✠verse 5 So Christ also ″ did not glorifie him self that he might be made a high priest but he that spake to him My Sonne art thou I this day haue begotteÌ„ thee ✠verse 6 As also in an other place he saith Thou art ″ a priest for euer according to the order of Melchisedec ⊢ ✠verse 7 Vvho in the daies of his flesh ″ vvith a strong crie and teares offering praiers and supplications to him that could faâ—e him from death vvas heard ″ for his reuerence ⊢ ✠verse 8 And truely vvhereas he was the Sonne he learned by those things vvhich he suffered obedience ✠verse 9 and being consummate ″ vvas made to al that obey him cause of eternal saluation ✠verse 10 called of God a high priest according to the order of Melchisedec ✠verse 11 Of vvhome vve haue great speache and ″ inexplicable to vtter because you are become vveake to heare ✠verse 12 For vvhereas you ought to be maisters for your time you neede to be taught againe your selues vvhat be the elements of the beginning of the vvordes of God and you are become such as haue neede of milke not of strong meate ✠verse 13 For euery one that is partaker of milke is vnskilful of the vvord of iustice for he is a childe ✠verse 14 But strong meate is for the perfect them that by custome haue their senses exercised to the discerning of good euil ANNOTATIONS CHAP. V. 1. Euery high Priest By the description of a Priest or high Priest for to this purpose al is one matter he proueth Christ to be one in most excellent sort First then a Priest must not be an Angel or of any other nature but mans Secondly euery man is not a Priest but such an one as is specially chosen out of the rest and preferred before other of the community seuered assumpted and exalted into a higher state and dignitie then the vulgar Thirdly the cause and purpose vvhy he is so sequestred and piked out from the residue is to take charge of Diuine things to deale as a mediator betvvixt God and the people to be the Deputie of men in such things as they haue to craue or to receiue of God and to present or giue to him againe Fourthly the most proper and principal part of a Priests office is to offer oblations giftes and sacrifices to God for the sinnes of the people vvithout vvhich kind of most soueraine dueties no person people or Commonvvealth can appertaine to God and vvhich can be done by none of vvhat other dignitie or calling soeuer he be in the vvorld that is not a Priest diuers Princes as vve read in the Scriptures punished by God and king Saul deposed from his kingdom specially for attempting the same And generally vve may learne here that in ijs qua sunt ad Deum in an matters touching God his seruice and religion the Priest hath onely charge and authority as the Prince temporal is the peoples gouernour guider and so retaine in the things touching their vvorldly affaires Vvhich must for al that by him be directed and manneged no othervvise but as is agreable to the due vvorship and seruice of God against vvhich if the terrene Povvers commit any thing the Priests ought to admonish them from God Vve learne also hereby that euery one is not a Priest and that the people must alvvaies haue certaine persons chosen out from among them to deale in their sutes and causes vvith God to pray to minister Sacraments and to sacrifice for them And vvhereas the Protestants vvil haue no Priest Priesthod nor sacrifice but Christ and his death pretending these vvordes of the Apostle to be verified onely in the Priesthod and Seruice of the old lavv and Christes person alone and after him of no moe therein they shevv them selues to be ignorant of the Scriptures and of the state of the nevv Testament and induce a plaine Atheisme and Godlesnesse into the vvorld for so long as man hath to doe vvith God there must needes be some deputed and chosen out from among the rest to deale according to this declaration of the Apostle in things pertaining to God and those must be Priests for els if men neede to deale no more but immediatly vvith Christ vvhat doe they vvith their Ministers Vvhy let they not euery man pray and minister for him self and to him self Vvhat doe they vvith Sacraments seing Christes death is as vvel sufficient vvithout them as vvithout sacrifice Vvhy standeth not his death as vvel vvith Sacrifice as vvith Sacraments as vvel vvith Priesthod as vvith other Ecclesiastical functioÌ„ There is no other cause in the vvorld but that Sacrifice being the most principal act of religion that man ovveth to God both by his Lavv and by the lavv of nature the Diuel by these his ministers vnder pretence of deferring or artributing the more to Christes death vvould abolish it This definition of a Priest and his function vvith al the properties thereto belonging holdeth not onely in the lavv of Moyses and order of Aarons Priesthod but it vvas true before in the lavv of nature in the Patriarches in Melchisedec and novv in Christ and all his Apostles and Priests of the nevv Testament sauing that it is a peculiar excellencie in Christ that he onely offered for other mens sinnes and not at all for his ovvne as all other doe 4. Taketh to him self A special prouiso for all Priests preachers and such as haue to deale for the people in things pertaining to God that they take not that honour or office at their ovvne hands but by lavvful calling and consecration euen as Aaron did By vvhich clause if you examine Luther Caluin Beza and the like or if al such as novv a daies intrude them selues into sacred functions looke into their consciences great and foul matter of damnation vvil appeare 5. Did not glorifie him self The dignity of Priesthod must needes be passing high and soueraine vvhen it vvas a promotion and pereferment in the sonne of God him self according to his manhod and vvhen he vvould not vsurpe nor take vpon him the same vvithout his fathers expresse commission and calling therevnto An eternal example of humility and an argument of condemnation to al mortal men that arrogate vniustly any function or povver spiritual that is not giuen them from aboue and by lavvful calling and commission of their superiors 6. A Priest for euer In the 109 Psalme from vvhence this testimonie is taken both Christes kingdom and Priesthod are set fourth but the Apostle vrgeth specially his Priesthod as the more excellent and preeminent state in him our Redemption being vrought atchieued by sacrifice vvhich vvas an act of his Priesthod and not of his kingly povver though he vvas properly a king also as Melchisedec vvas both Priest and king being a resemblance of Christ in both but much more in his
the dead othervvise it is yet of no value vvhiles he that tested liueth ✠verse 18 Vvherevpon neither vvas the first certes dedicated vvithout bloud ✠verse 19 For al the commaundement of the Lavv being read of Moyses to al the people he taking the bloud of calues and goates vvith vvater and scarlet vvool and hyssope sprinkled the very booke also it self and al the people ✠verse 20 saying * ″ This is the bloud of the Testament vvhich God hath commaunded vnto you ✠verse 21 The tabernacle also al the vessel of the ministerie he in like maner sprinkled with bloud ✠verse 22 And al things almost according to the lavv are cleansed with bloud and vvithout sheading of bloud there is not remission ✠verse 23 It is necessarie therfore that ″ the examplers of the coelestials be cleansed vvith these but the celestials them selues vvith better hostes then these ✠verse 24 For IESVS is not entred into Holies made vvith hand examplers of the true but into heauen it self that he may appeare novv to the countenance of God for vs. ✠verse 25 Nor that he should ″ offer him self often as the high priest entereth into the Holies euery yere in the bloud of others ✠verse 26 othervvise he ought to haue suffered often from the beginning of the vvorld but novv once in the cōsummation of the vvorldes to the destructiō of sinne he hath appeared by his ovvne host ✠verse 27 And as it is appointed to men to die once and after this the iudgement ✠verse 28 so also Christ vvas offered once to exhaust the sinnes of many the second time he shal appeare vvithout sinne to them that expect him vnto saluation ANNOTATIONS CHAP. IX 4. A golden potte The Protestants count it superstitious to keepe vvith honour and reuerence the holy memories or monuments of Gods benefites and miracles or the tokens of Christes Passion as his Crosse garments or other things appertaining to him or his Saincts and thinke it impossible that such things should dure so long vvhen they may here see the reuerent and long reseruation of Manna vvhich of it self vvas most apt to putrifie and of Aarons rodde onely for that it sodenly florished by miracle the tables of the Testament c. See a notable place in S. Cyril li. 6 cont Iulian. vvhere he defendeth against Iulian the Apostataes blasphemie he keeping and honouring of that Crosse or vvood vvhich Christ died on See also S. Paulinus ep 11. and vvhat reuerence S. Hierom and the faithful of his time did to the sepulchres of Christ and his Martyrs and to their relikes We reuerence and vvorship saith he euery vvhere Martyrs sepulchres and putting the holy ashes to our eies if vve may vve touch it vvith our mouth also and do some thinke that the monument vvherein our Lord vvas buried it to be neglected But our Protestant can not skill of this they had rather folovv Vigilantius Iulianus the Apostata and such Maisters then the holy Doctors and euident practise of the Church is al ages 5. Cherubins You see it is a fond thing to conclude vpon the first or second commaundement that there should be no sacred images in the Church vvhen euen among these people that vvere most prone to idolatrie and grosse in imagination of spiritual things such as Angels are and to vvhom the precept vvas specially giuen the same God that forbade them grauen idols did commaund these images of Angels to be made and set in the soueraine holiest place of al the Tabernacle or Temple By vvhich it is plaine that much more the images of Christ and his B. mother and Saincts that may be more truely pourtered then mere spiritual substances can be are not contrarie to Gods cōmaundement nor against his honour or repugnant to any other Scripture at all vvhich condemne onely the Idols or pourtraitures of the Heathen made for adoration of false Gods 10. Vntil the time of correction Al those grosse and carnal sacrifices ceremonies and obseruations instituted to cleanse and purifie the flesh from legal irregularities and impurities onely and not reaching to the purging of the soules consciences of men being commaunded not for euer but till Christes comming ceased then and better more forcible and more spiritual Sacraments vvere instituted in their place For vve may not imagine Christ to haue taken avvay the old and put none in their places or to alter the sacraments onely into other sacraments external and not also to translate the sacrifices to some other more excellent for it is called tempus correctionis non abolitionis sacrificij aut legis the time of correction not of abolishing sacrifice or lavv Neither haue they more reason to affirme Christes one oblation vpon the Crosse to haue rather taken avvay al kind of sacrifice then al manner of Sacraments The time and state of the nevv Testament is not made lavvlesse hostlesse or vvithout sacrifice but it is the time of correction or reformation and abettering al the foresaid things 12. Eternal redemption No one of the sacrifices nor al the sacrifices of the old lavv could make that one general price ransom and redemption of all mankind and of al sinnes sauing this one highest Priest Christ and the one sacrifice of his bloud once offered vpon the Crosse Vvhich sacrifice of redemption can not be often done because Christ could not die but once though the figures also thereof in the lavv of nature and of Moyses vvere truely called sacrifices as specially this high and maruelous commemoration of the same in the holy Sacrament of the altar according to the rite of the nevv Testament is most truely and sigularly as S. Augustine calleth it a sacrifice But neither this sort nor the other of the old lavv being often repeated and done by many Priests al vvhich vvere and are sinners them selues could be the general redeeming and consummating sacrifice nor any one of those Priests nor al the Priests together either of the lavv of Nature or of Aarons or Melchisedecks order except Christ alone coulde be the general redeemers of the vvorld And this is the Apostles meaning in al this comparison and opposition of Christes death to the old sacrifices and of Christ to their Priests and not that Christes death or sacrifice of the Crosse should take avvay al sacrifices or proue that those Aaronical offices vvere no true sacrifices at al nor those Priests verily Priests They vvere true Priests true sacrifices though none of those sacrifices vvere the high capital and general sacrifice of our price and redemption nor none of them or of those Priests could vvithout respect to this one sacrifice of Christes death vvorke any thing to Gods honour or remission of sinnes as the Ievves did falsely imagine not referring them at al to this general redemption and remission by Christ but thinking them to be absolute sacrifices in them selues
he cometh and to my seruant doe this he doeth it ✠verse 10 And IESVS hearing this marueiled and sayd to them that folovved him Amen I say to you I haue not found so great faith in Israel ✠verse 11 And I say to you that many shal come from the East and West and shal sitte dovvne vvith Abraham Isaac Iacob in the kingdom of heauen ✠verse 12 but the children of the kingdom shal be cast out into the exteriour darkenesse there shal be vveeping gnashing of teeth ✠verse 13 And IESVS said to the Centurion Goe and as thou hast beleeued be it done to thee And the boy vvas healed in the same houre ⊢ ✠verse 14 And * vvhen IESVS was come into Peters house he savv ″ his vviues mother layde in a fitte of a feuer ✠verse 15 and he touched her hand and the feuer left her and she arose and ministred to him ✠verse 16 And vvhen euening vvas come they brought to him many that had diuels and he cast out the spirites vvith a vvord and al that vvere il at ease he cured ✠verse 17 that it might be fulfilled vvich vvas spoken by Esay the Prophete saying He tooke our infirmities and bare our diseases ✠verse 18 And IESVS seeing great multitudes about him commaunded to goe beyond the vvater ✠verse 19 And a * certaine Scribe came and sayd to him Master I vvil folovv thee vvithersoeuer thou shalt goe ✠verse 20 And IESVS sayth to him the foxes haue holes and the foules of the ayre nestes but the sonne of man hath not vvhere to lay his head ✠verse 21 And * an other of his Disciples sayd to him Lord permit me first to goe burie my father ✠verse 22 But IESVS sayd to him Folovv me and ″ let the dead burie their dead ✠verse 23 And * vvhen he entered into the boate his Disciples folovved him ✠verse 24 and loe a great tempest arose in the sea so that the boate vvas couered vvith vvaues but he slept ✠verse 25 And they came to him and raised him saying Lord saue vs vve perish ✠verse 26 And he saith to them Why are you fearful O ye of litle faith Then rising vp ″ he commaunded the vvindes the sea and there ensued a great calme ✠verse 27 Moreouer the men marueled saying What an one is this for the vvindes and the sea obey him ⊢ ✠verse 28 And * vvhen he vvas come beyond the vvater into the countrey of the Gerasens there mette him tvvo that had diuels coming forth out of the sepulcres exceding fierce so that none could passe by that vvay ✠verse 29 And behold they cried saying What is betvvene vs and thee IESV the sonne of God art thou come hither to torment vs before the time ✠verse 30 And there vvas not farre frome them an heard of many svvine feeding ✠verse 31 And the diuels besought him saying If thou cast vs out send vs into the heard of svvine ✠verse 32 And he said to theÌ„ Goe But they going forth vvent into the svvine and behold the whole heard vvent vvith a violence headlong into the sea and they dyed in the vvaters ✠verse 33 And the svvineheardes sled and comming into the citie told al and of them that had been possessed of diuels ✠verse 34 And behold the vvhole citie vvent out to meete IESVS and vvhen they savv him they besought him that he vvould passe from their quarters ANNOTATIONS CHAP. VIII 4 Priest The Priests of the old law saith S. Chrysostome had authoritie and priuilege only to discerne who where healed of leprosie and to denounce the same to the people but the Priests of the new law haue power to purge in very deede the filth of the soule Therefore whosoeuer despiseth them is more vvorthie to be punished then the rebel Dathaâ— and his complices S. Chryso li. 3. de Sacerd. 4. Gift Our Sauiour willeth him to goe and offer his gift or sacrifice according as Moyses prescribed in that case because the other sacrifice being the holiest of al holies which is his body was not yet begonne So saith S. Aug. li. 2. q. Euang. q. 3. Cont. Aduers leg Preph li. â— c. 19. 20. â— Not worthy Orig. ho. 5. in diuers When thou eatest saith he and drinkest the body and bloud of our Lord he entereth vnder thy roofe Thou also therefore humbling thy self say Lord I am not worthy c. So said S. Chrysostom in his Masse and so doeth the Cath. Churche vse at this day in euery Masse See S. Augustine ep 118 ad Ianu. 14. His Wiues mother Of Peter specially among the rest it is euident that he had a wife but as S. Hiâ—rom sayth after they were called to be Apostles they had no more carnal companie with their wiues as he proueth there by the very wordes of our Sauiour * He that hath left wise c. And so in the Latin Churche hath been alwayes vsed that maried men may be and are daily made Priests either after the death of the wife or with her consent to liue in perpetual continencie And if the Greekes haue Priests that doe otherwise S. Epiphanius a Greeke Doctor telleth them that they doe it agaynst the ancient Canons and Paphnutius plainely signifieth the same in the first Councel of Nice But this is most playne that there was neuer either in the Greeke Church or the Latin authentical example of any that married after holy Orders 22. Let the dead By this we see that not only no wordly or carnal respect but no other laudable dutie toward our parents ought to stay vs from folowing Christ and choosing a life of greater perfection 26. He commaunded The Churche here signified by the boate or shippe and Catholikes are often tossed with stormes of persecution but Christ who seemed to sleepe in the meane time by the Churches prayers awaketh and maketh a calme CHAP. IX The Maisters of the Iewes he confuteth both with reasons and miracles a defending his remitting of sinnes 9 his eating with sinners 14 and his condescending to his weake Disciples vntil he haue made them stronger 18 shewing also in two miracles the order of his prouidence about the lewes and Gentils leauing the one when he called the other 27 he cureth tvvo blind men and one possessed 35 And hauing vvith so many miracles together confuted his enemies and yet they worse and worse vpon pitie toward the people he thinketh of sending true pastours vnto them verse 1 AND entring into a boate he passed ouer the vvater and came into his ovvne citie ✠verse 2 And * behold they brought to him one sicke of the palsey lying in bedde And IESVS seeing their faith said to the sicke of the palsey Haue a good hart sonne thy sinnes are forgiuen thee
thereby wrought in them that wonderful multiplication So the blessing of God is alwayes effectual and therfore here also he blessed the bread and by that blessing with the wordes folowing made it his body Ambros li. de his qui initi myst c. 9. Aug. ep 59 ad Paulinum Now whereas taking the cuppe it is said he gaue thankes We say that it is al one with blessing and that he blessed the cuppe as before the bread as it is euident by these wordes of S. Paul Calix cui benedicimus the cuppe which we blesse and therfore he calleth it Calicem benedictionis the cuppe of blessing vsing the same Greeke word that is spoken of the bread But why is it then said here he gaue thankes because we translate the wordes faithfully as in the Greeke and the Latin and because the sense is al one as we are taught by S. Paul before alleaged and by the fathers which cal this geuing of thankes ouer the cuppe or ouer the bread the blessing therof S. Iustin in fin 2. Apol. Panem Eucharistisatum S. Irenâ—e li. 4. c. 34. Panem in quo gratiâ— actâ— sunt S. Cyprian de coen do Calix solenni benedictione sacratus that is The bread blessed by geuing thankes vpon it The cuppe consecrated by solemne blessing 26. This is The bread and the wine be turned into the body and bloud of Christ by the same omnipotent power by which the world was made and the word was incarnate in the wombe of the virgin Damasc li. 4 c. 14. Cypr. de Coen Domini Amb. li. de myst init c. 9. 26. My body He said not This bread is a figure of my body or This wine is a figure of my bloud but This is my body and This is my bloud Damasc li. 4 c. 14. Theophyl in hunc locum Cone 2. Nâ—c act 6 to 4 eiusdem actionis in fine When some fathers cal it a figure or signe they meane the outward formes of bread and wine 28. Bloud of the new Testament As the old Testament was dedicated with bloud in these wordes This is the bloud of the Testament c. Heb. 9. so here is the institution of the new Testament in Christes bloud by these wordes This is the bloud of the new Testament c. Which is here mystically shed and not only afterward vpon the Crosse for the Greeke is the present tense in al the Euangelistes and S. Paul and likewise speaking of the body 1 Cor. 11. it is in the Greeke the present tense and Luc. 22. and in the Latin here And the Heretikes them selues so put it in their translations 29. Fruite of the vine S. Luke putteth these wordes before he come to the consecration whereby it seemeth that he speaketh of the wine of the Paschal lambe and therfore nameth it the fruite of the vine but if he speake of the wine which was now his bloud he nameth it notwithstaÌ„ding wine as S. Paule nameth the other bread for three causes first because it was so before as Eue is called Adams bone and Aarons rod deuoured their roddes Whereas they were not now roddes but serpents And He tasted the water turned into wine whereas it was now wine and not water and such like secondly because it keepeth the formes of bread and wine and things are called as they appeare as when Raphael is called a yong man Tob. 5. and Three men appeared to Abraham Gen. 18. whereas they were three Angels thirdly because Christ in this Sacrament is very true and principal bread and wine feeding and refreshing vs in body and soule to euerlasting life â—9 Not as I wil. A perfect example of obedience and submitting our self and our willes to Gods will and ordinance in al aduersity and that we should desire nothing temporal but vnder the condition of his holy pleasure and appointment 41. Watch and pray Hereof came Vigils and Nocturnes that is watching and praying in the night commonly vsed in the Primitiue Church of al Christians as is plaine by S. Cyprian and S. Hierom but afterward and vntil this day specially of Religious persons 69. Wench S. Gregorie declaring the difference of the Apostles before the receiuing of the Holy Ghost and after saith thus Euen this very Pastor of the Church him self at whose most sacred body we sitte how weake he was the wenche can tell you but how strong he was after his answer to the high Priest declareth Act. 5. 29 We must obey God rather then men Greg. ho. 20 â—o Euang. 74. To curse A goodly example and warning to mans infirmity and to take heede of presumption and to hang only vpon God in tentations 75. Wept bitterly S. Ambrose in his Hymne that the Church vseth at Laudes speaking of this saith Hoc ipsa Petra ecclesia canente culpam diluit When the Cocke crewe the Rocke of the Church him self washed away his fault S. August 1 Retract c. â—1 CHAP. XXVII The cheefe of the Ievves accuse him to Pilate the Gentil his betrayer and the Iudge and the Iudges wife testifying in the meane time manifoldly his innocencie 20 and persuade the common people also not only to preferre the murderer Barabbas but also to crie CRVCIFIGE Al to the reprobation of their vvhole nation and nothing but fulfilling the Scriptures 27 After many illusions 31 he is crucified by the Gentils 38 Which the Ievves seeing do triumph as if they had novv the victorie 45 But euen then by many vvonderful vvorkes he declareth his might to their confusion 57 Finally being buried they to make al sure set souldiars to keepe his sepulcher verse 1 AND vvhen morning vvas come al the cheefe Priestes and auncients of the people consulted together against IESVS that they might put him to death ✠verse 2 And they brought him bound and deliuered him to Ponce Pilate the President ✠verse 3 Then Iudas that betrayed him seeing that he vvas condemned â— repenting him returned the thirtie siluer peeces to the cheefe Priestes and auncients ✠verse 4 saying I haue sinned betraying iust bloud But they said what is that to vs looke thou to it ✠verse 5 And casting dovvne the siluer peeces in the temple he departed and vvent and hanged him self vvith an halter ✠verse 6 And the cheefe Priestes hauing taken the siluer peeces said It is not lavvful to cast them into the Córbana because it is the price of bloud ✠verse 7 And after they had consulted together they bought vvith them the potters field to be a burying place for strangers ✠verse 8 For this cause that field vvas called Hacéldama that is the field of bloud euen to this present day ✠verse 9 Then vvas fulfilled that vvhich vvas spoken by Ieremie the Prophet saying And they tooke the thirtie peeces of siluer the price of the priced vvhom they did price of the children of
the chaffe he vvil burne vvith vnquencheable fire ✠verse 18 Many other things also exhorting did he euangelize to the people ✠verse 19 * And Herod the Tetrarch vvhen he vvas rebuked of him for Herodias his brothers ' vvife and for al the euils vvhich Herod did ✠verse 20 ″ he added this also aboue al and shut vp Iohn into prison ✠verse 21 * And it came to passe vvhen al the people vvas baptized IESVS also being baptized and praying heauen vvas opened ✠verse 22 and the Holy Ghost descended in corporal shape as a doue vpon him and a voice from heauen vvas made Thou art my beloued sonne in thee I am vvel pleased ✠verse 23 And IESVS him self was beginning to be about thirtie yeres old as it was thought the sonne of Ioseph vvho vvas ″ of Heli ✠verse 24 vvho vvas of Matthat vvho vvas of Leui vvho vvas of Melchi vvho vvas of Ianné vvho vvas of Ioseph ✠verse 25 vvho vvas of Matthathias vvho vvas of Amos vvho vvas of Naum vvho vvas of Hesli vvho vvas of Naggé ✠verse 26 vvho vvas of Mahath vvho vvas of Matthathias vvho vvas of Semei vvho vvas of Ioseph vvho vvas of Iuda ✠verse 27 vvho vvas of Iohanna vvho vvas of Resa vvho vvas of Zorobabel vvho vvas of Salathiel vvho vvas of Neri ✠verse 28 vvho vvas of Melchi vvho vvas of Addi vvho vvas of Cosam vvho vvas of Elmadan vvho vvas of Her ✠verse 29 vvho vvas of IesuS vvho vvas of Eliézer vvho vvas of Iorim vvho vvas of Matthat vvho vvas of Leui ✠verse 30 vvho vvas of Simeon vvho vvas of Iudas vvho vvas of Ioseph vvho vvas of Iona vvho vvas of Eliacim ✠verse 31 vvho vvas of Melcha vvho vvas of Menna vvho vvas of Matthatha vvho vvas of Nathan vvho vvas of Dauid ✠verse 32 * vvho vvas of Iessé vvho vvas of Obed vvho vvas of Booz vvho vvas of Salmon vvho vvas of Naasson ✠verse 33 vvho vvas of Aminadab vvho vvas of Aram vvho vvas of Efron vvho vvas of Phares vvho vvas of Iudas ✠verse 34 vvho vvas of Iocob vvho vvas of Isaac vvho vvas of Abraham vvho vvas of Tharé vvho vvas of Nachor ✠verse 35 vvho vvas of Sarug vvho vvas of Ragau vvho vvas of Phaleg vvho vvas of Heber vvho vvas of Salé ✠verse 36 vvho vvas of Cainan vvho vvas of Arphaxad vvho vvas of Sem vvho vvas of Noë vvho vvas of Lamech ✠verse 37 vvho vvas of Mathusalé vvho vvas of Henoch vvho vvas of Iared vvho vvas of Malaleel vvho vvas of Cainan ✠verse 38 vvho vvas of Henos vvho vvas of Seth vvho vvas of Adam vvho vvas of God ANNOTATIONS CHAP. III. 20. He added this aboue al. The fault of Princes and other great men that can not only not abide to heare their faults but also punish by death or emprisonment such as reprehend them for the same specially if they warne them as Prophets and Priests doe from God is exceding great 23. Of Heli. Vvhereas in S. Matthevv Iacob is father to Ioseph and here Heli the case vvas thus Mathan named in S. Matthevv of his vvife called Escha begat Iacob and after his death Melchi named here in S. Luke of the same vvoman begat Heli so that Iacob and Heli vvere brethren of one mother This Heli therfore marrying and dying vvithout issue Iacob his brother according to the Lavv married his vvife and begat Ioseph and so raised vp seede to his brother Heli. whereby it came to passe that Iacob was the natural father of Ioseph which as S. Matthew saith begat him and Heli was his legal father according to the Law as S. Luke signifieth Euseb li. 1 Ec. Hist c. 7 Hiero. in 6. 1 Mat. Aug. li. 2 c. 2. 3 de cons Euang. CHAP. IIII. Christ going into the Desert to prepare him self before his manifestation ouercommeth the tentations of the Diuel 14 then beginning gloriously in Galilee 16 he sheweth to them of Nazareth his commission out of Esay the Prophet 23 insinuating by occasion the Ievves his countriemens reprobation 31 In Capharnaum his doctrine is admired 33 specially for his miracle in the Synagogue 38. from vvhich going to Peters house he shevveth there much more povver 42 Then retiring into the vvildernesse he preacheth aftervvard to the other cities of Galilee verse 1 AND IESVS ful of the Holy Ghost returned from Iordan and vvas driuen in the spirit into the desert ✠verse 2 fourtie daies and vvas tempted of the deuil And he did eate nothing in those daies and vvhen they vvere ended he vvas an hungred ✠verse 3 And the Deuil said to him If thou be the sonne of God say to this stone that it be made bread ✠verse 4 And IESVS made ansvver vnto him It is vvritten That not in bread alone shal man liue but in euery vvord of God ✠verse 5 And the Deuil brought him into an high mountaine and shevved him al the kingdoms of the vvhole vvorld in a moment of time ✠verse 6 and he said to him To thee vvil I giue this vvhole povver and the glorie of them for to me they are deliuered and to vvhom I vvil I doe giue them ✠verse 7 Thou therfore if thou vvilt adore before me they shal al be thine ✠verse 8 And IESVS ansvvering said to him It is vvritten Thou shalt adore the Lord thy God and him only shalt thou serue ✠verse 9 And he brought him into Hierusalem and set him vpon the pinnacle of the temple and he said to him If thou be the sonne of God cast thy self from hence dovvnevvard ✠verse 10 For it is vvritten that He hath giuen his Angels charge of thee that they preserue thee ✠verse 11 and that in their hands they shal beare thee vp lest perhaps thou knocke thy foote against a stone ✠verse 12 And IESVS ansvvering said to him It is said Thou shal not tempt the Lord thy God ✠verse 13 And al the tentation being ended the Deuil ″ departed from him vntil a time ✠verse 14 * And IESVS returned in the force of the spirit into Galilee and the fame vvent forth through the vvhole countrie of him ✠verse 15 And he taught in their synagogues and vvas magnified of al. ✠verse 16 * And he came to Nazareth vvhere he vvas brought vp and he entred according to his custom on the Sabboth day into the synagogue and he rose vp to reade ✠verse 17 And the booke of Esay the Prophet vvas deliuered vnto him And as he vnfolded the booke he found the place vvhere it vvas vvritten ✠verse 18 The Spirit of the Lord vpon me for vvhich he anointed me to euangelize vnto the poore he sent me to heale the contrite of hart ✠verse 19 to preach to the captiues remission and sight to the blinde to dimisse the bruised vnto remissiō to
vvhiles he ″ blessed them he departed from them and vvas caried into heauen ✠verse 52 And they adoring vvent backe into Hierusalem vvith great ioy ✠verse 53 and they vvere alvvaies in the temple praising and blessing God ANNOTATIONS CHAP. XXIIII 30. Tooke bread The Fathers in diuers places take this to be meant of the B. Sacrament Author operis imperf ho. 17. S. Augustine li. 39 de consensu Euang. c. 25 ser 140 de temp ep 59 ad Paulinum q. 1◠Paulinus him self in the next epistle before that among S. Augustines Venerable Bede also vpon this place Theophylacte vpon this place And that it should be meant of the holy Sacrament the forme of solemne taking the bread into his handes blessing it breaking it and reaching it to his disciples exceding proper to the consecration and common to none other vulgar benediction nor any where vsed but in Christs miraculous multiplying the loaues and the singular effecte in notifying Christ vnto them do proue And if it be the Sacrament as it is most probable then is it an euident example and vvarrant of ministration in one kinde 46. Penance to be preached He shevved vnto them out of the Scriptures not onely the things that were now accomplished in himself but also that were yet to come about his Church as where it should begin to vvit at Hierusalem and hovv farre it should goe to vvit to al nations that he might not suffer vs saith S. Augustine to erre neither in the bridegrome nor in the bride For this maketh manifestly against al Heretikes and Schismatikes that set vp nevv churches in particular countries dravving the people from the foresaid onely true Church vvhich from Hierusalem so grovveth ouer al nations til the end of the vvorld come 50. Blessed them Christ our high priest prefigured specially therein by Melchisedec often gaue his blessing to his somtimes by vvordes as Peace be to you somtimes by imposing his handes and now here by lifting vp his hands ouer his Disciples as it vvere for his farewel In vvhat forme the Scripture doth not expresse but very like it is that in forme of the crosse as Iacob the Patriarch blessed his nephewes for signification of Christs benediction for now the crosse began to be glorious among the faithful and the Apostles as it is most certaine by the fathers vvhich call it an ancient tradition vsed that signe for an external note of benediction Yea S. Augustine saith in Ps 30. Conc. 3 that Christ him self not without cause would haue his signe to be fixed in our foreheads as in the feate of shame fastnes that a Christian man should not be ashamed of the reproche of Christ and what forme can a Christian man vse rather to blesse him self or others then that which was dedicated in Christs death and is a conuenient memorial of the same Howsoeuer it be that the Bishops and Priests of Gods Church blesse with an external signe no man can reprehend being warranted by Christs owne example and action †THE ARGVMENT OF S. IOHNS GOSPEL S Iohns Gospel may be diuided into foure partes The first part is of the actes of Christ before his solemne manifestation of himselfe vvhile Iohn Baptist vvas yet baptizing Chap. 1. 2. 3. 4. The second of his Actes in Iurie hauing novv begonne his solemne manifestation in Galilee Mat. 4 12 the second Easter or Pasche of his preaching Chap. 5. For of the first pasche we had in the first part chap. 2 13 And the pasche of the Iewes was at hand And that feast vvhereof vve haue in this second part chap. 5 1 After this there was a festiual day of * the Iewes is thought of good Authors to be the feast of Pasche The third part is of his Actes in Galilee and in Iurīe about the third Pasche and after it cap. 6 to the 12. For so vve haue chap. 6 4 And Pasche the festiual day of * the Iewes was at hand The fourth part is of the fourth pasche vvhich vve haue in the end of the chap. 11 55 And the pasche of * the Iewes was at hand that is to say of the Holy vveeke of his Passion in Hierusalem chap. 12. vnto the end of the booke By vvhich diuision it is manifest that the intent of this Euangelist vvriting after the other three vvas to omit the Actes of Christ in Galilee because the other three had vvritten them at large and to reporte his Actes done in Iurie vvhich they had omitted And this he doth because Iurie vvith Hierusalem and the Temple beeing the principal parte of the Countrey there abode the principal of the Ievves both for authoritie and also for learning in the lavv or knovvledge of the Scriptures and therfore that vvas the place vvhere our Lord IESVS finding in the Head it selfe and in the leaders of the rest such vvilful obstinacie and desperate resistance as the Prophets had foretold did by this occasion much more plainely then in Galilee both say and proue at sundry times euen euery yere of his preaching himselfe to be the CHRIST that had bene so lōg promised vnto them expected of them the same CHRIST to be not onely a man as they imagined but also the natural consubstantial coëternal Sonne of God the Father vvho novv had sent him Therfore these vvere the vvordes and deedes that serued best the purpose of this Euangelist being to shevv the glorie excellencie of this person IESVS that thereby the Gētils might see hovv vvorthily Hierusalem the Ievves vvere reprobated vvho had refused yea crucified such an one and hovv vvel to their ovvne saluation themselues might doe to receiue him and to beleeue in him For this to haue bene his purpose him selfe declareth in the end saying These are written that you may beleeue that IESVS is CHRIST the Sonne of God and that beleeuing you may haue life in his name And herevpon it is that S. Hierome vvriteth thus in his life Iohn the Apostle whom IESVS loued very much the sonne of Zebedee the brother of Iames the Apostle whom Herod after our Lords Passion beheaded last of al wrote the Gospel at the request of the Bishops of Asia against Cerinthus and other Heretikes and specially against the assertion of the Ebionites then rising who say that Christ was not before MARIE Wherevpon also he was compelled to vtter his Diuine Natiuitie Of his three Epistles and of his Apocalypse shal be said in their ovvne places It folovveth in S. Hierome that In the Second persecution vnder Domitian fourtene yeres after the persecution of Nero he was exiled into the ile Patmos But after that Domitian was slaine and his actes for his passing crueltie repealed by the Senate vnder Nerua the Emperour he returned to Ephesus and there continuing vnto the time of Traiane the Emperour he founded and gouerned al the Churches of Asia and
chose Steuen a man ful of faith and of the holy Ghost and Philippe and Próchorus and Nicánor and Timon and Pármenas and Nicolas a stranger of Antioche ✠verse 6 These they did set in the presence of the Apostles and praying they imposed handes vpon them ✠verse 7 And the vvord of God increased and the number of the disciples vvas multiplied in Hierusalem excedingly a great multitude also of the priests obeied the faith ✠verse 8 And Steuen ful of grace and fortitude did great vvonders signes among the people ✠verse 9 And there arose certaine of that vvhich is called the Synagogue of the Libertines and of the Cyrenians and of the Alexandrians and of them that vvere of Cilicia and Asia disputing vvith Steuen ✠verse 10 and they could not resist the vvisedom and the Spirit that spake ✠verse 11 Then they suborned men to say they had heard him speake vvordes of blasphemie against Moyses and God ✠verse 12 They therfore stirred vp the people and the Auncients and the Scribes and running together they tooke him and brought him into the Councel ✠verse 13 and they set false vvitnesses that said This man ceaseth not to speake vvordes against the holy place and the Lavv. ✠verse 14 for vve haue heard him say that this same IESVS of Nazareth shal destroy this place and shal change the traditions vvhich Moyses deliuered vnto vs. ✠verse 15 And al that sate in the Councel beholding him savv his face as it vvere the face of an Angel ANNOTATIONS CHAP. VI. 1. Murmuring It commeth of humane infirmitie that in euery Societie of men be it neuer so holy there is some cause giuen or taken by the weake of murmur and difference which must euer be prouided for and staied in the beginning lest it grow to further schisme or sedition And to al such defects the more the Church increaseth in number and diuersitie of men and Prouinces the more it is subiect In al which things the spiritual Magistrates by the Apostles example and authoritie must take orders as time and occasion shal require 3. Seuen men We may not thinke that these Seuen here made Deacons were onely chosen to serue profane tables or dispose of the Churches mere temporalles though by that occasion only they may seeme to some now elected no expresse mention being made of any other function for diuers circumstances of this same place giue euidence and so doth al antiquitie that their Office stood not principally about profane things but about the holy Altar The persons to beÌ„ elected must be ful of the Holy Ghost and wisedom they must after publike praier be ordered and consecrated by the Apostles imposition of hands as Bishops and Priests were afterward ordered ep ad Tim where S. Paul also requireth in a maner the same conditions in them as in Bishops Al which would not haue beene prescribed for any secular stewardship Yea straight vpon their Ordering here no doubt by commission of the Apostles which they had not before their election they preached baptized disputed and as it may appeare by the wordes spoken of S. Steuen that he was ful of grace and fortitude they receiued great increase of grace by their Deaconship But S. Ignatius ep 2 ad Tral can best witnes of their Office and the Apostles maner and meaning in such things who writeth thus It behòueth also to please by al meanes the Deacons vvhich are for the ministerie of IESVS CHRIST For they are not seruiteurs of meate and drinke but ministers of the Church of God For vvhat are Deacons but imitatours or folovvers of Christ ministring to the Bishop as Christ to his Father vvorking vnto him a cleane and immaculate worke euen as S. Steuen to S. Iames c. S. Polycarpe hath the like in his epistle ad Philippenses And S. Denys writeth that their Office was about the Altar and putting the holy bread and chalice vpon the same S. Clement also Apost Const li. â— c. 61. that their Office among other things is to assist the Bishops and read the Gospel in the Seruice c. S. Cyprian in diuers places ep 65. ep 49 ad Cornel. calleth Deacons the Churches and the Apostles Ministers and their Office administrationens sacram an holy administration S. Hierom affirmeth in caput 7 Michcae and in episto 85 ad Euagriunâ— tom 2 Where he checketh some of them for preFerring them selues before Priests and putteth them in remembrance of their first calling that they be as the Leuites were in respect of the Priests of the old Law finally by S. Ambrose li. 1 Offâ—â— c. 41 and Prudentius in Hymno de S. Laurent speaking of S. Laurence the Deacon We may see their Office was most holy See S. Augustine also of the dignitie of Deacons ep 14â— ad Valerium Conc. Carthag 4. can 37. 38 39 41. CHAP. VII Steâ—â—â— being permitted to answer beginning at Abraham shevveth that God was with their fathers both in other places and also long before the Temple 4â— and that after it vvas built it could not be as they grosly imagined a house for God to dwel in 51 then he inuâ—igheth against their stifneckednes and telleth them boldly of their traiterous murdering of Christ as their fathers had done his Prophets afore him 54 Whereat they being vvood he seeth heauen open and IESVS therein his Diuine Maiestie 57 Whereat they become more mad so that they stone him to death Saul consenting he commending his soul to IESVS and humbly praying for them verse 1 AND the cheefe priest said Are these things so ✠verse 2 Vvho said Ye men brethren and fathers heare The God of glorie appeared to our father Abraham vvhen he vvas in Mesopotamia before that he abode in Charan ✠verse 3 and said to him Goe forth out of thy countrie and out of thy kinred and come into a land that I shal shevv thee ✠verse 4 Then vvent he forth out of the land of the Chaldees and dvvelt in Charan And from thence after his father vvas dead he translated him into this land vvherein you doe novv dvvel ✠verse 5 And he gaue him no inheritance in it no not the pase of a foote and he promised to giue it him in possession and to his seede after him vvhen as he had no childe ✠verse 6 And God spake to him That his seede shal be a sciourner in a strange countrie and they shal subdue them to seruitude and shal euil intreate them fourehundred yeres ✠verse 7 and the nation vvhich they shal serue vvil I iudge said God and after these things they shal goeforth and shal serue me in this place ✠verse 8 And he * gaue him the testament of circumcision and so he * begat Isaac and circumcised him the eight day and * Isaac Iacob and * Iacob the tvvelue Patriarches ✠verse 9 And the Patriarches through
vpon him so 23 that for their crying the Tribune commaundeth him to be scourged as Which yet by his vvisedom he escapeth verse 1 MEN brethren and fathers heare vvhat account I doe render novv vnto you ✠verse 2 And vvhen they had heard that he spake to them in the Hebrevv tongue they did the more keepe sileÌ„ce ✠verse 3 And he saith * I am a man a Ievve borne at Tarsus in Cilicia but brought vp in this citie at the feete of Gamaliel instructed according to the veritie of the lavv of the fathers an emulátour of the Lavv as also al you are this day ✠verse 4 vvho * persecuted this vvay vnto death binding deliuering into custodies men vvomeÌ„ ✠verse 5 as the high Priest doth giue me testimonie and al the auncients ✠verse 6 of vvhom * receiuing letters also to the brethren I vvent to Damascus that I might bring them thence bound to Hierusalem to be punished verse 7 And it came to passe as I vvas going and dravving nigh to Damascus at midday sodeÌ„ly from heauen there shone round about me much light ✠verse 8 and falling on the ground I heard a voice saying to me Saul Saul vvhy persecutest thou me ✠verse 9 And I ansvvered Vvho art thou Lord And he said to me I am IESVS of Nazareth vvhom thou persecutest ✠verse 10 And they that vvere vvith me savv the light in deede but the voice they heard not of him that spake vvith me ✠verse 11 And I said Vvhat shal I doe Lord And our Lord said to me Arise and goe to Damascus and there it shal be told thee of al things that thou must doe ✠verse 12 And vvhereas I did not see for the brightnesse of that light being led of my companions by the hand I came to Damascus ✠verse 13 And one Ananias a man according to the Lavv hauing testimonie of al the Ievves inhabitants ✠verse 14 comming to me and standing by me said to me Brother Saul looke vp And I the self same houre looked vp on him ✠verse 15 But he said The God of our fathers hath prëordained thee that thou shouldest knovv his vvil and see the Iust one and heare a voice from his mouth ✠verse 16 because thou shalt be his vvitnes to al men of those things vvhich thou hast seen and heard ✠verse 17 And novv vvhat tariest thou Rise vp and be baptized vvash avvay thy sinnes inuocating his name ✠verse 18 And it befel me returning into Hierusalem and praying in the temple that I vvas in a traunce ✠verse 19 and savv him saying vnto me Make hast and depart quickely out of Hierusalem because they vvil not receiue thy testimonie of me ✠verse 20 And I said Lord they knovv that I did cast into prison and beate in euery synagogue them that beleeued in thee ✠verse 21 And vvhen the bloud of Steuen thy vvitnes vvas shed I stoode by and consented and kept the garments of them that killed him ✠verse 22 And he said to me Goe for into the Gentiles a farre vvil I send thee ✠verse 23 And they heard him vntil this vvord and they lifted vp their voice saying Avvay vvith such an one from the earth for it is not meete he should liue ✠verse 24 And vvhen they cried out and threvv of their garments and cast dust into the aire ✠verse 24 the Tribune commaunded him to be caried into the castel and to be beaten vvith vvhippes and that he should be tormented to knovv for vvhat cause they did so crie at him ✠verse 25 And vvhen they had bound him very straight vvith thoÌ„gs Paul saith to the Centurion standing by him Is it lavvful for you to vvhippe a man that is a Romane and vncondemned ✠verse 26 Vvhich the Centurion hearing vvent to the Tribune and told him saying Vvhat vvilt thou doe for this man is a citizen of Rome ✠verse 27 And the Tribune comming said to him Tel me art thou a Romane But he said Yea. ✠verse 28 And the Tribune ansvvered I obtained this citie vvith a great summe And Paul said But I vvas also borne to it ✠verse 29 Immediatly therfore they departed from him that vvere to torment him The Tribune also feared after he vnderstoode that he was a citizeÌ„ of Rome and because he had bound him ✠verse 30 But the next day meaning to knovv more diligently for vvhat cause he vvas accused of the Ievves he loosed him and commaunded the Priests to come together and al the Councel bringing forth Paul he set him among them CHAP. XXIII As the people in the tumult so also the very châ—efe of the Ievves in their Councel shevv them selues obstinaâ—â— and vvilful persecutors of the truth in S. Pauls person Whose behauiour tovvardes them is ful of constancie modestie and vvisedom 11 Christ also by a vision encouraging him and foretelling that he shal to Rome 12 Yea they conspire vvith 40 men to kil him traiterously 1â— But the matter being detected the Romane Tribune conueigheth him strongly to Caesaréa verse 1 AND Paul looking vpon the Councel said Men brethren I vvith al good conscience haue conuersed before God vntil this present day ✠verse 2 And the high Priest Ananias commaunded them that stoode by him to smite him on the mouth ✠verse 3 Then Paul said to him God shal strike thee thou vvhited vvall And thou sitting iudgest me according to the lavv and contrarie to lavv doest thou commaund me to be smitten ✠verse 4 And they that stoode by said Doest thou reuile the high Priest of God ✠verse 5 And Paul said â— I knevve not brethren that he is the high Priest For it is vvritten The prince of thy people thou shalt not misspeake ✠verse 6 And Paul knovving that the one part vvas of Sadducees and the other of Pharisees he cried out in the Councel Men brethren * I am a Pharisee the sonne of Pharisees of the hope and resurrection of the dead am I iudged ✠verse 7 And vvhen he had said these things there rose dissension betvvene the Pharisees and Sadducees and the multitude vvas diuided ✠verse 8 For the â— Sadducees say * there is no resurrection nor Angel nor spirit but the Pharisees confesse both ✠verse 9 And there vvas made a great crie And certaine of the Pharisees rising vp stroue saying Vve finde no euil in this man vvhat if a spirit hath spoken to him or an Angel ✠verse 10 And vvhen there vvas risen great dissensioÌ„ the Tribune fearing lest Paul should be torne in peeces by them coÌ„maunded the souldiars to goe dovvne and to take him out of the middes of them and to bring him into the castel ✠verse 11 And the night folovving our Lord standing by him said Be constant for as thou hast testified of me in Hierusalem so must thou testifie at Rome
vvith Iohn to Samaria to confirme the nevvly baptized vvhere he reproueth Simon Maguâ— Act. 8. 19 35 2 He healeth Aeneas at Lydda and raiseth Tabitha from death at Ioppè Act. 9.    He is vvarried and taught by a vision to preach so Cornelius a Gentil Act. 10. He defendeth his receiuing of the Gentiles Act. 11. and recordeth Act. 15 that God called the first Gentiles by his ministerie so that Paules first preaching to them and his going to Arabia must be after this See S. Chrys in Act. ho. 22. Euseb li. 2 c. 3. 20 36 3 He continueth preaching in diuers partes of Iurie and the prouinces adioyning About tvvo yeres after this S. Paul visiteth him at Hierusalem Gal. 1.    He preacheth in Syria and the Prouinces of Asia minor Bythynia Poutus Galatia Cappodocia ordaining Bishops and Priests in diuers places 1 Pet. 1. Nacepho li. 2 c. 35. Platina in Petro. 23 39 6 He goeth to Antioche preaching there and making that his Seate yet not remaining there continually but for the affaires of the Church departing thence sometime to Hierusalem sometime to other places Hiero. in Catalogo Ignat. ad Magnesianos    At Hierusalem he is cast into prison after the putting of S. Iames to death by the commaundement of Herod he is praied for by the vvhole Church deliuered out of prison by an Angel Act. 12. Claudij Nat. DnÌ„i Ascen  2 44 11 Auoiding the furie of Herod he leaueth Iurie againe He appointeth Euodius Bishop in Antioche Euseb in Chron. li. â— c. 16. Suidâ—s Ignat ad Antiochen And passing by Corinth HE CAME TO ROME to conuince Simon Magus Hiero. in Catalogo Euseb li. 2 c. 12. 13. 24. Concil to 1.    He approueth declareth the Gospel of S. Marke to be Canonical Hiero. in Catalâ— Euseb li. 2 c. 14.    Hauing founded the Church at Rome and planted his Apostolical Seate there aftervvard absent from the citie either expelled thence vvith other Ievves Cornel. Tacit in Claudio or rather according to the office of his Apostleship leauing it for a time he visited other Churches and came to Hierusalem againe vsing both in his absence and presence Linus and Cletus for his coadiutors To. 2 Concil pag. â—56 Epiph to 2. Haeres 27. 9 52 18 He holdeth the first Councel Act. 15. He is reprehended at Antioche by S. Paul Galat. 1. except that difference fell before the Councel as some thinke August â—p 19.    He returneth to Rome againe the Romane faith by his diligence novv made famous through the vvorld Ro. 1. 15. Theodoret. in 16. Ro. Thence he vvriteth his first epistle 1 Pet. 5. Euseb li. 2 c. 14. Hiero. in Catalogo    He sendeth S. Marke to Alexandria and others to plant the faith in diuers partes of the vvorld Grego li. 5 ep 60. li. 6 ep 37. Niâ—opho li. 2 c. 35.    He vvriteth his second epistle a litle before his death vvhich Christ reuealed to him to be at hand 2 Pet. 1. He taketh order for his successor Neronis Nat. DnÌ„i Ascen  14 70 37 He vvas finally crucified at Rome See the last Annot. Ioan. c. 21. FOELIX ECCLESIA cui totam doctrinam Apostoli cum suo sanguine profuderunt vbi PETRVS Passioni Domini adaequatur vbi PAVLVS Ioannis Baptissae exitu coronatur Tertul. de Praescript NON ita coelum splendescit quando radios sol demittit quemadmodum ROMANORVM VRBS duas illas lampades vbique tertarum effundens Chrys in ep Ro. hom 32 in moral Prudent in Hymno de S. Laurent Hiâ— nempe iam regnant duâ— Apostolorum principes Alter vocator Gentium Alter cathédram possidens Primam recludis creditas Aeternitatis ianuas Merita Petri Pauli propter eundem Passionis diem celebrius solenniter Roma commendat S. Aug. de cons Euang. li. 1 c. 10. A TABLE OF S. PAVL Tiberij Natiuit Ascen  18 34 1 SEVEN Deacons are elected and ordered by imposition of handes Act. 6.    Steuen the principal of them maketh a blessed sermon for vvhich he vvas stoned to death Saul aftervvard Paul consenting and aiding therevnto Act. â— 19 35 2 Saul by commission persecuteth Act. 9.    In his iourney to Damascùs he is conuerted Ibid.    He goeth into Arabia and preacheth there Galat. 1. 22 38 5 Paul returneth to Damascus vvhere being in danger he escapeth let dovvne in a basket by the vvall Act. 9.    Thente he commeth to Hierusalem to see Peter Galat. 1. Vvhere being in danger of his life the brethren conuey him out of the citie to Caesaréa and thence to Tarsus Act. 9.    He preacheth in the partes of Syria and Cilicia Galat. 1. and at Antioche vvhere the Christians vvere first called by that name Act. 11.    He and Barnabas being seuered from the rest of the Disciples by the appointmeÌ„t of the holy Ghost and after fasting and praier by imposition of handes consecrated Apostles and Bishops they comme to Cypres vvhere he conuerted the Proconsul Act. 13.    He preacheth in Lycaonia and at Lystra is almost stoned to death He appointeth Priests in euery Church and returning by Pisidia came againe to Antioche vvhence they first departed Act. 14. Claudij Natiuit Ascen  9 52 18 At Antioche and there about he remaineth Act. 14 vntil the controuersie touching the obseruation of Moyses lavv for resolution vvhereof he and Barnabas ascend to Hierusalem Vvhere they are appointed to bring the determination of the Councel to Antioche And from thence passing through Syria and Cilicia they teach the Christians to obserue the decrees of the Apostles and Auncients Act. 15.    Doing the same in the cities of Lycaonia and others adioining by a vision he is vvarned to passe ouer the sea and so commeth into Macedonia vvhere he planteth the Gospel Act. 16.    Hence forvvard S. Luke pursueth S. Pauls storie chapter by chapter vntil his apprehension in Hierusalem and arriual at Rome in this order    He returneth from Macedonia by Thessalonica to Athens vvhere he conuetteth many namely S. Denys Areopagita Act. 17.    From Athens he commeth to Corinth vvhere he remaineth 18 moneths Act. 1â— and hauing visited the Churches of Asia Act. 19 he commeth backe to Corinth Act. 20. Vvhence he vvriteth his epistle to the Romanes Ro. 15.    From Corinth he saileth to Tróas in Asia vvhere vpon a Sunday he raised Eutychus from death preaching til midnight from Tróas he commeth to Milétum by sea and there sendeth for the Bishops and Auncients of Ephesus and exhorteth them Act. 20.    Thence comming to Hierusalem he
fathers in the prophets ✠verse 2 last of al in these daies hath spoken to vs in his Sonne vvhom he hath appointed heire of al by vvhom he made also the vvorldes ✠verse 3 * Vvho being the brightnesse of his glorie and ″ the figure of his substance carying al things by the vvord of his povver making purgation of sinnes sitteth on the right hand of the Maiestie in the high places ✠verse 4 being made so much better then Angels as he hath inherited a more excellent name aboue them ✠verse 5 For to vvhich of the Angels hath he said at any time Thou art my sonne to day haue I begotten thee and againe I vvil be to him a father and he shal be to me a sonne ✠verse 6 And vvhen againe he bringeth in the first begotten into the vvorld he saith And â— let al the Angels of God adore him ✠verse 7 And to the Angels truely he saith He that maketh his Angels spirites and his ministers a flame of fire ✠verse 8 But to the Sonne Thy throne ô God for euer euer a rod of equitie the rod of thy kingdom ✠verse 9 Thou hast loued iustice and hated iniquitie therfore thee God thy God hath anointed vvith the oile of exultation aboue thy fellovves ✠verse 10 And Thou in the beginning ô Lord didst found the earth and the vvorkes of thy handes are the heauens ✠verse 11 They shal perish but thou shalt continue and they shal al vvaxe old as a garment ✠verse 12 And as a vesture shalt thou chaunge them they shal be changed but thou art the self same and thy yeres shal not faile ⊢ ✠verse 13 But to vvhich of the Angels said he at any time Sit on my right hand vntil I make thine enemies the footestoole of thy feete ✠verse 14 Are they not al ministring spirits sent to minister for them vvhich shal receiue the inheritance of saluation ANNOTATIONS CHAP. I. 3. The figures To be the figure of his substance signifieth nothing els but that vvhich S. Paul speaketh in other vvordes to the Phillippians c. 2. v 6. that he is the forme and most expresse resemblance of his fathers substance So S. Ambrose and others expound it and the Greeke vvord Character is very significant to that purpose Note also by this place that the Sonne though he be a figure of his â—athers substance is notvvithstanding of the same substance So Christes body in the Sacrament and his mystical death and sacrifice in the same though called a figure image or representation of Christes visible body and sacrifice vpon the Crosse yet may be and is the self same in substance 6. Let al the Angels adore The Heretikes maruel that vve adore Christ in the B. Sacrament vvhen they might learne by this place that vvheresoeuer his person is there it ought to be adored both of men and Angels And vvhere they say it vvas not made present in the Sacrament nor instituted to be adored vve ansvver that no more vvas he incarnate purposely to be adored but yet straight vpon his descending from heauen it vvas the duety both of Angels and al other creatures to adore him CHAP. II. He inferreth of the foresaid that it shal be incomparably more damnable for them to neglect the nevv Testament then the old 3 considering the irrefragable authoritie of the Apostles also 5 Then he prosecuteth the excellencie of Christ aboue the Angels 9 vvho neuertheles vvas made lesser then Angels to suffer and die for men to destroy the dominion of the Diuel 15 to deliuer men from feare of death 17 and to be a fitte Priest for men verse 1 THERFORE more aboundantly ought vve to obserue those things vvhich vve haue heard lest perhaps vve runne out ✠verse 2 For if the vvord that vvas spoken by Angels became sure and al preuarication and disobedience hath receiued a iust retribution of revvard ✠verse 3 hovv shal vve escape if vve neglect so great saluation vvhich vvhen it vvas begonne to be declared by our Lord of them that heard vvas confirmed on vs ✠verse 4 * God vvithal testifying by signes vvonders and diuers miracles distributions of the holy Ghost according to his vvil ✠verse 5 For not to Angels hath God made subiect the world to come whereof vve speake ✠verse 6 But one hath testified in a certaine place saying Vvhat is man that thou art mindeful of him or the sonne of man that thou visitest him ✠verse 7 Thou didst minish him litle lesse then Angels with glorie and honour thou hast crovvned him and constituted him ouer the vvorkes of thy handes ✠verse 8 Al things hast thou made subiect vnder his feete For in that he subiected al things to him he left nothing not subiect to him But novv vve see not as yet al things subiected to him ✠verse 9 But * him that vvas a litle lessened vnder the Angels vve see IESVS because of the passion of death crovvned vvith glorie and honour that through the grace of God he might tast death for al. ✠verse 10 For it became him for vvhom al things and by vvhom al things that had brought many children into glorie to consummate the author of their saluation by his passion ✠verse 11 For he that sanctifieth and they that be sanctified al of one For the which cause he is not ashamed to call them brethreÌ„ ✠verse 12 saying I vvil declare thy name to my brethren in the middes of the Church vvil I verse 13 praise thee And againe Ivvil haue affiance in him And againe Behold here am I and my children vvhom God hath giuen me ✠verse 14 Therfore because the children haue communicated vvith flesh bloud him self also in like maner hath been partaker of the same that * by death he might destroy him that had the empire of death that is to say the Deuil ✠verse 15 and might deliuer them that by the feare of death through al their life vvere subiect to seruitude ✠verse 16 For no vvhere doth he take Angels but the seede of Abraham he taketh ✠verse 17 Vvherevpon he ought in al things to be like vnto his brethren that he might become a merciful and faithful high Priest before God that he might repropitiate the sinnes of the people ✠verse 18 For in that vvherein him self suffered and vvas tempted he is able to helpe them also that are tempted CHAP. III. By example of Christ vvho is incomparably more excellent then Moyses also he exhorteth them to be faithful vnto God 7 Their revvard shal be to enter into euerlasting rest if they perseuere as contrarievvise to be excluded as vvas shadowed in their forefathers in the vvildernes if they sinne and become incredulous verse 1 WHEREFORE holy brethren partakers of the heauenly vocation
his humanity but for that his petigree is not set out in the Genesis as the genealogie of other Patriarches is but is sodenly induced in the holy historie no mention made of his stocke tribe beginning or ending and therfore in that case also resembling in a sort the sonne of God vvhose generation vvas extraordinarie miraculous and ineffable according to both his natures lacking a father in the one and a mother in the other his person hauing neither beginning nor ending and his kingdom and Priesthod specially in him self and in the Church being eternall both in respect of the time past and the time to come as the said Doctor in the same epistle vvriteth 4. Behold To proue that Christes Priesthod far passeth the Priesthod of Aaron and the Priesthod of the nevv Testament the Priesthod of the old lavv and consequently that the sacrifice of our Sauiour and the sacrifice of the Church doth much excel the sacrifices of Moyses lavv he disputeth proâ—oundly of the preeminences of Melchisedec aboue the great Patriarch Abraham vvho vvas father of the Leuites 4. Tithes The first preeminence that Abraham paied tithes and that of the best and most cheefe things that he had vnto Melchisedec as a duety and homage not for him self onely in person but for Leui vvho yet vvas not borne and so for the vvhole Priesthod of Leuies stocke acknovvledging thereby Melchisedec not onely to be a Priest but his Priest and Superior and so of al the Leuitical order And it is here to be obserued that vvhereas in the 14 of Genesis vvhence this holy narration is taken both in the Hebrue and in the 70 it standeth indifferent or doubtfull vvhether Melchisedec paied tithes to Abraham or tooke tithes of him the Apostle here putteth al out of controuersie plainely declaring that Abraham paid tithes to the other at the inferiour to his Priest and Superior And touching paiment of tithes it is a natural duety that men ovve to God in al lavves and to be giuen to his Priests in his behalfe for their honour and liuelihod Iacob promised or vovved to pay them Gen. 28. Moyses appointed them Leuit. 27. Num. 18. Deut. 12. 14. 26. Christ confirmeth that duety Mat. 23 and Abraham specially here giueth them to Melchisedec plainely thereby approuing them or their equiualent to be due to Christ and the Priesthod of the nevv Testament much more then either in the lavv of Moyses or in the lavv of Nature Of vvhich tithes due to the Clergie of Chrises Church see S. Cyprian ep 66. S. Hierom ep 1 c. 7. and ep 2 c. 5. to Hellodorus and Nepolianus S. Augustine ser 119 de tempore 7. Is blessed of the better The second preeminence is that Melchisedec did blesse Abraham vvhich vve see here S. Paul maketh a great and soueraine holy thing grounding our Sauiours prerogatiue aboue the vvhole order of Aaron therein and vve see that in this sort it is the proper act of Prieshod â— and that vvithout al controuersie as the Apostle saith he is greater in dignitie that hath authority to blesse then the person that hath not and therfore the Priests vocation to be in this behalfe far aboue any earthly king vvho hath not povver to giue benediction in this sacred maner neither to man nor other creature As here Melchisedec so Christ blessed much more and so haue the Bishops of his Church done and do Vvhich no man can maruel that our forefathers haue so highly esteemed and sought for if he marke the vvonderful mysterie and grace thereof here expressed 〈…〉 also vvhich here taketh blossing of Melchisedec him self though in an inferior sort blessed his sonnes as the other Patriarches did and fathers do their children by that example 11. If consummation The principal proposition of the vvhole epistle and al the Apostle discourse is inserted grounded vpon the former prerogatiues of Melchisedec aboue Abraham and Leul that is that the end perfection accomplishment and consummation of al mans dueties and debtes to God by the general redemption satisfaction full price and perfect ransom of al mankind vvas not atchieued by any or al the Priests of Aarons order not by any sacrifice or act of that Priesthod or of al the lavv of Moyses vvhich vvas grounded vpon the Leuitical Priesthod but by Christ and his Priesthod vvhich is of the order and rite of Melchisedec 11. What necessitie This disputation of the preeminence of Christes Priesthod aboue the Leuitical order is against the erroneous persuasion of the Ievves that thought their lavv Priesthod and sacrifices to be euerlasting and to be sufficient in them selues vvithout any other Priest then Aaron and his successors and vvithout al relation to Christes Passion or any other redemption or remission then that vvhich their Leuitical offices did procure not knovving that they vvere all figures of Christes death and to be ended and accomplished in the same Vvhich point vvell vnderstood and kept in mind vvill cleere the vvhole controuersie betvvixt the Catholikes and Protestants concerning the sacrifice of the Church for the scope of the Apostles disputation being to auouch the dignity preeminence necessitie and eternal fruite and effect of Christes Passion he had not to treate at all of the other vvhich is a sacrifice depending of his Passion specially vvriting to the Hebrues that vvere to be instructed and reformed first touching the sacrifice of the Crosse before they could fruitfully heare any thing of the other though in couert and by most euident sequele of disputation the learned and faithfull may easily perceiue vvherevpon the said Sacrifice of the Church vvhich is the Masse is grounded And therfore S. Hierom saith ep 126 that al these commendations of Melchisedec are in the type of Christ euius profectus Ecclesiae sacramenta sunt 12. Translated Note vvel this place and you shal perceiue thereby that euery lavvful forme and manner of lavv state or gouernement of Gods people dependeth on Priesthod riseth standeth falleth or altereth vvith the Priesthod In the lavv of Nature the state of the people hanged on one kind of Priesthod in the lavv of Moyses of an other in the state of Christianity of an other and therfore in the former sentence the Apostle said that the Ievvish people or Commonvvealth had their lavv vnder the Leuitical Priesthod and the Greeke more properly expresseth the matter that they vvere legitimated that is to say made a lavvful people or communitie vnder God by the Priesthod for there is no iust nor lavvful Commonvvealth in the vvorld that is not made legal and Gods peculiar and distinguished from vnlavvful Commonvveales that hold of false goddes or of none at al by Priesthod Vvherevpon it is cleere that the nevv lavv and al Christian peoples holding of the same is made lavvful by the Priesthod of the nevv Testament and that the Protestants shamefully are deceiued and deceiue others that vvould haue Christian Commonvveales to lacke
an external Priesthod or Christes death to abolish the same for this is a demonstration that if Christ haue abolished Priesthod he hath abolished the nevv lavv vvhich is the nevv Testament and state of Grace vvhich as Christian Commonvvealths liue vnder Neither vvere it true that the Priesthod vvere traÌ„slated vvith the Lavv if al external Priesthod ended by Christes death vvhere the nevv lavv began for so the lavv should not depend on Priesthod but dure vvhen al Priesthod vvere ended vvhich is against S. Paules doctrine Furthermore it is to be noted that this legitimation or putting Communities vnder lavv and Priesthod of vvhat order soeuer is no othervvise but ioyning one vvith an other in one homage or sacrifice external vvhich is the proper act of Priesthod for as no lavvful state can be vvithout priesthod so no priesthod can be vvithout sacrifice And vve meane alvvaies of Priesthod sacrifice taken in their ovvne proper signification as here S. Paul taketh them for the constitution difference alteration or traÌ„slation of states and lavves rise not vpon any mutation of spiritual or metaphorically taken Priesthod or sacrifice but vpon those things in proper acception as it is most plaine Lastly it foloweth of this that though Christ truely sacrificed him self vpon the Crosse there also a Priest according to the order of Melchisedec and there made the ful redemption of the vvorld confirmed and consummated his compact and Testament and the lavv and priesthod of this his nevv and eternal state by his bloud yet that can not be the forme of sacrifice into vvhich the old Priesthod and sacrifices vvere translated vvherevpon the Apostle inferreth the translation of the Law For they all vvere figures of Christes death and ended in effect at his death yet they vvere not altered into that kind of sacrifice vvhich vvas to be made but once and vvas executed in such a sort that peoples and nations Christened could not meete often to vvorship at it nor haue their law and Priestes constituted in the same though for the honour and duety remembrance and representatioÌ„ thereof not onely vve Christianâ— but also al peoples faithful both of Iewes Gentiles haue had their priesthod and sacrifices according to the difference of their states Vvhich kind of Sacrifices vvere translated one into an other and so no doubt is the Priesthod Leuitical properly turned into the Priesthod and sacrifice of the Church according to Melchisedecks rite and Christes institution in the formes of bread and vvine See the next note 17. A Priest for euer Christ is not called a Priest for euer onely for that his person is eternal or for that he sitteth on the right hand of God and perpetually praieth or maketh intercession for vs or for that the effect of his death is euerlasting for al this proueth not that in proper signification his Priesthod is perpetual but according to the iudgement of al the fathers grounded vpon this deepe and diuine discourse of S. Paul and vpon the very nature definition and propriety of Priesthod and the excellent act and order of Melchisedec and the state of the new law he is a Priest for euer according to Melchisedecks order specially in respect of the sacrifice of his holy body and bloud instituted at his last supper and executed by his commission commaundement and perpetual concurrence vvith his Priests in the formes of bread and vvine in vvhich things onely the said high Priest Melchisedec did sacrifice For though S. Paul make no expresse mention hereof because of the depth of the mysterie and their incredulity or feeblenesse to vvhom he vvrote yet it is euident in the iudgement of all the learned fathers vvithout exception that euer vvrote either vpon this epistle or vpon the 14 of Genesis or the Psalme 109 or by occasion haue treated of the sacrifice of the altar that the eternity and proper act of Christes Priesthod and consequently the immutability of the new law consisteth in the perpetual offering of Christes body and bloud in the Church Which thing is so vvell knowen to the Aduersaries of Christes Church and Priesthod and so graunted that they be forced impudently to cauill vpon certaine Hebrue particles that Melchisedec did not offer in bread and vvine yea and vvhen that vvill not serue plainely to deny him to haue been a Priest vvhich is to giue checkmate to the Apostle and to ouerthrow all his discourse Thus vvhiles these vvicked men pretend to defend Christes onely Priesthod they in deede abolish as much as in them lieth the vvhole order office and state of his eternall law and Priesthod Arnobius saith By the mysterie of bread and vvine he vvas made a Priest for euer And againe The eternal memorie by vvhich he gaue the food of his body to them that feare him in psal 109. 110. Lactatius In the Church he must needes haue his eternal Priesthod according to the order of Melabisedec Li. 14. Institut S. Hierom to Luagrius Aarons Priesthod had an end bus Melchisedecks that is Christes and the Churches is perpetuall both for the time past and to come S. Chrysostom therfore calleth the Churches sacrifice hostiaâ— inconsumptibâ—em an host or sacrifice that can not be consumed ho. 17 in 9 Hebr. S. Cyprian bostiam qua sublatae nulla esset futura religio an host vvhich being taken away there could be no religion de Canaâ— Dâ—mini nu 2. Emissenus perpetuam oblationem perpetuò currentem redemptionem a perpetual oblation and a redemption that runneth or continueth euerlastingly ho. 5 de Pasch And our Sauiour expresseth so much in the very institution of the B. Sacrament of his body and bloud specially vvhen he calleth the later kind the nevv Testament in his bloud signifying that as the old law vvas established in the bloud of beastes so the new vvhich is his eternal Testament should be dedicated and perpetual in his owne bloud not onely as it vvas shed on the Crosse but as giuen in the Chalice And therfore into this sacrifice of the altar saith S. Augustine li. 17 de Ciuit. c. 20. S. Leo ser 8 de Passione and the rest vvere the old sacrifices to be translated See S. Cyprian ep 63 ad Cecil nu 2. Ambrose de Sacram. li. 5. 6. 4. S. Augustine in Psal 33. Conc. â— and li. 17. de Ciuit. c. 17. S. Hierom ep 17. c. 2. ep 126. Epiph. har 55. Theodoret in Psal 109. Damascene li. 4. c. 14. Finally if any of the fathers or all the fathers had either vvisedom grace or intelligence of Gods vvorde and mysteries this is the truth If nothing vvil serue our Aduersaries Christ Iesus confound them and defend his eternal Priesthod and state of his new Testament established in the same 18. Of the former commaundement The vvhole law of Moyses conteining all their old Priesthod sacrifice sacraments and ceremonies is called the Old commaundement and the new Testament conteining
the sacrifice of Christes body and bloud and al the sacraments and graces giuen by the same is named the Nevv mandatum for vvhich our forefathers called the Thursday in the holy vveke Maundy thursday because that in it the new law and Testament was dedicated in the Chalice of his bloud the old mandatum law Priesthod and sacrifices for that they vvere insufficient and vnperfect being taken avvay and this new sacrifice after the order of Melchisedec giuen in the place thereof 19. The introduction Euer obserue that the abrogation of the old law is not an abolishing of al Priesthod of al Priesthod but an introductiō of a new conteining the hope of eternal things vvhere the old had but temporal 21. With an othe This othe signifieth the infallible and absolute promis of the eternitie of the new Priesthod and state of the Church Christ by his death and bloud shed in the sacrifice of the Crosse confirming it sealing it and making him self the surety and pledge therof For though the new Testament vvas instituted giuen and dedicated in the Supper yet the vvarrant confirmation and eternal operation therof vvas atchieued vpon the Crosse in the one oblation and one general and euer lasting redemption there made 23. Being many The Protestants not vnderstanding this place feine very folishly that the Apostle should make this difference betvvixt the old state and the new that in the old there were many Priests in the new none at all but Christ Which is against the Prophet Esay specially prophecying of the Priests of the new Testament as S. Hierom declareth vpon the same place in these vvordes You shal be called the Priests of God the ministers of our God shal it be said to your it taketh away al visible Priesthod consequently the lawful state that the Church and Gods people haue in earth vvith al Sacraments and external vvorship The Apostle then meaneth first that the absolute sacrifice of cōsummation perfection and vniuersal redemption vvas but one once done and by one onely Priest done and therfore it could not be any of the sacrifices or al the sacrifices of the Iewes law or vvrought by any or by all of them because they vvere a number at once and succeding one an other euery of their offices and functions ending by their death and could not vvorke such an eternal redemption as by Christ onely vvas vvrought vpon the Crosse Secondly S. Paul insinuateth therevpon that Christ neuer loseth the dignitie or practise of his eternal Priesthod by death nor othervvise neuer yeldeth it vp to any neuer hath successors after him that may enter into his roome or right of Priesthod as Aaron and al other had in the Leuitical Priesthod but that him self vvorketh and concurreth vvith his ministers the Priests of the new Testament in al their actes of Priesthod as vvel of sacrifice as Sacrament blessing preaching praying and the like vvhat so euer This therfore vvas the fault of the Hebrues that they did not acknowledge their Leuitical sacrifices and Priesthod to be reformed and perfited by Christes sacrifice on the Crosse and against them the Apostle onely disputeth and not against our Priests of holy Church or the number of them vvho al confesse their Priesthod and al exercises of the same to depend vpon Christes onely perpetual Priesthod 27. This did he once This is the special preeminence of Christ that the offereth for other mens sinnes onely hauing none of his owne to offer for as al other Priests both of the old and new law haue And this againe is the special dignitie of his owne person not communicable to any other of vvhat order of Priesthod so euer that he by his death which is the onely oblation that is by the Apostle declared to be irreiterable in it self paied the one full sufficient ransom for the redemption of all sinnes CHAP. VIII Out of the same Psalme 109 he vrgeth this also Sit thou on my right hand shevving that the Leuitical tabernacle on earth vvas but a shadovv of his true Tabernacle in heauen vvithout vvhich he should not be a Priest at all 6 Vvhereas he is of a better Priesthod the◠they as also he proueth by the excellencie of the nevv Testament aboue the old verse 1 BVT the summe concerning those things vvhich be said is Vve haue such an high priest vvho is sette on the right hand of the seate of maiestie in the heauens ✠verse 2 a minister of the holies and of the true tabernacle vvhich our Lord pight not man ✠verse 3 For euery high priest is appointed to offer giftes and hostes vvherfore it is ″ necessarie that he also haue some thing that he may offer ✠verse 4 ″ if then he vvere vpon the earth neither vvere he a priest vvhereas there vvere that did offer giftes according to the Lavv ✠verse 5 that serue the exampler shadow of ″ heauenly things As it vvas ansvvered Moyses vvhen he finished the tabernacle * See quod he that thou make al things according to the exampler vvhich vvas shevved thee in the mount ✠verse 6 But novv he hath obtained a better ministerie by so much as he is mediatour of a better testament vvhich is established in better promises ✠verse 7 For if that former had been void of fault there should not certes a place of a secōd been sought ✠verse 8 For blaming them he saith Behold the daies shal come saith our Lord and I vvil consummate vpon the house of Israel and vpon the house of Iuda a nevv Testament ✠verse 9 not according to the testament vvhich I made to their fathers in the day that I tooke their hand to bring them out of the land of Aegypt because they did not continue in my testament and I neglected them saith our Lord. ✠verse 10 For this is the testament vvhich I vvil dispose to the house of Israel after those daies saith our Lord Giuing my lavves ″ into their minde in their hart vvil I superscribe them and I vvil be ″ their God and they shal be my people ✠verse 11 and eueryone ″ shall not teach his neighbour and euery one his brother saying Knovv our Lord because al shal knovv me from the lesser to the greater of them ✠verse 12 because I wil be merciful to their iniquities their sinnes I wil not now remember ✠verse 13 And in saying a nevv the former he hath made old And that vvhich grovveth auncient and vvaxeth old is nigh to vtter decay ANNOTATIONS CHAP. VIII 3. Necessarie that he also Euen now being in heauen because he is a Bishop and Priest he must needes haue somewhat to offer and vvherein to do sacrifice and that not in spiritual sort onely for that could not make him a Priest of any certaine order And it is most false and vvicked to hold vvith the Caluinistes that Melchisedecks Priesthod
vvas vvholy spiritual For then Christs death vvas not a corporal external visible and truely named sacrifice neither could Christ or Melchisedec be any otherwise a Priest then euery faithful man is vvhich to hold as the Caluinists folowing their owne doctrine must needes do is directly against the Scriptures and no lesse against Christes one oblation of his body vpon the Crosse then it is against the daily sacrifice of his body vpon the altar Therfore he hath a certaine host in external and proper maner to make perpetual oblation thereby in the Church for visible and external act of sacrificing in heauen he doth not exercise 4. If vpon the earth It is by his death and resurrection to life againe that his body is become apt and fitte in such diuine sort to be sacrificed perpetually For if he had liued in mortal sort still that vvay of mystical representation of breaking his body and separating the bloud from the same could not haue been agreable and so the Church and Christian people should haue lacked a priesthod and sacrifice Christ him self should not haue been a Priest of a peculiar order but either must haue offered in the things that Aarons Priests did or els haue been no Priest at all For to haue offered onely spiritually as all faithful men do that could not be ynough for his vocation and our redemption and state of the new Testament How his flesh vvas made fit to be offered and eaten in the B. Sacrament by his death see Isychius li. 1 in leuit cap. 2. 5. Heauenly things As the Church or state of the new Testament is commonly called Regnum coelorum Dei in the Scriptures so these heauenly things be probably taken by learned men for the mysteries of the new Testament And it seemeth that the paterne giuen to Moyses to frame his tabernacle by vvas the Church rather then the heauens them selues al S. Paules discourse tending to shew the difference betwixt the new Testament and the old and not to make comparison betwene the state of heauen and the old law Though incidently because the condition of the new Testament more neerely resembleth the same then the old state doth he sometime may speake somewhat therof also 10. Into their minde This also and the rest folowing is fulfilled in the Church and is the proper effect of the new Testament vvhich is the grace and spirit of loue graffed in the hartes of the faithful by the holy Ghost vvorking in the Sacraments and sacrifice of the new law to that effecte 10. Their God This mutual couenant made betwixt God and the faithful is that vvhich vvas dedicated and established first in the chalice of his bloud called therfore the nevv Testament in his bloud and vvhich vvas straight after ratified by the death of the â—â—stator vpon the Crosse 11. Shal not teach So it vvas in the primitiue Church in such specially as vvere the first founders of our new state in Christ And that vvhich vvas verified in the Apostles and other principal men the Apostle speaketh generally as though it vvere so in the vvhole as S. Peter applieth the like out of Ioël and our Sauiour so speaketh vvhen he saith that such as beleeue in him shal vvorke miracles of diuers sortes Christian men then must not abuse this place to make chalenge of new inspirations and so great knowledge that they neede no Scriptures or teaching in this life as some Heretikes doe vvith much like reason and shew of Scriptures as the Protestants haue to refuse external sacrifice And it is no lesse phantastical madnesse to deny external sacrifice sacraments or Priesthod then it is to abolish teaching and preaching CHAP. IX In the old Testament that secular Sanctuarie had tvvo partes the one signifying that time vvith the ceremonies therof for the emundation of the flesh the other signifying heauen vvhich then vvas shut vntil our High priest Christ entered into it and that vvith his ovvne bloud shed for the emundation of our consciences Wherevpon he concludeth the excellencie of his tabernacle and host aboue the old 25 Noting also the differences that he entered but once so effectual vvas that one blouddy offering of himself for euer vvheras the Leuitical High priest entered euery yere once verse 1 THE former also in deede had iustificatioÌ„s of seruice and a secular sanctuarie ✠verse 2 For the tabernacle vvas made the first vvherin vvere the candlestickes and the table and the proposition of Ioaues vvhich is called Holy ✠verse 3 But after the second vele the tabernacle vvhich is called Sancta Sanctorum ✠verse 4 hauing a golden censar and the arke of the testameÌ„t couered about on euery part vvith gold in the vvhich vvas ″ a golden potte hauing Manna and the rod of Aaron that had blossomed * the tables of the testament ✠verse 5 and ouer it vvere * the ″ Cherubins of glorie ouers had ovving the propitiatorie of vvhich things it is not needeful to speake novv particularly ✠verse 6 But these things being so ordered in the first tabernacle in deede the priests alvvaies entered accoÌ„plishing offices of the sacrifices ✠verse 7 But in the second * once a yere the high priest only not vvithout bloud vvhich he offereth for his ovvne and the peoples ignorance ✠verse 8 the holy Ghost signifying this that the vvay of the holies was not yet manifested the former tabernacle as yet standing ✠verse 9 vvhich is a parable of the time present according to vvhich are offered giftes and hostes vvhich can not concerning the conscience make perfect him that serueth ✠verse 10 onely in meates and in drinkes and diuerse baptismes and iustices of the flesh laid on them ″ vntil the time of correction ✠verse 11 But Christ assisting an high Priest of the good things to come by a more ample and more perfect tabernacle not made vvith hand that is not of this creation ✠verse 12 neither by the bloud of goates or of calues but by his ovvne bloud entered in once into the Holies ″ eternal redemption being found ⊢ ✠verse 13 For * if the bloud of goates and of oxen the ashes of an heifer being sprinkled sanctifieth the polluted to the cleansing of the flesh ✠verse 14 hovv much more hath ' the bloud of Christ vvho by the holy Ghost offered himself vnspotted vnto God cleansed ' our conscience from dead vvorkes to serue the liuing God ✠verse 15 And therfore he is the mediatour of the nevv Testament that death being a meane vnto the redemption ″ of these preuarications vvhich vvere vnder the former testament they that are called may receiue the promise of eternal inheritance ⊢ ✠verse 16 For * vvhere there is a testament the death of the testatour must of necessitie come betvvene ✠verse 17 For a testament is confirmed in
vvhile he that is to come vvil come and vvil not slacke ✠verse 38 and my iust ″ liueth of faith ⊢ but if he vvithdravv him self he shal not please my soule ✠verse 39 But vve are not the children of vvithdravving vnto perdition but of faith to the vvinning of the soule ANNOTATIONS CHAP. X. 1. A shadovv The sacrifices and ceremonies of the old law vvere so far from the truth of Christs Sacraments and from giuing spirit grace remission redemption and iustification and therevpon the entrance into heauen and ioyes celestiall that they vvere but mere shadowes vnperfectly and obscurely representing the graces of the new Testament and of Christes death vvhereas all the holy Churches rites and actions instituted by Christ in the Priesthod of the new law conteine and giue grace iustification and life euerlasting to the faithful and vvorthy receiuers and therfore they be not shades or darke resemblances of Christes passion vvhich is the fountaine of all grace and mercie but perfect images and most liuely representations of the same specially the sacrifice of the altar vvhich because it is the same oblation the same host and offered by the same Priest Christ IESVS though by the ministerie of man and in mysterie is the most pure and neere image character and correspondence to the sacrifice of Christes passion both in substance force and effect that can be 2. They should haue ceased If the hostes and offerings of the old law had been of them selues perfect to all effectes of redemption and remission as the Hebrues against vvhom the Apostle disputeth did thinke and had had no relation to Christes sacrifice on the Crosse or any other absolute and vniuersal oblation or remedie for sinne but by and of their owne efficacie could haue generally purged and cleansed man of all sinne and damnation then they should neuer haue needed to be so often repeated and reiterated For being both generally auailable for all by their opinion and particularly applied in as ample sort as they could be to the seueral infirmities of euery offender there had been no sinnes left But sinnes did remaine euen those sinnes for vvhich they had offered sacrifices before notvvithstanding their sacrifices vvere particularly applied vnto them For offering yerely they did not onely offer sacrifices for the new committed crimes but euen for the old for vvhich they had often sacrificed before the sacrifices being rather recordes and attestations of their sinnes then a redemption or full remission as Christes death is Vvhich being once applied to man by Baptisme vvipeth away all sinnes past God neuer remembring them any more nor euer any sacrifice or sacrament or ceremonie being made or done for them any more though for new sinnes other remedies be daily requisite Their sacrifices then could not of them selues remitte sinnes much lesse make the general redemption vvithout relation to Christes Passion And so you see it is plaine euery vvhere that the Apostle proueth not by the often repetition of the Iewish sacrifices that they vvere no sacrifices at all but that they vvere not of that absolute force or efficacie to make redemption or any remission vvithout dependance of the one vniuersal redemption by Christ his vvhole purpose being to inculâ—ate vnto them the necessitie of Christes death and the oblation of the new Testament As for the Churches holy sacrifice it is cleane of an other kinde then those of the Iewes and therfore he maketh no opposition betwixt it and Christes death or sacrifice on the Crosse in all this Epistle but rather as a sequele of that one general oblation couertly alvvaies inferreth the same as being in a different maner the very self same host and offering that vvas done vpon the Crosse and continually is vvrought by the self same Priest 4. Impossible The hostes and sacrifices of the old law vvhich the carnal Iewes made all the count of vvithout relation to Christes death vvere not onely not perfect and absolute sufficient in them selues but they did not nor could not remit any sinnes at all being but onely signes therof reserring the offenders for remission in deede to Christes Passion I or the bloud of bruit beastes could haue no other effect nor any other element or creature before Christes death the fruite vvhereof before it vvas extant could be no othervvise properly applied vnto them but by beleefe in him 5. Host and oblation He meaneth not that God vvould no host nor sacrifice any more as the Protestants falsely imagin for that vvere to take away not onely the sacrifice of Christes body vpon the altar but the sacrifice of the same body vpon the Crosse also Therfore the Prophet speaketh onely of the legal and carnal sacrifices of the Iewes signifying that they did neuer of them selues please God but in respect of Christ by vvhose oblation of his owne body they should please 5. But a body If Christ had not had a body he could not haue had any vvorthy matter or any matter at all to sacrifice in visible maner other then the hostes of the old law Neither could he either haue made the general redemption by his one oblation vpon the Crosse nor the daily sacrifice of the Church for both vvhich his body vvas fitted by the diuine vvisedom Which is an high conclusion not vnderstood of Ievves Pagans nor the Heretikes of our time that Christes humane nature vvas taken to make the Sonne of God vvho in his diuine nature could not be either Priest or host fitte to be the sacrifice and Priest of his father in a more vvorthy sort then all the Priests or oblations of the old law And that this body vvas giuen him not onely to be the sacrifice vpon the Crosse but also vpon the altar S. Augustine affirmeth in these vvordes The table vvhich the Priest of the nevv Testament doth exhibit is of his body and bloud for that it the sacrifice vvhich succeded al these sacrifices that vvere offered in shadovv of that to come For the vvhich also vve acknovvledge that voice of the same Mediatour in the psalme BVT A BODY THOV HAST FITTED TO ME because in steede of all those sacrifices and oblations his body is offered and is ministred to the partakers or receiuers Li. 17 Ciuit. Dei c. 20. And againe li. 4 de Trin. c. 14. Who so iust and holy a Priest as the onely sonne of God What might so conueniently be offered for men of men as mans flesh and vvhat so fitte for this immolation or offering as mortal flesh vvhat so cleane for cleansing the vices of mortal men as she flesh borne of the virgins vvombe and vvhat can be offered and receiued so gratefully as the flesh of our sacrifice made the body of our Priest 8. Neither did they please thee By that he saith the things offered in the Lavv did not please God and likevvise by that he saith the former to be taken avvay that the second may haue
be temporally chastised in the next life cannot be saued vvithout great vvatch feare and trembling and much labouring and chastisement And this is far contrarie to the Protestants doctrine that putteth no iustice but in faith alone maketh none iust in deede and in truth teacheth men to be so secure and assured of their saluation that he that hath liued vvickedly al his life if he onely haue their faith at his death that is if he beleeue stedfastly that he is one of the elect he shal be as sure of his saluation immediatly after his departure as the best liuer in the vvorld CHAP. V. He exhorteth Priests to feede their flockes onely for Gods sake and revvard of heauen vvithout al lordlines 5 the laie to obey al to be humble one toâ—ards an other 8 to be constant in the Catho faith considering it is not man but that lion the Diuel that persecuteth them 9 as he doth the vvhole Church also that God vvil after a vvhile make them secure in heauen verse 1 THE seniors therfore that are among you I beseche my self a fellovv senior vvith them and a vvitnesse of the passions of Christ vvho am also partaker of that glorie vvhich is to be reuealed in time to come ✠verse 2 feede the flocke of God vvhich is among you prouiding not by constrainte but vvillingly according to God neither for filthie lucre sake but voluntarily ✠verse 3 neither as â— ouerruling â— the Clergie but made examples of the flocke from the hart ✠verse 4 And vvhen the prince of pastors shal appeare you shal receiue the incorruptible crovvne of glorie ✠verse 5 In like maner ye yong men be subiect to the seniors And do ye al insinuate humilitie one to an other because God resisteth the proude and to the humble he giueth grace ✠verse 6 * Be ye humbled therfore vnder the mightie hand of God that he may exalt you in the time of visitation ✠verse 7 * casting al your carefulnes vpon him because he hath care of you ✠verse 8 Be sober and vvatch because your aduersarie the Deuil as a roaring lion goeth about seeking vvhom he may deuoure ✠verse 9 vvhom resist ye strong in faith knovving that the self same affliction is made to that your fraternitie vvhich is in the vvorld ✠verse 10 But the God of al grace vvhich hath called vs vnto his eternal glorie in Christ IESVS he vvil perfite you hauing suffered a litle and confirme and stablish you ✠verse 11 To him be glorie and empire for euer and euer Amen ⊢ ✠verse 12 By Syluanus a faithful brother to you as I thinke I haue breefely vvritten beseching and testifying that this is the true grace of God vvherein you stand ✠verse 13 The Church saluteth you â— that is in Babylon coëlect and Marke my sonne ✠verse 14 * Salute one an other in a holy kisse Grace be to al you vvhich are in Christ IESVS Amen ANNOTATIONS CHAP. V. 1. Seniors Though the Latin Senior be not appropriated to holy order by vse of speache neither in the Latin nor in our language yet it is plaine that the Greeke vvord Presbyter vvhich the Apostle here vseth is here also as commonly in other places of the new Testament a vvord of Ecclesiastical office and not of age and is as much to say as Priest or Bishop For the Apostle him self being of that order speaketh as by his vvordes it is plaine to such as had charge of soules saying Feedâ— the flocke of God vvhich is among you Because vve folow the vulgar latin translation vve say Seniors and Senior vvhereas othervvise vve might and should say according to the Greeke The Priests therfore I beseech my self a follovv-priest vvith them So doth S. Hierom read Presbyteros compresbyter and expound ep 85. So translateth Erasmus and Beza him self 3. Ouerruling Not superiority preeminence souerainty or rule on the one side not obedience subiection and inferiority on the other side be forebidden in the Clergie but tyrannie pride and ambitious domination be forbidden and humility meekenes moderation are commended in Ecclesiastical Officers the Greeke vvord here of ruling or ouerruling being the same that our Sauiour vseth in the Gospel of the tyrannical rule of secular Heathen Princes saying to his Apostles that it shal not be so among them according as here the prince of the Apostles teacheth his brethren the Ecclesiastical rulers 3. The Clergie Some of the English nevv translations turne it corruptly Parishes others heritages both to auoid the most knovven true and common vvord in al Christian languages to vvit Clergie a vvord by vse of al antiquity agreably to the holy Scriptures made proper to the Spiritualty or Clergie though in an other more vulgar acception it may agree to al Christs chosen heritage as vvel of lay people as Priests vvhich the Protestants had rather folovv because they vvill haue no difference betvvene the laity the Clergie But the holy fathers far othervvise euen from the beginning Vvhereof see S. Cyprian ep 4. 5. 6. c. And S. Hierom ep 2 to Nepotianus â— 5. vvhere he interpreteth this vvord Therfore saith he Clericus that is a Clergie man vvhich serueth the Church of Christ let him first interprete his name and the signification of the name being declared let him endeuour to be that vvhich he is called If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleâ—us in Greeke be called in Latin Sors therfore are they called Clerici that is Clergie men because they are of the lot of our Lord or because our Lord him self is the lot or portion of Clergie men c. Vvhich calling no doubt vvas taken out of the holy Scriptures Numer 18. and Deutero 18. vvhere God is called the inheritance lot and portion of the Priests and Leuites and novv vvhen men be made of the Clergie they say Dominus pars haereditatis meae that is Our Lord is the portion of mine inheritance but specially out of the nevv Testament Act. 1 17. 25. and 8 21. Vvhere the lot or office of the Ecclesiastical ministerie is called by this vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleâ—us See in Venerable Bede the causes vvhy this holy state being seuered by name from the Laity doth vvearâ— also a crovvne on their head for distinction Lib. 5. hist Angl. c. 22. 4. Crovvne of glorie Aâ— life euerlasting shal be the revvard of al the iust so the preachers Pastors that doe vvel for their doing shal haue that revvard in a more excelleÌ„t degree expressed here by these vvordes Crovvne of glorie according to the saying of Daniel c. 12. They that sleepe in the dust of the earth shal avvake one sort to life euerlasting others to euerlasting rebuke but such as he learned shal shine as the brightnes of the firmament and such as instruct many to iustice shal be as starres
our Lord the Prophets of God the Gospel Scriptures the name of IESVS such like vvhich be by vse signification or sanctification made holy are not â—ovv to be reuerenced and they shal finde al these things to haue been reuerenced of al the faithful vvithout any dishonour of God and much to his honour Secondly that this reuerence is named adoration in the Seriptures these speaches do proue Ps 93. Adore ye his footestoole because it is holy and Hebr. 11. He adored the toppe of his rod. Thirdly that the Scriptures also vvarrant vs as the nature of the vvord adoratioÌ„ giueth in al three tonges to bowe downe our bodies to fall flat on the ground at the presence of such thinges and at the feete of holy persons specially Angels as Iohn doth here these examples proue Abraham adored the Angels that appeared to him Moyses also the Angel that shewed him self out of the bush vvho vvere creatures though they represented Gods person as this Angel here did that speake to S. Iohn Balaam adored the Angel that stoode before him vvith a svvord drawen Num. 22. Iosuè adored falling flat downe before the feete of the Angel calling him his Lord knowing by the Angels owne testimonie that it vvas but an Angel Vvho refused it not but required yet more reuerence commaunding him to plucke of his shoes because the ground vvas holy no doubt so made by the presence onely of the Angel Yea not onely to Angels but euen to great Prophets this deuotion vvas done as to Daniel by Nabuchodonosor vvho fell flat vpon his face before him and did other great offices of religion vvhich the Prophet refused not because they vvere done to God rather then to him as S. Hierom defendeth the same against Porphyrie vvho charged Daniel vvith intolerable pride therein and the said holy doctor alleageth the fact of Alexander the great that did the like to Ioiadas the high priest of the â—evves Hovvsoeuer that be for of the sacrifice there mentioned there may be some doubt vvhich the Church doth alvvaies immediatly to God and to no creature the fact of the prophets 4 Reg. 2 to Elizeus is plaine vvhere they perceiuing that the double grace and spirit of Elias vvas giuen to him fel flat dovvne at his feete and adored So did * the Sunamite to omit that Achior adored Iudith falling at her feete as a vvoman blessed of God and infinite other places Al vvhich thinges by comparing the Scriptures our Aduersaries should haue found to be lavvfully done to men and Angels and soueraine holy creatures Vvhereby they might conuince them selues perceiue that that thing could not be forbidden S. Iohn to doe to the Angel which they pretend though the Angel for causes might refuse euen that vvhich S. Iohn did lawfully vnto him as S. Peter did refuse the honour giuen him by Cornelius according to S. Chrysostoms opinion he 23 in c 10 Act. yea euen in the third chapter of this booke if our Aduersaries vvould looke no further they might see where this Augel prophecieth promiseth that the Ievves should fall dovvne before the feete of the Angel of Philadelphia and adore See the Annot there CHAP. XX. An Angel casteth the dragon or diuel bound into the depth for a thousand yeres in vvhich the soules of martyes in the first resurrection shal reigne vvith Christ 7 After vvhich yeres Satan being let loose shal raise Gog and Magog an innumerable armie against the beloued citie 9 but a fire from heauen shal destroy them 12 Then bookes are opened and he that sitteth vpon the throne iudgeth al the dead according to their vvorkes verse 1 AND I savv an Angel descending from heauen hauing the key of the bottomles depth and a great chaine in his hand ✠verse 2 And he apprehended the dragon the old serpent vvhich is the Deuil and Satan and â— bound him for a thousand yeres ✠verse 3 and he threvv him into the depth and shut him vp and sealed ouer him that he seduce no more the nations til the thousand yeres be consummate and after these thinges he must be loosed a litle time ✠verse 4 And â— I savv seates and they sate vpon them iudgement vvas giuen them â— and the soules of the beheaded for the testimonie of IESVS and for the vvord of God and that adored not the beast not his image nor receiued his character in their foreheads or in their handes and haue liued and reigned vvith Christ a thousand yeres ✠verse 5 â— The rest of the dead liued not til the thousand yeres be consummate ″ This is the first resurrection ✠verse 6 Blessed and holy is he that hath part in the first resurrection in these the second death hath not povver but â— they shal be priestes of God and of Christ and shal reigne vvith him a thousand yeres ✠verse 7 And vvhen the thousand yeres shal be consummate â— Satan shal be loosed out of his prison and shal goe forth and seduce the nations that are vpon the foure corners of the earth * Gog and Magog and shal gather them into battel the number of vvhom is as the sand of the sea ✠verse 8 And they ascended vpon the bredth of the earth and compassed â— the campe of the Sainctes and the beloued citie ✠verse 9 And â— there came dovvne fire from God out of heauen and deuoured them ✠verse 10 and the Deuil vvhich seduced them vvas cast into the poole of fire and brimstone vvhere both the beast and the false-prophet shal be tormented day and night for euer and euer ✠verse 11 And I savv a great vvhite throne and one sitting vpon it from vvhose sight earth and heauen fled and there vvas no place found for them ✠verse 12 And I savv the dead great and litle standing in the sight of the throne and bookes vvere opened and * â— an other booke vvas opened vvhich is of life and the dead vvere iudged of those thinges vvhich were vvritten in the bookes according to their vvorkes ✠verse 13 and the sea gaue the dead that vvere in it and death and hel gaue their dead that vvere in them and it vvas iudged of euery one according to their vvorkes ✠verse 14 And hel and death vvere cast into the poole of fire This is the second death ✠verse 15 And he that vvas not found vvritten in the booke of life vvas cast into the poole of fire ANNOTATIONS CHAP. XX. 2. bound him Christ by his Passion hath abridged the povver of the Deuil for a thousand yeres that is the vvhole time of the nevv Testament vntil Antichrists time vvhen he shal be loosed againe that is be permitted to deceiue the vvorld but for a short time only to vvit three yeres and a halfe 4 I savv seates S. Augustine li. 20 de Ciuit. Dei c. 9 taketh this to be spoken not
ASSVMPTION of our Lady Gosp 168. S. Bartholomew Ep. 456. vers 26 to the 30. Gosp 152. S. Levvis king of France Gosp 193. The Decoll of S. Iohn Bapt. Gosp 101. The NATIVITIS of our Lady Gosp 3. HOLY ROODE day in September or the Exaltation of the holy CROSSE Ep. 528. Gosp 255. S. Matthevves eue Gosp 149. S. Matthevves day Gosp 22. Michelmas day Ep. 698. Gosp 50. S. Francis Ep. 511 Gosp 29. S. Dionysius Areopagita Ep. 343. Gosp 152. as vpon Alhalovves eue S. Luke Ep. 484. Gosp 166. SS Simon and Iude Ep. 518. Gosp 262. Alhalovves eue Ep. 708. Gosp 152. ALHALOVVES day Ep. 712. Gosp 11. Al-â—oules day Ep. 466. Gosp 230. S. Martin Gosp 171. verse 33 to the 37. S. Clement Ep. 531. Gosp 70. S. Catharine Gosp 71. verse 1 to the 14. vvhich is the Gospel for holy virgins For Saincts generally and in common Apostles eue gosp 262. For a Martyr that is a Bishop Ep. 469. 642. gosp 181. and 45. For a Martyr that is no Bishop Epistle as vpon S. Georges day gosp 62. For one Martyr Ep. 641. 662. gosp 254. and 262. For many Martyrs Ep. 393. 400. 481. 626. 632. 655. 713. 734. Gosp 11. 29. 68. 152. 172. 199. 265. For a CoÌ„fessor that is a Bishop Ep. 608. 615. 636. Gosp 70. 72. 123. 171. For a Confessor that is no Bishop Ep. 432 and 531. Gosp 175. 193. 254. For holy Abbots Gosp 54. For holy Virgins Martyrs Gosp 36. 71. For holy Virgins not Martyrs Ep. 438. 488. vers 17 to the 3 of the chapter following Gosp as for holy Virgins Martyrs For other holy vvomen not Virgins Gosp 36. For holy Vvidovves Ep. 578. Gosp as for holy vvomen not virgins The DEDICATION of a Church or CHVRCH HOLYDAY Ep. 741. Gosp 195. IN votiue Masses that is such as are said according to mens deuotion for diuers peculiar causes Of the B. Trinitie Ep. 493. Gosp 263. Of the holy Ghost Ep. 311. Gosp 260. Of the Passion of our Lord Gosp 272. Of the holy Crosse Ep. 528. Gosp 56. Of our B. Ladie Ep. 598. Gosp 135. 140. 171. 272. Of the holy Angels Ep. 708. Gosp 218. Of the blessed Apostles Peter Paule Ep. 301. Gosp 54. For any necessitie Gosp 117. For remission of sinnes Ep. 398. Gosp 170. For choosing of the Pope Epist 607. Gosp 260. Vpon the Popes creation coronation day Ep. 655. Gosp 44. Against schisme or for any necessitie of the Church Ep. 518. Gosp 266. Against the Paganes Gosp 170. In time of warre Gosp 68. For peace Gosp 275. vers 19 to the 24. Against the plague Gosp 147. as vpon Saturday in whitsun weeke For the sicke Ep. 651. Gosp 20. For Mariage Ep. 521. Gosp 53. In Masses of Requiem Epist 466. 550. 725. Gosp 230. 234. 235. 251. AN AMPLE AND PARTICVLAR TABLE DIRECTING THE READER TO AL CATHOLIKE truthes deduced out of the holy Scriptures and impugned by the Aduersaries A ABSOLVTION of a Priest The excellencie of this power aboue the power of Angels Princes 47. 277. Vvhat is to loose and binde 47. Abstinence See Fasting Adoration of God Latrîa and adoration of creatures Dulia pag. 11. nu 11. pa. 321. nu 25. pa. 332. nu 12. p. 633. nu 21. AdoratioÌ„ of the Arke Crucifixe Images Relikes and the like pag. 633. nu 21. of Angels Saincts and holy persons pag. 706. 737 at large 744 marg S. Iohns adoring of the Angel explicated 736. 737. Vvhat is to adore in spirit truth 218. Reuerence to holy persons euen to the kissing of their feete 300. Alleluia 735 and 736 at large Not to be translated ibid. The song both of the Chruch militant and triuÌ„phant ibid. 734 marg A word of maruelous ioy and so vsed in the Churches seruice euen in the primitiue Church 736. Sung in our countrie at our first conuersioÌ„ ib. Sung in al Christian NatioÌ„s ib. The Protestants had rather say Praise ye the Lord. ib. In translating sixe Psalmes they haue lest it out nine times ibidem Almes redeeme sinnes c. pa. 143. marg 173. nu 41. They procure vs patrones in heauen pag. 186. nu 9. release of paines after our death 317 marg increase grace 486 marg Great Almes-men happie pag. 353. nu 35. pa. 486. nu 6. 174 marg 317 marg Almes and hospitalitie to Preists and other holy men 28. 163. marg 186. 485. 486. 487. 511. 534. 588. 637. to Catholike prisoners 341 marg 600 m. See Vvorkes The more able the greater must our almes be 121 marg Vvhen a man is bound to giue almes 681 marg Altars pag. 638. nu 10. Altars sanctified by the sacrifice of Christs body pag. 67. Altar vvhy called table sometime pa. 638. Dedication or consecration of altars vvith Saincts Relikes 711. Amen amen doubled vvhat it signifieth pa. 244. nu 34. Amen not to be translated ib. 234 marg 735. 736. Angels Protectors of men pag. 52. nu 10. pag. 326. nu 15. 679. of countries 701. of Chruches ibidem The Protestants also hold this against the Puritanes 679. They helpe vs. pag. 604. marg 541. S. Paules place of the religioÌ„ of Angels explicated pag. 14. nu 18. Praying to Angels ibid. Peace from God and the holy Angels 700. Nine orders of Angels pag. 514. nu 21. S. Michael patrone of the Church 721. fighting vvith the dragon ibid. Anoiling See E. Entremâ— Vâ—ctiâ— Antichrist pag. 556. 557. 558. 718. 723 at large vvhy so called pa. 558. He shal be one singular man 556. nu 3. p. 724. He shal come neere the vvorldes end 557. nu 4. His reigne three yeres and a halfe p. 71. nu 22. 29. 123 marg 718 marg 711 marg 740. He shal abolish the Masse p. 558. suffer no worship but of him self only p. 557. nu 4. Al framing letters to expnesse his name vncertaine 724. Heretikes his forerunners specially these of our daies pa. 556. 558. 722 marg 723. 741. The apostasie of him his from the Cath. Church p. 556. His persecution of the same 720 marg 721. 723. 741. His attempts to dravv from the true faith 721. Many Antichristes 556. The Pope can not be Antichrist p. 554 marg pa. 557. p. 231 marg 721 marg 724. 740. The Protestants make S. Leo and S. Gregorie furtherers of Antichrist pa. 557. They place Antichrist in the See of Rome in S. Paules daies p. 557. 240 marg Not to be vvith the See of Rome is to be with Antichrist p. 323. 556. nu 3. Apostles their name dignitie authoritie pag. 154. nu 13. p. 37. nu 11. p. 53. nu 18. p. 488. Their number of Tvvelue mystical p. 94. nu 14. p. 290 marg Some of them more principal Apostles p. 492. The actes of SS Peter and Paul in two seueral tables 374. 375. They left their vviues p. 21. nu 14. p. 55 marg 191 marg p. 148. nu 38. So did S. Philip the Deacon 354 marg See Priests They vovved pouertie 55. nu 27.