shal loose Our Lord geueth no lesse right and authoritie to the Churche to loose then to binde as S. Ambrose writeth against the Nouatians who confessed that the Priests had power to binde but not to loose 20. In the middes of them Not al assemblies may chalenge the presence of Christ but only such as be gathered together in the vnity of the Church and therfore no conuenticles of Heretikes directly gathering against the Churche are warranted by this place Cypr. de vnit Eccles nu 7. 8. 22. Seuentie times seuen There must be no end of forgeuing them that be penitent either in the Sacrament by absolution or one man an other their offenses CHAP. XIX He ansvvereth the tempting Pharisees that the case of a man vvith his vvife shal be as in the first institution it vvas vtterly indissoluble though for one cause he may be diuorced 10 And therevpon to his Disciples he highly commendeth Single life for heaven 13 He vvil haue children came vnto him 16 He shevveth vvhat is to be done to enter into life euerlasting 20 What also for a rich man to be perfect 27 As also vvhat passing revvard they shal haue vvhich follovv that his counsel of perfection 29 yea though it be but in some one peece verse 1 AND it came to passe vvhen IESVS had ended these vvordes he departed from Galilee came into the coastes of Ievvrie beyond IordaÌ„ ✠verse 2 and great multitudes folovved him and he cured them there ✠verse 3 And there came to him the Pharisees tempting him and saying Is it lavvful for a man to dimisse his vvife for euery cause ✠verse 4 Who ansvvering said to them Haue ye not read that he which did make ' from the beginning made them male and femal And he said ✠verse 5 For this cause man shal leaue father and mother and shal cleane to his vvife and they tvvo shal be in one flesh ✠verse 6 Therfore novv they are not tvvo but one flesh That therfore vvhich God hath ioyned together let ″ not man separate ⊢ ✠verse 7 They say to him why then * did Moyses commaund to giue a bil of diuorce and to dimisse her ✠verse 8 He saith to them Because Moyses for the hardnes of your hart permitted you to dimisse your vviues but from the beginning it vvas not so ✠verse 9 And I say to you that * Whosoeuer shal dimisse his vvife ″ but for fornication and shal mary an other doth committe aduoutrie and he that shal mary her that is dimissed committeth aduoutrie ✠verse 10 His disciples say vnto him If the case of a man vvith his vvife be so it is not expedient to mary ✠verse 11 Who said to them ″ Not al take this vvord but they to vvhom it is giuen ✠verse 12 For there are eunuches which vvere borne so froÌ„ their mothers vvombe and there are eunuches vvhich were made by men and there are eunuches vvhich haue ″ gelded them selues for the kingdom of heauen ″ He that can take let him take ⊢ ✠verse 13 Then *
shal be bound in heauen and vvhatsoeuer you shal loose in earth shal be loosed in heauen The earthly Princes in deede haue also povver to binde but the bodies onely but that bond of Priests vvhich I speake of toucheth the very soule is self and reacheth euen to the heauens in so much that vvhatsouer the Priests shal doe beneath the self same God doth ratifie aboue and the sentence of the seruants the Lord doth confirme for in deede vvhat els is this then that the povver of al heauenly things is graunted them of God Whose sinnes so euer saith he you shal reteine they are reteined What povver I beseche you can be greater then this one The Father gaue al povver to the Sonne but I see the same povver altogether deliuered by the Sonne vnto them And as this concerneth the Priests high authoritie to absolue so therevpon concerning confession also to be made vnto them the ancient Fathers speake in this sort S. Cyprian de Lapsis nu 11. They saith he that haue greater faith and feare of God though they did not fall in persecution yet because they did onely thinke it in their minde this very cogitation they confesse to Gods Priests sorovvfully and plainely opening their conscience vttering and discharging the burden of their minde and seeking holesome medicine for their vvoundes though but smal and litle And a litle after Let euery one my brethren I beseeche you confesse his sinne vvhiles he is yet aliue vvhiles his confession may be admitted vvhiles satisfaction and remission made by the Priests is acceptable before God S. Cyril or as some thinke Origen li. 2 in Leuit. calleth it a great part of penance when a man is ashamed and yet openeth his sinnes to our Lords Priest See also Tertul. li. de Poenit. S. Hiero. in c. 10 Ecclesiastae S. Basil in Regulis brâ—u quaest 229. Who compare sinners that refuse to confesse to them that haue some disease in their secrete partes and are ashamed to shew it to the Physicion or Surgeon that might cure it Where they must needes meane secrete confession to be made to them that may absolue And S. Leo ep 80 most plainely as before S. Cyril expresly nameth Priests That confession is sufficient vvhich is made first to God then to the Priest also And againe It is sufficient that guiltines of mens consciences be vttered to the Priests onely by the secrecie of confession S. Hierome in 16 Mat. saith that Priests loose or binde audita peccatorum varietate hauing heard the varietie and differences of sinnes S. Paulinus writeth of S. Ambrose that as often as any confessed his sinne vnto him for too receiue penance he so vvept for compassion that thereby he caused the penitenâ— to weepe also He addeth moreouer that this holy Doctor was so secrete in this case that no man knew the sinnes confessed but God and him self And S. Augustine ho. 49 de 50 homilijs to 10. saith thus Doe penance such as is done in the Church Let no man say I doe it secretly I doe it to God in vaine then vvas it said Whatsoeuer you shal loose in earth shal be loosed in heauen See S. Ambrose de poenitentia through out S. Cyprian de Lapsis the booke de vera falsa panit in S. Augustine beside al antiquitie which is ful of these speaches concerning absolution and confession CHAP. XXI Appearing againe in Galilee where Peter was fishing with his fellowes and causing them after they had al night taken none to catch a great multitude which Peter draweth to land where he also dineth them 15 He expressing what this fishing signified maketh Peter his Vicar committing vnto him the feeding of his lambes and sheepe 18 and reuealeth vnto him that he also shal be crucified to the glorie of God 20 admonishing him to minde that rather then to be curious about Iohns death verse 1 AFTER IESVS manifested him self againe at the sea of Tibérias And he manifested thus ✠verse 2 There vvere together Simon Peter and Thomas vvho is called Didymus and Nathanael vvhich vvas of Cana in Galilee and the sonnes of Zebedee and tvvo others of his disciples ✠verse 3 Simon Peter saith to them I goe to fish They say to him Vve also come vvith thee And they vvent forth and got vp into the boate and that night they tooke nothing ✠verse 4 But vvhen morning vvas novv come IESVS stoode on the shore yet the disciples knevv not that it vvas IESVS ✠verse 5 IESVS therfore saith to them ChildreÌ„ haue you any meate They ansvvered him No. ✠verse 6 He saith to them Cast the nette on the right side of the boate and you shal finde They therfore did cast it and novv they vvere not able to dravv it for the multitude of fishes ✠verse 7 That disciple therfore vvhom IESVS loued saith to Peter It is our Lord. Simon Peter vvheÌ„ he had heard that it is our Lord girded his coate vnto him for he vvas naked and cast him self into the sea ✠verse 8 But the other disciples came in the boate for they vvere not farre from the land but as it vvere tvvo hundred cubits dravving the nette of fishes ✠verse 9 Therefore after they came dovvne to land they savv hote coles lying and fish laid thereon and bread ✠verse 10 IESVS saith to them Bring hither of the fishes that you tooke novv ✠verse 11 SimoÌ„ Peter vvent vp and drevv the nette to the land ful of great fishes an hundred fiftie three And although they vvere so many the nette vvas not broken ✠verse 12 IESVS saith to them Come dine And none of them that sate at meate ' durst aske him Vvho art thou knovving that it is our Lord. ✠verse 13 And IESVS commeth and taketh the bread and giueth them and the fish in like maner ✠verse 14 This novv the third time IESVS vvas manifested to his disciples after he vvas risen from the dead ⊢ ✠verse 15 Therfore vvhen they had dined IESVS saith to Simon Peter Simon of Iohn louest thou me more then these He saith to him Yea Lord thou knovvest that I loue thee he saith to him FEEDE MY LAMBES ✠verse 16 He saith to him againe Simon of Iohn louest thou me he saith to him Yea Lord thou knovvest that I loue thee He saith to him FEEDE MY LAMBES ✠verse 17 He saith to him the third time SimoÌ„ of Iohn louest thou me Peter vvas stroken sad because he said vnto him the third time Louest thou me And he said to him Lord thou knovvest al things thou knovvest that I loue thee He saith to him ″ FEEDE MY SHEEPE ✠verse 18 AmeÌ„ amen I say to thee vvhen thou vvast yonger thou didst girde thy self and didst vvalke vvhere thou vvouldest but vvhen thou shalt be old thou shalt stretch forth thy handes and ″ an other shal girde thee and leade thee vvhither thou vvilt not
✠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
verse 8 For the vvhich cause ″ I beseeche you that you confirme charitie tovvard him ✠verse 9 For therfore also haue I written that I may knovv the experiment of you vvhether in al things you be ″ obedient ✠verse 10 And vvhom you haue pardoned any thing ″ I also For my self also that vvhich I pardoned if I pardoned any thing ″ for you ″ in the person of Christ ✠verse 11 that vve be not ″ circumuented of Satan for vve are not ignorant of his cogitations ✠verse 12 And vvhen I vvas come to Troas for the Gospel of Christ and a doore vvas opened vnto me in our Lord ✠verse 13 I had no rest in my spirit for that I found not Titus my brother but bidding them fare vvel I vvent forth into Macedonia ✠verse 14 And thankes be to God vvho alvvaies triumpheth vs in Christ IESVS and manifesteth the odour of his knovvledge by vs in euery place ✠verse 15 For vve are the good odour of Christ vnto God in them that are saued and in them that perish ✠verse 16 To some in deede the odour of death vnto death but to others the odour of life vnto life And to these things vvho is so sufficient ✠verse 17 For vve are not as very many ″ adulterating the vvord of God but of sinceritie and as of God before God in Christ vve speake ANNOTATIONS CHAP. II. â— This rebuke sufficeth This Corinthian for incest vvas excommunicated and put to penance by the Apostle as appeareth in the former Epistle c. 5. And here order is giuen for his absolution and pardoning Vvherein first vve haue a plaine example and proofe of the Apostolike povver there of binding and here of loosing there of punishing here of pardoning there of retaining sinnes here of remission Secondly vve may hereby proue that not onely amendment ceasing to sinne or repentance in hart and before God alone is alvvaies ynough to obteine ful reconcilement vvhereas vve see here his separation also from the faithful and the Sacraments and from al companie or dealing vvith other Christian men besides other bodily affliction al vvhich called of the Apostle before interitus carnis the destruction of the flesh and named here Rebuke or as the * Greeke word also importeth mulct penaltie correction chastisment were enioyned him by the Apostles commaundement in the face of the Church and by the offender patiently susteined so long Thirdly we see that it lieth in he handes of the Apostles Bishops and spiritual Magistrates to measure the time of such penance or discipline not onely according to the weight of the offence committed but also according to the weaknes of the persons punished and other respectes of time and place as to their wisedom shal be thought most agreable to the parties good and the Churches edification Lastly by this vvhole hardling of the offenders case we may refute the vvicked heresie of the Protestants that vvould make â—he simple beleeue no punishment of a mans ovvne person for sinnes coÌ„mitted nor penance enioyned by the Church nor any paines temporal or satisfaction for our life past to be necessarie but al such things to be superfluous because Christ hath satisfied ynough for all Vvhich Epicurian doctrine is refelled not onely hereby but also by the Prophets Iohn the Baptistes Christes and the Apostles preaching of penance and condigne workes or fruites of repentance to euery man in his ovvne person and not in Christes person onely and by the vvhole life and most plaine speaches and penitential canons of the holy doctors and Councels prescribing times of penance commending penance enioyning penance and continually vsing the word satisfaction in this case through out al their vvorkes as our Aduersaries them selues can not but confesse 8. I beseche you They vvhich at the beginning did beare to much vvith the offender and seemed Ioâ—h to haue him excommunicated in so austere maner yet through their obedience to the Apostle became on the other side so rigorous and so farre detested the malefactor after he vvas excommunicated that the Apostle novv meaning to absolue him vvas glad to intreate and commaund them also to accept him to their companie and grace againe 9. Obedient Though in the last chapter he discharged him self of tyrannical dominion ouer them yet he chalengeth their obedience in al things as their Pastor and Superior and consequently in this point of receiuing to mercie the penitent Corinthian Vvhereby vve see that as the power and authoritie of excommunicating so of absoluing also vvas in S. Paules person though both vvere to be done in the face of the Church els he vvould not haue commaunded or required their obedience 10. I also The Heretikes and others not vvel founded in the Scriptures and antiquitie maruel at the Popes pardons counting them either fruitles or vnlavvful or no elder then S. Gregorie But in deede the authoritie power and right of them is of Christes ovvne vvord and commission principally giuen to Peter and so aftervvard to al the Apostles and in their persons to al the cheefe Pastors of the Church vvhen it vvas said Whatsoeuer you loose in earth shal be loosed in heauen By vvhich commission the holy Bishops of old did cut of large peeces of penance enioyned to offenders and gaue peace grace or indulgence * before they had accomplished the measure of their appointed or deserued punishment and that is to giue pardon And so S. Paul here did tovvardes the Corinthian vvhom he assoiled of mere grace and mercie as the vvord donare or â—endonare doth signifie when he might longer haue kept him in penance and temporall affliction for his offence Vvherof though he had already before God invvardly repented yet vvas he iustly holden vnder this correction for some satisfaction of his fault past during the Apostles pleasure To remit then the temporal punishment or chastisment due to sinners after the offence it self and the guilt therof be forgiuen of God is an Indulgence or pardon vvhich the principal Magistrates of Gods Church by Christes vvarrant and the Apostles example haue euer done being no lesse authorised to pardon then to punish and by imitation of our Maister who forgaue * the aduouteresse and diuers other offenders not only their sinnes but also often the temporal punishments due for the same are as much giuen to mercie as to iustice 10. For you Theodorete vpon this place saith that the Apostle gaue this pardon to the Corinthian at the intercession of the blessed men Timotheus and Titus And we may read in sundrie places of S. Cyprian namely that Indulgences or remissions vvere giuen in the primitiue Church by the mediation of holy Confessors or Martyrs and by coÌ„municating the satisfactorie vvorkes of one to another to vvhich end they gaue their letters to Bishops in the behalfe of diuers their ChristiaÌ„ brethreÌ„ a thing most agreable to the
It remitteth venial sinnes Confessing of Christ and his truth Act. 9. The Gospel on the 2. Sunday in Aduent Luc. 7 18. Esa 35 5. 61 1. Mal. 3 1. Luc. 16 16. Mal. 4 5. Luc. 7 31. Mt. 3 4. Luc. 10 13. Luc. 10 21. The Gospel vpoÌ„ S. Matthias day Feb. 24. and vpon S. Francis day Octob. 4. and for many Martyrs Eremitical life Elias Penance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Dionys Eccl. hier c. 3. in initio Mt. 18. â— The commaundements possible Mr. 2 23. Lu. 6 â— 1. Re. 21 4. Leu. 24 9. Nu. 28 9 Ose 6 6. ⸬ See the annotatioÌ„ chap. 9 13. Mr. 3 1 Lu. 6 6. Es 42 1 Luc. 11 14. Mar. 3 22 ⸬ Therfore the Kingdom of heretikes can not possibly stand because it is alwayes ful of diuisioÌ„ and dissension ⸬ It is a mans owne free wil and election to be a good tree or an il tree to bring forth good fruites or bad S. Augustine vpon this place li. 2. c. 4 de actis cum Fâ—lic Manichaeâ— THE GOSPEL vpon vvenesday the first weeke of Lent Ion. 2 â— Ion. 3 5. 3. Reg. 10 1. Luc. 11. 24. 2. Pet. 2 20. Mar. 3 31. The Gospel vpoÌ„ the day of the Seuen Brethren c. Iulij â—0 Luc. 8. 20. Neuters in religion Ep. â—8 Final impenitence Remission of sinnes in the Church Purgatorie Al Heresies alleage Scriptures Mr. 4 1. Lu. 8 4. ⸬ When Gods word is preached they proprely haue eares to heare that haue hartes to obey and they hearing do not heare which heare by sense of their body and obey not by consent of their hartes Aug. de dono perseu c. 14. Luc. 10 23. The Gospel vpoÌ„ the 5 Sunday after the Epiphanie The Gospel vpoÌ„ the â— Sunday after the Epiphanie Mar. 4 30. Luc. 13 18. Psa 77 2. ⸬ Nor God then but the Diuel is the author of all euil The Gospel for Virgins other holy women ⸬ Here also are signified good and bad in the Church Mr. 6 1. Luc. 4 16. Difference of merites and rewardes God is not the author of euil Iren. apud Euseb li. 5. c. 19. Calu. li. 2 Instit c. 4. Good and euil in the Church Mar. 6 14. Lu. 9 7. 3 19. ` brother Philips ⸬ A wicked and rash othe and more wickedly fulfilled because an vnlawfull othe bindeth no maÌ„ ⸬ S. Iohns disciples at this time had wel learned their duety toward Christ Mar. 6 31 Lu. 9 10 Io. 6 2. The Gospel vpon the Octaue of S. Peter and S. Paul Iulij 6. Mar. 6 46. Io. 6 16. ⸬ NotwithstaÌ„ding the infirmities of them that gouerne the Churche yet Christ sustaineth them and holdeth them vp yea and by them whatsoeuer they are he vpholdeth and preserueth his Church ⸬ See before chap. 9 20. Hiero. in Epitaph Paula c. 6. Sacrilege against holy Relikes Eremites Peters Primacie Mr. 7 1. The Gospel vpoÌ„ wensday the 3. weeke in Lent Exo. 20 12. Leu. 20 9. Esa 29 13. The Gospel vpoÌ„ Thursday the fifth weeke in Lent Mr. 7. 25. ⸬ It were a straunge case that Christ should commend in this woman a sole faith without good workes that is to say a dead faith such as could not worke by loue and which S. Iames doubted not to call the faith not of Christians but of Diuels Aug. de Fid. Op. c. 1â— Mr. 8 1. ⸬ Here we see againe that the people must not be their owne caruers nor receiue the Sacraments or other spiritual sustenance immediatly of Christ or at their owne haÌ„d but of their spiritual gouerners 1. Cor. 14. The difference betwene the Iewish traditions here reprehended and the Churches Apostolical traditions â— Thes 2 15. 1. Cor. 11. * Act. 15. a Aug. Ser. de teÌ„p 251. See 1. Cor. 16 2. b Epiph. har 75 c Hiero. ep 54 ad Marcel coÌ„t Mont. * Luc. 2 37 Tob. 12. Iudith c. 8 Esth 4. Luc. 10 16 * Mat. 18 17. Difference of meates Catholike abstinence Gen. 3. Mar. 8 12. Luc. 12 54. Mat. 12 39. Mar. 8 14. Lu. 12 1. Mat. 14 17. 15 34. The Gospel vpoÌ„ SS Peter and Paules day Iun. 29. And in Cathedra Petri Roma Ian. 18. Antiochia Febr. 22. And Petri ad vincula Aug. 1. And on the day of the creation and coronation of the Pope and on the Anniuersarie thereof Mar. 8 27. Luc. 9 18. Io. 1 42. ⸬ That is a Rocke Io. 21 15. ⸬ This word in Hebrew signifieth an aduersarie as 3 Reg. 5 4. and so it is taken here THE GOSPEL for a Martyr that is a bishop Mar. 9 1 Luc. 9 27. OF PETERS PRIMACIE Hilar. can 6 in Mat. li. 6. de Trinit Chrys ho. 55 in Mat. Basil li. 1 adu Eunom PETER Cyril li. â— c. 12 Com. in Io. Hilar. in hunc loâ—uÌ„ Basil li. de poenit 2 Mt. 5. 14. 3 Luc. 22. 19. Thou art Cephah and vpon this Cephah rocke Aug. li. 1 retr c. 21. 〈…〉 in Ps 69. de verb. Do. sec Io. ser 49. ser 15. 16. 26. 29 de Sanctis Annot in Iob c. 30. * Theodor. li. 5 haer Fabul c. de poenit Hiero. ep 7 to 2. Psal cont part Donat to 7. Leo ep 89. Psal cont part Donati De vtil â—â—ed c. 17. Cyp. epist 73. Greg. li. 4. ep â—2 ind 11. The dignities of the keies Apoc. 1. Esa â—2 22 Esa 22. Apoc. â— Good workes Freewill The TRANSFIGVRATION of our Lord celebrated in the Church the 6. of Aug. Mr. 9 2. Luc. 9 28. 2. Pet. 1 17. The Gospel of the said feast of the 2. Sunday in Lent and on the Saterday before Mal. 4 5. Mar. 9 14. Luc. 9 37. Mr. 9 31 Luc. 9 44. ⸬ These didrachmes were peeces of money which they payed for tribute ⸬ This stater was a double didrachme and therfore was payed for two Christ can exhibite his body vnder what forme he list Saincts after their death deale with and for the liuing Holy places 2. Pet. 1 18. Exo. 3 â— Deuotion and Pilgrimage to the same The holy land Elias Luc. c. 17. Mal. 4 5. True miracles onely in the Cath. Church Mt. 10. 1. Cor. 13. Hiero. in vita S. Hi lariâ—nis Niceph. li. 6 c. 17. Gregorius Than maturgus Prayer and Fasting Greg. Niss de vit Gregorij The priuileges and exemptions of the Clergie Peters praeminence Mr. 9 34. The Gospel on Michelmas day Septemb. 29. And vpon his Apparition Maij 8. Luc. 9 46. ⸬ Humility innocencie simplicity coÌ„mended to vs in the state and person of a childe Mr. 9 42. Lu. 17 2 Mt. 5 30 Mar. 9 43. Luc. 19 10. Lu. 15 4 Luc. 17 3. The Gospel vpoÌ„ Tuesday the 3 weeke in Lent Deu. 19 15. ⸬ That is as S. ChrysostoÌ„ here expoundeth it tell the Prelates and cheefe Pastours of the Church for they haue iurisdiction to binde and loose such offenders by the wordes folowing v. 18. ⸬ Al ioyning together in the vnity of Christes Churche in Councels
39 And he said to them a similitude also Can the blinde leade the blinde doe not both fal into the ditch ✠verse 40 The disciple is not aboue his maister but euery one shal be perfect if he be as his maister ✠verse 41 And vvhy seest thou the mote in thy brothers eie but the beame that is in thine ovvne eie thou considerest not ✠verse 42 Or hovv canst thou say to thy brother Brother let me cast out the more out of thine eie thy self not seeing the beame in thine ovvne eie Hypocrite cast first the beame out of thine ovvne eie and then shalt thou see clerely to take forth the more out of thy brothers eie ⊢ ✠verse 43 For there is no good tree that yeldeth euil fruites nor euil tree that yeldeth good fruite ✠verse 44 For euery tree is knovven by his fruite For neither doe they gather figges of thornes neither of a bush doe they gather the grape ✠verse 45 The good man of the good treasure of his hart bringeth forth good and the euil man of the il treasure bringeth forth euil for of the aboūdance of the hart the mouth speaketh ✠verse 46 And vvhy cal you me Lord Lord and doe not the things vvhich I say ✠verse 47 Euery one that commeth to me and heareth my vvords and doeth them I vvil shevv you to vvhom he is like ✠verse 48 He is like to a man building a house that digged deepe and laid the foundation vpon a rocke And vvhen an inundation rose the riuer bette against that house and it could not moue it for it vvas founded vpon a rocke ✠verse 49 But he that heareth and doeth not is like to a man building his house vpon the earth vvithout a foundation against the vvhich the riuer did beate and incontinent it fell and the ruine of that house vvas great ANNOTATIONS CHAP. VI. 1. Neither this haue you read The Scribes and pharisees boasted most of their knovvledge of the Scriptures but our Sauiour often shevveth their great ignorance Euen so the Heretikes that novv a daies vaunt most of the Scriptures and of their vnderstanding of them may soone be proued to vnderstand litle or nothing 9. Saue a soule Hereby it seemeth that Christ as at other times lightly alvvaies did not only heale this man in body but of some correspondent disease in his soule 12. The vvholenight Our Sauiour instantly prayed alone in the mount vvithout doore al night long as a preparation to the designement of his Apostles the day after to giue example to the Church of praying instantly vvhen priests are to be ordered and a lesson to vs al vvhat vve should doe for our ovvne necessities vvhen Christ did so for other mens 13. Vvhom he named Apostles Here it is to be noted against our Aduersaries that deceitfully measure to the simple the vvhole nature and qualitie of certaine sacred functions by the primitiue signification and compasse of the names or vvordes vvhereby they be called vvith vvhom as a Priest is but an elder and a Bishop a vvatchman or Superintendent so an Apostle is nothing but a Legate or Messenger and therfore as they argue * can make no Lawes nor prescribe or teach any thing not expressed in his mandatum Know therfore against such deceiuers that such things are not to be ruled by the vulgar signification of the word or calling but by vse and application of the holy writers and in this point by Christs ovvne expresse imposition And so this vvord Apostle is a calling of Office gouernement authoritie and most high dignitie giuen by our Maister specially to the College of the Tvvelue whom he endued aboue that vvhich the vulgar etymologie of their name requireth vvith povver to bind and loose to punish and pardō to teach and rule his Church Out of vvhich roome and dignitie vvhich is called in the Psalme and in the actes a Bishoprike vvhen Iudas sel Mathias vvas chosen to supply it and vvas numbered among the rest vvho vvere as founders or foundations of our religion as the Apostle termeth them Therfore to that college this name agreeth by special imposition and prerogatiue though aftervvard it vvas by vse of the Scriptures extended to S. Paul and S. Barnabas and sometimes to the Apostles successors as also by the like vse of Scriptures to the first conuerters of countreis to the saith or their coadiutors in that function In vvhich sense S. Paul chalengeth to be the Corinthians Apostle and nameth Epaphroditus the Philippians Apostle as vve call S. Gregorie his Disciple S. Augustin our Apostles of England In al vvhich taking it euer signifieth dignitie regiment Paternitie Principalitie and Primacie in the Church of God according to S. Paul 1. Cor. 12 He hath placed in his Church first in deede Apostles c. whereby vve may see that S. Peters dignitie vvas a vvonderful eminent Prerogatiue and Soueraintie when he vvas the head not only of other Christian men but the head of al Apostles yea euen of the College of the Tvvelue And if our Aduersaties list to haue learned any profitable lesson by the vvord Apostle more profitably and truely they might haue gathered that Christ called these his principal officers Apostles or Sent him self also specially and aboue al other being Missus that is Sent and called also Apostle in the Scriptures to vvarne vs by the nature of the vvord that none are true Apostles Pastors or Preachers that are not specially sent and called or that can not shevv by vvhom they be sent and that al Heretikes therfore be rather Apostates then Apostles for that they be not sent nor duely called nor chosen to preach 14. Simon Peter in the numbering of the Apostles alvvaies first named and preferred before Andrevv his elder brother and senior by calling See Annotat. Mt. 10 2. 23. Be glad The common miseries that fall to the true preachers and other Catholike men for Christs sake as pouertie famin mourning and persecutions be in deede the greatest blessings that can be and are meritorious of the revvard of heauen Contrarievvise al the felicities of this vvorld vvithout Christ are in deede nothing but vvo and the enterance to euerlasting miserie 26. Shal blesse you This vvo pertaineth to the Heretikes of our daies that delight to haue the peoples praises and blessings and shoutes preaching pleasant things of purpose to their itching eares as did the False-Prophets vvhen they vvere magnified and commended therfore of the carnal Ievves 35 Land hoping nothing In that vve may here seeme to be moued to lend to those vvhom vve thinke not able nor like euer to repay againe it must be holder for a counsel rather then a commaundement except the case of necessitie but it may be taken rather for a precept vvherein vsurie that is to say the expectation not of the money lent but of vantage
oile and vvine his Sacraments the host the priests his ministers Vvhereby is signified that the Lavv could not recouer the spiritual life of mankind from the death of sinne that is iustifie man but Christ onely vvho by his passion and the grace and vertue thereof ministred in and by his Sacraments iustifieth and increaseth the iustice of man healing and abling free-vvil to doe al good vvorkes 42. Marie the best part Tvvo notable exaÌ„ples one of the life Actiue in Martha the other of the life ConteÌ„platiue in Marieâ— representing vnto vs that in holy Church there should be alvvaies some to serue God in both these seueral sorts The life conteÌ„platiue is here preferred before the actiue the Religious of both sexes are of that more excellent state and therfore our Protestants haue wholy abandoned them out of their common wealth which the true Church neuer wanted But to say truth they haue neither Martha nor Marie our Lord geue them grace to see their miserie If ours were not answerable to their profession or were degenerated why haue they no new ones if our Churches Votaries vowed vnlawful things Chastitie Pouertie Obedience Pilgrimage what other Votaries or lawful vowes haue they For to offer voluntarily by vow besides the keeping of Gods commaundements wherevnto we are bound by precept and promise in our Baptisme our soules bodies goods or any other acceptable thing to God is an acte of soueraine worship belonging to God onely and there was neuer true religion without such vowes and Votaries If there be none in their whole Church that professe contemplation or that vow any thing at al to God voluntarily neither in their bodies nor in their goods God and the world knovv they haue no Church nor religion at al. CHAP. XI He teacheth a forme of prayer â— and exhorteth to pray instantly 11 assuring that so God wil giue vs good things 14 The Iewes blaspheming his casting out of Diuels and asking for a miracle from heauen 17 he defendeth his doing 〈◊〉 foretelling also the Diuels expulsion by him out of the world that is the vocation of the Gentils 24 and his reentrie into their nation 27 with their reprobation though he be of their flesh 29 and also their final most worthy damnation 37 Againe to the Pharisees and Scribes he crieth wo as authors of the said â—â—probation now at hand verse 1 AND it came to passe vvhen he vvas in a certaine place praying as he ceased one of his Disciples said to him Lord teach vs to pray as Iohn also taught his Disciples ✠verse 2 And he said them * Vvhen you pray say FATHER sanctified be thy name Thy kingdom come ✠verse 3 Our daily bread giue vs this day ✠verse 4 and forgiue vs our sinnes for because our selues also doe forgiue euery one that is in debt to vs And lead vs not into temptation ✠verse 5 And he said to them Vvhich of you shal haue a frende and shal goe to him at midnight and shal say to him Frende lend me three loaues ✠verse 6 because a frende of mine is come out of his way to me and I haue not what to set before him ✠verse 7 he from vvithin ansvvering saith Trouble me not novv the doore is shut and my children are vvith me in bed I can not rise and giue thee ✠verse 8 And if he shal perseuêre knocking I say to you although he vvil not rise and giue him because he is his frende yet for his importunitie he vvil rise and giue him as many as he needeth ✠verse 9 * And I say to you Aske and it shal be giuen you seeke and you shal finde knocke and it shal be opened to you ✠verse 10 For euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shal be opened ✠verse 11 And vvhich of you if he aske his father bread vvil he giue him a stone or a fish vvil he for a fish giue him a serpent ✠verse 12 Or if he aske an egge vvil he reach him a scorpion ✠verse 13 If you then being naught knovv hovv to giue good giftes to your children hovv much more vvil your father from heauen giue the good spirit to them that aske him ⊢ ✠verse 14 * And he vvas casting out a deuil and that vvas dumme And vvhen he had cast out the deuil the dumme spake and the multitudes marueiled ✠verse 15 * And certaine of them said In Beel-zebub the prince of Deuils he casteth out Deuils ✠verse 16 And other tempting asked of him a signe from heauen ✠verse 17 But he seeing their cogitations said to them Euery kingdom deuided against it self shal be made desolate and house vpon house shal fall ✠verse 18 And if Satan also be deuided against him self hovv shal his kingdom stand because you say that in Beel-zebub I doe cast out Deuils ✠verse 19 And if I in Beel-zebub cast out Deuils your children in vvhom doe they cast out therfore they shal be your iudges ✠verse 20 But if I in the finger of God doe cast out Deuils surely the kingdom of God is come vpon you ✠verse 21 Vvhen the strong armed keepeth his court those things are in peace that he possesseth ✠verse 22 But if a stronger then he come vpon him and ouercome him he vvil take avvay his vvhole armour vvherein he trusted and vvil distribute his spoiles ✠verse 23 He that is not vvith me is against me and he that gathereth not vvith me scattereth ✠verse 24 Vvhen the vncleane spirit shal depart out of a man he vvandereth through places vvithout vvater seeking rest And not finding he saith I vvil returne into my house vvhence I departed ✠verse 25 And vvhen he is come he findeth it svvept vvith a besome and trimmed ✠verse 26 Then he goeth and taketh seuen other spirits vvorse then him self and entring in they dvvel there And the last of that man be made vvorse then the first ✠verse 27 And came to passe vvhen he said these things a certaine vvoman lifting vp her voice out of the multitude said to him ″ Blessed is the vvombe that bare thee and the pappes that thou didst sucke ✠verse 28 But he said Yea rather blessed are they that heare the vvord of God and keepe it ⊢ ✠verse 29 And the multitudes running together he began to say * This generation is a vvicked generation it asketh a signe and a signe shal not be giuen it but ″ the signe of Ionas the Prophet ✠verse 30 * For as Ionas vvas a signe to the Niniuites so shal the Sonne of man also be to this generation ✠verse 31 * The Queene of the South shal rise in the iudgement vvith the men of this generation and shal condemne them because she came from the endes of the earth to heare the
Hel went thither specially and deliuered the said fathers out of that mansion Iren. li. 4 c. â—9 Euseb Demonst Euang. li. 10. c. 8 sub fineÌ„ Nazian orat 2 de Pasch Chrysost to 5 in demonst Quod Christus sit Deus paulo post initium Epipha in heres 46 Tatiani Ambro. de myst Pasch c. 4. Hiero. in 9 Zacharia August ep 99 li. 20 de Ciuit. c. 15. Paulinus in Panegyrico Celst Cyrillus in lo. li. 12 c. 36 ad illud Inclinato capite Gregor li. 6 ep 179. vvhich truth and place though of al the ancient vvriters confessed and proued by this and other Scriptures yet the Aduersaries deny it as they do Purgatorie most impudently 26 A great chaos A great distance betvvixt Abrahams bosome and the inferiour hel Some iudge Purgatorie to be placed there from vvhence no doubt Christ also deliuered some at his descending to hel for these in Abrahams bosome vvere not in paines and S. Augustine saith the Scriptures be plaine that he tooke some out of the places of punishment and yet none out of the hel of the damned What other place then can that be but Purgatorie 28. Lest they also If the damned had care of their frendes aliue how for what cause soeuer much more haue the Saincts and saued persons And if those in hel haue meanes to expresse their cogitations and desires and to be vnderstood of Abraham so far distant both by place and condition much rather may the liuing pray to the Saincts and be heard of them betvvixt earth that is to say the Church militant and heauen being continual passage of soules and * Angels ascending and descending by Iacobs ladder Mâ—n must not for al that be curious to searche how the soules of the deceased expresse their mindes and be heard one of an other and so fall to blasphemie as Caluin doth asking whether their eares be so long to heare so far of and wickedly measuring al things by mortal mens corporal grosse maner of vttering conceits one to an other Which was not here done by this damned nor by Abraham with corporal instruments of tongue teeth and eares though for the better expressing of the damneds case Christ vouchsaued to vtter it in termes agreeing to our capacitie CHAP. XVII So damnable it is to be author of a Schisme 3 that we must rather forgiue be it neuer so often 5 We must he feruent in faith 7 and humble withal knowing that we are bound to God and not he to vs. ″ The nine Iewes are vngrateful after that he hath cured their leprosie but the one Samaritane the one Catholike Church of the Gentils far otherwise 20 The Pharisees asking when coÌ„meth this kingdom of God of whose approching they had now heard so much he teacheth that God must reigne within vs 22 and warneth vs after his Passion neuer to goe out of his Catholike Church for any new secrete coÌ„ming of Christ that Heretikes shal pretend but onely to expect his second coÌ„ming in glorie 26 preparing our selues vnto it because it shal come vpon many vnprouided 31 specially through the persecution of Antichrist a litle before it verse 1 AND he said to his Disciples It is impossible that scandale should not come but vvo to him by vvhom they come ✠verse 2 It is more profitable for him if a mil-stone be put about his necke and he be cast into the sea then that he scaÌ„dalize one of these litle ones ✠verse 3 Looke vvel to your selues * If thy brother sinne against thee rebuke him and if he doe penance forgiue him ✠verse 4 And if he sinne against thee seuen times in a day and seuen times in a day be conuerted vnto thee saying It repenteth me forgiue him ✠verse 5 And the Apostles said to our Lord Increase faith in vs. ✠verse 6 And our lord said * If you had faith like to a mustard seede you might say to this mulberie tree be thou rooted vp and be transplanted into the sea and it vvould obey you ✠verse 7 And vvhich of you hauing a seruant plovving or keeping cattle that vvil say to him returning out of the field Passe quickly sit dovvne ✠verse 8 and saith not to him Make ready supper and gird thy self and serue me vvhiles I eate and drinke and aftervvard thou shalt eate and drinke ✠verse 9 Doth he giue that seruant thankes for doing the things vvhich he commaunded him ✠verse 10 I trovv not So you also vvhen you shal haue done al things that are commaunded you say Vve are ″ vnprofitable seruants vve haue done that vvhich vve ought to doe ✠verse 11 And it came to passe as he vvent vnto Hierusalem he passed through the middes of Samaria and Galilee ✠verse 12 And vvhen he entred into a certaine tovvne there mette him ten men that vvere lepers vvho stoode a farre of ✠verse 13 and they lifted vp their voice saying IESVS maister haue mercie on vs. ✠verse 14 Vvhom as he savv he said Goe * shevv your selues ″ to the Priests And it came to passe ″ as they vvent they vvere made cleane ✠verse 15 And one of them as he savv that he vvas made cleane vvent backe vvith a loud voice magnifying God ✠verse 16 and he fel on his face before his feete giuing thankes and this vvas a Samaritane ✠verse 17 And IESVS ansvvering said Vvere not ten made cleane and vvhere are the nine ✠verse 18 There vvas not found that returned and gaue glorie to God but this stranger ✠verse 19 And he said to him Arise goe thy vvaies because thy faith hathmade thee safe ⊢ ✠verse 20 And being asked of the Pharisees Vvhen commeth the kingdom of God he ansvvered them and said The kingdom of God commeth not vvith obseruation ✠verse 21 neither shal they say Loe here or loe there for loe the kingdom of God is vvithin you ✠verse 22 And he said to his Disciples The daies vvil come vvhen you shal desire to see one day of the Sonne of man and you shal not see ✠verse 23 * And they vvil say to you Loe here and loe there Goe not neither doe ye folovv after ✠verse 24 For euen as the lightening that lighteneth from vnder heauen vnto those partes that are vnder heauen shineth so shal the Sonne of man be in his day ✠verse 25 But first he must suffer many things and be reiected of this generation ✠verse 26 And as it came to passe in the daies of Noé so shal it be also in the daies of the Sonne of man ✠verse 27 They did eate and drinke they did marie vviues and vvere giuen to mariage euen vntil the day that Noé entred into the arke and the floud came and destroyed them al. ✠verse 28 Likevvise as it came to passe in the * daies of Lot They did eate
after persecutions visible their Gouernours in prison visible the Church praieth for them visibly their Councels visible their gifts and graces visible their name Christians knovven to al the vvorld of the Protestants inuisible Church vve heare not one vvord 26. Christians This name Christian ought to be common to al the Faithful and other nevv names of Schismatikes and Sectaries must be abhorred If thou heare saith S. Hierom any vvhere such as be said to be of Christ not to haue their names of our Lord IESVS CHRIST but to be called after some other certaine name as Marcionites Valentinians as novv also the Lutherans Caluinists Protestants knovv thou that they belong not to the Church of Christ but to the Synagogue of Antichrist Lactantius also li. 7 Diuin instit c. 30 saith thus when Phrygians or Nouatians or Valentinians or Marcionites or Anthropomorphites or Arrians or any other be named they cease to be Christians vvho hauing lost the name of Christ haue done on the names of men Neither can our nevv Sectaries discharge them selues for that they take not to them selues these names but are forced to beare them as giuen by their Aduersaries For so vvere the names of Arians and the rest of old imposed by others and not chosen commonly of them selues Vvhich notvvithstanding vvere callings that proued them to be Heretikes And as for the name of Protestants our men hold them vvel content therevvith But concerning the Heretikes turning of the argument against the peculiar callings of our Religious as DominicaÌ„s Franciscans Iesuites Thomists or such like it is nothing except they could proue that the orders persons so named were of diuers faithes Sectes or differed in any necessarie point of religion or vvere not al of one Christian name and Communion and it is as ridiculous as if it vvere obiected that some be Ciceronians some Plinians some good Augustine men some Hieronymians some Oxford meÌ„ some Cambrige men vvhich is most like some * Rechabites * Nazareiteâ— Neither doth their obiection that vve be called Papistes helpe or excuse them in their nevv names for besides that it is by them scornfully inuented as the name Homousians vvas of the Arians this name is not of any one man B. of Rome or els vvhere knovven to be the author of any schisme or sect as their callings be but it is of a vvhole state and order of gouernours and that of the cheefe Gouernours to vvhom vve are bound to cleaue in religion and to obey in al things So to be a Papist is to be a Christian man a childe of the Church and subiect to Christs Vicar And therfore against such impudent Sectaries as compare the faithful for folovving the Pope to the diuersitie of Heretikes bearing the names of nevv Maisters let vs euer haue in readines this saying of S. Hierom to Pope Damasus Vitalis I knovv not Meletius I refuse I knovv not Paulinus whosoeuer gathereth not vvith thee scattereth that is to say whosoeuer is not Christs is Antichrists And againe If any man ioyne vvith Peters Chaire he is mine Vve must here further obserue that this name Christian giuen to al beleeuers and to the whole Church vvas specially taken to distinguish them from the Ievves and Heathens vvhich beleeued not at al in Christ and the same novv seuereth and maketh knovven al Christian men from Turkes and others that hold not of Christ at al. But vvhen Heretikes began to rise from among the Christians vvho professed Christs name and sundry Articles of faith as true beleeuers doe the name Christian vvas to common to seuer the Heretikes from true faithful men and therevpon the Apostles by the holy Ghost imposed this name Catholike vpon the Beleeuers vvhich in al points vvere obedient to the Churches doctrine When heresies vvere risen saith S. Pacianus ep ad Symphorianum endeuoured by diuers names to tears the doue of God and Queene and to rent her in peeces the Apostolical people required their surname vvhereby the incorrupt people might be distinguished c. and so those that before vvere called Christians are novv surnamed also Catholikes Christian is my name saith he Catholike my surname And this vvord Catholike is the proper note vvhereby the holy Apostles in their Crede taught vs to discerne the true Church from the false heretical congregation of vvhat sort soeuer And not only the meaning of the vvord vvhich signifieth vniuersalitie of times places and persons but the very name and vvord it self by Gods prouidence alvvaies and only appropriated to the true beleuers and though sometimes at the beginning of Sectes chalenged yet neuer obtained by Heretikes giueth so plaine a marke and euidence that S. Augustine said In the lappe of the Church the very name of Catholike keepeth me cont ep fund c. 4. And againe tract 32 in Io. vve receiue the Holy Ghost if vve loue the Church if vve be ioyned together by charitie if vve reioyce in the Catholike name and faith And againe de ver rel c. 7. to 1. We must hold the communion of that Church vvhich is named Catholike not only of her ovvne but also of al her enemies for vvil they nil they the Heretikes also and Schismatikes them selues vvhen they speake not vvith their ovvne fellovves but vvith strangers call the Catholike Church nothing els but the Catholike Church for they could not be vnderstood vnles they discerne it by this name vvherevvith she is called of al the vvorld The Heretikes vvhen they see them selues preuented of this name Catholike then they plainely reiect it and deride the name as the Donatistes did calling it an humane forgeris or fiction vvhich S. Augustine calleth vvordes of blasphemie li. 1. c. 3â— cont Gaudrat and some Heretikes of this time call them scornefully cartholikes and cacolikes An other calleth it the most vaine terme Catholike Beza in praf no. Test an 1565. An other calleth the Catholike religion a Catholike Apostasie or defection Humfrey in vit Iuel pag. â—13 Yea and some haue taken the vvord out of the Crede putting Christian for it But against these good fellovves let vs folovv that vvhich S. Augustine de vtil cred c. 8. to 6. giueth as a rule to direct a maÌ„ the right and sure vvay from the diuersitie doubtfulnes of al error saying If after these trouble of minde thou seeme to thy self sufficiently tossed and vexed vvilt haue an end of these molestations folovv the vvay of Catholike discipline vvhich from Christ him self by the Apostles hath proceded euen vnto vs and shal procede from hence to the posteritie See the Annotation 1 Tim. 3 c. 15. CHAP. XII Herod the first king that persecuted the Church hauing at Hierusalem vvhen Barnabas and Saul vvere there vvith the collation of the Antiochians killed Iames the Apostle 3 and to please the levves imprisoned Peter vvith the minde to kil him also but frustrate by an Angel
their coastes ✠verse 51 But they * shaking of the dust of their fecte against them came to Icónium ✠verse 52 The disciples also vvere replenished vvith ioy and vvith the holy Ghost ANNOTATIONS CHAP. XIII 2. As they vvere ministring If vve should as our Aduersaries do boldly turne vvhat text vve list and flee from one language to an other for the aduantage of our cause vve might haue translated for ministring sacrificing for so * the Greeke doth signifie and so Erasmus translated yea vve might haue translated Saying Masse for so they did and the Greeke Fathers here of had their name Liturgie vvhich Erasmus translateth Masse saying Missa Chrysostomi But vve keepe our text as the translators of the Scriptures should do most religiously 2. Separate me Though Paul vvere taught by God him self and specially designed by Christ to be an Apostle and here chosen by the Holy Ghost together vvith Barnabas yet they vvere to be ordered consecrated and admitted by men Vvhich vvholy condemneth al these nevv rebellious disordered spirites that chalenge and vsurpe the office of preaching and other sacred actions from heauen vvithout the Churches admission 3. Fasting Hereof the Church of God vseth and prescribeth publike fastes at the foure soléue times of giuing holy Orders vvhich are our Imber daies as a necessarie preparatiue to so great a vvorke as S. Leo declareth by this place naming it also an Apostolical tradition See S. Leo Ser. 9 de ieiuniâ— 7 mensis Calixtus ep 1. to 1. Conc. Conc. Magunt c. 34. 35. to 3. And this fasting vvas not fasting from sinne nor moral or Christian temperance as the Protestants ridiculously affirme for such fasting they vvere bound euer to keepe but it vvas abstinence for a time from al meates or from some certaine kindes of meates vvhich vvas ioyned vvith praier and sacrifice and done specially at such seasons as the Church prescribed of al together as in Lent the Imber daies Friday Saturday and not vvhen euery man list as Aërius and such Heretikes did hold S. August har 53. 3. Imposing hands Because al blessings and consecrations vvere done in the Apostles time by the external ceremonie of imposition of hands diuers Sacraments vvere named of the same specially Confirmation as is noted before and holy Ordering or consecrating Bishops Priests and Deacons and Subdeacons as vve see here and els vvhere In vvhich though there vvere many holy vvordes and ceremonies and a very solemne action yet vvhatsoeuer is done in those Sacraments is altogether called Imposition of hands as vvhatsoeuer vvas done in the vvhole diuine mysterie of the B. Sacrament is named fraction of bread for the Apostles as S. Denys Eccl. bier c. 1 in fine vvriteth purposely kept close in their open speaches and vvritings vvhich might come to the hands or eares of Infidels the sacred vvordes and actions of the Sacraments And S. Ambrose saith in 1 Tim. c. 4. The imposition of the hand is mystical vvordes vvherevvith the elected is conformed and made apt to his function receiuing authoritie his conscience bearing vvitnes that he may be bold in our Lordes steed to offer sacrifice to God And S. Hierom The imposition of hand is the Ordering of Clerkes Which is done by praier of the voice and imposition of the hand And this is in some inferior orders also but Paul and Barnabas vvere ordered to a higher function then inferior Priests euen to be Bishops through out al Nations 4. Sent of the Holy Ghost Vvhosoeuer be sent by the Church are sent of the Holy Ghost though in such an extraordinarie sort it be not done Vvhereby vve see hovv far the Officers of our soules in the Church do passe the temporal Magistrates vvho though they be of Gods ordinance yet not of the Holy Ghosts special calling CHAP. XIIII Naxt in Iconiâ—â— they preach vvhere many being conuerted of both sortes the obstinate Ievves raise persecution 6 Then in the tovvnes of Lycaâ—niÌ„a vvhere the Heathen first seing that Paul had healed one borne lame are hardly persuaded but they are Gods 18 but aftervvard by the instigation of the malitious Ievves they stone Paul leauing him for dead 20 And so hauing done their circuite they returne the same vvay confirming the Christians and making Priests for euery Church 2â— And being come home to Antioche in Syria they report al to the Church there verse 1 AND it came to passe at Iconium that they entred together into the synagogue of the Ievves and so spake that a very great multitude of Ievves and of the Greekes did beleeue ✠verse 2 But the Ievves that vvere incredulous stirred vp and incensed the hartes of the Gentils to anger against the brethren ✠verse 3 A long time therfore they abode dealing confidently in our Lord vvho gaue testimonie to the vvord of his grace graunting signes and vvonders to be done by their handes ✠verse 4 And the multitude of the citie vvas deuided and certaine of them in deede vvere vvith the Ievves but certaine vvith the Apostles ✠verse 5 And vvhen the Gentils and the Ievves vvith their princes had made an assault to vse them contumeliously and to stone them ✠verse 6 vnderstanding it they fled to the cities of Lycaónia Lystra and Derbé and the vvhole countrie about and there they vvere euangelizing ✠verse 7 And a certaine man at Lystra impotent of his feete sate there lame from his mothers vvombe that neuer had vvalked ✠verse 8 This same heard Paul speaking Vvho looking vpon him and seeing that he had faith for to be saued ✠verse 9 he said vvith a loud voice Stand vp right on thy feete And he leaped vvalked ✠verse 10 And the multitudes vvhen they had seen vvhat Paul had done lifted vp their voice in the lycaónian tongue saying Gods made like to men are descended to vs. ✠verse 11 And they called Barnabas Iupiter but Paul Mercurie because he vvas the cheefe speaker ✠verse 12 The Priest also of Iupiter that vvas before the citie bringing oxen garlands before the gates vvould vvith the people ″ sacrifice ✠verse 13 Vvhich thing vvhen the Apostles Barnabas Paul heard renting their coates they leaped forth into the multitudes crying ✠verse 14 and saying Ye men vvhy doe you these things Vve also are mortal men like vnto you preaching to you for to conuert from these vaine things to the liuing God that made the heauen and the earth and the sea and al things that are in them ✠verse 15 vvho in the generations past suffred al the Gentils to goe their ovvne vvaies ✠verse 16 Hovvbeit he left not him self vvithout testimonie being beneficial from heauen giuing raines and fruiteful seasons filling our hartes vvith foode gladnes ✠verse 17 And speaking these things they scarse appeased the multitudes from sacrificing to them ✠verse 18 But there came in certaine Ievves from Antioche
authors of al these schismes verse 1 SO let a man esteeme vs as the ministers of Christ and the dispensers of the mysteries of God ✠verse 2 Here novv is required among the dispensers that a man be found faithful ✠verse 3 But to me it is a thing of lest account to be iudged of you or of mans day but I iudge not my self neither ✠verse 4 For I am not guilty in conscience of any thing◠″ but I am not iustified herein but he that iudgeth me is our Lord. ✠verse 5 Therfore iudge not before the time vntil our Lord do come vvho also wil lighten the hiddeÌ„ things of darkenes and vvil manifest the counsels of the hartes then the praise shal be to euery man of God ⊢ ✠verse 6 But these things brethren I haue transfigured into my self and Apollo for you that in vs you may learne one not to be puffed vp against an other aboue that is vvritten ✠verse 7 For vvho discerneth thee Or vvhat hast thou that thou hast not receiued And if thou hast receiued what doest thou glorie as though thou hast nor receiued ✠verse 8 Now you are filled now are you become riche without vs you reigne I would to God you did reigne that vve also might reigne vvith you ✠verse 9 For I thinke that God hath shevved vs Apostles the last as it vvere deputed to death because vve are made a spectacle to the vvorld and to Angels and men ✠verse 10 Vve are fooles for Christ but you vvise in Christ vve vveake but you strong you noble but vve base ✠verse 11 Vntil this houre we doe both hunger and thirst and are naked and are beaten vvith buffets and are vvanderers ✠verse 12 and labour vvorking vvith our ovvne handes vve are cursed and do blesse vve are persecuted and susteine it ✠verse 13 vve are blasphemed and vve beseeche vve are made the refuse of this vvorld the drosse of al euen vntil novv ✠verse 14 Not to confound you do I vvrite these things but as my deerest children I admonish you ⊢ ✠verse 15 For if you haue ten thousand paedagoges in Christ yet not many fathers For in Christ IESVS by the Gospel I begat you ⊢ ✠verse 16 I beseeche you therfore be folovvers of me ✠verse 17 Therfore haue I sent to you Timothee vvho is my deerest sonne and faithful in our Lord vvho vvil put you in minde of my vvaies that are in Christ IESVS as euery vvhere in euery Church I teach ✠verse 18 As though I vvould not come to you so certaine are puffed vp ✠verse 19 But I vvil come to you quickly if our Lord vvil and vvil knovv not the vvordes of them that be puffed vp but the povver ✠verse 20 For the kingdom of God is not in vvordes but in povver ✠verse 21 Vvhat vvil you â— in rodde that I come to you or in charitie and the spirit of mildnes ANNOTATIONS CHAP. IIII. 4. But not iustified The Heretikes are certaine that they be in Gods grace but S. Paul though guiltie of no crime in his conscience durst not assure him self that he vvas iustified neither could take vpon him to be iudge of his ovvne hart and cogitations vvhether they vvere pure or no but the trial thereof he left onely to Gods iudging day 21. In rodde The Apostles haue povver of discipline and censures against offenders and povver of gentlenes meekenes and indulgence also to vse either punishing or pardoning according to their wisedom and according to the occasions of time and place CHAP. V. Sharply rebuking their Clergies negligence 3 him self absent excommunicateth that publike incestuous person 6 commaunding that hereafter no Christian be so tolerated in any open crime but excommunicated verse 1 THERE is plainely heard fornication among you and such fornication as the like is not among the heathen so that one hath his * fathers vvife ✠verse 2 And you are puffed vp and haue not mourned rather that he might be taken avvay from amoÌ„g you that hath done this deede ✠verse 3 â— I in deede absent in body but present in spirit haue already iudged as present him that hath so done ✠verse 4 in the name of our Lord IESVS Christ â— you being gathered together and my spirit â— vvith the vertue of our Lord IESVS ✠verse 5 to deliuer such an one â— to Satan for the destruction of the flesh that the spirit may be saued in the day of our Lord IESVS Christ ✠verse 6 Your glorying is not good Knovv you not that a litle leauen corrupteth the vvhole paste ✠verse 7 Purge the old leauen that you may be a nevv paste as you are azymes For our Pasche Christ is immolated ✠verse 8 Therfore â— let vs feast not in the old leauen nor in the leauen of malice and vvickednes but in the azymes of sinceritie and veritie ⊢ ✠verse 9 I vvrote to you in an epistle Not to keepe companie vvith fornicatours ✠verse 10 I meane not the fornicatours of this vvorld or the couetous or the extorsioners or seruers of Idols othervvise you should haue gone out of this vvorld ✠verse 11 But novv I vvrote to you not to keepe companie if he that is named a brother be a fornicatour or a couetous person or a seruer of Idols or a railer or a drunkarde or an extorsioner vvith such an one ″ not so much as to take meate ✠verse 12 For vvhat is it to me to iudge of them that are vvithout Do not you iudge of them that are vvithin ✠verse 13 for them that are vvithout God vvil iudge Take away ″ the euil-one from among your selues ANNOTATIONS CHAP. V. 2. I absent S. Paul here vseth his Apostolike povver of binding this incestuous person excommunicating him by his letters and Mandaâ—â—â— though absent 4. You being gathered Though he commaunded the acte should be done in the face of the Church as such sentences and censures be at this day executed also yet the iudgement and authoritie of giuing sentence vvaâ— in him self and not in the vvhole multitude as the Protestants and the popular Sectaries affirme for the povver of binding and loosing vvas not giuen to the vvhole Church but as in the persons of the Prelats to them for the benefite of the vvhole Vvherevpon S. Chrysostome vpon those vvordes Dic Ecclesia Tel the Church Mat. 18 Complaine to the Church that is saith he to the Prelats and Presidents thereof 4. With the vertue Al such great povver ouer sinners is holden and exercised in the name and vertue of CHRIST IESVS And vvhosoeuer setteth light by it despiseth our Lordes name and povver 5. To Satan To assure vs that al excommunicate persons be in the povver and possession of the Diuel and quite out of Christes protection as soone as they be separated by the Churches
sacrifices that it hath the force and vertue of al other to be offered for al persons and causes that the others for the liuing and the dead for sinnes and for thankes giuing and for vvhat other necessitie so euer of body or soule Vvhich holy action of Sacrifice they also call the MASSE in plaine vvordes August ser 251. 91. Con. Carthag 2 c. 3. 4. c. â—4 Mileuit c. 12. Leo ep 88. 81 c. 2. Grego li. 2. ep 9 93. c. This is the Apostles and Fathers doctrine God graunt the Aduersaries may find mercie to see so euident and inuincible a truth 21. Partakers of the table Though the faithful people be many vvaies knovven to be Gods peculiar and be ioyned both to him among them selues and also seuered and distinguished from al others that pertaine not to him as vvel Ievves and Pagans as Heretikes and Schismatikes by sundry other external signes of Sacraments doctrine and gouernement yet the most proper and substantial vnion or difference consisteth in the Sacrifice and Altar by vvhich God so specially bindeth his Church vnto him and him self vnto his Church that he acknovvledgeth none to be his that is not partaker of his one onely Table and Sacrifice in his Church and acquitteth him self of al such as ioyne in felovvship vvith any of the Heathen at their Idolatrie or vvith the Ievves at their Sacrifices or vvith Heretikes and Schismatikes at their prophane and detestable table Vvhich because it is the proper badge of their separation from Christ and his Church and an altar purposely erected against Christes Altar Priesthod and Sacrifice is in deede a very sacrifice or as the Apostle here speaketh a table and cuppe of Diuels that is to say wherein the Diuel is properly serued and Christes honour no lesse then * by the altars of Ieroboam or any prophane superstitious rites of Gentilitiâ— defiled And therfore al Catholike men if they locke to haue felovvship with Christ and his members in his body and bloud must deeme of it as of Idolatrie or sacrilegious superstition and abstaine from it and from al societie of the same as good To bie did from Ieroboams calues and the altars in Dan and Bethel and as the good faithful did from the Excelses and from the temple and sacrifices of Samaria Novv in the Christian times vve haue no other Idols but heresies nor Idolothytes but their false seruices shifted into our Churches in steede of Gods true and onely vvorship Cypr. de vnit Ec. nu 2 Hiero. in 11 Osee 8. Amos. in 2. Habat Aug. in ps 80. v. 10. De Ciu. Dei li. 18. c. 51. 23 Al things are lavvful Hitherto the Apostles arguments and examples vvhereby he vvould auert them from the meates offered to Idols seeme plainly to coÌ„demne their fact as Idololatrical or as participant accessory to Idolatrie not onely as of scaÌ„dal giuen to the weake brethren and so no doubt it vvas in that they went into the very temple of the Idols and did vvith the rest that serued the Idols eate and drinke of the flesh and libaments directly offered to the Idol yea and feasted together in the same bankets made to the honour of the same Idols vvhich could not but defile them and entangle them vvith Idolatrie not for that the meate it self vvas iustly belonging to any other but to God or could be defiled made noisome or vnlawful to be eaten but for and in respect of the abuse of the same and detestable dedicating of that to the diuel vvhich belonged not to him but to God alone Of vvhich sacrilegious act that ought not to be partakers as needes they must entering and eating with them in their solemnities to this end hath S. Paul hiâ— her to admonished the Corinthians Novv he declareth that othervvise in prophane feasts it is lavvful to eate vvithout curious doubting or asking vvhether this or that vvere offered meates and in markettes to bye vvhatsoeuer is theresold vvithout scruple and vvithout taking knovvledge vvhether it be of the Idolothytes or no vvith this exception first that if one should inuite him to eate or bye this or that as sacred and offered meates that then he should not eate it lest he should seeme to approue the offering of it to the Idol or to like it the better for the same Secondly vvheÌ„ the vveake brother may take offence by the same For though it be lavvful in it self to eate any of these meates vvithout care of the Idol yet al lavvful things be not in euery time and place expedient to be done CHAP. XI He commendeth them for keeping his Traditions generally 3 and in particular for this that a man praied and prophecied bareheaded a vvoman veiled he bringeth many reasons 17 About another he reprehendeth the riche that at the Charitable supper supped vncharitably as telling them that they receiued therfore vnvvorthely the B. Sacrament 23 telling them that they receiued therfore vnvvorthely the B. Sacrament and shevving them vvhat an heinous sinne that is seeing it is our Lordes body and the representation of his death as he by tradition had taught them verse 1 BE ye folovvers of me as I also of Christ ✠verse 2 And I praise you brethren that in al things you be mindeful of me and as I haue deliuered vnto you you keepe ″ my precepts ✠verse 3 And I vvil haue you knovv that the head of euery man is Christ and the head of the vvoman is the man and the head of Christ is God ✠verse 4 Euery man praying or prophecying vvith his head couered dishonesteth his head ✠verse 5 But ″ euery vvoman praying or prophecying vvith her head not couered dishonesteth her head for it is al one as if she vvere made balde ✠verse 6 For if a vvoman be not couered let her be polled but if it be a foule thing for a vvoman to be polled or made balde let her couer her head ✠verse 7 The man truely ought not to couer his head because he is the image and glorie of God but the vvoman is the glorie of the man ✠verse 8 For the man is not of the vvoman but the vvoman of the man ✠verse 9 For * the man vvas not created for the vvoman but the vvoman for the man ✠verse 10 Therfore ought the vvoman to haue povver vpon her head for the Angels ✠verse 11 But yet neither the man vvithout the vvoman not the vvoman vvithout the man in our Lord. ✠verse 12 For as the vvoman is of the man so also the man by the vvoman but al things of God ✠verse 13 Your selues iudge doth it become a vvoman not couered to pray vnto God ✠verse 14 Neither doth nature if self teach you that a man in deede if he nourish his heare it is an ignominie for him ✠verse 15 but if a vvoman nourish her heare it is a glorie
for her because heare is giuen her for a veile ✠verse 16 But if any man seeme to be contentious vve haue no such ″ custome nor the ` CHVRCH ' of God ✠verse 17 And this I commaund not praising it that you come together not to better but to vvorse ✠verse 18 First in deede vvhen you come together into the Church I heare that there are schismes among you and in part I beleeue it ✠verse 19 For ″ there must be heresies also that they also vvhich are approued may be made manifest among you ✠verse 20 Vvhen you come therfore together in one is it not novv to eate ″ our Lordes supper ✠verse 21 For euery one taketh his ovvne supper before to eate And one certes is an hungred and an other is drunke ✠verse 22 Vvhy haue you not houses to eate and drinke in or contemne ye the Church of God and confound them that haue not Vvhat shal I say to you praise I you in this I do not praise you ✠verse 23 For I receiued of our Lord that vvhich also ″ I haue deliuered vnto you that our Lord IESVS ″ in the night that he vvas betraied ″ tooke ″ bread ✠verse 24 and giuing thankes brake and said ″ Take ye eate ″ THIS IS ″ MY BODY VVHICH SHAL BE DELIVERED FOR YOV ″ this doe ye for the commemoration of me ✠verse 25 In like maner also the chalice after he had supped saying THIS CHALICE IS THE NEVV TESTAMENT IN MY BLOVD this doe ye as often as you shal drinke for the coÌ„memoration of me ✠verse 26 For as often as you shal eate this bread and drinke the chalice ″ you shal shevv the death of our Lord vntil he come ✠verse 27 Therfore vvhosoeuer shal eate this bread or drinke the chalice of our Lord vnvvorthily he shal be ″ guilty of the body and of the bloud of our Lord. ✠verse 28 But let a man proue him self and so let him eate of that bread and drinke of the chalice ✠verse 29 For he that eateth and drinketh vnvvorthily eateth and drinketh iudgement to him self ″ not discerning the body of our Lord. ⊢ ✠verse 30 Therfore are there among you many weake and feble and ″ many sleepe ✠verse 31 But if vve did ″ iudge our selues vve should not be iudged ✠verse 32 But vvhiles vve are iudged of our Lord vve are chastised that vvith this world vve be not damned ⊢ ✠verse 33 Therfore my brethren vvhen you come together to eate ″ expect one an other ✠verse 34 If any man be an hungred let him eate at home that you come not together vnto iudgement And the rest ″ I vvil dispose vvhen I come ANNOTATIONS CHAP. XI 2. My precepts Our Pastors and Prelates haue authoritie to commaund and vve are bound to obey And the Gouerners of the Church may take order and prescribe that vvhich is comely in euery state as time and place require though the things be not of the substance of our religion 5. Euery vvoman Vvhat gifts of God so euer vvomen haue though supernatural as some had in the Primitiue Church yet they may not forget their vvomanly shamefastnes but shevv them selues subiect and modest and couer their heads vvith a veile 16. Custome If vvomen or other to defend their disorder malipertnes dispute or alleage Scriptures and reasons or require causes of their preachers vvhy by vvhat authoritie they should be thus restrained in things indifferent make them no other ansvver but this This is the custome of the Church this is our custome Vvhich is a goodly rule to represse the saucinesse of contentious â—anglers vvhich being out of al modestie and reason neuer vvant vvordes and replies against the Church Vvhich Church if it could then by prescription of tvventy or thirty yeres and by the authority of one or tvvo of their first preachers stoppe the mouthes of the seditious vvhat should not the custome of fiftene hundred yeres the decrees of many hundred Pastors gaine of reasonable modest and humble men 19. There must be heresies Vvhen the Apostle saith Heresies must be He shevveth the euent and not that God hath directly so appointed it as necessarie for that they be it commeth of mans malice and free vvil but that they be conuerted to the manifestation of the good and constant in faith the Churches vnitie that is Gods special vvorke of prouidence that vvorketh good of euil And for that there should fall Heresies and Schismes specially concerning the Article and vse of the B Sacrament of the Altar vvhereof he novv beginneth to treate it may make vs maruel the lesse to see so great dissensions Heresies and Schismes of the vvicked and vveake in faith concerning the same Such things then vvil be but vvo to him by vvhom scandals or Sectes do come Let vs vse Heretikes saith S. Augustine not to that end to approue their errours but that by defending the Catholike doctrine against their deceices vve may be more vvatchful and vvary because it is most truely vvritten There must be heresies that the tried and approued may be manifested or discoured from the holovv hartes among you Let vs vse this benefite of Gods prouidence for Heretikes be made of such as vvould erre or be naught though they vvere in the Church but being out they profite vs excedingly not by teaching the truth vvhich they knovv not but by stirring vp the carnal in the Church to seeke truth and the spiritual Catholikes to deere the truth for there be innumerable holy approued men in the Church but they be not discerned from other among vs nor manifest so long as vve had rather sleepe in darknes of ignorance then behold the light of truth therfore many are raised out of their sleepe by Heretikes to see the day of God and are glad thereof August c. 8. de vera relig 20. Our Lordes supper The Christians at or about the time of the Churches onely Sacrifice and their communicating thereof kept great feastes vvhich continued long for that the reliefe of the poore vpon the common charges of the richer sort and the charitie and vnitie of al sortes vvere much preserued thereby for vvhich cause they vvere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Charities of the auncient Fathers and vvere kept commonly in Church houses or porches adioyning or in the body of the Church vvhereof see Tertullian Apolog. c. 19. Clemens Alexand. S. Iustine S. Augustine cont Faiest li. 20 c. 20. after the Sacrifice and Communion vvas ended as S. Chrysostom ho. 27. in 1 Cor. in initio iudgeth Those feastes S. Paul here calleth Coenas Dominicas because they vvere made in the Churches vvhich then vvere called Dominica that is Our Lordes houses The disorder therfore kept among the Corinthians in these Church-feastes of Charitie the Apostle seeketh here to redresse from the foule abuses
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
the Clergie how to minister them or giue any mā right to rule preach or execute any spiritual function as vnder her and by her authoritie no creature being able to impart that vvhereof it self is incapable both by nature and Scriptures This Regiment is expresly giuen to the Apostles Bishopes and Prelates they onely haue authoritie to bind and loose Mat. 18 they onely are set by the Holy Ghost to gouerne the Church Act. 20 they onely haue cure of our soules directly and must make account to God for the same Hebr. 13. CHAP. XV. He proueth the Resurrection of the dead by the Resurrection of Christ and vvith many other arguments and 3◠ansvvereth also obiections made against it 49 And then exhorteth in respect of it vnto good life verse 1 AND I do you to vnderstand brethren the Gospel vvhich I preached to you which also you receiued in the vvhich also you stand ✠verse 2 by the vvhich also you are saued after vvhat maner I preached vnto you if you keepe it vnlesse you haue beleeued in vaine ✠verse 3 For I deliuered vnto you first of al vvhich I also receiued that Christ died for our sinnes * according to the Scriptures ✠verse 4 and that he vvas buried and that he rose againe the third day * according to the scriptures ✠verse 5 and that he vvas * seen of Cephas and after that of the eleuen ✠verse 6 Then vvas he seen of moe thē fiue hundred brethren together of vvhich many remaine vntil this present some are a sleepe ✠verse 7 Moreouer he vvas seen of Iames then of al the Apostles ✠verse 8 And last of al as it vvere of an abortiue * he vvas seen also of me ✠verse 9 For I am the least of the Apostles vvho am not worthy to be called an Apostle because I persesecuted the Church of God ✠verse 10 But by the grace of God I am that vvhich I am his grace in me hath not been void ⊢ but I haue laboured more aboundantly then al they yet not I but the grace of God ″ vvith me ✠verse 11 For vvhether I or they so vve preach and so you haue beleeued ✠verse 12 But if Christ be preached that he is risen againe from the dead hovv doe certaine among you say that there is no resurrection of the dead ✠verse 13 And if there be no resurrection of the dead neither is Christ risen againe ✠verse 14 And if Christ be not risen againe then vaine is our preaching vaine also is your faith ✠verse 15 and vve are found also false witnesses of God because vve haue giuen testimonie against God that he hath raised vp Christ vvhom he hath not raised vp if the dead rise not againe ✠verse 16 For if the dead rise not againe neither is Christ risen againe ✠verse 17 And if Christ be not risen againe vaine is your faith for yet you are in your sinnes ✠verse 18 Then they also that are a sleepe in Christ are perished ✠verse 19 If in this life onely vve be hoping in Christ vve are more miserable then al men ✠verse 20 But novv Christ is risen againe from the dead the * first fruites of them that sleepe ✠verse 21 for * by a man death and by a man the resurrection of the dead ✠verse 22 And as in Adam al die so also in Christ al shal be made aliue ✠verse 23 But * euery one in his ovvne order the first fruites Christ then they that are of Christ that beleeued in his comming ✠verse 24 Then the ende vvhen he shal haue deliuered the kingdom to God and the Father vvhen he shal haue abolished al principalitie and authoritie and povver ✠verse 25 And he must reigne Vntil he put al his enemies vnder his feete ✠verse 26 And the enemie death shal be destroied last For he hath subdued al things vnder his feete And vvhereas he saith ✠verse 27 Al things are subdued to him Vndoubtedly except him that subdued al things vnto him ✠verse 28 And vvhen al things shal be subdued to him then the Sonne also him self shal be subiect to him that subdued al things vnto him that God may be al in al. ✠verse 29 Otherwise what shal they do that are baptized for the dead if the dead rise not againe at al ✠verse 30 vvhy also are they baptized for them vvhy also are vve in danger euery houre ✠verse 31 I die daily by your glorie brethren vvhich I haue in Christ IESVS our Lord. ✠verse 32 If according to man I fought vvith beastes at Ephesus vvhat doth it profit me if the dead rise not againe Let vs eate and drinke for to morovv vve shal die ✠verse 33 Be not seduced Euil communications corrupt good maners ✠verse 34 Avvake ye iust and sinne not for some haue not the knovvledge of God I speake to your shame ✠verse 35 But some man saith Hovv doe the dead rise againe and vvith vvhat maner of body shal they come ✠verse 36 Foole that vvhich thou sovvest is not quickened vnlesse it die first ✠verse 37 And that vvhich thou sovvest not the body that shal be doest thou sovv but bare graine to vvit of vvheate or of some of the rest ✠verse 38 And God giueth it a body as he vvil and to euery seede his proper body ✠verse 39 Not al flesh is the same flesh but one of men an other of beastes an other of birdes an other of fishes ✠verse 40 And bodies celestial and bodies terrestrial but one glorie of the celestial and an other of the terrestrial ✠verse 41 One glorie of the sunne an other glorie of the moone and an other glorie of the starres For starre differeth from starre in glorie ✠verse 42 so also the resurrection of the dead It is sovven in corruption it shal rise in incorruptiō ✠verse 43 It is sovvē in dishonour it shal rise in glorie It is sovven in infirmitie it shal rise in povver ✠verse 44 It is sovven a natural body it shal rise a spiritual body If there be a natural body there is also a spiritual ✠verse 45 as it is vvritten The first man Adam vvas made into a liuing soul the last Adam into a quickening spirit ✠verse 46 Yet that is not first vvhich is spiritual but that vvhich is natural aftervvard that vvhich is spiritual ✠verse 47 The first man of earth earthly the second man from heauen heauenly ✠verse 48 Such as is the earthly such also are the earthly and such as the heauenly such also are the heauenly ✠verse 49 Therfore as vve haue borne the image of the earthly let vs beare also the image of the heauenly ✠verse 50 This I say brethren that flesh and bloud can not possesse
or from him self to change euery yere or in euery epistle to forme of his former teaching to come daily vvith nevv deuises repugnant to his ovvne rules vvere not agreable to an Apostle and true teacher of Christ but proper to false prophets and Heretikes Vvhereof vve haue notorious examples in the Protestants vvho being destitute of the spirit of peace concord constancie vnitie and veritie as they varie from their ovvne vvritings vvhich they retract reforme or deforme continually so both in their preachings forme of Seruice they are so restles changeable and repugnant to them selues that if they vvere not kept in avve vvith much a do by temporal lavves or by the shame and rebuke of the vvorld they vvould coine vs euery yere or euery Parliament nevv Communions nevv faithes and nevv Christes as you see by the manifold endeuours of the Puritans And this to be the proper note of false Apostles and Heretikes see in S. Irenâ—us li. â— c. 18. and Tertul. de praescript S. Basil ep 82. 22. Hath sealed The learned Diuines proue by this place and by the like in the fourth to the Ephesians that the Sacrament of Baptisme doth not onely giue grace but imprinteth and sealeth the soule of the baptized vvith a spiritual signe marke badge or token vvhich can neuer be blotted out neither by sinne heresie apostasie nor other vvaies but remaineth for euer in man for the cognisance of his Christendom and for distinction from others vvhich vvere neuer of Christes fold by vvhich also he is as it were consecrated and deputed to God made capable and partaker of the rightes of the Church and subiect to her lavves and discipline See S. Hierom in 4. Ephes S. Ambrose li. 1 de Sp. sancto cap. 6. S. Cyril Hierosol Catechesi â—7 at the end and S. Dionysius Areopag c. 2. Eccl. Hierarch The which fathers expresse that spiritual signe by diuers agreable names vvhich the Church and most Diuines after S. Augustine call the character of Baptisme by the truth and force of vvhich spiritual note or marke of the soul he specially conuinceth the Donatistes that the said Sacrament though giuen and ministred by Heretikes or Schismatikes or vvho els so euer can neuer be reiterated See ep â—7 li. 6 cont Donatist cap. 1. li. 2 cont Parmenianum 6. 1â— As the like indeleble characters giuen also by the Sacraments of Confirmation and Orders do make those also irreiterable and neuer to be receiued but once Vvhereas al other Sacraments sauing these three may be often receiued of the self same person And that holy Orders can not be iterated see S. Augustine li. 2 cont Parmen c. 13. li. de bono coniug c. 24. and S. Gregorie li. 2 Rggist ep 32. The like of Confirmation is decreed in the most auÌ„cient Councel Tarracon cap. 6. Finally that this character is giuen onely by these said three Sacraments and is the cause that none of them can be in any man repeated or reiterated see the decrees of the Councels Florentine and Trent Vvhich yet is no nevv deuise of them as the Heretikes falsely affirme but agreable as you see both to the Scriptures and also to the auncient fathers and Councels â—4 Not because vve ouerrule Caluin and his seditious Sectaries vvith other like vvhich despise dominion as S. Iude describeth such vvould by this place deliuer them selues from al yoke of spiritual Magistrates and Rulers namely that they be subiect to no man touching their faith or for the examination and trial of their doctrine but to God and his vvord onely And no maruel that the male factors and rebelles of the Church vvould come to no tribunal but Gods that so they may remaine vnpunished at least during this life for though the Scriptures plainely condemne their heresies yet they could vvrithe them selues out by false gloses constructions corruptions and denials of the bookes to be Canonical if there vvere no lavves or iudicial sentence of men to rule and represse them Notvvithstanding then these vvordes of S. Paul vvhereby onely tyrannical insolent and proud behauiour and indiscrete rigor of Prelates or Apostles tovvards their flockes is noted as also in the first of S. Peter cap. 5. the Greeke vvord in these places and in the Gospel Mt. 20 25. Mr. 10 42. signifying lordly and insolent dominion yet he had and exercised iust ruâ—e preeminence and prelacie ouer them not onely for their life but also and principally touching their faith for he might did call them to account for the same and excoÌ„municated heretikes for foresaking their faith 1 Cor. 4 5. 2 Cor. 10 4. 13 10. 1 Tim. 1 20. Tit. â— 11. And al Christian men are bound to obey their lavvful Prelates in matters of faith and doctrine specially and must not vnder that ridiculous pretence of obeying Gods vvord onely vvhich is the shifte of al other Heretikes as Anabaptistes Arians and the like as vvel as the Protestants disobey Gods Church Councels and their ovvne Pastors and Bishops vvho by the Scriptures haue the regiment of their soules and may examine and punish as vvel Iohn Caluin as Simon Magus for falling from the Catholike faith for though God alone be the Lord author and giuer of faith yet they are his * cooperators and coadiutors by vvhom the faithful do beleeue and be preserued in the true faith and be defended from vvolues vvhich be Heretikes seeking to corrupt them in the same And this same Apostle * chalengeth to be their father as he that begat and formed them by his preaching in Christ CHAP. II. Prosecuting the true cause vvhich in the last chapter he gaue of his not comming 6 he pardoneth novv after some part of penance him that for incest he excommunicated in the last epistle requiring them obediently to consent therevnto 12 Then of his going from Troâ—â— into Macedonia God euery vvhere giuing him the triumph verse 1 AND I haue determined vvith my self this same thing not to come to you againe in sorovv ✠verse 2 For if I make you sorie and who is it that can make me glad but he that is made sorie by me ✠verse 3 And this same I vvrote to you that I may not vvhen I come haue sorovv vpon sorovv of the vvhich I ought to reioyce trusting in you al that my ioy is the ioy of you al. ✠verse 4 For of much tribulation and anguish of hart I vvrote to you by many teares not that you should be made sorie but that you may knovv vvhat charitie I haue more aboundantly tovvard you ✠verse 5 And if any man hath made sorovvful not me hath he made sorovvful but in part that I burden not al you ✠verse 6 To him that is such a one ″ this rebuke sufficeth that is giuen of many ✠verse 7 so that coÌ„trariewise you should rather pardon and comfort him lest perhaps such an one be svvallovved vp vvith ouer great sorovv âœ
mutual entercourse that is betvvene the members of Christes mystical body and very ansvverable to Gods iustice * vvhich by supply of the one sort that aboundeth standeth entire in respect of the other sort also that wanteth In vvhich kinde the Apostle confesseth that him self by his suffering and tribulations supplieth the vvantes of such passions as Christ hath to suffer not in his ovvne person but in his body vvhich is his Church Vvherevpon vve inferre most assuredly that the satisfactorie and penal vvorkes of holy Sainctes suffered in this life be communicable and applicable to the vse of other faithful men their fellovv-members in our Lord and to be dispensed according to euery ones necessitie and deseruing by them vvhom Christ hath constituted ouer his familie and hath made the dispensers of his treasures 10. In the person of Christ For that many might of ignorance or pride reproue the practise of Gods Church and her Officers or deny the Apostles authoritie to be so great ouer mens soules as to punish and pardon in this sort S. Paul doth purposely and precisely tell them that he doth giue pardon as Christes Vicar or as bearing his person in this case and therfore that no man may maruel of his povver herein except he thinke that Christes povver authoritie and commission is not sufficient to release temporal punishment due to sinners And this to be the proper meaning of these vvordes In the person of Christ and not as the Protestants vvould haue it the better to auoid the former conclusion of the Apostles giuing indulgence In the face or sight of Christ you may easily vnderstand by the Apostles like insinuation of Christes povver vvhen he committed this offender to Satan affirming that he gaue that sentence in the name and vvith the vertue or povver of our Lord IESVS CHRIST In al vvhich cases the Protestants blindnes is exceding great vvho can not see that this is not the vvay to extol Christes povver to deny it to his Priests seing the Apostle chalengeth it by that that Christ hath such povver that him self doth it in his name vertue and person So novv in this and in no other name giue Popes and Bishops their pardons Vvhich pertaining proprely to releasing onely of temporal punishment due after the sinne and the eternal punishment be forgiuen is not so great a matter as the remission of the sinne it self vvhich yet the Priests * by expresse commission do also remitte 11. Circumuented of Satan Vve may see hereby that the dispensation of such discipline and the releasing of the same be put into the povver and handes of Gods ministers to deale more or lesse rigorously to pardon sooner or later punish longer or shorter vvhile as shal be thought best to their vvisedom for the end of al such correction or pardoning must be the saluation of the parties soul as the Apostle noted 1 Cor. 5 5. Vvhich to some and some certaine times may be better procured by rigour of discipline then by indulgence to some others by leuitie and humane dealing so pardoning of penance is called in old Councels rather then by ouermuch chastisemeÌ„â— for consideration vvhereof in some ages of the Church much discipline great penance and satisfaction vvas both enioyned and also vvillingly susteined and then vvas the lesse pardoning and fevver indulgences because in that voluntary vse and acceptation of punishment and great zeale and feruor of spirit euery man fulfilled his penancÌ„e and fevv asked pardon Novv in the fall of deuotion and lothsomnes that men commonly haue to do great penance though the sinnes be far greater then euer before yet our holy mother the Church knovving vvith the Apostle the cogitations of Satan hovv he vvould in this delicate time driue men either to desperation or to forsake Christ and his Church and al hope of saluation rather then they vvould enter into the course of canonicall discipline enioyneth small penance and seldom vseth extremitie vvith offenders as the holy Bishops of the primitiue Church did but condescending to the vveaknes of her children pardoneth exceding often and much not onely al enioyned penance but also al or great partes of vvhat punishment temporal so euer due or deserued either in this vvorld or in the next As for the Heretikes vvhich neither like the Churches lenitie and pardoning in these daies nor the old rigor of the primitiue Church they be like to the Ievves â— that condemned Iohn the Baptist of austeritie and Christ of to much freedom and libertie not knovving nor liking in deede either Christes ordinance and commission in binding or loosing or his prouidence in the gouernement of the Church 17. Adulterating The Greeke vvord signifieth to make commoditie of the vvord of God as vulgar Vinteners do of their vvine Vvhereby is expressed the peculiar trade of al Heretikes and exceding proper to the Protestants that so corrupt Scriptures by mixture of their ovvne phantasies by false traÌ„slations glosses colorable and pleasant commentaries to deceiue the tast of the simple as tauerners and tapsters do to make their vvines salable by manifold artificial deceites The Apostles contrarievvise as all Catholikes deliuer the Scriptures and vtter the vvord of God sincerely and entirely in the same sense and sort as the fathers left them to the Church interpreting them by the same Spirit by vvhich they vvere vvritten or spoken CHAP. III. Lest the Iudaical false Apostles should obiect againe that he praiseth him self he saith that the Corinthians are his commendation and they in their hartes being iustified by his ministerie he thereof inferreth that the ministers of the nevv Testament are farre more glorious them they of the old 12 and our people more lightened then theirs verse 1 BEGIN we againe to commend our selues or do vve neede as certaine epistles of commendation to you or from you ✠verse 2 Our epistle you are vvritten in our hartes vvhich is knovven and read of al men ✠verse 3 being manifested that you are ″ the epistle of Christ ministred by vs vvritten not vvith inke but vvith the Spirit of the liuing God not in tables of stone but in the tables carnall of the hart ✠verse 4 And such confidence vve haue by Christ God ✠verse 5 not that vve be sufficient to thinke any thing ″ of our selues as of our selues but our sufficience is of God ✠verse 6 Vvho also hath made vs meete ministers of the nevv â—estament not in the letter but in the Spirit For ″ the letter killeth but the Spirit quickeneth ✠verse 7 And if the ministration of death with letters figured in stones vvas in glorie so that the children of Israël could not behold the face of Moyses for the glorie of his countenaÌ„ce that is made void ✠verse 8 how shal not the ministration of the Spirit be more in glorie ✠verse 9 For if the ministratioÌ„ of damnation be in glorie
his vocation and doctrine to their trial and approbation and to ioyne in office teaching and societie or communion vvith them For there is no extraordinarie or miraculous vocation that can seuer or separate the person so called in doctrine or fellovvship of Christian life and religion from the ordinarie knowen societie of Gods people and Priestes Therfore vvhosoeuer he be vpon vvhat pretence so euer that vvil not haue his calling and doctrine tried by the ordinarie Gouerners of Gods Church or disdaineth to go vp to the principal place of our religion to conferre vvith Peter and other pillers of the Church it is euident that he is a false teacher a Schismatike and an Heretike By vvhich rule you may trie al your nevv teachers of Luthers or Caluins schoole vvho neuer did nor euer durst put their preaching to such conference or trial of holy Councel or Bishops as they ought to do and vvould do if it vvere of God as S. Paules vvas 2. In vaine Though S. Paul doubted not of the truth of the Gospel vvhich he preached knovving it to be of the holy Ghost yet because other men could not nor vvould not acknovvledge so much til it vvere allovved by such as vvere vvithout al exception knovven to be Apostles to haue the spirit of truth to discerne vvhether the vocation spirit Gospel of Paul vvere of God he knevv he should othervvise vvithout conferēce vvith them haue lost his labour both for the time past and to come He had not had saith S. Hierom securitie of preaching the Gospel if it had not been approued by Peters sentence and the rest that vvere vvith him Hiero. ep 29. c. 2. See Tertul. li. 4 Cont. Marc. nu 3. Therfore by reuelation he vvent to conferre with the Apostles at Hierusalem that by them hauing his Apostleship and Gospel liked and approued he might preach vvith more fruite Vvherein vve see this holy Apostle did not as the seditious proud Heretikes do novv a daies vvhich refusing al mans attestation or approbation vvil be tried by Scriptures onely As also vve may learne that it is not such absurditie as the Aduersaries vvould make it to haue the Scriptures approued by the Churches testimonie Seing the Gospel vvhich S. Paul preached being of as much certaintie and of the same Holy Ghost that the Scriptures be vvas to be put in conference and examination of the Apostles vvithout al derogation to the truth dignitie or certaintie of the same And the cauilling of Heretikes that we make subiect Gods Oracles to mans censure and the Scriptures to haue no more force then the Church is content to graunt vnto them is vaine and false I or to beare vvitnes or to giue euidence or attestation that the preaching or vvriting of such is true and of the Holy Ghost is not to make it true no more then the Goldsmith or touch-stone that trie and discerne vvhich is true gold make it good gold but they giue euidence to man that so it is And therfore that disputation also vvhether the Scripture or the Church be of greater authoritie is superfluous either giuing testimonie to the other and both assured by the Holy Ghost from al error the Church yet being before the Scriptures the spouse of Christ and proper dwelling temple or subiect of God and his graces for the vvhich Church the Scriptures vvere and not the Church for the Scriptures In vvhich Church there is iudicial authoritie by office and iurisdiction to determine of doubtful questions touching the sense of the Scriptures and other controuersies in religion to punish disobedient persons Of which iudicial power the Scriptures be not capable as neither the truthes determinations of the same can be so euident to men ' nor so agreable and fit for euery particular resolution as diuersitie of times and persons requireth Certaine is the truth and great is the authoritie of both but in such diuers kindes as they can not be vvell compared together The controuersie is much like as if a man touching the ruling a case in lavv or giuing sentence in a matter of question should aske vvhether the iudge or the euidēce of the parties be of more authoritie or credit vvhich vvere as friuolous a dispute as it were a disordered part for any man to say he vvould be tried by no other iudge but by his owne vvritings or euidences Vvith such tristers and seditious persons haue vve to do now a daies in diuinitie as vvere intolerable in any prophane science or facultie in the vvorld 6. Added nothing The Gospel and preaching of S. Paul vvas wholy of God therfore though it vvere put to the Churches probation as gold is to the touch stone yet being found in al pointes pure nothing could be altered or amended therein by the Apostles Euen so the Scriptures vvhich are in deede vvholy of the Holy Ghosts enditing being put to the Churches trial are found proued and testified vnto the vvorld to be such and not made true altered or amended by the same Vvithout vvhich attestation of the Church the holy Scriptures in them selues vvere alvvaies true before but not so knowen to be to al Christians nor they so bound to take them And that is the meaning of the famous sentence of S. Augustine Cont. ep fund c. 5. vvhich troubleth the Heretikes so much I vvould not beleeue the Gospel saith he vnles the authoritie of the Church moued me 7. To Peter of the circumcision Vve may not thinke as the Heretikes deceitfuly teach that the charge of the Apostles vvas so distincted that none could preach or exercise iurisdiction but in those seueral places or towardes those peoples or prouinces onely vvherevnto by Gods appointment or their ovvne lot or election they vvere specially designed For euery Apostle might by Christes commission Mat. 28. Goe and teach al nations vse al spiritual functiō through the vvhole vvorld yet for the more particualr regard care of prouinces for peace order sake some were appointed to one countrie some to an other as of the other Apostles we see in the Ecclesiastical histories and for S. Peter S. Paul it is plaine by this place other that to them as to the tvvo cheefe and most renovvmed Apostles the Church of al Nations vvas giuen as deuided into two partes that is Ievves and Gentiles the first and principal being S. Peters lot that herein also he might resemble our Sauiour vvho vvas sent namely * to the lost sheepe of Israel and vvas properly * the Minister of the Circumcision the second being S. Paules vvhom Christ chose specially to preach to the Gentiles Not so for al that that either he vvas limited to the Gentils onely vvhō the Actes of the Apostles report in euery place first to haue entered into the Synagogs preached Christ to the Ievves as he vvrote also to the Hebrues euer had special regard honour to thē
the dead that he may be in al things holding the primacie ✠verse 19 because in him it hath vvel pleased al fulnes to inhabite ✠verse 20 and by him to reconcile al things vnto him self pacifying by the bloud of his crosse vvhether the things in earth or the things that are in heauen ✠verse 21 And you vvhereas you vvere sometime alienated and enemies in sense in euil vvorkes ✠verse 22 yet novv he hath reconciled in the body of his flesh by death to present you holy immaculate and blameles before him ✠verse 23 if yet ye coÌ„tinue in the faith grounded and stable and vnmoueable from the hope of the Gospel vvhich you haue heard vvhich is preached among al creatures that are vnder heauen vvhereof I Paul am made a minister ✠verse 24 Vvho novv reioyce in suffering for you and â— do accomplish those things that vvant of the passions of Christ in my flesh for his body vvhich is the CHVRCH ✠verse 25 vvhereof I am made a minister according to the dispensation of Gods vvhich is giuen me tovvard you that I may fulfil the vvord of God ✠verse 26 the mysterie that hath been hidden from vvorldes and generations but novv is manifested to his sainctes ✠verse 27 to vvhoÌ„ God vvould make knowen the riches of the glorie of this sacrament in the Gentiles vvhich is Christ in you the hope of glorie ✠verse 28 vvhom vve preache admonishing euery man and teaching euery man in al vvisedom that vve may present euery man perfect in Christ IESVS ✠verse 29 Vvherein also I labour striuing according to his operation vvhich he vvorketh in me in povver ANNOTATIONS CHAP. I. 24. Dâ—â—â—â—â—plish that â—â—â—â—teth As Christ the head and his body make one person mystical and one full Christ the Church being therfore his plenitude fulâ—es or complement Ephes 1 so the passions of his head and the afflictions of the body and members make one complete masse of passions Vvith such difference for al that betvvene the one sort and the other as the preeminence of the head and specialâ—y such a head aboue the body requireth and giueth And not only these passions vvhich he suffered in him self vvhich vvere fully ended in his death and vverein them selues fully sufficient for the redemption of the vvorld remission of al sinnes but al those vvhich his body and members suffer are his also and of him they receiue the condition qualitie and force to be meritorious and satisfactorie For though there be no insufficiencie in the actions or passions of Christ the head yet his vvisedom vvil and iustice requireth and ordaineth * that his body and members should be fâ—llovves of his passions as they looke to be fellovves of his glorie that so suffering vvith him and by his example they may applâ—e to them selues and others the general medicine of Christes merites and satisfactions as it is effectually and applied to vs by Sacraments sacrifice and other vvaies also 〈…〉 sor being no more iniurious to Christeâ— death then the other notvvithstanding the vaine clamours of the Protestants that vvould vnder pretence of Christes Passion take avvay the valure of al good deedes Herevpon it is plaine novv that this accomplishment of the vvants of Christes Passions vvhich the Apostle and other Saincts make vp in their flesh is not meanâ— but of the penal and satisfactorie vvorkes of Christ in his members euery good man adding continually and specially Martyrs somevvhat to accomplish the full measure thereof and these be the plenitude of his passions and satisfactions as the Church is the plenitude of his person therfore these also through the communion of Saincts and the societie that is not onely betvvene the head and the body but also betvvene one members and an other are not only satisfactorie and many vvaies profitable for the sufferers them selues but also for other their fellovv-members in Christ for though one member can not merite for an other properly yet may one beare the burden and discharge the debt of an other both by the lavv of God and nature and it vvas ridiculous Heresie of Vvicleffe to deny the same Yea as vve see here the passions of Saincts are alvvaies suffered for the common good of the vvhole body and sometimes vvithal by the sufferers special intention they are applicable to special persons one or many as here the Apostle ioyeth in his passions for the Collossians in an other place his afflictions be for the saluation of the Corinthians sometimes he vvisheth to be Anatheâ—â—a that is according to Origens exposition iâ— li. 〈◊〉 ho. 10. 24. a sacrifice for the Ievves and he often speaketh of his death as of a libation host or offering as the fathers do of al Martyrs passions Al vvhich dedicated and sanctified in Christes bloud and sacrifice make the plenitude of his Passion and haue a forcible crie intercession and satisfaction for the Church and the particular necessities thereof In vvhich as some do abound in good vvorkes and satisfactions as S. Paul vvho reckeneth vp his afflictions and glorieth in them 2 Cor. 11 and Iob vvho auoucheth that his penalties farre surmounted his sinnes and our Ladie much more vvho neuer sinned and yet suffered so great dolours so others some do vvant and are to be holpen by the aboundance of their fellovv-members Vvhich entercourse of spiritual offices and the recompense of the vvants of one part by the store of the other is the ground of the old libels of Indulgence vvhereof is treated before our of S. Cyprian See the Annotations 2 Cor. 2. v. 10 and of al indulgences or pardons vvhich the Church daily dispenseth vvith great iustice and mercie by their hands in vvhom Christ hath put the vvord of our reconcilement to vvhom he hath committed the keies to keepe and vse his sheepâ— to seede his mysteries and al his goods to dispense his povver to binde and loose his commission to remine and reteine and the stevvardship of his familie to giue euery one their meate and sustâ—nance in due season CHAP. II. He is careful for them though he vvere neuer vvith them that they rest in the vvonderful vvisedom vvhich is in Christian religion and be not caried avvay either vvith Philosophie to 〈◊〉 Christ and to sacrifice to Angelâ—â— or vvith Iudaisme to receive any 〈…〉 of Moyses lavv verse 1 FOR I vvil haue you knovv brethren vvhat maner of care I haue for you and for them that are at Laodicia and vvhosoeuer haue not seen my face in the flesh ✠verse 2 that their hartes may be comforted instructed in charitie vnto al the riches of the fulnes of vnderstaÌ„ding vnto the knovvledge of the mysterie of God the Father of Christ IESVS ✠verse 3 in vvhom be al the treasures of vvisedom and knovvledge hidde ✠verse 4 But this I say that no man deceiue you in loftines of vvordes ✠verse 5 For although I
vseth his vvife and begetteth children but onely such an one she taketh to be Deacon Priest Bishop or SubdeacoÌ„ as abstaineth from his one vvife or is a vvidovver specially vvhere the holy canoÌ„â— be sincerely kept But thou vvilt say vnto me that in certaine places Priests Deacons and Subdeacons do yet beget children belike this holy father neuer heard of any Bishop that did so and therfore he leaueth out that order vvhich he named vvith the other in the former part of the sentence but that is not done according to order and rule but according to mans minde vvhich by time slacketh and for the great multitude of Christian people vvhen there vvere not found sufficient for the ministerie c. the test of his vvordes be goodly for that purpose Eusebius also Euang. demonst li. 1. c. 9 saith that such as be consecrated to the holy ministerie should abstaine vvholy from their vviues vvhich they had before S. Hierom Apolog. ad Pammach c. 8 proueth that such of the Apostles as were maried did so and that the Clergie ought to do the same by their example Yea in his time he testifieth Cont. Vigil c. 1. that they did liue single in maner through the world eueÌ„ in the East Church also What saith he shal the Churches of the East do vvhat they of Aegypt of the See Apostolike vvhich take to the Clergie either virgins or the continent and vnmaried or such as if they haue vviues cease to be husbands And againe he saith in Apolog. ad PaÌ„mach c. 3. See also c. 8. If maried men like not vvel of this let them not be angrie vvith me but vvith the holy Scriptures vvith al Bishops Priests Deacons and the vvhole companie of Priests and Leuites that knovv they can not offer sacrifices if they vse the act of mariage S. Augustine de adult Coniug li. 2. c. 20. maketh it so plaine a matter that al Priests should liue chast that he writeth that euen such as vvere forced as many vvere in the primitiue Church to be of the Clergie vvere bound to liue chast yea and did it vvith great ioy and felicitie neuer complaining of these necessities and intolerable burdens or impossibilities of liuing chast as our fleshly companie of new Ministers and Superintendents do novv that thinke it no life vvhithout vvomen much like to S. Augustine before his conuersion vvhen he vvas yet a Manichee vvho as him self reporteth Confess li. 6. c. 3 admiring in S. Ambrose al other his incomparable excellencies yet counted al his felicities lesse because he lacked a vvoman vvithout vvhich he thought in time of his infidelitie no man could liue But after his conuersion thus he said to God of S. Ambrose What hope he had and against the tentations of his excellencie vvhat a â—ight he felâ— or rather vvhat a comfort and solace in tribulation and his secrete mouth vvhich vvas vvithin in his hart vvhat sauourie and svveete ioyes it tasted of thy bread neither could I coniecture neither hâ—d I tried See Tertullian li. 1 ad vxorem S. Cyprian de singul◠〈◊〉 the first Councel of Nâ—ce can 3. Conc. Tolet. 2 can 3. Conc. Aurelian 3 can 2. of Carthage the second cap. 2. of Neocaesarea cap. 1 of Ancyra cap. 10. and you shal find that this vvas generally the Churches order euen from the Apostles time though in some places by the licentiousnes of many it vvas sometime not so religiously looked vnto Vvhereby you may easily refute the impudent clamors of Heretikes against Siricius Gregorie 7 and others vvhom they falsely make the authors of the Cleargies single life â— Not a Neophyte That vvhich is spoken here properly and principally of the nevvly baptized for so the vvord Neophyte doth signifie the fathers extend also to al such as be but nevvly â—etired from prophane occupations ciuil gouernement vvarfare or secular studies of vvhom good trial must be taken before they ought to be preferred to the high dignitie of Bishop or Priest though for some special prerogatiue and excellencie it hath in certaine persons been othervvise as in S. Ambrose and some other notable men Tertullian li. de praescript noteth Heretikes for their lightnes in admitting euery one vvithout discretion to the Cleargie Their Orders saith he are rash light incoÌ„stant novv they place Neophytes then secular men then our Apostataes that they may tie them by glorie and preferment Whâ—m vvith the truth they can not No vvhere may a man sooner prosper and come forvvard then in the camâ—e of rebelles vvhere to be onely is to deserue much therfore orâ— to day a Bishop to morovv somevvhat els to day a Deacon to morovv Lector that is a Reader to day â— Priest to morovv a lay man for to laie men also they enioyne the functions of Priestes And S. Hierom ep 83 ad Oceanum c. 4. saith of such Yesterday a Caâ—echumene or nevvly conuerted to day a Bishop yesterday in the theatre to day in the Church at night in the place of games and maisteries in the morning at the altar a vvhile ago a great patrone of stageplaiers novv a consecrator of holy virgins And in an other place Out of the bosome of Plato and Aristophanâ—s they are chosen to a Bishoprike vvhose care is not hovv to sucke out the marovv of the Scriptures but hovv to soothe the peoples cares vvith florishing declamations Dialog cont Lucifer c. 5. 8. Deacons Vnder the name of Deacons are here conteined Subdeacons as before vnder the name of Bishop Priest also vvere comprehended for to these foure pertaineth the Apostles precept and order touching one vvise and touching contineÌ„cie and chastitie as by the alleaged Councels and fathers namely by the vvordes of S. Epiphanius doth appeare for they onely be in holy Orders as seruing by their proper function about the Altar and the B. Sacrament in respect vvhereof the law of chastitie pertaineth to them and not to the foure inferior Orders of Acolyti Exorcista Lectores and Oâ—tiarij Vvho neither by precept nor vovv be bound to perpetual chastitie as the others of the holy and high Orders be bound both by precept and promis or solemne assent made vvhen they tooke Subdeaconship Al these degrees and orders to haue been euer since Christes time in the Church of God it might be proued by al antiquitie but for as much as the Apostles purpose is not here to recken vp al the Ecclesiastical Hierarchie it neede not be treated of in this place But we vvish the learned to reade the 3. 4. 5. 6. 7. 8. 9 chapters of the 4 Councel of Carthage vvhereat S. Augustine vvas present vvhere they shal see the expresse callings offices and maner of ordering or creating al the said sortes and shal vvel perceiue these things to be most auncient and venerable Let them read also Eusebius historie the 35 Chapter of the 6 booke vvhere for al these orders he reciteth
thee Amen ANNOTATIONS CHAP. VI. 4. Languishing Euen these be the good disputes of our nevv Sect-maisters and the vvorld hath to long proued these inconueniences here named to be the fruites of such endles altercations in religion as these vnhappie sectes haue brought forth 20. Depositum The vvhole doctrine of our Christianitie being taught by the Apostles and deliuered to their successors and comming dovvne from one Bishop to an other is called the Depositum as it vvere a thing laid into their hands and committed vnto them to keepe Vvhich because it passeth from hand to hand from age to age from Bishop to Bishop vvithout corruption change or alteration is al one vvith Tradition and is the truth giuen vnto the holy Bishops to keepe and not to lay men See the notable discourse of Vincentius Lirinensis vpon this text li. cont profan har Nouationes And it is for this great old and knovven treasure committed to the Bishops custodie that S. Irenaeus calleth the Catholike Church Depositorium diues the rich treasurie of truth li. 3. c. 4. And as Clemens Alexandrinus vvriteth li. 2 Strom this place maketh so much against al Heretikes vvho do al change this Depositum that 〈◊〉 onely such men in his daies denied this Epistle The Heretikes of our daies chalenge also the truth and say it is the old truth but they leape 14 or 15 hundreth yeres for it ouer mens heads to the Apostles But vve call for the Depositum and aske them in vvhose hands that truth vvhich they pretend vvas laid vp and hovv it came dovvne to them for it can not be Apostolical vnles it vvere Depositum in some Timothees hand so to continevv from one Bishop to an other vntil our time and to the end 20. Profane nouelties Non dixit antiquitates saith Vincentius Lirinensis non dixit vetustates sed prophanas nouitates Nam si vitanda est nouitas tenenda est antiquitas si prophana est nouitas sacratae est vetustas that is He said not ANTIQVITIES he said not AVNCIENTNES but PROFANE NOVELTIES For if noueltie is to be auoided antiquitie is to be kept if noueltie be profane auncientnes is holy and sacred See his vvhole booke against the profane nouelties of heresies Vve may not measure the nevvnes or oldnes of wordes and termes of speaking in religion by holy Scriptures only as though all those or only those were new and to be reiected that are not expresly found in holy vvrite but vve must esteeme them by the agreablenes or disagreablenes they haue to the true sense of Scriptures to the forme of Catholike faith and doctrine to the phrase of the old Christians to the Apostolike vse of speache come vnto vs by tradition of all ages and Churches and to the prescription of holy Councels and Schooles of the Christian world vvhich haue giuen out according to the time and questions raised by heretikes and contentious persons very fit artificiall and significant vvordes to discerne and defend the truth by against falshod These termes Catholike Trinitie Person Sacrament Incarnation Masse and many moe are not in that sense vvherein the Church vseth them in the Scriptures at all and diuers of them were spoken by the Apostles before any part of the nevv Testament vvas vvritten some of them taken vp straight after the Apostles daies in the vvrittings and preachings of holy Doctors and in the speach of all faithfull people and therfore can not be counted Nouelties of vvordes Others beside these as Consubstantial Deipara Transsubstantiation and the like vvhich are neither in expresse termes found in Scriptures not yet in sense if vve should folovv the iudgement of the speciall sectes against vvhich the said vvordes were first inuented the Arians crying out against Nicene Councel for the first the Nestorians against the Ephesiue Coūcel for the second the Lutherans Caluinists against the Laterā and the later Councels for the third these vvordes also notwithstanding by the iudgemēt of holy Church and Councels approued to be consonant to Gods vvord and made authenticall among the faithfull are sound and true vvordes and not of those kinde vvhich the Apostle calleth Nouelties The vvordes then here forbidden are the new prophane termes and speaches inuented or specially vsed by heretikes such as S. Irenee recordeth the Valentinians had a number most monstruous as the Manichees had also diuers as may be seene in S. Augustine The Arians had their Similis substantia and Christ to be ex non existentibus the other heretikes after those daies had their Christiparam and such like agreable to their sectes But the Protestants passe in this kinde as they excede most heretikes in the number of new opinions as their Seruum arbitrium ' their sole faith their fiduce their apprehension of Christes iustice their imputatiue righteousnes their horrible termes of terrors anguishes distresses distrust feares and feeling of hell paines in the soule of our Sauiour to expresse their blasphemous fiction of his temporall damnation vvhich they call his descending to hell Their markes tokens and badges Sacramentall their Companation Impanation Circumpanation to auoid the true conuersion in the Eucharist their presence in figure in faith signe spirit pleadge effect to auoid the reall presence of Christes body These and such like innumerable vvhich they occupie in euery part of their false doctrine are in the sense that they vse them all false captious and deceitfull vvordes and are nouitates vocum here forbidden And though some of the said termes haue been by some occasion obiter vvithout il meaning spokē by Catholikes before these Heretikes arose yet now knovving thē to be the propre speaches of Heretikes Christiāmen are boūd to auoid them Wherein the Church of God hath euer been as diligent to resist Nouelties of vvordes as her Aduersaries are busy to inuent them for vvhich cause she vvil not haue vs cōmunicate vvith them nor folow their fashion and phrase nevvly inuented though in the nature of the vvordes sometime there be no harme In S. Augustines daies vvhen Christiā men had any good befallē them or entered into any mans house or met any frind by the vvay they vsed alvvaies to say Deo gratias The Donatistes and Circumcellions of that time being nevvsangled forsooke the old phrase and vvould alvvaies say Laus Deo from vvhich the Catholike men did so abhorre as the said Doctor vvriteth that they had as leefe mette a theefe as one that said to them Laus Deo in steede of Deo gratias As novv vve Catholikes must not say The Lord but Our Lord as vve say Our Lady for his mother not The Lady Let vs keepe our forefathers vvordes and vve shal easily keepe our old and true saith that vve had of the first Christians Let them say Amendement abstinence the Lordes Supper the Communion table Elders Ministers Superintendent Congregation so be it praise ye the Lord Morning-Praier Euening-praier and the rest as they vvill
my beloued sonne in vvhom I haue pleased my self heare him ✠verse 18 And this voice vve heard brought from heauen vvhen vve vvere vvith him in the holy mounte ✠verse 19 And we haue the prophetical vvord more sure vvhich you doe vvel attending vnto as to a candel shining in a darke place vntil the day davvne and the day starre arise in your hartes ⊢ ✠verse 20 vnderstanding this first that no prophecie of scripture is made by ◠priuate interpretation ✠verse 21 For * not by mans vvil vvas prophecie brought at any time but the holy men of God spake inspired vvith the holy Ghost ANNOTATIONS CHAP. I. 10. By good vvorkes Here vve see that Gods eternal predestination and election consisteth vvith good vvorkes yea that the certainty and effect thereof is procured by mans free vvill and good vvorkes and that our vvel doing is a meane for vs to attaine to the effect of Gods predestination that is to life euerlasting and therfore it is a desperate folly and a great signe of reprobate persons to say If I be predestinate doe vvhat I vvil I shal be saued Nay the Apostle saith If thou hope to be one of the predestinate for knovv it thou canst not do vvel that thou maist be the more assured to attaine to that thou hopest or make it sure by good vvorkes The Protestāts in such cases not much liking these vvordes by good vvorkes though the latin haue it vniuersally and some Greeke copies also as Beza confesseth leaue them out in their translations by their vvonted pollicie 15. After my decease also These vvordes though they may be easily altered by cōstruction into diuers senses not vntrue yet the correspondēce of the partes of the sentēce going before and folovving giue most plaine this meaning that as during his life he vvould not omit to put them in memorie of the things he taught them so after his death vvhich he knew should be shortly he vvould not faile to endeuour that they might be mindeful of the same Signifying that his care ouer them should not cease by death that by his intercession before God after his departure he vvould doe the same thing for them that he did before in his life by teaching and preaching This is the sense that the * Greeke Scholies speake of and this is most proper to the text and consonant to the old vse of this Apostle and other Apostolike Saincts and fathers of the primitiue Church S. Clement in his Epistle to S. Iames our Lordes brother vvitnesseth that S. Peter encouraging him to take after his decease the charge of the Apostolike Romane See promised that after his departure he vvould not cease to pray for him his flocke thereby to ease him of his Pastoral burden To. 1 Concil ep 1. S. Clem. in initio And S. Leo the Great one of his successors in the said See often attributeth the good administration and gouernement thereof to S. Peters praiers and assistance namely in these goodly vvorkes Ser 3 in anniuers 〈◊〉 assumpt ad Pontif. We are much bound saith he to giue thankes to our Lord and Redeemer Iesus Christ that hath giuen so great povver to him vvhom he made the Prince of the vvhole Church that if in our time also any thing be done vvel be rightly ordered by vs it is to be imputed to his vvorkes and his geuernement to vvhom it vvas said And thou being conuerted confirme thy brethren and to vvhom our Lord after his resurrection said thrise leede my sheepe Which novv also vvithout doubt the godly Pastor doth execute confirming vs vvith his exhortations and not ceasing to pray for vs that vve be euercome vvith no tentation c. Yea it vvas a common thing in the primitiue Church among the auncient Christians and alvvaies since among the faithful to make couenant in their life time that vvhether of them vvent to heauen before the other he should pray for his frende and fellovv yet aliue See the Ecclesiastical historie of the holy virgin and Martyr Potamiaena promising at the houre of her Martyrdom that after her death she vvould procure mercie of God to Basilides one of the souldiars that ledde her to execution and so she did Euseb li. 6. c. 4. Also S. Cyprian ep 57 in fine Let vs saith he pray mutually one for an other and vvhether of vs tvvo shal by Gods elemencie be first called for let his loue continue and his praier not cease for his brethren and sisters in the vvorld So said this holy Martyr at that time vvhen Christiās vvere so far from Caluinisme vvhich abhorreth the praiers of Saincts praying to them that to be sure they bargained before hād to haue the martyrs other Saincts to pray for them The same S. Cyprian also in his booke De disciplina habitu virginum in fine after a godly exhortation made to the holy Virgins or Nonnes in his time speaketh thus vnto them Tantum tunc mementote nostri cùm incipiet in vobis virginitas honorari that is Onely then haue vs in remembrance vvhen your virginitie shal begin to be honoured that is after their departure Vvhere he insinuateth the vse of the Catholike Church in keeping the festiual daies and other dueties tovvard the holy Virgins in heauen S. Hierom also in the same manner speaketh to Heliodorus saying that vvhen he is once in heauen then he vvil pray for him that exhorted and incited him to the blessed state of the Monastical life Ep. 1. c. 2. And so doth he speake to the vertuous matrone Paula after her death desiring her to pray for him in his old age affirming that she shal the more easily obtaine the neeres she is novv ioyned to Christ in heauen in Epitaph Paule in fine It vvere to long to report hovv S. Augustine desireth to be holpen by S. Cyprians praiers then and long before a Sainct in heauen to the vnderstanding of the truth concerning the peace and regiment of the Church li. 5 de Bapt. cont Donatistas c. 17. And in an other place the same holy Doctor alleageth the said S. Cyprian saying that great numbers of our parents brethren children frendes and other expect vs in great solicitude and carefulnes of our saluation being sure of their ovvne li. 1 de praedest Sanctorum c. 14. S. Gregorie Nazianzene in his orations of the praise of S. Cyprian in fine and of S. Basil also in fine declareth hovv they pray for the people vvhich tvvo Saincts he there inuocateth as al the auncient fathers did both generally al Saincts and as occasion serued particularly their special Patrones Among the rest see hovv holy Ephrem in orat de laud. S. Deipara praied to our B. Ladie vvith the same termes of Aduocatt Hope Reconciliatrix that the faithful yet vse and the Protestants can not abide S. Basil ho. de 40 Martyribus in fine S. Athanasius Ser. in Euang. de
and Synods or publike prayers is of more force then of any particular man Lu. 17 4 Luc. 17 4. The Gospel vpoÌ„ the 21 Sunday after Pentecost C. 17. v. 27 Protection of Angels Disobedieuce to the Church Excommunication Mat. â— 18 19. Power to binde and loose Li. 1. de 〈◊〉 c. 2. Catholike Assemblies THE fourth part of this Gospel Christs comming into Iurie toward his Passion Mr. 10 1. The Gospel for Mariage And for S. Agatha Febr. 5. make man Gen. 1 27. Gen. 2 24. Deut. 24 1. Mt. 5 32 Mr. 10 11. Luc. 16 18. 1. Cor. 7 11. ⸬ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caplunt Mr. 10 13. Luc. 18 15. Mr. 10 17. Luc. 18 18. ⸬ I see not saith S. Augustine why Christ should say If thou wilt haue life euerlasting keepe the commaundements if without obseruing of theÌ„ by only faith one might be saued Aug. de â—id op c. 15. Exo. 20 13. * Leu. 19 18. ⸬ S. Marke expoundeth it thus riche men trusting in their riches ca. 10 24. The Gospel vpoÌ„ the Conuersion of S. Paul Ian. 25. And in a vâ—tiue Masse of SS Peter and Paul and for holy Abbotes ⸬ Hereof is gathered that the Apostles amoÌ„g other things left their wiues also to folow Christ Hiero. li. 1. aduers Iouin Mr. 10 31. Lu. 13 30. Mariage after diuorce vnlawful In Epitaph Fabiola Orig. tract 7. in Mat. Vow of chastitie Counsels not Precepts Aug. ser 6. de temp Bishops and Religious mens blessing The Religious state of perfection Vow of pouertie in respect of reward Aug. in ps 121. The Gospel vpon the Sunday of Septuagesme ⸬ The Iewes are noted for enuying the vocation of the Gentiles and their reward equal with theÌ„ selues Mr. 10 32. The Gospel in a â—otiue Masse of the holy Crosse Luc. 18 31. Mr. 10 35. The Gospel vpon S. Iamâ—s day Iul. 25. And S. Iohns ante portam Latinam Maâ—â— 6. Mr. 10 41. ⸬ Superiority is not here forbidden among Christians neither Ecclesiastical nor temporal but heathenish tyranny is forbidden and humility commended Lu. 22 25. Mr. 10 46. Diuersitie of glorie in heauen 1. Cor. 15. Mt. 16 〈◊〉 Ro. 2. 6. Mt. 25 34 Difference of merites and reward Chrys ho. 66 in Mt. Io. 13 1â— THE FIFTH part of the Holy weeke of his PassioÌ„ in Hierusalem The Gospel on Palme Sunday before the benedictioÌ„ of the Palmes Mr. 11 1. Lu. 19 20. Io. 12 15 PALME SVNDAY Esa 62 11. Zach. 9 9. Ps 117 26. The Gospel vpoÌ„ Tuesday the first weeke in Lent Mr. 11 15. ⸬ How much the abuse of Churches by merchandising walking or other profane occupying of them displeaseth God here we may see Lu. 19 45. Esa 56 7. Ier. 7 11 Ps 8 3. MVNDAY Mr. 11 13. ⸬ The Iewes hauing the wordes of the law and not the deedes were the figtree ful of leaues and void of fruite Aug. de verb. Do. Serm. 44. Mt. 17 20. TVESDAY Mr. 11 28. Lu. 20 2 The Gospal vpon friday the second weeke in Lent Es 5 1. Mr. 12 1. Lu. 20 9. Ps 117 22. Es 8 14 Hiero. in Mat. Aug. li. 12 coÌ„t Faust c. 42. Procession on Palme-sunday with the B. Sacrament Al deuout offices in that kinde exceding grateful HOSANN Prayers not vnderstood of the partie are acceptable Marâ— 11 22. Haeretikeâ— runne not sent Ier. 33. The Gospel vpoÌ„ the 19 Sunday after Pentecost ⸬ Not only good men be within the church but also euil meÌ„ against the Heretikes of these daies Mr. 12 13. Lu. 20 20. * Mr. 12 19. Lu. 20 27. Act. 23 6. Deu. 25 5. Exo. 3 6. Mar. 12 28. The Gospel vpoÌ„ the 17 Sunday after Pentecost Deut. 6 5. Leu. 19 18. Mr. 12 35. Lu. 20 41. Ps 109. 1. Wordly excuses against reconciliation The Church coÌ„sisteth of good and bad Neither must temporal Princes exact nor their Subiects giue vnto them Ecclesiastical iurisdiction The Saints heare our prayers Religious single life Angelical Not onely faith The Gospel vpoÌ„ Tuesday the second weeke in Lent Luc. 11 46. Act. 15 10. ⸬ These phylacteries were peeces of parchement wherein they wrote the ten coÌ„maundements and folded it and caried it on their forehead before their eies imagining grosly and superstitiously that so they fulfilled that which is said Deu. 6 They shal be immoueable before thine eies Hiero. in 23 Mat. Deu. 22 12. Nu. 15 38. Mr. 12 38. Ia. 3 1. Lu. 20 47. â— they are ful The Gospel vpoÌ„ S. Steuens day Decemb. 26. Gen. 4 8 2. Par. 24 22. Luc. 13 34. ⸬ Free wil. The See of Rome preserued in truth CoÌ„tra lit Petil. li. 2. c. 51. The dignitie of the See of Rome notwithstanding some euil Bishops thereof CoÌ„tra lit Petil. li. 2. c. 61. Many maisters are many Arch-heretikes Doctors Masters and spiritual fathers 1. Tim. 2. 2. Tim. 1. * Eph. 4. 1. Cor. 4 15 The honour of Priesthod The intention Not only faith The altar is sanctified by our Lords body therevpon Theophyl Mat. 23. Mr. 13 1 Lu. 21 5 The Gospel for a votiue Masse in time of warre and for many Martyrs TVESDAY night Mat. 10 17 ⸬ There were in the people false Prophetes as among you also shal be lying Maisters which shal bring in Sectes of perdition 2. Pet. 2. The Gospel vpoÌ„ the last Sunday after Pentecost Dan. 9 27. ⸬ Whosoever draweth Christ or his Church from the Communion and felowship of al Nations Christened to one corner towne or Countrie beleeue him not Aug. de vnit Ec. c. 1. Ezech. 32 7. Ioel 3 15 Dan. 7 15. ⸬ This signe of the Sonne of man is the holy Crosse which theÌ„ shal appeare to the Iewes to their confusion Chrys in Mat. ho. 77. It shal be no lesse confusion to Heretikes that can not abide the signe thereof Gen. 7 5. The Gospel for a CoÌ„fessor that is a Bishop And for S. Clement martyr Nouemb. 23. 1. Thes 5 1. The Church caÌ„ neuer faile Mt. 16. Li. adu Gentes 〈◊〉 Christus sit Deus propè fineÌ„ Heretikes seduce vnder faire titles The Gospel now preached to Infidels The abomination of desolation The abolishing of the holy sacrifice of the Masse by Antichrist and his ministers Antichrist 1. Thes 2. The secrete coÌ„uenticles of Heretikes Catholike Christians secretely assembling in time of persecution Act. 1 12. Antichrist The Gospel for holy Virgins ⸬ If we be not in the fauour of God and haue not our owne merites we shal not be holpen by other mens deserts at the day of iudgement The Gospel for a CoÌ„fessor that is a Bishop Luc. 19 12. ⸬ Free will with Gods grace doth merite ⸬ A terrible example for al such as do not employ the very least gift of God to his glorie Mr. 13 12. Lu. 8 18 The Gospel vpoÌ„ munday the first weeke of Lent ⸬ This kingdoÌ„ then is prepared for those onely that do good workes as Christ also signifieth els where saying that it is not in his
is import the absence of his true body and substance Gen. 2 7 ⸬ Flesh and bloud signifie not here the substance of those things but the corrupt qualitie incident to them in this life by the fall of Adam b The Epistle vpoÌ„ Al-soules day Ap. 8 2. 11 15. Os 13 14. Free vvil vvith grace Heret translation Fasting is meritorious The 8 part Of the contributions ⸬ That is SuÌ„day Hiero. q. 4. Hedibiae So quickly did the Christians keepe Sunday holiday and assembled to Diuine Seruice on the same ⸬ The Heretikes other nevv fangled striue among them selues vvhether Pentecost signifie here the terme of fiftie daies or els the Ievves holy day so called But it coÌ„meth not to their mindes that it is most like to be the feast of whitsontide kept instituted eueÌ„ theÌ„ by the Apostles as appeareth by the Fathers Seâ— S. Aug. ep 119 c. 15 16. Ambr. in c. 17. Luca. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c See Ro. 16 16. c That is our Lord is come Hiero. ep 173. Therfore anathema to al that loue him not or beleue not Thâ—â—phyla vpon this place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 11. 2. Gal. 2. 1. The Epistle for a Martyr that is a Bishop c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al our afflictions be Christs afflictions for the coniunction betwene the head body Merite and satisfaction Vvorldly men feele not the comfort of afflicted Catholikes IntercessioÌ„ of Saincts or holy men for vs no derogation to Christ Hiero. coÌ„t Vigil Publike praiers fastes Their glorie in heauen that conuert other The Protestants inconstancie in chaÌ„ging their writings translations seruice bookes c. Eph. 4 3â— The indeleble character of Baptisme CoÌ„firmatioÌ„ Holy Orders See Conc. Tarraco to â— Concil The Caluinistes vvil be subiect to no tribunal in earth for trial of their religioÌ„ Tyrannical dominioÌ„ is forbid in Prelates not Ecclesiastical Soueraintie for examination of faith or maners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3 9. 1 Cor. 4 15. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he did great Penance saith Theodorete yet he calleth this pardoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grace because his sinne vvas greater then his penance The Apostle excommunicateth enioyneth penance and afterward pardoneth absolueth 1. Cor. â— 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pardon or remission of penance enioyned Penance and satisfaction euidently proued against the Protestants Ioel. 2 12. Mt. 3. et 4 Act. 2 et 26. Zeale against the excommunicate The Apostle chalengeth their obedieÌ„ce to his Ecclesiastical authoritie The authoritie of Indulgences vvhervpoÌ„ it is grouÌ„ded Mat. 18 18. Cypria ep 13. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Theodoret in huÌ„e loc Vvhat is a pardon or indulgence Io. 8 11. Cypr. locis citatu Indulgences or pardons in the primitiue Church 2 Cor. 8. Col. 1 24. Al pardon and remission is in the vertue and name of Christ Heretical traÌ„slation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5 4. Io. 20 2â— Al binding loosing must be vsed to the parties saluation Conc. Nic. can 12. The great penance of the primitiue Church Ancyran can 2 5. Vvhy more pardons and Indulgences now then in old time Mat. 11 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heretikes corrupting of the Scripture The Epistle vpon the 12 Sunday after Peâ—tecost Exo. 34 33. 10. 4 24 The Apostles vvrote the Gospel in mens hartes much more then in paper Scripture written and Tradition vnwritten God grace free will both must coÌ„curre The letter killeth both Ievv and Heretike The preeminence of the new TestameÌ„t Sacraments c. The heretikes more blinde in not seing the Church then the Iewes in not seing Christ Aug. in Psal 10. Conâ— â— True ChristiaÌ„ libertie â— Pet. 2 1â— The Epistle for S. Athanasius Mai. Io. c aporiamur See S. Ambr. Theoph. Ps 115 10. b corrumpitur The English Bible 1577 doth falsely translate prepareth c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretikes corrupters of Gods word Catholike Doctors right handlers therof See Irâ—â— li. 1. c. 1. in 2 ad Rom. â— Tim. 2. Tribulations meritorious of glorie Aug. in ps 93. prope finem ⸬ This place proueth that the Saincts departed novv since Christ sleepe not til the day of iudgement and that they be not holden in any seueral place of rest from the fruition of God til the resurrection of their bodies but that they be present vvith God in their soules Ro. 14 10. Esa 43. 19. Apoc 21 5. c That is to say a sacrifice and an host for sinne See the last annot of this chapter The obiection against praiers for the dead ansvvered by S. Augustine Vvorkes meritorious and demeritorious Bishops and Priests vnder Christ ministers of our reconciliatioÌ„ Gods iustice wherewith he maketh vs iust c. Io. 3 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle vpon the first Sunday of Lent Es 49 8 The Epistle for many Martyrs ⸬ S. Augustine in ps 113 gathereth hereby that the Apostles did vovv pouertie ⸬ It is not lawful for Catholikes to marie vvith Heretikes or Infidels See S. Hierom. cont Iâ—uinian li. 1. Conc. Laod. â— 10 31. Leu. 26 11. Es 52 11 Hier. 31 1. Gods Ministers are his coadiutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods grace forceth no maÌ„ against his vvil Voluntarie penance Not to communicate with Heretikes in any acte of religion Num 16 26. ⸬ Contrition or sorovvful lamenting of our oftenses is the cause of saluation Not onely faith then saueth as the Heretikes affirme Contrâ—tion for a mans sinne vvorketh saluatioÌ„ * To. 2. in assert art 6. â— Leone dâ—nuiat ⸬ The principal respecte next after God is to be had of our maisters in religion in al temporal and spiritual dueties The Epistle for S. Paulinus Iun. 2â— Exo. 16 28. The Epistle vpon S. Lukes day Octob. 18. Ro. 12 17. Temporal benefites vpon spiritual persons One may satisfie and supererogate for an other c That is in this matter of almes Chrys Theophyl The Epistle for S. Laurence Aug. 10 Eccles 35 11. Ps 111 9 ⸬ The fruite of almes is the encrease of grace in al iustice and good workes to life euerlasting God giuing these things for revvard recompense of charitable workes which therfore be called the seed or meritorious cause of these spiritual fruites Procters for Catholike prisoners Cheereful giuing The greater almes the greater merite and revvard Almes redouÌ„d to Gods honour c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 9 23 Punishing of Heretikes Their pride The spiritual povver of Bishops against Heretikes Caluin vpon this place Heretical CoÌ„sistories Ecclesiastical censures namely Excommunication wheÌ„ where to be executed ⸬ The Apostles and their successors did despouse the people vvhom they conuerted to Christ in al puritie Chastitie of truth and vvholy vndefiled and void of errour and heresie Gen. 3 4 ⸬ The note of a false teacher to come â—hat is vvithout lavvful calling or
estimation examples of some peculiar traditions out of the fathers S. Chrysostom S. Basil S. Hierom. S. Augustine S. Epiphanius S. Irenaeus Tertullian S. Cyprian Origen The Scriptures giuen vs by tradition and the sense thereof The Creede an Apostolical tradition An inuincible argument for the credite of Traditions â— Here also 〈◊〉 as is noted before 2 Thess 2. 15. the aduersaries in their translatioÌ„s auoid the vvord Tradition being plaine in the Greeke lest them selues might seeme to be noted as men vvalking inordinately and not according to Apostolical Tradition as al Schismatikes Heretikes and rebels to Gods Church doe Ep. 6 18. Col. 4 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. 1. Cor. 4. 1. Th. 2. 1. Cor. 9 6. Gal. 6 9. The heretikes cauillation against Religious meÌ„ that vvorke not ansvvered 1 Cor. 9. The spiritual trauailes of the Clergie * See S. Cypr. ep 66. Religious meÌ„ working with their handes Monkes were shauen in the primitiue Church and Nonnes clipped of their heare S. Augustines opinion concerning Religious mens working or not working li. de â—p Monach. c. 21. Ecclesiastical censures against the disobedient Not to communicate with excoÌ„municate persons but in certaine cases 1 Timoth. 3. 1 Timoth. 3. * 1 Tim. 1. Act. 20. v. 25. 38. Col. 2. v. 1. ⸬ S. Augustine saith He that list to haue the hope of heaueÌ„ let him looke that he haue a good coÌ„scieÌ„ce to haue a good conscience let him beleeue vvorke vvel for that he beleueth she hath of faith that he vvorketh he hath of charitie Praefat. in Psa 31. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 7 13 Mt. 9 13. Mr. 2 17. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Euil life and no good conscience is often the cause that men fall to Heresie from the faith of the Catholike Church Againe this plainely reproueth the heretikes false doctrine saying that no man can fall from the faith that he once truely had Teaching othervvise then the doctrine receiued is a special marke of Heretikes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luthers teaching othervvise Al heretical doctrine is fables Curious questioning in religion Charitie the very formal cause of our iustification Heretikes great boasters but vnlearned Libertines alleage scripture Excommunication of Heretikes and the effect thereof The Priests high authoritie of Excommunication The terrible effect thereof ⸬ Euen for heathen kings Emperours by vvhom the Church suffereth persecution much more for al faithful Princes powers and people both spiritual and temporal for vvhom as members of Christes body and therfore ioyning in praier oblation vvith the ministers of the Church the Priestes more properly and particularly offer the holy Sacrifice See S. Augustine de orig anima li. 1. c. p. 2. Tim. 1 11. 1. Pet. 3 3. 1. Cor. 14 34. Gen. 1 27. 3 6. ` she The praiers petitions in the Masse deduced out of the Apostles vvordes by S. Augustine other fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PATER NOSTER in the Masse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Theoph. in hunc loc Praier in the Masse for kings and other God vvil no mans perditioÌ„ but the saluation of al. Hovv there is but one Mediator Christ and vvhat it is to be such a Mediator * Aug. li. 9. de Ciu. cap. 15. De fid ad Pet. c. 2. The different maner of praying to Christ and to Saincts Kyrie eleison Christe eleison Hovv there be many mediators as there be many sauiours and redeemers eueÌ„ in the Scriptures Iud. 3 9. 2 Esd 9 27. Act. 7 35. Women great talkers of Scripture and promoters of heresie * S. Chrys Ho. 9. in 1. Tim. Tit. 1 6. c He saith hauing children not getting children S. Ambr. Ep. 82. b Neophytus is he that vvas lately christened or nevvely planted in the mystical body of Christ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great charge great merite of Ecclesiastical functions The Apostle vnder the name of Bishop instructeth Priestes also The heretikes opinion coÌ„cerning Priests mariage 1 Cor. 7. S. Paules place of one vvife excludeth bigamos from holy Orders * li. 2 ep 25. Vvho are counted bigami Leuit. 21. The Heretical clergie nothing regardeth the Apostles prescription of one vvife None euer maried after holy Orders Socrat. li. 1 c. 8. They that vvere made Priests of maried men absteined from their vviues Sozom. li. 1 c. â—2 S. Epiphanius Mariage of Priests is contrarie to the auÌ„cient canoÌ„s Eusebius S. Hierom. S. Augustine See S. Leo ep 92. c. â— S. Ambrose Tertullian S. Cyprian Councels None rashly to be admitted to the Clergie Heretikes admit al sortes vvithout exception The three holy orders only bound to chastitie Leo ep 92. c. 3. Greg. li. 1 ep 42. The 4 inferiour orders not bound to chastitie Al the seuen orders auncient eueÌ„ from Christ and the Apostles time S. Ambrose calleth the B. of Rome Rector of the vvhole Church The heretikes say directly coÌ„trarie to the Apostle that the Church is not the piller of truth That the Church is the piller of truth and can not erre is proued by many reasons Io. 14 16. Mat. 16. Mat. 28. Eph. 4. Io. 17. Luc. 22. Psal 2. Eph. 5. The meaning of this article I beleeue the Cath. Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the visible Church that is the piller or truth and can not erre Vvhence the Church hath this priuilege neuer to erre S. Augustine Lactantius S. Cyprian S. Irenaeus 2 Tim. 3 3 Pet. 3. Iude v. 18. ⸬ We see plainely by these vvordes such abstinence only to be disalovved as condemneth the creatures of God to be naught by nature creation 1. Tim. 1 4. Tit. 3 9. ⸬ Some saith S. Chrysost expound this of fasting but they are deceiued-for fasting is a spiritual exercise See a goodly commentarie of these vvordes in S. August li. de mor. Eccl. Cath. c. 33. Al Heretikes are apostataes from the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. 19. The old Heresies against matrimonie * Aug. har 46. The old Heresies about abstinâ—â—e from meates The Catholikes impudently charged vvith the said old heresies Abstinence from certaine meates is no condemnation of the meates Diuers good causes of abstinence Forbidding certaine persons to marrie is no condemnation of matrimonie Catholikes esteeme matrimonie more then the Protestants doe The Protestants obiectoÌ„s answered long ago by S. Hierom and S. Augustine * Aug. li. 2 c. 5 de nupt câ—ncupise Blessing of the table or of meates specially by a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To blesse is a preeminence of the better person Hebr. 7. No creature il by nature yea one more sanctified then an other Holy times and places euery thing deputed to the seruice of God holy Mat. 23. 2 Pet. 1. Creatures hallovved by the signe of the Crosse The blessing of our meate vvhat a vertue it hath 〈◊〉 〈◊〉
The great reuenge that God vvil doe at the later day vpon the persecutors of his Saincts ⸬ The desperate and damned persons shal blaspheme God perpetually vvhich shal be such onely as do not repent in this life c See chap. 9. v. 20 in the margent ⸬ The dragon is the Diuel the beast Antichrist or the societie wherof he is head the false-prophet either Antichrist him self or the companie of Heretikes and seducers that folovv him ` issue forth three Apoc. 3. 2 Cor. 5 3. c The hil of theaues by S. Hieroms interpretation ⸬ The citie or coÌ„monvvealth of the vvicked deuided into three partes into infidels Heretikes and euil Catholikes This citie is here called BabyloÌ„ vvhereof see the Annorat vpon the next chapter v. 5. Ier. 25 15. ⸬ The final damnation of the vvhole companie of the reprobate called here the great vvhoore c These many vvaters are many peoples v. 15. ⸬ It signifieth the short reigne of Antichrist vvho is the cheefe horne or head of the beast ⸬ Some expound it of ten smal kingdoms into which the Romane Empire shal be deuided vvhich shal al serue Antichrist both in his life and a litle after ` doe 1 Tim. 6 15. Apo. 19 16. ⸬ Not forcing or mouing any to folow Antichrist but by his iust iudgement for punishment of their sinnes permitting theÌ„ to beleeue and coÌ„sent to him The ProtestaÌ„ts here vvil needs haue BabyloÌ„ to be Rome but not in S. Peters epistle By Babylon according to al the fathers is signified partly the whole societie of the wicked partly the citie of Rome only in respect of the terrene heathenish state of them that persecuted the Church li. aduers Iudan The Church of Rome is neuer called Babylon Ro. 1. Mysterie This woman signifieth al persecutors of saincts Putting heretikes to death is not to shede the bloud of saincts The Protestants madnes in expounding the 7 hilles of Rome the Angel himself expounding it otherwise Vvhat is the eight beast The double interpretation of Babylon Apo. 14 8. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ The measure of paines damnation according to the wicked pleasures or vnlawful delites of this life which is a fore sentence for such people as turne their whole life to â—â—st and riot Es 47 8 ⸬ Kings and Marchants are most encombered dangered and drovvned in the pleasures of this vvorld vvhose vvhole life traficke is if they be not exceding vertuous to finde varietie of earthly pleasures Vvho seing once the extreme end of their ioyes and of al that made their heauen here to be turned into paines damnation eternal then shal houle vveepe to late c The Angels and al Saincts shal reioyce and laude â—od to see the wicked confounded and Gods iustice executed vpon their oppressors persecutors and this is that vvhich the Martyrs praied for chap. 6. Ier. 51. 63. ⸬ By this it seemeth cleere that the Apostle meaneth not any one citie but the vniuersal companie of the reprobate vvhich shal perish in the day of iudgement the old prophets also naming the vvhole nuÌ„ber of Gods enemies mystically Babylon as Ierem. â— 52. The Epistle for many martyrs ALLELVIA ⸬ This often repeating of Allelu-ia in times of reioycing the Church doth folow in her Seruice ⸬ At this day shal the whole Church of the elect be finally perfectly for euer ioyned vnto Christ in mariage inseparable Mat. 22 Lu. 14 ⸬ That is the feast of eternal life prepared for his spouse the Church Apoc. 22. 9. Es 63 1. c The second person in Trinitie the Sonne of the Vvord of God vvhich vvas made flesh Io. 1. Apoc. 2 27. Apo. 17 14. ⸬ Euen according to his humanitie also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen Alleluia not translated Alleluia often vsed in the Church specially in Easter time Epist ad Ian. c. 17. c. 15. It signifieth more then as the Protestants traÌ„slate it praise ye the lord â—Palse translation Amen and Alleluia should not be translated into vulgar tongues Al nations in the primitiue Church sang Amen and Alleluia The ProtestaÌ„ts profane this vvord by translating it and diminish the signification thereof Psal 136. IustificatioÌ„s are good vvorkes not as the effectes of saith iustifying but because them selues also with faith iustifie a man Beza S. Iohns adoring of the Angel explicated against the protestaÌ„ts abusing the same The ProtestaÌ„ts are reâ—elled by their ovvne reason S. Iohn erred only in the person mistaking the Angel to be Christ him self and so adoring him as God Apoc. c. 1. Esa 9 in Graco Malac. 3. S. Iohn sinned not in this adoration An other explication of this place The ProtestaÌ„ts by conference of Scriptures might finde â—eligious adoratioÌ„ of creatures Aug. de vera relig c. 55. Three points herein examined and proued by Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 5. 137. 1 Religious vvorship of creatures Dan. 6. 3 Reg. 8. Ios 7. Ps 98. 131. 2 The same is called adoration 3 Falling prostrat before the persons or things adored Gen. 18. Exod. 3. Iosue 5. Adoring of Angels Adoring of Prophets and holy persons Dan. 2. * or Iaddus 4 Reg. 4. Iudith 13. See in S. Augustine li. 20. de Ciuit. c. 7. 8. seq the exposition of this chapter ⸬ Quid in millenariâ— numero nisi ad proferandam nouam sobolem perfecta vniuersitas praesâ—ita generationis exprimâ—◠〈◊〉 hinc per 〈◊〉 dicitur It regnabunt cuÌ„ 〈◊〉 â—illâ— aâ—nis 〈◊〉 regnum sancta Ecclesia vniuersitatis perfâ—câ—ione soâ—iidatur D. Gregor li. 9. Moral c. 1. ⸬ S. Augustine thinketh that these do not signifie any certaine natioÌ„s but al that shal then be ioyned vvith the Diuel and Antichrist against the Church li. 20. de Ciuit. c. 11. See S. Hierom in Exech li. 11. Ezec. 38 14. 39 2. See S. Hierom in Exech li. 11. THE 6 VISION ⸬ They shal then be new not the substaÌ„ce but the shape chaÌ„ged 2 Pet. 3. See S. Augustine li. 20. de Ciuit. c. 14. c The bookes of mens conscieÌ„ces where it shal plainely be read vvhat euery mans life hath been Apoc. 3 5. 21 27. ⸬ Such as doe no good workes if they haue age and time to doe them are not found in the booke of life Bishops consistories iudicial power 1. Cor. 5. During a thousand yeres that is the time ofthis militant Church saints reigne vvith Christ in soule only The rest are dead and damned in soule during the same time The first resurrection of the soule only Priests some proprely so called some vnproprely 1. Pet. â— The binding and loosing of Satan explicated by S. Augustine The short reigne of Antichrist Millenarij or Chiliastâ— The Scriptures hard By S. Augustines foresaid explication is eurdently deduâ—ed against the ProtestaÌ„ts that the Churche can not erre and that the Pope can not possibly be Antichrist An inuincible demoÌ„stration Mat. 24. Lu. 18 8. The campâ— of Saincts is the Catho Church through the vvorld As novv Heretikes in particular countries so Antichrist shal persecute the Churches of al nations Vvhat is meanâ— by fire from heauen The booke of euery mans workes opened in the day of iudgement THE 5 PART The final glorificatioÌ„ of the Church Esa 63 17. 66 21. The Epistle vpon the dedication of a Church 2 Pet. 3 13. c The Church triumphant ⸬ This tabernacle is Christ according to his humanitie Es 25. 8. Apoc. 7 17. c This happie day shal make an end of al the miseries of this mortalitie ` because the Esa 43 19. Apoc. 1 8. 22 13. ⸬ He that hath the victorie against sinne in the Church militant shal haue his revvard in the triumphant c Al that commit mortal sinnes and repent not shal be damned THE 7 AND LAST VISION ⸬ The glorie of the Church triumphant c The names of the Patriarches and Apostles honorable and glorious in the triumphant Church ⸬ See S. Hierom ep 17. touching this description of the heauenly Hierusalem vvhich is the Church triuÌ„phaÌ„t teaching that these things must be taken spiritually not carâ—â—ally ⸬ Al external sacrifice which now is necessarieâ—dutie of the faithful shal then cease and therfore there shal neede no material temple Esa 60 19 Es 60 3. Esa 60 11. ⸬ None not perfectly cleaÌ„sed of their suâ—nes can enter into this heauenly Hieruselem Apo. 20 12. The state of glorified bodies ◠′ vvater of life ⸬ Christ is our tree of life in the Church by the B. Sacramé in heauen by his visible presence and influence of life euer lasting both to our bodies and soules of vvâ—oÌ„ Salomon saith The tree of life to al that apprâ—heâ—d him Prou. 3. Apo. 21. Esa 60 THE CONCLVSION Apo. 19 10. ⸬ You see it is al one to adore before the feete of the angel to adore the Angel though to adore him â—e not expressed as in the 19 chap. See the anÌ„otatioÌ„ there v. 10. c Man by Gods grace doing good workes doth increase his iustice ⸬ Heauen is the reward hire repaiment for good workes in al the Scriptures yet the aduersaries wil not see it Ro. 2 6. Apo. 21 6. 1 8. Es 55 1. The curse agaiÌ„st adding or diminishing is against Heretikes not Catholike expositours A breefe petitioÌ„ vnto IESVS Christ to come quickly as S. Iohn here speaketh and to iudge the cause of Catholikes Protestants * The Epistles omitted are taken out of the Old TestameÌ„t ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞