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
them that did eate vvas fiue thousand men beside vvomen and children ✠verse 22 And forth vvith IESVS commaunded his Disciples to goe vp into the boate and to goe before him ouer the vvater til he dimissed the multitudes ✠verse 23 And hauing dimissed the multitude he * ascended into a mountaine alone to praye And vvhen it vvas euening he vvas there alone ✠verse 24 But the boate in the middes of the sea vvas tossed vvith vvaues for the vvinde vvas contratie ✠verse 25 And in the fourth vvatch of the night he came vnto them vvalking vpon the sea ✠verse 26 And seeing him vpon the ″ sea vvalking they vvere troubled saying That it is a ghost and for feare they cried out ✠verse 27 And immediatly IESVS spake vnto them saying Haue confidence it is I feare ye not ✠verse 28 And Peter making ansvver said Lord if it be thou bid me come to thee vpon the vvaters ✠verse 29 And he said Come And Peter descending out of the boate ″ vvalked vpon the vvater to come to IESVS ✠verse 30 But seeing the vvinde rough he vvas afraid and vvhen he began to be drovvned he cried out saying Lord saue me ✠verse 31 And incontinent IESVS stretching forth his hand tooke hold of him and said vnto him O thou of litle faith vvhy didst thou doubt ✠verse 32 And vvhen they vvere gone vp into the boate the vvinde ceased ✠verse 33 And they that vvere in the boate came and adored him saying In deede thou art the sonne of God ⊢ ✠verse 34 And hauing passed the vvater they came into the countrie of Genesar ✠verse 35 And vvhen the men of that place vnderstoode of him they sent into al that countrie and brought vnto him al that vvere il at ease ✠verse 36 and they besought him that they might touche but the hemme of his garment and vvhosoeuer did touche vvere made hole ANNOTATIONS CHAP. XIIII 3. Because of Herodias It is to ordinary in Princes to put them to death that freely tel them such faultes women whom they fansie specially inciting them to such mischeefe 12. Buried it An example of duty toward the dead bodies of the faithful Wherein see the difference of Catholike Christian men and of al infidels be they Pagans Apostataes or Heretikes For whereas the Christians had layd the body of this blessed Prophete and Martyr ◠in Samaria with the Relikes of Elias and Abdias by vertue wherof wōderful miracle were wrought in that place in Iulian the Apostataes time when men might doe al mischeefe freely against Christian religion the Pagans opened the tombe of S. Iohn Baptist burnt his bones scattered the ashes about the fields but certaine religious Monkes coming thither a pilgrimage at the same time aduentured their life and saued as much of the holy Relikes as they could and brought them to their Abbot Philip a man of God who esteeming them to great a treasure for him and his to keepe for their priuate deuotion sent them to Athanasius the B. of Alexandria and he with al reuerence layd them in such a place as it were by the Spirit of Prophecie where afterward by occasion of them was built a goodly chappel Theod. li. 3 c. 6. Ruff. li. 2 c. 28. 27. Marke here that the Heretikes of our time doe as those Pagans to the bodies and Relikes of al blessed Saints that they can destroy and Catholikes contrariwise haue the religious deuotion of those old Christians as appeareth by the honour done now to his head at Amiens in France 13. Retired Christ much esteemed Iohn and withdrewe him self aside to giue example of moderate mourning for the departed and to shew the horrour of that execrable murder as in the Primitiue Churche many good men seing the miserable state of the world in the time of persecution and the sinnes that abounded withal tooke an occasion to forsake those tumults and to giue them selues to contemplation and for that purpose retired into the deserts of Aegypt and els where to doe penance for their owne sinnes and the sinnes of the world Wherevpon partly rose that infinite number of Monkes and Eremites of whom the fathers and Ecclesiastical histories make mention Hiero. to 2 in vit Pauli Eremita Sozo li. 1 c. 12. 13. 19. The Disciples to the multitudes A figure of the ministerie of the Apostles who as they here had the distribution and ordering of these miraculous loaues so had they also to bestow and dispense al the foode of our soules in ministering of the vvord and Sacraments neither may lay men chalenge the same 26. Walking When not only Christ but by his power Peter also walketh vpon the vvaters it is euident that he can dispose of his owne body aboue nature and contrary to the natural conditions thereof as to goe through a doore Io. 20. to be in the compasse of a litle bread Epiphan in Anchorato 29. Walked Peter saith S. Bernard walking vpon the waters as Christ did declared him self the only Vicar of Christ which should be ruler not ouer one people but ouer al. For many waters are many peoples Bernard li. 2 de consid c. 8. See the place how he deduceth from Peter the like authoritie and iurisdiction to his successor the Bishop of Rome CHAP. XV. The Pharisees of Hierusalem comming so farre to carpe him he chargeth vvith a tradition contrarie to Gods commaundement 10 And to the people he yeldeth the reason of that vvhich they reproued 15 and againe to his Disciples shevving the ground of the Pharisaical vvashing to vvitte that meates othervvise defile the soule to be false 21 then he goeth aside to hide him self among the Gentils vvhere in a vvoman he findeth such faith that he is faine lest the Gentils should before the time extort the vvhole bread as she had a crumme to returne to the levves 34 vvhere al contrarie to those Pharises the common people seeke vvonderfully vnto him and he after he hath cured their diseased feedeth 4000 of them vvith seuen loaues verse 1 THEN came to him from Hierusalem Scribes and Pharisees saying ✠verse 2 Why do thy Disciples transgresse the tradition of the Auncientes For they wash not their hāds when they eate bread ✠verse 3 But he ansvvering said to them Why do you also transgresse the cōmaundement of God for your tradition For God said ✠verse 4 Honour father and mother and Heth it shal curse father or mother dying let him dye ✠verse 5 But you say Whosoeuer shal say to father or mother The gift vvhatsoeuer procedeth from me shal profite the ✠verse 6 and shal not honour his father or his mother and you haue made frustrate the cōmaundement of God for your ovvne tradition ✠verse 7 Hypocrites vvel hath Esay Prophecied of you saying ✠verse 8 This people honoureth me vvith their ″ lippes but their hart is farre from me
but by Christes warrant and authoritie and by such as he hath placed to rule his Church of whom he saith He that heareth you heareth me he that despiseth you despiseth me They are made by the Holy Ghost ioyning with our Pastors in the regiment of the faithful they are made by our Mother the Church which whosoeuer obieth not we are warned to take him as an Heathen But on the other side al lawes doctrines seruice and iniunctions of Heretikes how soeuer pretended to be consonant to the Scriptures be commaundements of men because both the things by them prescribed are impious and the Authors haue neither sending nor commission from God 11. Not that which entereth The Catholikes doe not abstaine from certaine meates for that they esteeme any meate vncleane either by creation or by Iudaical obseruation but they abstaine for chastisment of their concupiscences Aug. li. de mor. Ec. Cath. c. 33. 18. Defile a man It is sinne only which properly defileth man and meates of them selfe or of their owne nature doe not defile but so farre as by accident they make a man to sinne as the disobedience of Gods commaundement or of our Superiours who forbid some meates for certaine times and causes is a sinne As the apple which our first parents did eate of though of it self it did not defile them yet being eaten against the precept it did defile So neither flesh nor fish of it self doth defile but the breach of the Churches precept defileth CHAP. XVI The obstinate Pharisees and Sadducees as though his foresaid miracles were not sufficient to proue him to be Christ require to see some one from heauen 5 Wherevpon forsaking them he warneth his disciples to beware of the leauen of their doctrine 〈◊〉 and Peter the time now approching for him to goe into lewrie to his Passion for confessing him to be Christ he maketh the Rocke of his Churche geuing fulnes of Ecclesiastical power accordingly 21 And after he so rebuketh him fordissuading his Crosse and Passion that he also affirmeth the like suffering in euery one to be necessarie to sâ—luation verse 1 AND there came to him the Pharisees and Sadducees tempting and they demaunded him to shevv them a signe from heauen ✠verse 2 But he ansvvered said to them when it is euening you say It vvil be faire-vvether for the elemeÌ„t is redde ✠verse 3 And in the morning This day there vvil be a teÌ„pest for the element doth glovve and lovvre The face therfore of the element you haue skil to discerne and the signes of times can you not ✠verse 4 The * naughtie and aduouterous generation seeketh for a signe and there shal not a signe be giuen it but the signe of Ionas the Prophet And he left them and vvent avvay ✠verse 5 And * vvhen his disciples vvere come ouer the vvater they forgot to take bread ✠verse 6 Who said to them Looke vvel and bevvare of the leauen of the Pharisees Sadduces ✠verse 7 But they thought vvithin them selues saying Because vve tooke not bread ✠verse 8 And IESVS knovving it said why do you thinke vvithin your selues O ye of litle faith for that you haue not bread ✠verse 9 Do you not yet vnderstand neither do you remember * the fiue loaues among fiue thousand men and how many baskets you tooke vp ✠verse 10 neither the * seuen loaues among foure thousand men and hovv many maundes you tooke vp ✠verse 11 Why do you not vnderstand that I said not of bread to you Bevvare of the leauen of the Pharisees Sadducees ✠verse 12 Then they vnderstoode that he said not they should bevvare of the leauen of bread but of the doctrine of the Pharisees and Sadducees ✠verse 13 And * IESVS came into the quarters of Caesarea Philippi and he asked his disciples saying ″ whom say men that the Sonne of man is ✠verse 14 But ″ they said Some Iohn the Baptist othersome Elias and others Hieremie or one of the Prophets ✠verse 15 IESVS saith to them But vvhom do you say that I am ✠verse 16 Simon Peter ansvvered said Thou art Christ the sonne of the liuing God ✠verse 17 And IESVS ansvvering said to him ″ Blessed art thou Simon bar-Iona because flesh bloud hath not reuealed it to thee but my father vvhich is in heauen ✠verse 18 And ″ I say to thee That ″ thou art * Peter and ″ vpon this ″ Rocke vvil I ″ build my Church and the ″ gates of hel shal not preuaile against it ✠verse 19 And I * vvil giue ″ to thee the ″ keies of the kingdom of heauen And ″ vvhatsoeuer thou shalt binde vpon earth it shal be bound also in the heauens and vvhatsoeuer thou shalt loose in earth it shall be loosed also in the heauens ⊢ ✠verse 20 Then he commaunded his disciples that they should tel no body that he vvas IESVS CHRIST ✠verse 21 From that time IESVS began to shevv his disciples that he must goe to Hierusalem suffer many things of the Ancients Scribes cheefe-Priestes and be killed and the third day rise againe ✠verse 22 And Peter taking him vnto him began to rebuke him saying Lord be it farre from thee this shal not be vnto thee ✠verse 23 Who turning said to Peter Goe after me Satan thou art a scandal vnto me because thou sauourest not the things that are of God but the things that are of men ✠verse 24 Then IESVS said to his disciples If any man wil come after me let him denie him self and take vp his crosse and follow me ✠verse 25 For he that will saue his life shal lose it and he that shal lose his life for me shal finde it ✠verse 26 For what doth it profite a man if he gaine the vvhole vvorld and sustaine the damage of his soule Or vvhat permutation shal a man giue for his soule ✠verse 27 For the Sonne of man shal come in the glorie of his father vvith his Angels and then vvil he render to euery man according to his ″ vvorkes ⊢ ✠verse 28 Amen I say to you * there be some of them that stand here that shal not taste death til they see the Sonne of man comming in his kingdom ANNOTATIONS CHAP. XVI 13. Whom say men Christ intending here to take order for the founding regiment and stabilitie of his Church after his deceaâ—e and to name the person to whom he meant to geue the general charge thereof would before by interrogatories draw out and namely out of that one whom he thought to make the cheefe the professioÌ„ of that high and principal Article That he was the sonne of the liuing God Which being the ground of the Churches faith was a necessarie qualitie and condition in him that was to be made Head
vvinges and thou vvouldest not ✠verse 38 Behold your house shal be lest desert to you ✠verse 39 For I say to you you shal not see me from hence forth til you say Blessed is he that commeth in the name of our Lord. â— ANNOTATIONS CHAP. XXIII 2. Chaire of Moyses God preserueth the truth of Christian religion in the Apostolike See of Rome which is in the new law answerable to the chaire of Moyses notwithstaÌ„ding the Bishops of the same were neuer so wicked of life yea though some traitour as il as Iudas were Bishop thereof it should not be preiudicial to the Church and innocent Christians for whom our Lord prouâ—ding said Doe that which they say but doe not as they doe August Epist 165. 3. Whatsoeuer they shal say Why saith S. Augustin doÌ„est thou call the Apostolike Chaire the chaire of pestilence If for the men why Did our Lord Iesus Christ for the Pharisees any vvrong to thee Chaire vvherein they sate Did he not commend that chaire of Moyses and preseruing the honour of the chaire reproue them For he saith They sitte vpon the Chaire of Moyses that vvhich they say doe ye These things if you did vvel consider you vvould not for the men vvhom you defame blaspheme the See Apostolike vvhervvith you doe not communicate And againe he saith Neither for the Pharisees to vvhom yu compare vs not of vvisdom but of malice did our Lord commaund the Chaire of Moyses to be forsaken in vvhich chaire verely he figured his ovvne for he vvarneth the people to doe that vvhich they say and not to doe that vvhich they doe and that the holinesse of the Chaire be in no case forsaken nor the vnity of the flocke deuided for the naughty Pastours 6. Loue the first places He condemneth not dew places of Superiority geuen or taken of men according to their degrees but ambitious seeking for the same and their prowde hart and vvicked intention which he saw within them and therfore might boldly reprehend them 8. One is your maister In the Catholike Church there is one Maister Christ our Lord and vnder him one Vicar with whom al Catholike Doctors and teachers are one because they teach al one thing but in Arch-heretikes it is not so where euery one of them is a diuerse maister and teacheth contrarie to the other and wil be called Rabbi and Maister euery one of their owne Disciples Arius a Rabbi among the Arians Luther among the Lutherans and among the Caluinists Caluin 10. Maisters Wiclefe and the like Heretikes of this time doe herevpon condemne degrees of Schole and titles of Doctors and Maisters where they might as wel reproue S. Paul for calling him self Doctor and Maister of the Gentiles and for saying that there should be alwayes Doctors in the Church and whereas they bring the other words folowing against Religious men who are called fathers as wel might they by this place take away the name of carnal fathers and blame S. Paule for calling him self the only spiritual father of the Corinthians but in deede nothing is here forbidden but the contentious diuision and partiality of such as make them selues Ringleaders of Schismes and Sectes as Donatus Arius Luther Caluin 11. Scribes and Pharisees In al these reprehensions it is much to be noted that our Sauiour for the honour of Priesthod neuer reprehendeth Priests by that name Cypr. ep 65. whereas our Heretikes vse this name of purpose in reproche and despite 14. Praying long prayers They are not reprehended here for the things them selues which for the most part are good as long prayer making Proselytes garnishing the Prophetes sepulchres c. but for their wicked purpose and intention as before is said of fasting prayers almes Mat. 6. 15. Double more They that teach that it is ynough to haue only faith doe make such Christians as the Iewes did Proselytes children of Hel far more then before August lib. de fide oper cap. 26. 19. Sanctifieth Note that donaries and gifts bestowed vpon Churches and altars be sanctified by dedication to God and by touching the altar and other holy things as now specially the vessels of the sacrifice and Sacrament of Christes body and bloud by touching the same and the altar it self wherevpon it is consecrated whereof Theophylacte writeth thus vpon this place In the old lavv Christ permitteth not the gift to be greater then the altar but vvith vs the altar is sanctified by the gift for the hostes by the diuine grace are turned into our Lords body and therfore is the altar also sanctified by them 21. By him that dwelleth therein By this we see that swearing by creatures as by the Gospel by Saincts is al referred to the honour of God whose Gospel it is whose Saincts they are 28. Appeare to men Christ might boldly reprehend them so often and so vehemently for hypocrisie because he knew their harts and intentions but we that can not see within men may not presume to call mens external good doings hypocrisie but iudge of men as we see and know 29. Garnish Christ blameth not the Iewes for adorning the sepulchres of the Prophetes but entwyteth them of their malice toward him and of that which by his diuine knowledge he foresaw that they would accomplish the wickednes of their fathers in sheding his bloud as their fathers did the bloud of the Prophetes Hilar. CHAP. XXIIII To his Disciples by occasion of Hierusalem and the Temples destruction he foretelleth * vvhat things shal be before the consummation of the vvorld as specially 14 the Churches ful preaching vnto al nations 15 then vvhat shal be in the very consummation to vvit Antichrist vvith his passing great persecution and seduction but for a short times 29 then incontinent the Day of iudgement to our great comfort in those miseries vnder Antichrist 35 As for the moment to vs it perteineth not to knovv it 37 but rather euery man to vvatch that vve be not vnprouided vvhen he commeth to ech one particularly by death verse 1 AND IESVS being gone out of the temple vvent And his disciples came to shevv him the buildings of the teÌ„ple ✠verse 2 And he ansvvering said to theÌ„ Do you see al these things Amen I say to you there shal â— not be left here a stone vpon a stone that shal not be destroied ✠verse 3 And vvhen he vvas sitting vpon Mount-oliuet the disciples came to him secretly saying Tel vs vvhen shal these things be and vvhat shal be â— the signe of thy comming and of the consummation of the vvorld ✠verse 4 And IESVS ansvvering said to them Bevvare that no man â— seduce you ✠verse 5 for many shal come in my name saying â— I am Christ and they shal seduce many ✠verse 6 For you shal heare of vvarres bruites of vvarres See that ye be not troubled for these
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
and say to the people He is risen from the dead and the last errour shal be vvorse then the first ✠verse 65 Pilate said to them You haue a gard goe gard it as you knovv ✠verse 66 And they departing made the sepulchre sure sealing vp the stone vvith vvatchmen ANNOTATIONS CHAP. XXVII 3. Repenting him Note how spedily the plague of God falleth after sinne and specially men must note what torment of conscience and desperation often foloweth the sheading of innocent bloud 5. Hung himself If he had rightly repented notwithstanding his horrible treason he might haue obteyned mercy but by hanging him self he tooke away al meanes of mercy and saluation because he died finally impenitent 24. Innocent of his bloud Though Pilate was much more innocent then the Iewes and would haue been free from the murder of our Sauiour seeking al the meanes that he could without offending the people and the Emperours lawes to dimisse him Yet he is damned for being the minister of the peoples wicked wil against his owne conscience euen as al Officers be and specially the Iudges and Iuries which execute lawes of temporal Princes against Catholike men for al such be guilty of innocent bloud and be nothing excused by that they execute other mens will according to the lawes which be vniust For they should rather suffer death them selues then put an innocent man to death 40. If thou be the Sonne Maruel not when thou hearest our Sauiour in the B. Sacrament mocked at or seest him abused of wicked men that he straight reuengeth not such blasphemies or that he sheweth not him self there visibly and to the senses when faithles Heretikes wil say Let me see him tast him c. for he suffered here the like on the Crosse when he might at his will haue come downe with as much ease as he rose when he was dead 46. Why hast thou forsaken me Beware here of the detestable blasphemie of Caluin and the Caluinists who thinking not the bodily death of Christ sufficient say that he was also here so forsaken and abandoned of his Father that he sustained in soule and conscience the very feares and torments of the damned And to take away the Article of his descending into Hel after his death which was with triumph and not in paine they say that his descending was nothing els but that his soule suffered the very paines of Hel vpon the Crosse Whereas in deede by these wordes out of the Psalme our Sauiour wil signifie no more but that his paines being now so long on the Crosse and ready to die were very great and therfore according to the infirmity of his humane nature for very anguish as before in the garden when he was but toward his Passion he saith he was forsaken for two causes first because it was the wil of God not to deliuer him but that he should die secondly because his diuine nature did so represse it self for the time that he felt no comfort thereof at al but was left to die in extreme paines as a mere man 19. Wrapped This honour and duty done to Christes body being dead was maruelous grateful and meritorious And this wrapping of it in cleane find on may signifie by S. Hierom that the Body of our Lord is to be wrapped not in gold pretious stones and silke but in pure linnen And so in the whole Church it is obserued by S. Siluesters constitution that the Corporal wherevpon our Lordes body lieth on the altar must be pute and plaine linnen CHAP. XXVIII He riseth againe the third day and the blind most obstinate Iewes by bribery working to their owne reprobation he appeareth to his Disciples in Galilee as both before his Passion he foretold them Mat. 26 and now after his Resurrection first the Angel then also him self appointed by the women 〈◊〉 and sendeth them to al Nations to build his Church among the Gentils verse 1 AND in the euening of the Sabboth vvhich davvneth on the first of the Sabboth came Marie Magdalene and the other Marie ″ to see the sepulchre ✠verse 2 And behold there vvas made a great earth-quake For an Angel of our Lord descēded from heauen and comming rolled backe the stone and sate vpon it ✠verse 3 and his countenance vvas as lightening and his garment as snovv ✠verse 4 And for feare of him the vvatchmen vvere frighted and became as dead ✠verse 5 And the Angel ansvvering said to the vvomen Feare not you for I knovv that you seeke IESVS that vvas crucified ✠verse 6 he is not here for he is risen * as he said come and see the place vvhere our Lord vvas laid ✠verse 7 And going quickly tel ye his Disciples that he is risen and behold he goeth before you into Galilee there you shal see him loe I haue fortold you ✠verse 8 And they vvent forth quickly out of the monument vvith feare and great ioy running to tel his Disciples ✠verse 9 And behold IESVS mette them saying Al haile But they came neere and tooke hold of his feete and adored him ✠verse 10 Then IESVS said to them Feare not goe tel my brethren that they goe into Galilee there they shal see me ✠verse 11 Who vvhen they vvere departed behold certaine of the vvatchmen came into the citie and told the cheefe Priestes al things that had been done ✠verse 12 And being assembled together vvith the auncients taking counsel they gaue a greate summe of money to the souldiars ✠verse 13 saying Say you That his Disciples came by night and stole him avvay vvhen vve vvere a sleepe ✠verse 14 And if the President shal heare of this vve vvil persuade him and make you secure ✠verse 15 But they taking the money did as they vvere taught And this vvord vvas bruited abrode among the Ievves euen vnto this day ✠verse 16 And the eleuen Disciples vvent into Galilee vnto the mount vvhere IESVS had appointed them ✠verse 17 And seeing him they adored but some doubted ✠verse 18 And IESVS comming neere spake vnto them saying Al povver is giuen to me in heauen and in earth ✠verse 19 ◠going therfore teach ye al nations BAPTIZING THEM IN THE NAME OF THE FATHER AND OF THE SONNE AND OF THE HOLY GHOST ✠verse 20 teaching them to obserue al things vvhatsoeuer I haue commaunded you and behold I am vvith you ″ al daies euen to the consummation of the vvorld ⊢ ANNOTATIONS CHAP. XXVIII 1. To see the Sepulcher The deuout women came to visite our Sauiours sepulcher and for their deuotion first deserued to know the Resurrection and to see him risen The honour of the which Sepulcher and the Pilgrimage therevnto in the Primitiue Church S. Hierom declareth in these wordes The Iewes sometime honoured Sancta Sanctorum because there were the Cherubs and the
And he spake the vvord openly And Peter taking him began to rebuke him ✠verse 33 Who turning and seeing his Disciples threatened Peter saying Goe behind me Satan because thou sauourest not the things that are of God but that are of men ✠verse 34 And calling the multitude together vvith his Disciples he said to them If any man vvil folovv me let him deny him self and take vp his crosse and folovv me ✠verse 35 For he that vvil saue his life shal lose it and he that shal lose his life ″ for me and the Gospel shal saue it ✠verse 36 For vvhat shal it profit a man if he ″ gaine the vvhole vvorld and suffer damage of his soule ✠verse 37 Or vvhat permutation shal a man giue for his soule ✠verse 38 For he that shal be ashamed of me and of my vvordes in this aduouterous and sinful generation the Sonne of man also vvil be ashamed of him vvhen he shal come in the glorie of his father vvith the holy Angels ANNOTATIONS CHAP. VIII 6. Gaue to his disciples He serueth the people not immediatly him self but by the Apostles ministerie to teach vs that we must receiue Christes Sacraments and doctrine not at our owne hand but of his Priests and our Pastours 7. Blessed them So is it in some ancient Greeke copies agreable to our Latin and in S. Luke expresly in the common Greeke text that he blessed the fiue loaues and the two fishes which must be alwaies marked against the Heretikes which denie this blessing to pertaine to the creatures but â—eine it alwaies to be referred to God for thanks giuing For if it were so he would haue said grace but once for that whole refection but he did seuerally blesse both the bread first and afterward the fishes also multiplying them by his said blessing as * he did mankind and other creatures in the beginning by blessing them and so working effectually some change or alteration in the very creatures them selues 35. For me and the Gospel By the Gospel is signified not only the foure Euangelistes but al Scriptures and whatsoeuer Christ said that is not in Scripture for he saith in this very place He that shal be ashamed of my wordes the Sonne of man wil be ashamed of him c. Neither his owne wordes only but whatsoeuer the Apostles taught in word or writing for our Sauiour saith He that despiseth you despiseth me For defence of any of al these and of euery Article of the Catholike faith we ought to die and this is to lose our life for Christ and his Gospel 36. Gaine the whole world Let such note this that for feare or flattery of the world coÌ„descend to obey the vniust lawes of men touching religion against their owne consciences and be content for the rest of a few daies of this life and for sauing their temporal goods to lose their soule and the ioyes of heauen CHAP. IX The more to confirme them he giueth them in his Transfiguration a sight of his glorie wherevnto Suffering doth bring 9 and then againe doth inculcate his Passion 14 A Diuel also he casteth out which his Disciples vpon whom therfore the peruerse Scribes triumphed in his absence could not for lacke of fasting and praying 30 Being yet in Galilee he reuealeth more about his Passion 33 And because in the way to Capharnaum they contended for the Primacie he teacheth them that humility is the way to Primacie before God 38 bidding them also not to prohibit such as be not against them nor to giue scandal to any one of the faithful and on the other side the faithful to auoid them by whom they may be scandalized and fall be they neuer so neere vnto them verse 1 AND he said to them Amen I say to you that there be some of them that stand here vvhich shal not tast of death vntil they see the kingdom of God comming in povver ✠verse 2 And after six daies IESVS â—aketh Peter and Iames and Iohn and bringeth them alone into a high mountaine apart and vvas transfigured before them ✠verse 3 And his garments vvere made glistering and vvhite excedingly as snovv the like vvhereof a fuller cannot make vvhite vpon the earth ✠verse 4 And there appeared to them Elias vvith Moyses and they vvere talking vvith IESVS ✠verse 5 And Peter ansvvering said to IESVS Rabbi it is good for vs to be here and let vs make three tabernacles one for thee and one for Moyses and one for Elias ✠verse 6 For he knevv not vvhat he said for they vvere frighted vvith feare ✠verse 7 and there vvas a cloude ouershadovving them and a voice came out of the cloude saying This is my Sonne most deere heare ye him ✠verse 8 And immediatly looking about they savv no man any more but IESVS only vvith them ✠verse 9 And as they desceÌ„ded from the mountaine he commaunded them that they should not tel any man vvhat things they had seen but vvhen the Sonne of man shal be risen againe from the dead ✠verse 10 And they kept in the vvord vvith them selues questioning together vvhat that should be when he shal be risen from the dead ✠verse 11 And they asked him saying What say the Pharisees then and the Scribes that * Elias must come first ✠verse 12 Who ansvvering said to them Elias vvhen he commeth first shal restore al things and hovv ' it is vvritten of the Sonne of man that he shal suffer many things and be contemned ✠verse 13 But I say to you that ″ Elias also is come and they haue done to him vvhatsoeuer they vvould as it is vvritten of him ✠verse 14 And * coÌ„ming to his Disciples he savv a great multitude about them and the Scribes questioning vvith them ✠verse 15 And forth vvith al the people seeing IESVS vvas astonied and much afraid and running to him saluted him ✠verse 16 And he asked them What do you question of among you ✠verse 17 And one of the multitude ansvvering said Maister I haue brought my sonne to thee hauing a dumme spirit ✠verse 18 who vvheresoeuer he taketh him dasheth him and he fometh and gnasheth vvith the teeth and vvithereth and I spake to thy Disciples to cast him out and they could not ✠verse 19 Who ansvvering them said O incredulous generation hovv long shal I be vvith you hovv long shal I suffer you bring him vnto me ✠verse 20 And they brought him And vvhen he had seen him immediatly the spirit troubled him and being throvven vpon the ground he tumbled foming ✠verse 21 And he asked his father Hovv long time is it since this hath chaunced vnto him But he said From his infancie ✠verse 22 and often times hath he cast him into fire and into vvaters to destroy him but if thou canst any thing helpe vs hauing compassion
places at suppers ✠verse 40 vvhich deuoure vvidovves houses vnder the pretence of long prayer these shal receiue larger iudgement ✠verse 41 * And IESVS sitting ouer against the treasurie beheld hovv the multitude did cast money into the treasurie and many rich men did cast in much ✠verse 42 And vvhen there came a certaine poore vvidovv she cast in tvvo mites vvhich is a farthing ✠verse 43 And calling his Disciples together he saith to them Amen I say to you that this poore vvidovv hath cast in more then al that haue cast into the treasurie ✠verse 44 For al they of their aboundance haue cast in but she of her penurie hath cast in al that she had her vvhole liuing ANNOTATIONS CHAP. XII 17. To God These men were very circumspect and wary to doe al duties to Caesar but of their dutie to God they had no regard So Heretikes to flatter temporal Princes and by them to vphold their Heresies doe not only inculcate mens dutie to the Prince dissembling that which is dewe to God but also giue to the Prince more then dew and take from God his right and dutie But Christ allowing Caesar his right warneth them also of their dutie toward God And that is it which Catholikes inculcate Obey God doe as he commaundeth Serue him first and that the Prince 19. His brother shal take Marke wel here that the Law which saith Thou shalt 〈◊〉 marry thy brothers wife is not such as admitteth no dispensation as though this mariage weâ—â— against nature For here the same Law saith that in some case the brother not only might but then was bound to marry his brothers wife 24. Not knovving the Scriptures who would haue thought that by this place of Scripture alleaged by Christ the Resurrection were proued and yet we see that Christ doth hereby deduce it and chargeth these great Doctors and Maisters which arrogated to them selues the knowledge of Scriptures that it is their ignorance that they knew not so to deduce it No maruel then if the Holy Doctors and Catholike Church make the like deductions sometime and proofes where the Heretike doth not or wil not see so much therfore no doubt because he knoweth noâ— the Scriptures whereof he boasteth so much nor the sense of the Holy Ghost in them For example when of that place It shal not be forgiuen in this vvorld nor in the vvorld to come ancient fathers deduce that there are sinnes remitted after this life in Purgatorie See Mat. 1â— 32. 24. The power of God Euen so doe Heretikes erre two waies because they know not the Scriptures which they interprete contrarie to the sense of the whole Church and of al the ancient fathers and because they know not the power of God that as he is able to raise the selfe same bodies againe so he can make his body present in many places but being altogether faithlesse and not beleeuing his power they dispute of al such matters only by reason and their owne imaginations CHAP. XIII To his Disciples by occasion of Hierusalem and the Temples destruction he foretelleth 5 vvhat things shal be before the consummation of the vvorld as specially the Churches ful preaching vnto al nations 14 Then vvhat shal be in the very consvmmation to vvit Antichrist vvith his passing great persecution and seduction but for a short time 24 then incontinent the day of Iudgement 28 to our great comfort in those miseries vnder Antichrist 32 As for the moment to vs it perteineth not to knovv it 33 but rather euery man to vvatch that vve be not vnprouided vvhen he commeth â—o 〈◊〉 one particularly by death verse 1 AND vvhen he vvent out of the temple one of his Disciples saith to him Maister behold what maner of stones and vvhat kinde of buildings ✠verse 2 And IESVS ansvvering said to him Seest thou al these great buildings There shal nor be left a stone vpon a stone that shal not be destroied ✠verse 3 And vvhen he sate in Mount-oliuer against the temple Peter and Iames and Iohn and Andrevv asked him apart ✠verse 4 Tel vs â— vvhen shal these things be and vvhat shal be the signe vvhen al these things shal begin to be consummate ✠verse 5 And IESVS ansvvering began to say to them See that no man seduce you ✠verse 6 for many shal come in my name saying that ″ I am he and they shal seduce many ✠verse 7 And vvhen you shal heare of vvarres and bruites of vvarres feare not for these things must be but the end is not yet ✠verse 8 For nation shal rise against nation and kingdom against kingdom and there shal be earthquakes in places and famines These things are the beginning of sorovves ✠verse 9 But looke to your selues For they shal deliuer you vp in Councels and in Synagogs shal you be beaten and you shal stand before Presidents and Kings for my sake for a testimonie vnto them ✠verse 10 And into al nations first the Gospel must be preached ✠verse 11 And vvhen they shal leade you and deliuer you be not careful before hand vvhat you shal speake but that vvhich shal be giuen you in that houre that speake ye For it is not you that speake but the holy Ghost ✠verse 12 And brother shal deliuer brother vnto death and the father his sonne and the children shal arise against the parents and shal vvorke their death ✠verse 13 And you shal be odious to al men for my name But he that shal endure vnto the end he shal be saued ✠verse 14 And vvhen you shal see ″ the abomination of desolation standing vvhere it ought not he that readeth let him vnderstand then they that are in Ievvrie let them flee vnto the mountaines ✠verse 15 and he that is on the house-toppe let him not goe dovvne into the house nor enter in to take any thing out of his house ✠verse 16 and he that shal be in the field let him not returne backe to take his garment ✠verse 17 And vvo to them that are vvith childe and that giue sucke in those daies ✠verse 18 But pray that the things chaunce not in the vvinter ✠verse 19 For those daies shal be such tribulations as vvere not from the beginning of the creation that God created vntil novv neither shal be ✠verse 20 And vnles the Lord had shortened the daies no flesh should be saued but for the elect vvhich he hath elected he hath shortened the daies ✠verse 21 And then if any man shal say vnto you Loe here is Christ loe there do not beleeue ✠verse 22 For there shal rise vp false-Christs and false-Prophets and they shal shevv ″ signes and vvonders to seduce if it be possible the elect also ✠verse 23 You therfore take heede behold I haue foretold you al things ✠verse
vision in the temple And he made signes to them and remained dumme ✠verse 23 And it came to passe after the daies of his office vvere expired ″ he departed into his house ✠verse 24 And after these daies Elizabeth his vvife conceiued and hid her self fiue moneths saying ✠verse 25 For thus hath our Lord done to me in the daies vvherein he had respect to take avvay my reproche among men ✠verse 26 And in the sixt moneth the Angel Gabriel vvas sent of God into a citie of Galilee called Nazareth ✠verse 27 * to a virgin despoused to a man vvhose name vvas Ioseph of the house of Dauid and the virgins name vvas MARIE ✠verse 28 And the Angel being entred in said vnto her ″ HAILE ″ ful of grace our Lord is vvith thee blessed art thou among vvomen ✠verse 29 Vvho hauing heard vvas troubled at his saying and thought vvhat maner of salutation this should be ✠verse 30 And the Angel said to her Feare not MARIE for thou hast found grace vvith God ✠verse 31 * Behold thou shalt conceiue in thy vvombe and shalt beare a sonne and thou shalt call his name IESVS ✠verse 32 he shal be great and shal be called the sonne of the most High and our Lord God shal giue him the seate of Dauid his father ✠verse 33 * and he shal reigne in the house of Iacob for euer and of his kingdom there shal be no end ✠verse 34 And MARIE said to the Angel Hovv shal this be done ″ because I knovv not man ✠verse 35 And the Angel ansvvering said to her The Holy Ghost shal come vpon thee and the povver of the most High shal ouershadovv thee And therfore also that vvhich of thee shal be borne Holy shal be called the sonne of God ✠verse 36 And behold ″ Elisabeth thy cosin she also hath conceiued a sonne in her old age and this moneth is the sixt to her that is called barren ✠verse 37 because there shal not be impossible vvith God any vvord ✠verse 38 And MARIE said BEHOLD the handmaid of our Lord be it done to me according to thy word ⊢ And the Angel departed from her ✠verse 39 And MARIE rising vp in those daies vvent vnto the hil countrie vvith speede into a citie of Iuda ✠verse 40 and she entred into the house of Zacharie and saluted Elisabeth ✠verse 41 And it came to passe as Elisabeth heard the salutation of MARIE the infant did leape in her vvombe and Elisabeth vvas replenished vvith the Holy Ghost ✠verse 42 and she cried out vvith a loude voice and said ″ BLESSED art thou among vvomen and blessed is the fruite of thy vvombe ✠verse 43 And vvhence is this to me that the ″ mother of my Lord doth come to me ✠verse 44 For behold as the voice of thy salutation founded in mine eares the infant in my vvombe did leape for ioy ✠verse 45 And blessed is she that beleeued because those things shal be accomplished that vvere spokē to her by our Lord. ✠verse 46 And MARIE said MY SOVLE doth magnifie our Lord. ✠verse 47 And my spirit hath reioyced in God my Sauiour ⊢ ✠verse 48 Because he hath regarded the humilitie of his handmaid for behold from hence forth al generations ″ shal call me blessed ✠verse 49 Because he that is mightie hath done great things to me and holy in his name ✠verse 50 And his mercie from generation vnto generations to them that feare him ✠verse 51 He hath shevved might in his arme he hath dispersed the proude in the conceit of their hart ✠verse 52 He hath deposed the mightie from their seate and hath exalted the humble ✠verse 53 The hungrie he hath filled vvith good things and the riche he hath sent avvay emptie ✠verse 54 He hath receiued Israel his childe being mindeful of his mercie ✠verse 55 As he spake to our fathers to Abraham and his seede for euer ✠verse 56 And MARIE taried vvith her about three moneths and she returned into her house ✠verse 57 And Elisabeths ful time vvas come to be deliuered and she bare a sonne ✠verse 58 And her neighbours and kinsfolke heard that our Lord did magnifie his mercie vvith her and they did congratulate her ✠verse 59 And it came to passe on the eight day they came to circumcise the childe and they called him by his fathers name Zacharie ✠verse 60 And his mother ansvvering said Not so but he shal be called Iohn ✠verse 61 And they said to her That there is none in thy kinred that is called by this name ✠verse 62 And they made signes to his father vvhat he vvould haue him called ✠verse 63 And demaunding a vvriting table he vvrote saying * Iohn is his name And they al marueled ✠verse 64 And forthvvith his mouth vvas opened and his tonge and he spake blessing God ✠verse 65 And feare came vpon al their neighbours and al these things vvere bruited ouer al the hil-countrie of Ievvrie ✠verse 66 and all that had heard laid them vp in their hart saying what an one trovv ye shal this childe be For the hand of our Lord vvas vvith him ✠verse 67 And Zacharie his father vvas replenished vvith the Holy Ghost and he prophecied saying ✠verse 68 BLESSED BE OVR LORD God of Israel because he hath visited and vvrought the redemption of his people ⊢ ✠verse 69 And hath erected the horne of saluation to vs in the house of Dauid his seruant ✠verse 70 As he spake by the mouth of his holy Prophets that are from the beginning ✠verse 71 Saluation from our enemies and from the hand of al that hate vs ✠verse 72 To vvorke mercie vvith our fathers and to remember his holy testament ✠verse 73 * The othe vvhich he svvare to Abraham our father ✠verse 74 that he vvould giue to vs That vvithout feare being deliuered from the hand of our enemies vve may serue him ✠verse 75 In holines and ″ iustice before him al our daies ✠verse 76 And thou childe shalt be called the Prophet of the Highest for * thou shalt goe before the face of our Lord to prepare his vvaies ✠verse 77 To giue knovvledge of saluation to his people vnto remission of their sinnes ✠verse 78 Through the bovvels of the mercie of our God in vvhich ″ the * Orient from on high hath visited vs ✠verse 79 To illuminate them that sit in darkenes and in the shadovv of death to direct our feete into the vvay of peace ✠verse 80 And the childe grew and vvas strengthened in spirit and vvas in the deserts vntil the day of his manifestatiō to Israel ANNOTATIONS CHAP. I. 3. Hauing diligently atteined Hereby vve see that though the
and grace that ensued by CHRIST IESVS Note also that as then in Circuncision so novv in Baptisme vvhich ansvvereth therevnto names are giuen And as vve see here and in al the old Testament great respect was had of names so we must beware of strange profane and secular names now a daies to common and rather according to the * Catechisme of the holy Councel of Trent take names of Saincts and holy men that may put vs in minde of their vertues 75. Iustice before him Here also we see that we may haue true iustice not only in the sight of men or by the imputation of God but in deede before him and in his sight and that the comming of Christ vvas to giue men such iustice 78. The orient Maruel not if Heretikes controule the old authentical translation as though it differed froÌ„ the greeke vvhereas here they make much a doe to coÌ„troule not only al the greeke interpreters of the old testament but also S. Luke him self for the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as differing from the Hebrevv CHAP. II. The Natiuitie of Christ 8 and manifestation thereof to the Shepheards by an Angel and by them to others 21 His Circuncision 22 His Presentation together with Simeons as also Annes attestation and prophecying of his Passion of the Iewes reprobation and of the Gentils illumination 41 His annual ascending to Hierusalem with his parents to whom he was subiect and his fulnes of wisedom shewed among the Doctors at twelue yeres of his age verse 1 AND it came to passe in those daies there came forth an edict from Caesar Augustus that the vvhole vvorld should be enrolled ✠verse 2 This first enrolling vvas made by the President of Syria Cyrinus ✠verse 3 And al vvent to be enrolled euery one into his ovvne citie ✠verse 4 And Ioseph also vvent vp from Galilee out of the citie of Nazareth into Ievvrie to the citie of Dauid that is called Bethâ—lehem for-because he vvas of the house and familie of Dauid ✠verse 5 to be enrolled vvith MARIE his despoused vvife that vvas vvith childe ✠verse 6 And it came to passe vvhen they vvere there her daies vvere fully come that she should be deliuered ✠verse 7 And she brought forth her first begotten sonne and svvadled him in clothes and laid him dovvne in a manger because there vvas not place for them in the inne ✠verse 8 And there vvere in the same countrie shepheards vvatching and keeping the night vvatches ouer their flocke ✠verse 9 And behold an Angel of our Lord stood beside them and the brightnes of God did shine round about them and they feared vvith a great feare ✠verse 10 And the angel said to them Feare not for behold I euangelize to you great ioy that shal be to al the people ✠verse 11 because this day is borne to you a SAVIOVR vvhich is Christ our Lord in the citie of Dauid ✠verse 12 And this shal be a signe to you You shal finde the infant svvadled in clothes and laid in a manger ✠verse 13 And sodenly there vvas vvith the Angel a multitude of the heauenly armie praising God and saying ✠verse 14 Glorie in the highest to God and in earth peace to â—men of good vvil ⊢ ✠verse 15 And it came to passe after the Angels departed from them into heauen the shepheards spake one to an other Let vs goe ouer to Bethlehem and let vs see this vvord that is done vvhich our Lord hath shevved to vs. ✠verse 16 And they came vvith speede and they found MARIE and Ioseph and the infant laid in the manger ✠verse 17 And seeing it they vnderstood of the vvord that had been spoken to them concerning this childe ✠verse 18 And al that heard did maruel and concerning those things that vvere reported to them by the shepheards ✠verse 19 But MARIE ″ kept al these vvordes conferring them in her hart ✠verse 20 And the shepheards returned glorifying and praysing God in al things that they had heard and seen as it vvas said to them ⊢ ✠verse 21 And * after eight daies vvere expired that the childe should be circuncised his name vvas called IESVS vvhich vvas * called by the Angel before that he vvas conceiued in the vvombe ⊢ ✠verse 22 And after the daies vvere fully ended of her purification * according to the lavv of Moyses they caried him into Hierusalem to present him to our Lord ✠verse 23 as it is vvritten in the lavv of our Lord That euery male opening the matrice shal be called holy to the Lord. ✠verse 24 and to giue a sacrifice * according as it is vvritten in the lavv of our Lord a paire of turtles or tvvo yong pigeons ✠verse 25 And behold there vvas a man in Hierusalem named Simeon and this man vvas iust and religious expecting the consolation of Israel and the Holy Ghost vvas in him ✠verse 26 And he had receiued an ansvver of the Holy Ghost that he should not see death vnles he savv first the CHRIST of our Lord. ✠verse 27 And he came in spirit into the temple And vvhen his parents brought in the childe IESVS to doe according to the custome of the Lavv for him ✠verse 28 he also tooke him into his armes and blessed God and said ✠verse 29 NOW THOV doest dimisse thy seruant O Lord according to thy vvord in peace ✠verse 30 Because mine eies haue seen thy SALVATION ✠verse 31 Vvhich thou hast prepared before the face of al peoples ✠verse 32 A light to the reuelation of the Gentils and the glorie of thy people Israel ⊢ ✠verse 33 And his father and mother vvere marueling vpon those things vvhich vvere spoken concerning him ✠verse 34 And Simeon blessed them and said to MARIE his mother Behold this is set ″ vnto the ruine and vnto the resurrection of many in Israel and for a signe vvhich shal be contradicted ✠verse 35 and thine ovvne soule shal a svvord pearce that out of many hartes cogitations may be reuealed ✠verse 36 And there vvas Anne a prophetisse the daughter of Phanuel of the tribe of Aser she vvas farre striken in daies and had liued vvith her husband seuen yeres from her virginitie ✠verse 37 And she vvas ″ a vvidovv vntil eightie and foure yeres vvho departed not from the temple ″ by fastings and praiers seruing night and day ✠verse 38 And she at the same houre sodenly comming in confessed to our Lord and spake of him to al that expected the redemption of Israel ✠verse 39 And after they had vvholy done al things according to the lavv of our Lord they returned into Galilee into their citie Nazareth ✠verse 40 And the childe grevv and vvaxed strong ' ful of vvisedom and the grace of God vvas in him âœ
they vvere his cosins either the sonnes of Iosephs brother or as the more receiued opinion is the sonnes of our Ladies sister called Marie of Iames which Iames therfore is also called the brother of our Lord. 55. Her spirit returned This returning of the soules againe into the bodies of them whom CHRIST and his Apostles raised from death specially Lazarus who had been dead foure daies doth euidently proue a third place against our aduersaries that say euery one goeth straight to Heauen or to Hel. â—or it can not be thought that they vvere called from the one or the other and therfore from some third place CHAP. IX His Twelue also now preaching euery where and working miracles 6 Herod and al do wonder much 10 After vvhich he taketh them and goeth into the vvildernesse Where he cureth and teacheth feeding 5000 vvith fiue leaues 18 Peter confessing him to be Christ 21 he on the other side foretelleth his Passion and that al must in time of persecution folovv him therein â—7 Vvherevnto to encourage vs the more 27 he giueth in his Transfiguration a sight of the glorie vvhich is the revvard of suffering â—7 The next day he casteth out a diuel vvhich his Disciples could not 43 Vvhom amiddes these vvonders he fore vvarneth againe of his scandalous Passion 49 And to cure their ambition he telleth them that the most humble he esteemeth most 49 bidding them also not to prohibit any that is not against them 51 Yea and tovvard such as be against them Schismatically to shevv mildnes for al that 57 Of folowing him three examples verse 1 AND calling together the tvvelue Apostles he gaue them vertue and povver ouer al deuils and to cure maladies ✠verse 2 And he sent them to preach the kingdom of God and to heale the sicke ✠verse 3 And he said to them Take nothing for the vvay neither rod nor skippe nor bread nor money neither haue tvvo coates ✠verse 4 And into vvhatsoeuer house you enter tarie there and thence doe not depart ✠And vvhosoever shal not receiue you going forth out of that citie shake of the dust also of your feete for a testimonie vpon them ✠verse 6 And going forth they vvent a circuite from tovvne to tovvne euangelizing and curing euery vvhere ⊢ ✠verse 7 And * Herod the Tetrarch heard al things that vvere done by him and he staggered because it vvas said of some That Iohn vvas risen from the dead ✠verse 8 but of other some That Elias hath appeared and of others that a Prophet one of the old ones vvas risen ✠verse 9 And Herod said Iohn I haue beheaded but vvho is this of vvhom I heare such things And he sought for to see him ✠verse 10 And * the Apostles being returned reported to him vvhatsoeuer they did and taking them he retired apart into a desert place vvhich belongeth to Beth-saida ✠verse 11 which the multitudes vnderstaÌ„ding folovved him he receiued them and spake to them of the kingdom of God and them that had neede of cure he healed ✠verse 12 And the day began to dravv tovvards an end And the Tvvelue comming neere said to him Dimisse the multitudes that going into tovvnes and villages here about they may haue lodging and finde meates because here vve are in a desert place ✠verse 13 And he said to them Giue you them to eate But they said we haue no more but fiue loaues and tvvo fishes vnles perhaps vve should goe and bie meates for al this multitude ✠verse 14 And there vvere men almost fiue thousand And he said to his disciples Make them sit dovvne by companies fiftie and fiftie ✠verse 15 And so they did And they made al sit dovvne ✠verse 16 And taking the fiue loaues and the tvvo fishes he looked vp vnto heauen and blessed them and he brake and distributed to his disciples for to set before the multitudes ✠verse 17 And they did al eate and had their fill And there vvas taken vp that vvhich remained to them tvvelue baskets of fragments ✠verse 18 * And it came to passe vvhen he vvas alone praying his disciples also vvere vvith him and he asked them saying Vvhom doe the multitudes say that I am ✠verse 19 But they ansvvered and said Iohn the Baptist and some Elias but some that one of the Prophets before time is risen ✠verse 20 And he said to theÌ„ But vvhom say ye that I am Simon Peter ansvvering said The CHRIST of God ✠verse 21 But he rebukiÌ„g them coÌ„maunded that they should tell this to no man ✠verse 22 saying That the sonne of man must suffer many things and be reiected of the Auncients and cheefe Priests and Scribes and be killed and the third day rise againe ✠verse 23 And he said to al If any man vvil come after me let him denie him self and take vp his crosse daily and folovv me ✠verse 24 For he that vvil saue his life shal lose it for he that shal lose his life for my sake shal saue it ✠verse 25 for vvhat profit hath a man if he gaine the vvhole vvorld and lose him self and cast avvay him self ✠verse 26 For he that shal be ashamed of me and of my vvordes him the Sonne of man shal be ashamed of vvhen he shal come in his maiestie and his fathers and of the holy Angels ✠verse 27 And I say to you assuredly There be some standing here that shal not rast death ″ til they see the kingdom of God ✠verse 28 * And it came to passe after these vvordes almost eight daies and he tooke Peter and Iames and Iohn and vvent into a mountaine to pray ✠verse 29 And vvhiles he prayed the shape of his countenance vvas altered and his raiment vvhite and glistering ✠verse 30 And behold tvvo men talked vvith him And they vvere Moyses and Elias ✠verse 31 appearing in maiestie And they told his decease that he should accomplish in Hierusalem ✠verse 32 But Peter and they that vvere vvith him vvere heauie vvith sleepe And avvaking they savv his maiestie and the tvvo men that stoode vvith him ✠verse 33 And it came to passe vvhen they departed from him Peter said to IESVS Maister it is good for vs to be here and let vs make three tabernacles one for thee and one for Moyses and one for Elias not knovving vvhat he said ✠verse 34 And as he spake these things there came a cloud and ouershadovved them and they feared vvhen they entered into the cloude ✠verse 35 * And a voice vvas made out of the cloude saying This is my beloued sonne heare him ✠verse 36 And vvhiles the voice vvas made IESVS vvas found alone And they held their peace and told no man in those daies any of these things vvhich they had seen ✠verse 37
the very end of the vvorld 25 And then vvhat signes shal come of the last day terrible to the vvorld 28 but comfortable to vs of his Church 34 so that vve be alvvaies vvatchful verse 1 AND beholding he savv them that did cast their giftes into the treasurie riche persons ✠verse 2 And he savv also a certaine poore vvidovv casting tvvo brasse mites ✠verse 3 And he said Verely I say to you that this poore vvidovv hath cast more then al. ✠verse 4 For al these of their aboundance haue cast into the giftes of God but she ″ of her penurie hath cast in al her liuing that she had ✠verse 5 And certaine saying of the temple that it vvas adorned vvith goodly stones and donaries he said ✠verse 6 These things vvhich you see * the daies vvil come vvherein there shal not be left a stone vpon a stone that shal not be destroied ✠verse 7 And they asked him saying Maister when shal these things be and vvhat shal be the signe vvhen they shal begin to come to passe ✠verse 8 Vvho said See you be not seduced for many vvil come in my name saying that I am he and the time is at hand goe not therfore after them ✠verse 9 And vvhen you shal heare of vvarres and seditions be not terrified these things must first come to passe but the end is not yet by and by ✠verse 10 Then he said to them Nation shal rise against nation and kingdom against kingdom ✠verse 11 And there shal be great earth-quakes in places and pestilences and famines and terrours from heauen and there shal be great signes ✠verse 12 But before al these things they vvil lay their hands vpon you and persecute you deliuering you into synagogs and prisons dravving you to kings and presidents for my name ✠verse 13 and it shal happen vnto you for testimonie ✠verse 14 Lay vp this therfore in your hartes not to premeditate hovv you shal ansvver ✠verse 15 For I vvil giue you mouth and vvisedom vvhich al your aduersaries shal not be able to resist and gaine say ✠verse 16 And you shal be deliuered vp of your parents and brethren and kinsemen frendes and they vvil put to death of you ✠verse 17 And you shal be odious to al men for my name ✠verse 18 and a heare of your head shal not perish ✠verse 19 In your patience you shal possesse your soules ⊢ ✠verse 20 And vvhen you shal see Hierusalem compassed about vvith an armie then knovv that the desolation thereof is at hand ✠verse 21 then they that are in Ievvrie let them flee to the mountaines and they in the middes thereof let them depart and they in the countries let them not enter into it ✠verse 22 for these are the daies of vengeance that al things may be fulfilled that are vvritten ✠verse 23 But vvo to them that are vvith childe and that giue sucke in those daies for there shal be great affliction vpon the land and vvrath on this people ✠verse 24 And they shal fall by the edge of the svvord and shal be led captiue into al nations and Hierusalem shal be troden of the Gentiles til the times of nations be fulfilled ✠verse 25 * ◠And there shal be signes in the sunne and the moone and the starres and vpon earth distresse of nations for the confusion of the sound of sea and vvaues ✠verse 26 men vvithering for feare and expectation vvhat shal come vpon the vvhole vvorld for the povvers of heauē shal be moued ✠verse 27 and then they shal see the Sonne of man comming in a cloude vvith great povver and maiestie ✠verse 28 But vvhen these things begin to come to passe looke vp and lift vp your heades because your redemption is at hand ✠verse 29 And he spake to them a similitude See the figtree and al trees ✠verse 30 Vvhen they novv budde forth fruite out of them selues you knovv that summer is nigh ✠verse 31 So you also vvhen you shal see these things come to passe knovv that the kingdom of God is nigh ✠verse 32 Amen I say to you that this generation shal not passe til al be done ✠verse 33 Heauen and earth shal passe but my vvordes shal not passe ⊢ ✠verse 34 And looke vvel to your selues lest perhaps your hartes be ouercharged vvith surfetting and drunkēnesse and cares of this life and that day come vpon you sodenly ✠verse 35 For as a snare shal it come vpon al that sit vpon the face of al the earth ✠verse 36 Vvatch therfore praying at al times that you may be accounted vvorthie to escape al these things that are to come and to stand before the Sonne of man ✠verse 37 And the daies he vvas teaching in the temple but the nightes going forth he abode in the mount that is called Oliuet ✠verse 38 And al the people in the morning vvent vnto him in the temple to heare him ANNOTATIONS CHAP. XXI 4. Of her penurie To offer or giue almes of our superfluites is not so acceptable nor meritorious as to bestow some of that which is of our necessarie prouision and which we may hardly spare from our selues for that procedeth of greater zeale vvil and intention which be more respected of God then the substance of the gift CHAP. XXII Iudas doth sell him to the Ievves 7 After the old Paschal 19 he giueth to his disciples the bread of life in a mystical sacrifice of his body and bloud for an euerlasting comemoration of his Passion 21 He couertly admonisheth the traitour 24 Against their ambitious contention he shevveth them that the maioritie of any among them in this vvorld is for their seruice as his ovvne also vvas 28 and hovv he vvil exalt them al in the vvorld to come 31 foretelling Peter the singular priuilege of his faith neuer failing 33 and his three negations 35 and hovv they shal al now be put to their shiftes 39 And that night after his praier with svveating of bloud 43 he is taken of the Ievves men Iudas being their captaine yet shevving them both by miracle and vvord that they could doe nothing vnto him but by his ovvne permission 54 Then in the cheefe Priestes house he is thrise denied of Peter 63 shamefully abused of his keepers 66 and in the morning impiously condemned of their Councel for confessing him self to be the Sonne of God verse 1 AND the festiual day of the Azymes approched vvhich is called Pasche ✠verse 2 and the cheefe Priests and the Scribes sought hovv they might kil him but they feared the people ✠verse 3 And Satan entred into Iudas that vvas surnamed Iscariote one of the Tvvelue ✠verse 4 And he vvent and talked vvith the cheefe Priests and the Magistrates hovv he might betray him
he cried vvith a loude voice Lazarus come forth ✠verse 44 And forthvvith he came forth that had been dead bound feete and handes vvith vvinding bandes and his face vvas tied vvith a napkin IESVS said to them Loose him and let him goe ✠verse 45 Many therfore of the Ievves that vvere come to Marie and Martha and had seen the things that IESVS did beleeued in him ⊢ ✠verse 46 And certaine of them vvent to the Pharisees and told them the things that IESVS did ✠verse 47 The cheefe priests therfore and the pharisees gathered a councel and said Vvhat doe vve for this man doeth many signes ✠verse 48 If vve let him alone so al vvil beleeue in him and the Romanes vvil come and take avvay our place and nation ✠verse 49 But one of them named Caiphas being the high priest of that yere said to them You knovv nothing ✠verse 50 neither doe you cōsider that it is expedient for vs that one man die for the people and the vvhole natiō perish not ✠verse 51 And this he said not of him self but ″ being the high priest of that yere he prophecied that IESVS should die for the nation ✠verse 52 and not only for the nation but to gather into one the children of God that vvere dispersed ✠verse 53 From that day therfore they deuised to kil him ✠verse 54 IESVS therfore vvalked no more openly among the Ievves but he vvent into the countrie beside the desert vnto a citie that is called Ephrem and there he abode vvith his Disciples ⊢ ✠verse 55 And the Pasche of the Ievves vvas at hand and many of the countrie vvent vp to Hierusalem before the Pasche to sanctifie them selues ✠verse 56 They sought IESVS therfore and they communed one vvith an other standing in the temple Vvhat thinke you in that he is not come to the festiual day And the cheefe Priests Pharisees had giuen cōmaundemēt that if any man should knovv vvhere he vvas he should tel that they might apprehend him ANNOTATIONS CHAP. XI 31. Being the high Priest Maruel not that Christ preserueth his truth in the Church as wel by the vnworthy as the worthy Prelates thereof the giftes of the Holy Ghost folowing their Order and office as we see here in Caiphas and not their merites or person And if this man being many waies wicked and in part an vsurper and the Law and Priesthod being to decline and to giue place to Christs new ordinance had yet some assistance of God for vtterance of truth which him self meant not nor knew not how much more may we be assured that Christ wil not leaue Peters Seate * whose faith he promised should neuer falle though the persons which occupie the same were as il as the blasphemous and malitious mouthes of Heretikes do affirme CHAP. XII The Rulers dealing as if he hid him self 1 he cōmeth to Bethania ◠Where by occasion of Iudas the theefe murmuring at Marie Magdalens costly deuotion he foretelleth his death 12 From thence though they did novv intend to kil Lazarus also he rideth openly into Hierusalem the people because he had raised Lazarus confessing with their acclamations that he is Christ 20 Where certaine Gentils desiring to see him 22 he foretelleth the conuersion of the vvhole vvorld from the Diuel to him to be novv instant as the effect of his death vpon the Crosse 28 The Father also ansvvering from heauen to his prayer made to that purpose 37 yet after al this the Ievves continevv incredulous as Esay prophecied of them 42 though many beleeued but vvere ashamed to confesse him 44 Wherevpon he shevveth that it is glorious before God and saluation to them selues to beleeue in him and confesse him and damnable to despise him verse 1 IESVS therfore sixe daies before the Pasche came to Bethánia vvhere Lazarus vvas that had been dead vvhom IESVS raised ✠verse 2 And they made him a supper there and Martha ministred but Lazarus vvas one of them that sate at the table vvith him ✠verse 3 Marie therfore tooke a povvnd of ointement of right spikenard pretious and anointed the feete of IESVS and vviped his feete vvith her heare and the house vvas filled of the odour of the ointmēt ✠verse 4 One therfore of his disciples Iudas Iscariote he that vvas to betray him said ✠verse 5 ″ Vvhy vvas not this ointment sold for three-hundred pence and giuen to the poore ✠verse 6 And he said this not because he cared for the poore but because he vvas ″ a theefe and hauing the purse caried the things that vvere put in ✠verse 7 IESVS therfore said Let her alone that she may keepe it for the day of my burial ✠verse 8 For the poore you haue alvvaies vvith you but me you shal not haue alvvaies ✠verse 9 A great multitude therfore of the Ievves knevv that he vvas there and they came not for IESVS only but that they might see Lazarus vvhom he raised from the dead ⊢ ✠verse 10 But the cheefe Priests deuised for to kil Lazarus also ✠verse 11 because many for him of the Ievves vvent avvay and beleeued in IESVS ✠verse 12 And on the morovv a great multitude that vvas come to the festiual day vvhen they had heard that IESVS commeth to Hierusalem ✠verse 13 they tooke the boughes of palmes and vvent forth to meete him and cried Hosanna blessed is he that commeth in the name of our Lord the king of Israel ✠verse 14 And IESVS foūd a yong asse and sate vpon it as it is vvritten ✠verse 15 Feare not daughter of Sion behold thy king commeth sitting vpon an asses colt ✠verse 16 These things his disciples did not knovv at the first but vvhen IESVS vvas glorified then they remembred that these things had been vvritten of him and these things they did to him ✠verse 17 The multitude therfore gaue testimonie vvhich vvas vvith him vvhē he called Lazarus out of the graue and raised him from the dead ✠verse 18 For therfore also the multitude came to meete him because they heard that he had done this signe ✠verse 19 The Pharisees therfore said among them selues Doe you see that vve preuaile nothing behold the vvhole vvorld is gone after him ✠verse 20 And there vvere certaine Gentiles of them that came vp to adore in the festiual day ✠verse 21 These therfore came to Philippe vvho vvas of Bethsaida of Galilee and desired him saying Sir vve are desirous to see IESVS ✠verse 22 Philippe commeth and telleth Andrevv Againe Andrevv Philippe told IESVS ✠verse 23 But IESVS ansvvered them saying The houre is come that the Sonne of man shal be glorified ✠verse 24 Amen amen I say to you vnles the graine of vvheate falling into the ground die it self remaineth alone but if it die it
✠verse 19 And this he said signifying by vvhat death he should glorifie God ⊢ And vvhen he had said this he saith to him Folovv me ✠verse 20 Peter turning savv that disciple vvhom IESVS loued folovving * vvho also leaned at the supper vpon his breast and said Lord vvho is he that shal betray thee ✠verse 21 Him therfore vvhen Peter had seen he saith to IESVS Lord and this man vvhat ✠verse 22 IESVS saith to him So I vvil haue him to remaine til I come vvhat to thee folovv thou me ✠verse 23 This saying therfore vvent abrode among the brethren that that disciple dieth not And IESVS did not say to him he dieth not but So I vvil haue him to remaine til I come vvhat to thee ✠verse 24 This is that disciple vvhich giueth testimonie of these things and hath vvritten these things and vve knovv that his testimonie is true ⊢ ✠verse 25 But there are * many other things also vvhich IESVS did vvhich if they vvere vvritten in particular neither the vvorld it self I thinke vvere able to conteine those bookes that should be vvritten ANNOTATIONS CHAP. XXI 17. Feede my sheepe As it was promised him Mat. 16 that the Church should be builded vpoÌ„ him and that the keies of heauen should be giuen to him so here it is performed he is actually made the general Pastor and Gouerner of al Christs sheepe For though the other ten as Matthias and Paul also afterward were Apostles Bishops Priests aud had authoritie to binde and loose to remitte and reteâ—ne to preach baptize and such like as wel as he Yet in these things and al other gouernement Christ would haue him to be their head and they to depend of him as head of their College and consequently of the whole flocke of Christ no Apostle nor no Prince in earth if he acknowledge him self to be a sheepe of Christ exempted from his charge And that Christ maketh a difference betwixt Peter and the rest and giueth him some greater preeminence and regiment then the rest it is plaine by that he is asked whether he loue our Lord more then the other Apostles do where for equal charge no difference of loue had bene required To Peter saith S. Cyprian our Lord after his Resurrection said Feede my sheepe and buildâ—d his Church vpon him alone and to him he giueth the charge of feeding his sheepe For although after his Resurrection he gaue his povver alike to al saying As my Father sent me so I send you take the Holy Ghost if you remitte to any their sinnes they shal be remitted c. Yet to manifest vnitie he coÌ„stituted one Chaire so disposed by his authoritie that vnitie should haue origine of one The rest of the Apostles vvere that Peter vvas in equal fellovvship of honour and povver but the beginning coÌ„meth of vnitie the Primacie is giuen to Peter that the Church of Christ may be shewed to be one one Chaire S. Chrysostome also saith thus Why did our Lord shede his bloud truely to redeeme those sheepe the cure of vvhich he committed both to Peter and also to his Successors And a litle after Christ vvould haue Peter indued vvith such authoritie and to be far aboue al his other Apostles for he saith Peter dost thou loue me more then al these do Wherevpon our Maister might haue inferred If thou loue me Peter vse much fasting sleepe on the hard floure vvatch much be patrone to the oppressed father to the orphans and husband to the vvidovves but omitting al these things he saith Feed my sheepe For al the foresaid vertues certes may be done easily of many subiects not onely men but vvomen but vvhen it commeth to the gouernement of the Church and committing the charge of so many soules al vvoman kind must needes vvholy giue place to the burden and greatnes thereof and a great number of men also So writeth he And because Protestants would make the vnlearned thinke that S. Gregorie deemeÌ„d the Popes Supremacie to be wholy vnlawful and Antichristian for that he condemneth Iohn of Constantinople for vsurping the name of vniuersal Bishop resembling his insolence therein to the pride of Antichrist note wel the wordes of this holy father in the very same place and Epistle against the B. of Constantinople by which you shal easily see that to deny him to be vniuersal Bishop is not to deny Peter or the Pope to be head of the Church or supreme Gouerner of the same as our Aduersaries fraudulently pretend It is plaine to al men saith he that euer read the Gospel that by our Lordes mouth the charge of the vvhole Church vvas committed to S. Peter Prince of the Apostles for to him it vvas said Feed my sheepe for him vvas the prayer made that his faith should not faile to him vvere the keies of heauen giuen and authoritie to binde and loose to him the cure of the Church and principality vvas deliuered and yet he vvas not called the vniuersal Apostle This title in deed vvas offered for the honour of S. Peter Prince of the Apostles to the Pope of Rome by the holy Councel of Chalcedon but none of that See did euer vse it or consent to take it Thus much S. Gregorie who though he both practised iurisdictioÌ„ through out al Christendom as other of that See haue euer done and also acknowledged the Principality and Soueraintie to be in Peter and his Successors yet would he not for iust causes vse that title subiect to vanitie misconstructioÌ„ But both he al the Popes since haue rather called them selues Seruos seruorum Dei the Seruants of Gods seruants Though the word vniuersal Bishop in that sense wherein the holy Councel of Chalcedon offered it to the See of Rome was true and Lawful For that Councel would not haue giuen any Antichristian or vniust title to any man Onely in the B. of Constantinople and other which in no sense had any right to it and who vsurped it in a very false and tyrannical meaning it was insolent vniust and Antichristian See also the Epistles of S. Leo the Great concerning his practise of vniuersal iurisdiction though he refused the title of vniuersal Bishop And S. Bernard that you may better perceiue that the general charge of Christs sheepe was not onely giuen to Peters person but also to his successors the Popes of Rome as S. Chrysostom also before alleaged doth testifie writeth thus to Eugenius Thou art he to whom the keies of heauen are deliuered to whom the sheepe are coÌ„mitted there be other Porters of heaueÌ„ other Pastors of flockes but thou hast inherited in more glorious differeÌ„t sort For they haue euery one their particular flocke but to thee al vniuersally as one flocke to one maÌ„ are credited being not onely the Pastor of the sheepe but the one Pastor of al the
case to be assured that Christs faith shal be preached and the Church spred through out al Nations the Holy Ghost concurring continually with the Apostles and their Successors for the same 11. Assumpted from you By this visible Ascending of Christ to heauen and like returne from thence to iudgement the Heretikes do incredulously argue him not to be in the Sacrament But let the faithful rather giue eare to S. Chrysostome saying thus O miracle he that sitteth vvith the Father in heauen aboue at the very same time is handled of men beneath Christ ascending to heauen both hath his flesh vvith him and left it vvith vs beneath Eliaeâ— being taken vp left to his Disciple his cloke only but the Sonne of man ascending left his ovvne flesh to vs. Li. â— de Sacerd. Ho. 2 ad po Ant. in fine Ho. de diuit paup in fine 14. MARIE the mother of IESVS This is the last mention that is made in holy Scripture of our B Lady for though she were ful of al diuine wisedom and opened no doubt vnto the Euangelistes and other writers of holy Scriptures diuerse of Christs actions speaches and mysteries whereof she had both experimental and reuealed knowledge Yet for that she was a woman and the humblest creature liuing and the paterne of al order and obedience it pleased not God that there should be any further note of her life doings or death in the Scriptures She liued the rest of her time with the Christians as here she is peculiarly named and noted among them and specially with S. Iohn the Apostle * to whom our Lord recommended her Who prouided for her al necessaries her spouse Ioseph as it may be thought being deceased before The common opinion is that she liued 63 yeres in al. At the time of her death as S. Denys first after him S. Damascene de dormit Deiparae writeth al the Apostles then dispersed into diuers nations to preache the Gospel were miraculously brought together sauing S. Thomas who came the third day after to Hierusalem to honour her diuine departure and funeral as the said S. Denys witnesseth Who saith that him self S. Timothee and S. Hierotheus were present testifying also of his owne hearing that both before here death and after for three daies not onely the Apostles and other holy men present but the Angels also and Powers of heauen did sing most melodious Hymnes They buried her sacred body in Gethsémaui but for S. Thomas sake who desired to see and to reuerence it they opened the sepulcher the third day and finding it void of the holy body but excedingly fragrant they returned assuredly deeming that her body was assumpted into heauen as the Church of God holdeth being most agreable to the singular priuilege of the mother of God and therfore celebrateth most solemnely the day of her Assumption And that is consonant not onely to the said S. Denys and S. Damascene but to holy Athanasius also who auoucheth the same Serm. in Euang. de Deipara of which Assumption of her body S. Bernard also wrote fiue notable sermons extant in his workes But neither these holy fathers nor the Churches tradition and testimonie do beare any sway now a daies with the Protestants that haue abolished this her greatest feast of her Assumption who of reason should at the least celebrate it as the day of her death as they doe of other Saincts For though they beleeue not that her body is assumpted yet they wil not we trow deny that she is dead and her soule in glorie neither can they aske scriptures for that no more then they require for the deathes of Peter Paul Iohn and other vvhich be not mentioned in scriptures yet are still celebrated by the Protestants But concerning the B. Virgin MARIE they haue blotted out also both her Natiuitie and her Conception so as it may be thought the Diuel beareth a special malice to this woman whose seede brake his head For as for the other two daies of her Purification Aununciation they be not proper to our Lady but the one to Christs Conception the other to his Presentation so that she by this meanes shal haue no festiuitie at al. But contrariwise to consider how the auncient Church and fathers esteemed spake and wrote of this excellent vessel of grace may make vs detest these mens impietie that can not abide the praises of her whom al generations should call blessed and that esteeme her honours a derogatioÌ„ to her sonne Some of their speaches we wil set downe that al men may see that we neither praise her nor pray to her more amply then they did S. Athanâ—sius in the place alleaged after he had declared how al the Angelical spirits and euery order of them honoured and praised her with the AVE wherewith S. Gabriel saluted her We also saith he of al degrees vpon the earth â—xtol thee with loude voice saying Auâ— gratia plena c. Haile ful of grace our Lord is vvith thee pray for vs 〈◊〉 Maistresse and Lady and Queens and mother of God Most holy and auncient Ephrem also in a special oration made in praise of our Lady saith thus in diuerse places thereof Intemerata Deâ—pâ—â—â— c. Mother of God vndifiled Queene of al the hope of them that despaire my lady most glorious higher them the heauenly spiritâ— more honorable then the Cherubins holier then the Seraphins and vvithout comparison more glorious theÌ„ the supernal hostes the hope of the fathers the glorie of the Prophets the praise of the Apostles And a litle after Virgo ante partum in partu post partum by thee vve are reconciled to Christ my God thy sonne thou art the helper of sinners thou the hauen for them that are tossed vvith stormes the solam of the vvorld the deliuerer of the emprisoned the helpe of orphans the redemption of captiues And afterward Vouchsafe me thy seruant to praise thee Haile lady MARIE ful of grace haile Virgin most blesed among vvomen And much more in that sense which were to long to repeate S. Cyril hath the like wonderful speaches of her honour hom 6. contra Naestorium Praise and glorie be to thee â— holy Trinitieito thee also be praise holy mother of God for thou art the pretious pearle of the vvorld thou the candel of vnquencheable light the crovvne of Virginitis the scepter of the Catholike faith By thee the Trinitie is glorified and adored in al the vvorld by thee heauen reioyceth Angels and Archangels are glad diuels are put to flight and man is called againe to heauen and euery creature that vvas held vvith the errour of Idols is turned to the knowledge of the truth by thee Churches are fouÌ„ded through the world thee being their helper the Gentiles come to penance and much more which we omit Likewise the Greeke Liturgies or Masses of S. Iames S. Basil and
S. Chrysostom make most honorable mention of our B. Lady praying vnto her saluting her with the Angelical hymne Auâ— Maria and vsing these speaches Most holy vndefiled blessed aboue al our Queene our Lady the mother of God MARIE a virgin for ouer the sacred arke of Christs Incarnation broder then the heauens that didst beare they creatour holy mother of vnspeakable light vve magnifie thee vvith Angelical hymnes al things passe vnderstanding al things are glorious in thee ô mother of God by thee the mysterie before vnknovven to the Angels is made manifest and reuealed to them on the earth thou art more honorable then the Cheerubins and more glorious then the Seraphins to thee O ful of grace al creatures both men and Angels doe gratulate and reioyce glorie be to thee Which art a sanctified temple a spiritual paradise the glorie of virgins of vvhom God tooke flesh and made thy vvombe to be his throne c. And S. Augustine Serm. 18. de Sanctis â—o 10 or as some thinke S. Fulgentius O blessed MARIE who can be able vvorthily to praise or thanke thee receiue our praiers obtaine vs out requestes for thou art the special hope of sinners by thee vve hope for pardon of our sinnes in thee ô most blessed is the expectation of our revvards And then folow these wordes now vsed in the Churches seruice Sancta Maria suscurre miseris iuua pusillanimes refoue flebiles orapro populo interueni pro lero intercede pro deuoto foemineo sexu Sentiant omnes tuum inuamen quicunque celebrant tuam commemorationem Pray thou continually for the people of God vvhich didst diserue to beare the redeemer of the vvorld Who liueth and reigneth for euer S. Damascene also ser de dormitione Deiparae Let vs crie vvith Gabriel Aue gratia plena Haile ful of grace Haile sea of ioy that can not be emptied haile the onely case of greefes haile holy virgin by vvhom death vvas expelled and life brought in See S. Irenaeus li. 3 c. 33. and li. 5 circa medium S. Augustine de side Symbolo de agone Christiano Where they declare how both the sexes concurre to our saluation the man and the woman Christ and our Lady as Adam and Eue both were the cause of our fall though Adam for more then his wife and so Christ far more excellently and in an other sort then our Lady who though his mother yet is but his creature and handmaid him self being truely both God and man In al which places alleaged * many other like to these if it please the reader to see and read and make his owne eies witnesses he shal perceiue that there is much more said of her and to her then we haue here recited and that the very same or the like speaches and termes were vsed then that the Church vseth now in the honour and inuocation of the B. Virgin to the confusion of al those that wilfully wil not vnderstand in what sense al such speaches are applied vnto her to wit either because of her praier and intercession for vs. whereby she is our hope our refuge our aduocate c. or because she brought forth the author of our redemption and saluation whereby she is the mother of mercie and grace and life and whatsoeuer goodnes we receiue by Christ 15. Peter rising vp Peter in the meane time practised his Superioritie in the coÌ„panie or Church publishing an election to be made of one to supply Iudas roome Which Peter did not vpon commaundement of Christ written but by suggestion of Gods Spirit and by vnderstanding the Scriptures of the old Testament to that purpose the sense whereof Christ had opened to the Apostles before his departure though in more ful maner afterward at the sending of the Holy Ghost And this acte of Peter in prescribing to the Apostles and the rest this election and the maner thereof is so euident for his Supremacie that * the Aduersaâ—ies confesse here that he was Antistes the cheefe and Bishop of this whole College and companie 26. Loties When the euent or fall of the lot is not expected of Diuels nor of the starres nor of any force of fortune but looked and praied for to be directed by God and his holy Saincts then may lottes be vsed lawfully And sometimes to discerne betwixt two things mere indifferent they be necessarie as S. Augustine teacheth â—p 180 ad Honoratum CHAP. II. The Holy Ghost comming to the Faithful vpon vvhitsunday 5 Ievves in Hierusalem of al Nations do vvâ—nder to heare â—hem speaks al tongues 14 And Peter to the deriders declareth that it is not drunkennes but the Holy Ghost vvhich Ioel did prophecie of vvhich IESVS whom they crucified being now risen againe and ascended as he sheweth also out of the Scriptures hath powred ouâ— from heauen coÌ„cluding therfore that he is CHRIST and they most horrible murderers 17 Whereat they being compuncte and submitting them selues he telleth them that they must be baptized and then they also shal receiue the same Holy Ghost as being promised to al the baptized 41 And so 3000 are baptized that very day 42 Whos 's godly exercises are here reported and also their liuing in state of perfection The Apostles worke many miracles and God daily increaseth the number of the Church verse 1 AND vvhen the daies of ″ Pentecost vvere accomplished they vvere al together in one place ✠verse 2 and sodenly there vvas made a sound from heauen as of a vehemeÌ„t vvinde coÌ„ming it filled the whole house vvhere they vvere sitting ✠verse 3 And there appeared to them parted tonges as it were * of fire and it sate vpon euery one of them ✠verse 4 and they vvere ″ al replenished vvith the * HOLY GHOST and they began to speake vvith diuerse tonges according as the HOLY GHOST gaue them to speake ✠verse 5 And there vvere dvvelling at HierusaleÌ„ Ievves deuout men of euery nation that is vnder heauen ✠verse 6 And vvhen this voice vvas made the multitude came together and vvas astonied in minde because euery man heard them speake in his ovvne tongue ✠verse 7 And they vvere al amased and marueled saying Are not lo al these that speake Galilâ—ans ✠verse 8 and hovv haue vve heard ' eche man our ovvne tongue vvherein vve vvere borne ✠verse 9 Parthians and Medians and Elamites and that inhabite Meso potámia Ievvrie and Cappadocia Pontus and Asia ✠verse 10 Phrygia and Pamphilia Aegypt and the partes of Lybia that is about Cyrénee and strangers of Rome ✠verse 11 Ievves also and Proselytes Cretensians and Arabians Vve haue heard ' them speake in our ovvne tonges the great vvorkes of God ⊢ ✠verse 12 And they vvere al astonied and marueled saying one to an other Vvhat meaneth this ✠verse 13 But others deriding said That these are ful
sent of God at the continual praiers of the Church made for her cheefe Pastor 19 being puffed vp vvith such pride that at Casarea he refuseth not to be honoured as God 23 is miraculously striken of Gods Angel 24 And so after the persecutors death the Churches preaching prospereth excedingly verse 1 AND at the same time Herod the king set his hādes to afflicte certaine of the Church ✠verse 2 And he killed Iames the brother of Iohn vvith the svvord ✠verse 3 And seing that it pleased the Ievves he added to apprehend Peter also And it vvas the daies of the Azymes ✠verse 4 Vvhom vvhen he had apprehended he cast into prison deliuering him to foure quaterniōs of souldiars to be kept meaning after the Pasche to bring him forth to the people ✠verse 5 And Peter in deede vvas kept in prison But ″ praier vvas made of the Church vvithout intermission vnto God for him ✠verse 6 And vvhen Herod vvould haue brought him forth the same night Peter vvas sleeping betvvene tvvo souldiars bound vvith ″ tvvo chaines and the keepers before the doore kept the prison ✠verse 7 And behold an Angel of our Lord stoode in presence and light shined in the house and striking Peters side he raised him saying Arise quickely And the chaines fel from his handes ✠verse 8 And the Angel said to him Gird thee and put on thy shoes And he did so And he said to him Put thy garment about thee folovv me ✠verse 9 And going forth he folovved him he knew not that it vvas true vvhich vvas done by the Angel but he thought that he savv a vision ✠verse 10 And passing through the first the second vvatch they came to the yron gate that leadeth to the citie vvhich of it self opened to them And going out they vvent forvvard one streate and incontinent the Angel departed from him ✠verse 11 And Peter returning to him self said Novv I knovv in very deede that our Lord hath sent his Angel and deliuered me out of Herods hand from al the expectation of the people of the Ievves ⊢ ✠verse 12 And considering he came to the house of Marie the mother of Iohn vvho vvas surnamed Marke vvhere many vvere gathered and praying ✠verse 13 And vvhen he knocked at the doore of the gate there came forth a vvenche to see named Rhodè ✠verse 14 And as she knew Peters voice for ioy she opened not the gate but running in she told that Peter stoode before the gate ✠verse 15 But they said to her Thou art mad But she affirmed that it vvas so But they said It is ″ his Angel ✠verse 16 And Peter cōtinued knocking And vvhē they had opened they savv him vvere astonied ✠verse 17 And beckening vvith his hand to them that they should hold their peace he told hovv our Lord had brought him out of prison and he said ″ Tel these things to Iames to the brethren And going forth he vvent into an other place ✠verse 18 And when day vvas come there vvas no litle a doe betvvene the souldiars vvhat vvas become of Peter ✠verse 19 And Herod vvhen he had sought him and had not found making inquisitiō of the keepers cōmaūded them to be led avvay going dovvne frō Ievvrie into Caesaréa there he abode ✠verse 20 And he vvas angrie vvith the Tyrians and the Sidonians But they vvith one accord came to him and persuading Blastus that vvas cheefe of the kings chamber they desired peace for that their countries vvere nourished by him ✠verse 21 And vpon a day appointed Herod being araied vvith kingly attire sate in the iudgement seate and made an oration to them ✠verse 22 And the people made acclamation The voices of a God not of a man ✠verse 23 And forthvvith an Angel of our Lord strooke him because he had not giuen the honour to God and being consumed of vvormes he gaue vp the ghost ✠verse 24 But the vvord of our Lord increased and multiplied ✠verse 25 And Barnabas and Saul returned from Hierusalem hauing accomplished their * ministerie taking vvith them Iohn that vvas surnamed Marke ANNOTATIONS CHAP. XII 5. Praier vvas made The Church praied incessantly for her cheefe Pastor and was heard of God and al Christian people are vvarned thereby to pray for their Bishopes and Pastors in prison 6. Tvvo chaines These chaines are famous for miracles and vvere brought from Hierusalem to Rome by Eudoxia the Emperesse vvife to Theodosius the yonger vvhere they vvere matched placed vvith an other chaine that the same Apostle vvas tied with by Nero a Church foūded therevpon named Petri ad vincula Vvhere they are religiously kept and reuerenced vntil this day and there is a Feast in the vvhole Church for the same the first of August vvhich vve call Lammas day 15. His Angel If proper Angels saith S. Chrysostom be deputed by our Lord to such as haue only charge of their ovvne life as one of the iust said * The Angel vvhich hath deliuered me from my youth vpvvard much more are supernal Spirits at hand to helpe them vnto vvhom the charge and burden of the vvorld is committed Chrys in laud. Pauli ho. 7 to 3. 17. Tel Iames. He vvilleth them to shevv this to S. Iames Bishop of Hierusalem and to the Christians that they might see the effect of their praiers for him giue God thankes for S. Iames no doubt published cōmon praier for S. Peter CHAP. XIII The preachers of the Church of Antioche preparing thēselues the Holy Ghost out of them al chooseth Saul and Barnabas 3 They being first consecrated Bishops 4 go◠their appointed circuite ouer al th◠land of Cypres the Proconsul vvhereof is also conuerted seing the miraculous excecation of a Ievv by Paul 13 Thence into Pamphilia 14 and Pisidia vvhere in Antioche Paul preacheth to the Ievves shevving that IESVS is Christ 38 and that in him is saluation and not in their Lavv of Moyses 40 vvarning them to bevvare of the reprobation foretold by the Prophets 44 But the next Sabboth they blasphening he in plaine termes forsaketh them and turneth to the Gentiles Whereat the Gentils be as glad on the contrarie side 50 Finally the Ievves raising persecution they forsake them pronouncing them to be obstinate contemners verse 1 AND there vvere in the Church vvhich vvas at Antioche Prophets and Doctors among vvhom vvas Barnabas Simon that vvas called Niger and Lucius of Cyréne and Manahen vvho vvas the foster-brother of Herod the Tetrarch and Saul ✠verse 2 And as they vvere ″ ministring to our Lord and fasting the holy Ghost said ″ Separate me Saul and Barnabas vnto the vvorke vvhereto I haue taken them ✠verse 3 Then they ″ fasting and praying and ″ imposing hands vpō them dimissed them ✠verse 4 And they being ″ sent of the holy
✠verse 43 But the Centurion vvilling to saue Paul forbade it to be done he commaunded them that could svvimme to cast out them selues first and escape and goe forth to land ✠verse 44 and the rest some they caried on bordes and some vpon those things that vvere of the ship And so it came to passe that al the soules escaped to land ANNOTATIONS CHAP. XXVII 23. An Angel S. Paul had many visions specially to assure him that he should to Rome and stand before Caesar our Lord him self before 23 â—â— appearing to him and here an Angel for that purpose Vvhereby vve plaiuely see the special prouidence of God tovvard that See vvher his tvvo principal Apostles vvere designed to preach plant the faith liue die be buried and honoured til the vvorldes end â—1 Vnles these tariâ— Vvhen God reuealeth to vs any thing or assureth vs of any euent to come he dischargeth vs not thereby of our requisite endeuours and labours for atcheiuing the same not executing ordinarily his designements tovvards men othervvise then by their ovvne free vvil and actions S. Paul said not here Let vs do vvhat vve list vvorke vve or sit vve stil vvhether the mariners goe out or tarie vvithin vve are al sure to be saued for so God hath reuealed to me and he can not lie neither can it fall othervvise but contrarievvise saith he If these mariners leaue the ship you can not be saued So say al true Catholike preachers to Christian people Vvhat prouidence predestination or foresight so euer God haue of your saluation you are not thereby constrained any vvay you haue free vvil stil and can not be saued though you be predestinate except you keepe Gods commaundements repent you of your sinnes beleeue liue and die vvel And if it vvere reuealed to any maÌ„ that he vvere one of Gods electe that he should finally die in grace and be saued yet he vvere bound to vvorke his saluation vvith feare and trembling as â— S. Paul both did and taught lest he become reprobate no lesse then the same Apostle here and his sellovves though they had their life promised to them of God yet vvere bound to labour and vse al possible diligence that they might not be drovvned CHAP. XXVIII After their shipvvracke hauing vvintered in the Iland novv named Malta vvhere many miracles vvere vvrought by Paul they take ship againe and so by Sicile they coâ—â— to Puteoli in Itali the Christian Romans comming a great vvay to meete him to his great ioy 16 Finally being come to Rome in his lodging he declareth to the Iewes his cause 23 and on day appointed preacheth IESVS vnto them 25 And seeing their incredulitie he shevveth hovv it vvas foretold by Esay 2â— but that the Gentilâ— vvil not be incredulous 10 To vvhom be there preacheth tvvo vvhole yeres vvithout prohibition verse 1 AND vvhen vve had escaped then vve knevv that the iland vvas called Mityléne But the Barbarous shevved vs no smal courtesie ✠verse 2 For kindling a fire they refreshed vs al because of the imminent raine and the colde ✠verse 3 And vvhen Paul had gathered together some number of stickes and had laide them on the fire a viper issuing out of the heate inuaded his hand ✠verse 4 But as the Barbarous savv the beast hanging on his hand they said one to an other Vndoubtedly this man is a murderer vvho being escaped out of the sea Vengeance doth not suffer him to liue ✠verse 5 And he in deede ″ shaking of the beast into the fire suffred no harme ✠verse 6 But they supposed that he should be turned into a svvelling and that he vvould sodenly fall and die But expecting long and seeing that there vvas no harme done on him being changed they said that he vvas a God ✠verse 7 And in those places vvere lands of the prince of the I le named Publius vvho receiuing vs for three daies intreated vs courteously ✠verse 8 And it chaunced that the father of Publius lay vexed vvith feuers and the bloudy flixe Vnto vvhom Paul entred and vvhen he had praied and imposed hands on him he healed him ✠verse 9 Vvhich being done al in the I le also that had infirmities came and vvere cured ✠verse 10 vvho also honoured vs vvith many honours and vvhen vve vvere sailing avvay laded vs vvith necessaries ✠verse 11 And after three moneths vve sailed in a ship of Alexandria that had vvintered in the iland vvhose signe vvas the Castors ✠verse 12 And vvhen vve vvere come to Syracùsa vve taried there three daies ✠verse 13 Thence compassing by the shore vve came to Rhegium and after one day the South vvinde blovving vve came the second day to Putéoli ✠verse 14 vvhere finding brethren vve vvere desired to tarle vvith them seuen daies and so vve came to Rome ✠verse 15 And from thence vvhen the brethren had heard they came to meete vs vnto Apij-forum and the Three-tauerns Vvhom vvhen Paul had seen giuing thanks to God he tooke courage ✠verse 16 And vvhen vve vvere come to Rome Paul vvas permitted to remaine to him self vvith a souldiar that kept him ✠verse 17 And after the third day he called together the cheefe of the Ievves And vvhen they vvere assembled he said to them Men brethren I doing nothing against the people or the custome of the fathers vvas deliuered prisoner from Hierusalem into the hands of the Romanes ✠verse 18 vvho vvhen they had examined me vvould haue released me for that there vvas no cause of death in me ✠verse 19 But the Ievves contradicting it I vvas compelled to appeale vnto Caesar not as hauing any thing to accuse my nation ✠verse 20 For this cause therefore I desired to see you and to speake to you for because of the hope of Israël am I compassed vvith this ″ chaine ✠verse 21 But they said to him Vve neither receiued letters concerning thee from Ievvrie neither did any of the brethren that came hither report or speake any euil of thee ✠verse 22 But vve desire of thee to heare vvhat thou thinkest for ″ concerning this secte it is knovveÌ„ to vs that it is gaine said euery vvhere ✠verse 23 And vvhen they had appointed him a day they came to him vnto his lodging very many to vvhom he expounded testifying the kingdom of God and vsing persuasion to them of IESVS out of the lavv of Moyses and the Prophets from morning vntil euening ✠verse 24 And certaine beleeued those things that vvere said but certaine beleeued not ✠verse 25 And vvhereas they did not agree among them selues they departed Paul saying one vvord That vvel did the holy Ghost speake by Esaie the prophet to our fathers ✠verse 26 saying Goe to this people and say to them Vvith the care you shal heare and shal not vnderstand and seeing you shal see and shal not perceiue âœ
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
vvriting to the Romanes but his desire vvas to preach vnto them for that vvas the proper commission giuen to the Apostles to preach to al nations The vvriting of the bookes of the Testament is an other part of Gods prouidence necessary for the Church in general but not necessarie for euery man in particular as to be taught and preached vnto is for euery one of age and vnderstanding And therfore S. Peter vvho vvas the cheefe of the Commission vvrote litle many of them vvrote nothing at al and S. Paul that vvrote most vvrote but litle in comparison of his preaching nor to any but such as vvere conuerted to the faith by preaching before 17. Liueth by faith In the 10. to the Hebrevves he shevveth by this place of the Prophete Abacue's that the iust though he liue here in peregrination and seeth not presently nor enioyeth the life euerlasting promised to him yet holdeth fast the hope thereof by faith In this place he applieth the Prophetes vvordes further to this sense That it is our faith that is to say the Catholike beleefe saith S. Augustine li. â— cont â— ep Pelag. Which maketh a iust man and distinguisheth betvvene the iust and vniust and that by the lavv of faith and not by the lavv of vvorkes Vvhereof it riseth that the Ievv the Heathen Philosopher and the Heretike though they excelled in al vvorkes of moral vertues could not yet be iust and a Catholike Christian man liuing but an ordinarie honest life either not sinning greatly or supplying his faults by penance is iust And this difference riseth by faith not that faith can saue any man vvithout vvorkes For it is not a reprobate faith that vve speake of as the holy Doctor saith but that vvhich vvorketh by charitie and therfore remitteth sinnes and maketh one iust See S. Augustines place 18. Is reuealed By al the passage folovving you may see that the Gospel and Christs lavv consisteth not only in preaching faith though that be the ground and is first alvvaies to be done but to teach vertuous life and good vvorkes and to denounce damnation to al them that commit dealdy sinnes and repent not And againe vve see that not only lacke of faith is a sinne but al other actes done against Gods commaundements 26. Hath deliuered them vp As he saith here God deliuered them vp so to the Ephesians c. 4 19 he saith of the same persons and things They deliuered them selues vp to al vncleannesse So that it is not meant here that God doth driue force or cause any man to sinne as diuers blasphemous Heretikes do hold but only that by his iust iudgement for their ovvne deseruing and for due punishment of their former greuous offenses he vvithholdeth his grace from them and so suffereth them to fall further into other sinnes As for their crime of Idolatrie to suffer them to fall into vnnatural abominations as novv for heresie he taketh his grace and mercie from many and so they fall headlong into al kind of turpitude as contrarievvise for il life he suffereth many to fall into heresie And for Christes sake let euery one that is entangled vvith the ldolatrie of this time that is to say vvith these nevv sectes looke vvel into his ovvneconscience vvhether his forsaking the true God may not come vnto him for a punishment of his former or present il life vvhich he liueth 12. Worthy of death Here you see vvhy the Church taketh some sinnes to be deadly and calleth them mortal to vvit because al thaâ— doe them are vvorthy of damnation others be venial that is to say pardonable of their ovvne nature and not vvorthy of damnation CHAP. II. Nâ—vv also he shevveth that neither the levves could be saued by the knovvledge of the Lavv of the vvhich they did so much braggâ— against the Genâ—ils seing they did notvvithstanding sinne as the Gentils did 14 And therfore that the true levv is the Christian though he be a Gentil vvho by grace in his hart doeth the good vvorkes that the Lavv commaundeth verse 1 FOR the vvhich cause thou art inexcusable ô man vvhosoeuer ″ thou be that iudgest For vvherein thou iudgest an other thou condemnest thy self for thou doest the same things vvhich `thou ' iudgest ✠verse 2 For vve knovv that the iudgement of God is according to veritie vpon them that doe such things ✠verse 3 And doest thou suppose this ô man that iudgest them which doe such things and doest the same that thou shalt escape the iudgement of God ✠verse 4 Or ″ doest thou contemne the riches of his goodnes and patience and longanimity not knovving that the benignity of God bringeth thee to penance ✠verse 5 But according to thy hardnes and impenitent hart thou heapest to thy self vvrath in the day of vvrath and of the reuelation of the iust iudgement of God ✠verse 6 vvho vvil * render to euery man ″ according to his vvorkes ✠verse 7 to them truely that according to patience in good vvorke seeke glorie and honour and incorruption life eternal ✠verse 8 but to them that are of contention and that obey not the truth but giue credite to iniquitie vvrath and indignation ✠verse 9 Tribulation and anguish vpon euery soul of man that vvorketh euil of the Ievve first and of the Greeke ✠verse 10 but glorie and honour and peace to euery one that vvorketh good to the Ievv first and to the Greeke ✠verse 11 for * there is no acception of persons vvith God ✠verse 12 For vvhosoeuer haue sinned vvithout the Lavv vvithout the Lavv shal perish and vvhosoeuer haue sinned in the Lavv by the Lavv shal be iudged ✠verse 13 For * ″ not the hearers of the Lavv are iust vvith God but the doers of the Lavv ″ shal be iustified ✠verse 14 For vvhen the Gentiles vvhich haue not the Lavv naturally doe those things that are of the Lavv the same not hauing the Lavv them selues are a lavv to them selues ✠verse 15 vvho shevv the vvorke of the Lavv vvritten in their hartes their conscience giuing testimonie to them and among them selues mutually their thoughtes accusing or also defending ✠verse 16 in the day vvhen God shal iudge the secretes of men according to my Gospel by IESVS CHRIST ✠verse 17 But if thou be surnamed a Ievv and restest in the Lavv and doest glorie in God ✠verse 18 and knovvest his vvil and approuest the more profitable things instructed by the Lavv ✠verse 19 presumest that thy self art a leader of the blinde a light of them that are in darknes ✠verse 20 a teacher of the folish a maister of infants hauing the forme of science of veritie in the Lavv. ✠verse 21 Thou therfore that teachest an other teachest not thy self that preachest men ought not to steale thou stealest ✠verse 22 that saiest men should not commit aduoutrie thou committest aduoutrie
And the God of peace be vvith you all Amen CHAP. XVI 〈…〉 and him self to many there by name 〈◊〉 he declareth the doctrine vvhich the Romanes had learned to be the touchstone is knovv Seducers 21 he doth vnto them the commendations of al the Churches and of certaine persons by names â—5 and concludeth verse 1 AND I commend to you Phoebè our sister vvho is in the ministerie of the Church that is in Cenchris ✠verse 2 that you receiue her in our Lord as it is vvorthie for saincts and that you assist her in whatsoeuer busines she shal neede you for she also hath assisted many and my self ✠verse 3 Salute Prisca and Aquila my helpers in Christ IESVS ✠verse 4 vvho for my life haue laid dovvne their neckes to vvhoÌ„ not I only giue thankes but also al the Churches of the Gentiles ✠verse 5 and their domestical Church Salute Epaenetus my beloued vvho is the first fruite of Asia in Christ ✠verse 6 Salute Marie vvho hath laboured much about vs. ✠verse 7 Salute Andrónicus and` Iulia ' my cosins and fellovv captiues vvho are noble among the Apostles vvho also before me vvere in Christ ✠verse 8 Salute Ampliátus my best beloued in our Lord. ✠verse 9 Salute Vrbánus our helper in Christ IESVS and Stachys my beloued ✠verse 10 Salute Apelles approued in Christ Salute them that are of Aristóbolus house ✠verse 11 Salute Herodion my kinsman Salute them that are of Narcissus house that are in our Lord. ✠verse 12 Salute Tryphaena and Tryphósa vvho labour in our Lord. Salute Persis the beloued vvho hath much laboured in our Lord. ✠verse 13 Salute Rufus the elect in our Lord and his mother and mine ✠verse 14 Salute Asyncritus Phlegon Hermas Pátrobas Hermes and the brethren that are vvith them ✠verse 15 Salute Philólogus and Iulia Nereus and his sister and Olympias and al the saincts that are vvith them ✠verse 16 ″ Salute one an other in a ″ holy kisse Al the churches of Christ salute you ✠verse 17 And I desire you brethren ″ to marke them that make dissensions and scandals contrarie to the doctrine vvhich you haue learned and auoid them ✠verse 18 For such doe not serue Christ our Lord ″ but their ovvne belly and by svveete speaches and benedictions seduce the hartes of innocents ✠verse 19 For ″ your obedience is published into euery place I reioyce therfore in you But I vvould haue you to be vvise in good and simple in euil ✠verse 20 And the God of peace crush Satan vnder your feete quickely The grace of our Lord IESVS Christ be vvith you ✠verse 21 Timothee my coadiutor saluteth you and Lucius and Iason and SosÃpater my kinsmen ✠verse 22 I Tertius salute you verse 23 that vvrote the epistle in our Lord. Caius mine host and the whole Churches saluteth you Erastus the Cofferer of the citie saluteth you and Quartus a brother ✠verse 24 The grace of our Lord IESVS Christ be vvith al you Amen ✠verse 25 And to him that is able to confirme you according to my Gospel and preaching of IESVS Christ according to the reuelation of the mysterie from eternal times kept secrete ✠verse 26 vvhich novv is opened by the Scriptures of the prophets according to the precept of the eternal God to the obedieÌ„ce of faith knovven in al Gentiles ✠verse 27 to God the only vvise through IESVS Christ ⊢ to vvhom ' be honour glorie for euer and euer Amen ANNOTATIONS CHAP. XVI 14. Salute one an other Neuer Sectmaisters made more foule or hard shifts to proue or defend falsehood then the Protestants but in tvvo points about S. Peter specially they passe euen them selues in impudencie The first is that they hold he vvas not preferred before the other Apostles vvhich is against al Scriptures most euidently The second is that he vvas neuer at Rome vvhich is against al the Ecclesiastical histories al the Fathers Greeke and Latine against the very sense and sight of the monuments of his Seate Sepulcher doctrine life and death there Greater euidence certes there is thereof and more vveighty testimonie then of Romulus Numas Caesars or Ciceros being there yet vvere he a very brutish man that vvould deny this to the discredite of so many vvriters and the vvhole vvorld Much more monstruous it is to heare any deny the other Theodorete saith he vvas there vvriting vpon this chapter Prosper also carmine de ingratis in principio S. Leo de natali Petri S. Augustine to 6 c. 4. cont ep fund Orosius li. 7 c. 6. S. Chrysostome in ps 48. S. Epâ—phanius haer 27. Prudentius in hymno 2. S. Laurentij hymno 12. Optatus li. 2. contra Donatistas S. Hierome in Catalogo Lactantius li. 4. c. 21 de vera sapientia Eusebius hist Eccl. li. 2 c. 13 15. S. Athanasius de fuga sua S. Cyprian ep 55. nu 6 Tertullian de prascriptionibus nu 14. and li 4 contra Marcionem nu 4. Origen in Genes apud Euseb li. 3 c. 1. Irenaeus li. 3 c. â— Hegesippus li. 3. c. 2 de excid Hierosolym Caius and Papias the Apostles ovvne scholers and Dionysius the B. of Corinth alleaged by Eusebius li. 2 c. 14. 24. Ignatius ep ad Romanos The holy Councel of Chalcedon and many other affirme it yea Peter him self according to the iudgement of the auÌ„cient Fathers confesseth he vvas at Rome calling it Babylon 1. ep c. 5. Euseb li. 2. c. 14. hist. Ec. Some of these tel the time and cause of his first going thither some hovv long he liued there some the maner of his death there some the place of his burial and al that he vvas the first Bishop there Hovv could so many of such vvisedom and spirit so neere the Apostles time deceiue or be deceiued how could Caluin and his after fiftene hundred yeres knovv that vvhich none of them could see Some great argument must they needes haue to controule the credite of the vvhole vvorld This of truth is here their argument neither haue they a better in any place to vvit If S. Peter bad bene at Rome S. Paul vvould haue saluted him as he did others here in the end of his letter to the Romanes Is not this a high point to disproue al antiquitie by Any man of discretion may straight see that S. Peter might be knovven vnto S. Paul to be out of the Citie either for persecution or busines vvhen this epistle vvas written for he went often out as S. Epiphanius declareth so the omitting to salute him can proue no more but that then he vvas not in Rome but it proueth not so much neither because the Apostle might for respect of his dignitie and other the Churches affaires write vnto him special letters and so had no cause to salute him in his common Epistle Or hovv knovv they
Spirit of IESVS Christ ✠verse 20 according to my expectation hope because in nothing shal I be confounded but in al confidence as alvvaies novv also shal Christ be magnified in my body vvhether it be by life or by death ✠verse 21 For vnto me to liue is Christ and to die is gaine ✠verse 22 And if to liue in the flesh this vnto me be the fruit of the vvorke and vvhat I shal choose I knovv not ✠verse 23 And I am straitened of the tvvo hauing desire to be dissolued to be vvith Christ a thing much more better ✠verse 24 but to abide in the flesh necessarie ' for you ✠verse 25 And trusting this I know that I shal abide and continue vvith you al vnto your furtherance and ioy of the faith ✠verse 26 that your gratulation may abound in Christ IESVS in me by my comming againe to you ✠verse 27 Only * conuerse ye vvorthie of the Gospel of Christ that vvhether vvhen I come and see you or els be absent I may heare of you that you stand in one Spirit of one minde labouring together to the faith of the Gospel ✠verse 28 And in nothing be ye terrified of the aduersaries vvhich to them is cause of perdition but to you of saluation this of God ✠verse 29 for to you it is giuen for Christ not only that you beleeue in him but also that you suffer for him ✠hauing the same combat like as you haue seen in me and novv haue heard ' of me ANNOTATIONS CHAP. I. 2. Bishops and deacons Vviclesse and other Heretikes vvould proue by this that Priests are not here named and for that there could not be many Bishops of this one tovvne that there is no difference betvvixt a Bishop and a Priest vvhich vvas the old heresie of Aërius of vvhich matter in other places for this present it is ynough to knovv that in the Apostles time there vvere not obserued alvvaies proper distinct names of either function as they vvere quickly aftervvard though they vvere alvvaies diuers degrees distinct functions See S. Chrysostom Occupâ—enius Theophylactus and the rest of the Gracians vpon this place CHAP. II. He exhorieth them must instantly to keepe the vnitie of the Church and to humble them selues for that purpose one to an other â— by the example of the maruelous humilitie of Christ â— specially seing hovv maruelously he is novv exalted for it 13 Item to obedience feare and perseuerance 17 Insinuating left is should aftervvardes trouble them that be may be martyred at this time 19 Timothee he hopeth to send vvhom he highly commendeth 25 as also Epaphroditus vvhom he presently sendeth verse 1 IF therfore there be any consolation in Christ if any solace of charitie if any societie of spirit if any bovvels of commiseration ✠verse 2 fulfil my ioy that you be of one meaning hauing the same charitie of one minde agreing in one ✠verse 3 nothing by contentioÌ„ neither by vaine glorie but in humilitie * eche couÌ„ting other better then them selues ✠verse 4 * euery one not coÌ„sidering the things that are their owne but those that are other mens ✠verse 5 For this thinke in your selues vvhich also in Christ IESVS ✠verse 6 vvho vvhen he vvas in the forme of God thought it no robberie him self to be equal to God ✠verse 7 but he exinanited him self taking the forme of a seruant made into the similitude of men and in shape found as man ✠verse 8 He * humbled him self made obedieÌ„t vnto death euen the death of the crosse ✠verse 9 ″ For the vvhich thing God also hath exalted him and hath giuen him a name which is aboue al names ✠verse 10 that * in the ″ name of IESVS euery knee bovve of the celestials terrestrials and infernals ✠verse 11 and euery tongue coÌ„fesse that our Lord IESVS Christ is in the glorie of God the Father ⊢ ✠verse 12 Therfore my deerest as you haue alvvaies obeied not as in the presence of me only but much more novv in my absence ″ vvith feare and trembling vvorke your saluation ✠verse 13 For it is God that ″ vvorketh in you both to vvil and to accomplish according to his good vvil ✠verse 14 And doe ye al things vvithout murmurings and staggerings ✠verse 15 that you may be vvithout blame and the simple children of God vvithout reprehension in the middes of a crooked and peruerse generation among vvhom you shine as lightes in the vvorld ✠verse 16 conteining the vvord of life to my glorie in the daie of Christ because I haue not runne in vaine nor in vaine laboured ✠verse 17 But and if I be immolated vpon the ″ sacrifice and seruice of your faith I reioyce and congratulate vvith you al. ✠verse 18 And the self same thing doe you also reioyce and congratulate vvith me ✠verse 19 And I hope in our Lord IESVS to send Timothee vnto you quickly that I also may be of good comfort when I knovv the things pertaining to you ✠verse 20 For I haue no maÌ„ so of one minde that vvith sincere affection is careful for you ✠verse 21 For al seeke the things that are their ovvne not the things that are IESVS Christs ✠verse 22 And knovv ye an experiment of him that as a sonne the father so hath he serued vvith me in the Gospel ✠verse 23 This man therfore I hope to send vnto you immediatly as I shal see the things that concerne me ✠verse 24 And I trust in our Lord that my self also shal come to you quickly ✠verse 25 But I haue thought it necessarie to send to you Epaphroditus my brother and coadiutor and fellovv souldiar but your Apostle and minister of my necessitie ✠verse 26 Because in deede he had a desire tovvard you al and vvas pensife for that you had heard that he vvas sicke ✠verse 27 For in deede he vvas sicke euen to death but God had mercie on him and not only on him but on me also lest I should haue sorovv vpon sorovv ✠verse 28 Therfore I sent him the more spedily that seeing him you may reioyce againe and I may be vvithout sorovv ✠verse 29 Receiue him therfore vvith al ioy in our Lord and such intreate vvith honour ✠verse 30 because for the vvorke of Christ he came to the point of death yelding his life that he might fulfil that vvhich on your part vvanted tovvard my seruice ANNOTATIONS CHAP. II. 9. For the vvhich Caluin doth so abhorre the name of merite in Christian men tovvard their ovvne saluation that he vvickedly and vnlearnedly denieth Christ him self to haue deserued or merited any thing for him self though these vvordes vvhich he shamefully vvritheth from the proper and plaine sense to signifie a sequele and not a cause of his exaltation
and diuers other in holy vvrite proue that he merited for him self according to al learned mens iudgement As Apoc 5. The lambe that vvas slaine is vvorthie to receiue povver and Diuinitie And Heb. 2. We see IESVS for the passion of death crowned vvith glorie and honour See S. Augustine vpoÌ„ these vvordes of the Psalme 109. propterea exaltabit caput 10. Name of IESVS By the like vvickednes they charge the faithful people for capping or kneeling vvhen they heare the name of IESVS as though they vvorshipped not our Lord God therein but the syllables or letters or other material elemeÌ„ts vvhereof the vvord vvritten or spoken consisteth and al this by sophistications to dravv the people from due honour and deuotion tovvard CHRIST IESVS vvhich is Satans drift by putting scruples into poore simple mens mindes about his Sacraments his Saincts his Crosse his name his image such like to abolish al true religioÌ„ out of the vvorld and to make them plaine Atheists But the Church knovveth Satans cogitations and therfore by the Scriptures and reason vvarranteth and teacheth al her children to do reuerence vvhen so euer IESVS is named because Catholikes do not honour these things nor count them holy for their matter colour sound and syllables but for the respect and relation they haue to ouâ— Sauiour bringing vs to the remembrance and apprehension of Christ by sight hearing or vse of the same signes els vvhy make vve not reuerence at the name of Iesus the sonne of â—irach as vvel as of IESVS CHRIST And it is a pitieful case to see these prophane subtelties of Heretikes to take place in religion vvhich vvere ridiculous in al other trade of life Vvhen vve heare our Prince or Soueraine named vve may vvithout these scruples doe obeisance but tovvardes Christ it must be superstitious 12. With feare and trembling Against the vaine presumption of Heretikes that make men secure of their predestination and saluation he vvilleth the Philippians to vvorke their saluation vvith feare and trembling according to that other Scripture Blessed is the man that alvvaies iâ— fearful Prouerb 28 v. 14. 13. Worketh in you Of this thus saith S. Augustine Not because the Apostle saith it is God that vvorketh in you both to vvil and vvorke must vve thinke he taketh avvay our free vvill For if it vvere so then vvould he not a litle before haue vvilled them to vvorke their ovvne saluation vvith feare and trembling For vvhen they be commaunded to vvorke their free vvil is called vpon but vvith trembling and feare is added lâ—st by attributing their vvel vvorking to them selues they might be proud of their good deedes as though they vvere of them selues August de gratia lib. arbit c. 9. 17. The sacrifice The obedience of faith and matryrdom be so acceptable actes to God vvhen they be voluntarily referred to his honour that by a metaphore they be called sacrifice and pleasant hostes to God CHAP. III. He vvarnâ—th them of the False-apostles * shevving that him self had much more to bragge of in Iudaisme then they but that he maketh price of nothing but only of Christ and of Christian iustice and of suffering vvith him 12 vvherein yet he acknovvledgeth his imperfection 17 exhorting them to beare Christes Crosse vvith him and not to imitate those bellygods verse 1 FROM hence forth my brethren reioyce in our Lord. To vvrite the same things vnto you to me surely it is not tedious and to you it is necessarie ✠verse 2 See the dogges see the euil vvorkers see the concisioÌ„ ✠verse 3 For vve are the circumcision vvhich in spirit serue God and vve glorie in Christ IESVS and not hauing confidence in the flesh ✠verse 4 albeit I also haue confidence in the flesh ✠If any other man seeme to haue confidence in the flesh I more ✠verse 5 circumcised the eight day of the stocke of Israël of the tribe of Beniamin * an Hebrevv of Hebrevves * according to the Lavv a Pharisee ✠verse 6 according to emulation persecuting the Church of God according to the iustice that is in the Lavv conuersing vvithout blame ✠verse 7 But the things that vvere gaines to me those haue I esteemed for Christ detriments ✠verse 8 Yea but I esteeme al things to be detriment for the passing knovvledge of IESVS Christ my Lord for vvhom I haue made al things as detriment and do esteeme them as dung that I may gaine Christ ✠verse 9 and may be found in him not hauing ″ my iustice vvhich is of the Lavv but that vvhich is of the faith of Christ vvhich is of God iustice in faith ✠verse 10 to knovv him and the vertue of his resurrection and the societie of his passions configured to his death ✠verse 11 if by any meanes I may come to the resurrection vvhich is from the dead ✠verse 12 ″ Not that novv I haue receiued or novv am perfect but I pursue if I may comprehend vvherein I am also comprehended of Christ IESVS ⊢ ✠verse 13 Brethren I do not account that I haue comprehended Yet one thing forgetting the things that are behinde but stretching forth my self to those that are before ✠verse 14 I pursue to the marke to the price of the supernal vocation of God in Christ IESVS ✠verse 15 Let vs therfore as many as are perfect be thus minded and if you be any ″ othervvise minded this also God hath reuealed ' to you ✠verse 16 Neuerthelesse vvherevnto we are come that vve be of the same minde let vs continue in the same rule ✠verse 17 Be folovvers of me brethren obserue them that vvalke so as you haue our forme ✠verse 18 For * many vvalke vvhom often I told you of and novv vveeping also I tel you the enemies of the crosse of Christ ✠verse 19 vvhose end is destruction vvhose God is the belly and their glorie in their confusion vvhich minde vvorldly things ✠verse 20 But our conuersation is in heauen vvhence also vve expect the Sauiour our Lord IESVS Christ ✠verse 21 vvho vvil reforme the body of our humilitie configured to the body of his glorie according to the operation vvhereby also he is able to subdue al things to him self ANNOTATIONS CHAP. III. 9. My iustice Diuers Lutherans in their translations do shamfully mangle this sentence by transposing the vvordes and false poluting of the partes hereof to make it haue this sense that the Apostle vvould haue no iustice of his ovvne but onely that iustice vvhich is in Christ Vvhich is a false and heretical sense of the vvordes and not meant by S. Paul vvho calleth that a mans ovvne Iustice vvhich he chalengeth by the vvorkes of the Lavv or nature vvithout the grace of Christ and that Gods iustice as S. Augustine expoundeth this place not vvhich is in God or by vvhich God is
Priesthod And our Lord had this excellent double dignitie as appeareth by the discourse of S. Paul and his allegations here out of the Psalmes at the very first moment of his conception or incarnation for you must bevvare of the vvicked heresie of the Arians and Caluinists except in these later it be rather an errour proceding of ignorance that sticke not to say that Christ vvas a Priest or did sacrifice according to his Godhead Vvhich is to make Christ God the fathers Priest and not his sonne and to doe sacrifice and homage to him as his Lord and not as his equal in dignity and nature Therfore S. Augustine saith in Psal 109. That as he vvas man he vvas Priest as God he vvas not Priest And Theodorete in Psal 109. As man he did offer sacrifice but as God he did receiue sacrifice And againe Christ touching his humanity vvas called a Priest and he offered no other host but his ovvne body c. Dialog 1 circa med Some of our nevv Maisters not knovving so much did let fall out of their pennes the contrarie and being admonished of the errour and that it vvas very Arianisme yet they persist in it of mere ignorance in the groundes of Diuinitie 7. With a strong crie Though our Sauiour make intercession for vs according to his humane nature coÌ„tinually in heauen also yet he doth not in any external creatures make sacrifice nor vse the praiers sacrificall by vvhich our redemption vvas atchieued as he did in the time of his mortal life and in the act of his Passion and most principally vvhen vvith a loud voice and vvith this praier In manus tuas commende spiritum meum he voluntarily deposed his soul yelding it in most proper sort for a sacrifice for in that last point of his death consisteth specially his high Priestly office and the very vvorke and consummation of our redemption Obserue more ouer that though commonly euery faithful person pray both for him self and others and offer his praiers to God yet none offereth by office and special deputation and appointment in the person of the vvhole Church and people sauing the Priest Vvhose praiers therfore be more effectual in them selues for that they be the voice of all faithful men together made by him that is appointed and receiued of God for the peoples legate And of this kind vvere all Christes praiers in all his life and death as all his other actions vvere his fasting vvatching preaching instituting ministring or receiuing Sacraments euery one being done as Priestly actions 7. For his reuerence These vvordes haue our English Translators perniciously and most presumptuously corrupted turning them thus In that vvhich he feared contrarie to the version and sense of al antiquity and to Erasmus also and contrarie to the ordinarie vse of the Greeke vvord as Beza him self defineth it Luc. 2 v. 25 and contrarie to the propriety of the Greeke phrase as not onely the Catholikes but * the best learned Lutherans do shevv and proue by many examples They folovv herein the singular presumption of Caluin vvho vvas the first as his fellovv Beza confesseth that euer found out this interpretation Vvhich neither S. Chrysostom nor any other as perfect Graecians as they vvere could euer espie Vvhere onely to haue made choise of that impious and arrogant Sectaries sense before the said fathers and all the Churches besides had been shameful ynough but to set the same dovvne for very Scripture of Gods blessed vvord that is intolerable and passeth al impiety And vve see plainely that they haue no conscience indifferencie nor other purpose but to make the poore Readers beleeue that their opinions be Gods ovvne vvord and to dravv the Scriptures to sound after the fantasie of their heresies But if the good Reader knevv for vvhat point of doctrine they haue thus framed their translation they vvould abhorre them to the depth of Hel. forsooth it is thus they vvould haue this Scripture meane that Christ vvas in horrible feare of damnation and that he vvas not onely in paines corporal vpon the Crosse vvhich they hold not to haue been sufficient for mans redemption but that he vvas in the very sorovves distresses of the damned vvithout any difference but that it vvas not euerlasting as theirs is For this horrible blasphemie vvhich is their interpretation of Christes descending into Hel Gods holy vvord must be corrupted and the sacrifice of Christes death vvhereof they talke so presumptuously must noâ— be ynough for our redemption except he be damned for vs also to the paines of Hel. Vvo be to our poore Countrie that must haue such bookes and read such translations See Caluin and Beza in their Commentaries and Annotations vpon this place and you shal see that for defense of the said blasphemies they haue thus translated this text See the Annotations before Act. 2 27 and Mat. 27 46. 9. Consummate The ful vvorke of his sacrifice by vvhich vve vvere redeemed vvas vvholy consummate and accomplished at the yelding vp of his spirit to God the Father vvhen he said Consummatum est though for to make the same effectual to the saluation of particular men he him self did diuers things and novv doth in heauen and our selues also must vse many meanes for the application thereof to our particular necessities See the next Annotation 9. Was made to all The Protestants vpon pretence of the sufficiencie of Christes Passion and his onely redemption oppose them selues guilefully in the sight of the simple against the inuocation of Saincts and their intercession and help of vs against our penitential vvorkes or suffering for our ovvne sinnes either in this life or the next against the merites of fasting praying almes and other things commended to vs in holy Vvritte and against most things done in the Church in sacrifice Sacrament and ceremonie But this place and many other shevv that Christes Passion though it be of it self far more sufficient and forcible then the Protestants in their basenesse of vnderstanding can consider yet profiteth none but such as both doe his commaundements and vse such remedies and meanes to apply the benefite thereof to them selues as he appointeth in his vvord or by the Holy Ghost in his Church And the Heretikes that say faith onely is the thing required to apply Christes benefites vnto vs are hereby also easily refuted for vve do not obey him onely by beleeuing but by doing vvhatsoeuer he commaundeth Lastly vve note in the same vvordes that Christ appointeth not by his absolute and eternal election men so to be partakers of the fruite of his redemption vvithout any condition or respect of their ovvne vvorkes obedience or free vvil but vvith this condition alvvaies if men vvil obey him and do that vvhich he appointeth See S. Augustine or Prosper to 7 Respons Prosperi li. 2. â—râ—iculo 1 ad obiectiones Vincentij vvhere he saith of the cup of Christes
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
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
prone to their old lavv and voluntarily after the knovvledge and profession of the Christian faith by Baptisme commit this sinne of incredulitie and apostasie they can neuer haue that aboundant remission applied vnto them by Baptisme vvhich can neuer be ministred to them againe And that general full pardon he calleth here oblation and aftervvard in the 26 verse hostiam pro peccato an host for sinne 26. If vve sinne vvillingly As the Caluinists abuse other like places against the holy sacrifice of the Masse so they abuse this as the Nouatians did before them to proue that an Heretike Apostata or any that vvilfully forsaketh the truth can neuer be forgiuen Vvhich as is before declared in the 6 chapter is most vvicked blasphemie the meaning hereof being as is there said onely to terrifie the Hebrues that falling from Christ they can nor so easily haue the host of Christes death applied vnto them because they can not be baptized any more but must passe by sacramental penance and satisfaction and other hard remedies vvhich Christ hath prescribed after Baptisme in the Churches discipline Therfore S. Cyril saith li. 5 in Io. cap. 17. Penanâ—e is not excluded by these vvordes of Paul but the renevving by the lauer of regeneration He doth not here take avvay the second or third remission of sinnes for he is not such an enemy to our saluation but the host vvhich is Christ he denieth that it is to be offered againe vpon the Crosse So saith this holy Doctor And by this place the like you see hovv perilous a thing it is for Heretikes ignorant persons to read the Scriptures Vvhich by folovving their ovvne fantasie * they peruert to their damnation 29. The bloud of the Testament Vvhosoeuer maketh no more account of the bloud of Christes sacrifice either as shed vpon the Crosse or as in the holy Chalice of the altar for our Sauiour calleth that also * the bloud of the nevv Testament then he doth of the bloud of calues and goates or of other common drinkes is vvorthy death and God vvil in the next life if it be not punished here reuenge it vvith greuous punishment 31. It is horrible Let al Christian people do satisfaction and penance for their sinnes in this life for the iudgemeÌ„ts of God in the next life done by God him self of vvhat sort soeuer vvhether temporall as in Purgatorie or eternal as in Hell be exceding greuous 34. You had compassion To be merciful to the afflicted for religion to be partakers of their miseries is a very meritorious vvorke and giueth great confidence before God in the day of repaiment or remuneration for the same 34. With ioy If all Christian men vvould consider this they vvould not thinke it so great a matter to lose their land or goods for defense of the Catholike faith 38. Liueth of faith Faithful men afflicted in this life haue their comfort in their assured faith and hope of Christes comming to deliuer them once from all these miseries so by that faith and comfort they liue vvhereas othervvise this miserable life vvere a death CHAP. XI He exhorteth them by the definition of faith to sticke vnto God though they see not yet his revvard shevving that all the Saincts aforetime did the like being all constant in faith though not one of them receiued the promis that is the inheritance in heauen but they and vve novv after the comming of Christ receiue it together verse 1 AND ″ faith is the substance of things to be hoped for the argument of things ″ not appearing ✠verse 2 For in this the old men obtained testimonie ✠verse 3 * By faith vve vnderstand that the vvorldes vvere framed by the vvord of God that of inuisible things visible things might be made ✠verse 4 * By faith Abel offered a greater hoste to God theÌ„ Cain * by vvhich he obtained testimonie that he vvas iâ—st God giuing testimonie to his giftes by it he being dead yet speaketh ✠verse 5 * By faith Henoch vvas translated that he should not see death and he vvas not found because God translated him for before his translation he had testimonie that he had pleased God ✠verse 6 But vvithout faith it is impossible to please God For ″ he that commeth to God must beleeue that he is and is a revvarder to them that seeke him ✠verse 7 * By faith Noë hauing receiued an ansvver concerning those things vvhich as yet vvere not seen seating framed the arke for the sauing of his house by the vvhich he condemned the vvorld and vvas instituted heire of the iustice vvhich is by faith ✠verse 8 * By faith he that is called Abraham obeied to goe forth into the place vvhich he vvas to receiue for inheritaÌ„ce and he vvent forth not knovving vvhither he vvent ✠verse 9 By faith he abode in the land of promise as in a straÌ„ge laÌ„d dvvelling in cottages vvith Isaac Iacob the coheires of the same promise ✠verse 10 For he expected the citie that hath foundations vvhose artificer and maker is God ✠verse 11 * By faith Sara also her self being barren receiued vertue in conceauing of seede yea past the time of age because she beleeued that he vvas faithful which had promised ✠verse 12 For the vvhich cause euen of one and him quite dead there rose as the starres of heauen in multitude as the sand that is by the sea shore innumerable ✠verse 13 According to faith died al these not hauing receiued the promises but beholding them a farre of and saluting them and coÌ„fessing that they are pilgrimes strangers vpon the earth ✠verse 14 for they that say these things doe signifie that they seeke a countrie ✠verse 15 And in deede if they had been mindeful of the same from vvhence they came forth they had time verely to returne ✠verse 16 but novv they desire a better that is to say a heauenly Therfore God is not confounded to be called their God for he hath prepared them a citie ✠verse 17 * By faith Abraham offered Isaac vvhen he vvas tempted and his onlie-begotten did he offer vvho had receiued the promises ✠verse 18 to vvhom it vvas said That in Isaac shal seede be called to thee ✠verse 19 accounting that God is able to raise vp euen from the dead wherevpoÌ„ he receiued him also for a parable ✠verse 20 * By faith also of things to come Isaac blessed Iacob and Esau ✠verse 21 * BY faith Iacob dying blessed euery one of the sonnes of Ioseph * and ″ adored the toppe of his roddo ✠verse 22 * By faith Ioseph dying made mention of the going forth of the children of Israël and gaue commaundement concerning his bones ✠verse 23 * By faith Moyses being borne vvas
that are in dispersion greeting ✠verse 2 Esteeme it my brethren al ioy vvhen you shal fall into diuers tentatiōs ✠verse 3 knovving that * the probatiō of your faith vvorketh patience ✠verse 4 And let patience haue a perfect vvorke that you may be perfect entire failing in nothing ✠verse 5 But if any of you lacke vvisedom let him aske of God who giueth to al men aboundantly and vp braideth not and it shal be giuen him ✠verse 6 But * let him ◠aske in faith nothing doubting for he that doubteth is like to a vvaue of the sea vvhich is moued caried about by the vvinde ✠verse 7 therfore let not that man thinke that he shal receiue any thing of our Lord. ✠verse 8 A man double of minde is inconsant in al his vvaies ✠verse 9 But let the humble brother glorie in his exaltation ✠verse 10 and the riche in his humilitie because * as the floure of grasse shal he passe ✠verse 11 for the sunne rose vvith heate parched the grasse and the floure of it fel avvay and the beautie of the shape thereof perished so the riche man also shal vvither in his vvaies ✠verse 12 Blessed is the man suffereth tentation for vvhen he hath been proued he shal receiue the crovvne of life vvhich God hath promised to them that loue him ⊢ ✠verse 13 ″ Let no man vvhen he is tempted say that he is tempted no man ✠verse 14 But euery one is tempted of his ovvne cōcupiscence abstracted and allured ✠verse 15 Aftervvard ″ concupiscence vvhen it hath cōceiued bringeth forth sinne but ″ sinne vvhen it is consummate ingendreth death ✠verse 16 Do not erre therfore my deerest brethren ✠verse 17 Euery best gift and euery perfect gift is from aboue descending from the Father of lightes vvith vvhom is no transmutation nor shadovving of alteration ✠verse 18 Voluntarily hath he begotten vs by the vvord of truth that vve may be some beginning of his creature ⊢ ✠verse 19 You knovv my deerest brethren And * let euery man be svvift to heare but slovv to speake and slovv to anger ✠verse 20 For the anger of man vvorketh not the iustice of God ✠verse 21 For the vvhich thing casting avvay al vncleannesse and aboundance of malice in meekenesse receiue the engraffed vvord vvhich is able to saue your soules ⊢ ✠verse 22 But * be doers of the vvord and not hearers only deceauing your selues ✠verse 23 For if a man be a hearer of the vvord and not a doer he shal be compared to a man beholding the countenance of his natiuitie in a glasse ✠verse 24 For he considered him self and vvent his vvay and by and by forgat vvhat an one he vvas ✠verse 25 But he that hath looked in ″ the lavv of perfect libertie and hath remained in it not made a forgetful hearer but a doer of the vvorke this man shal be blessed in his deede ✠verse 26 And if any man thinke him self to be religious not bridling his tong but seducing his hart this mans religion is vaine ✠verse 27 ″ Religion cleane and vnspotted vvith God and the Father is this to visite pupilles and vvidovves in their tribulation to keepe him self vnspotted from this vvorld ⊢ ANNOTATIONS CHAP. I. 6. Aske in faith nothing doubting The Protestants vvould proue by this that no man ought to pray vvithout assurance that he shal obtaine that vvhich he asketh Where the Apostle meaneth nothing els but that the asker of lavvful things may not either mistrust Gods povver and hability or be in diffidence and despaire of his mercie but that our doubt be onely in our ovvne vnworthinesse or vndue asking 13. Let no man say that he is tempted of God Vve see by this that vvhen the Scriptures as in the Pater noster and other places seeme to say that God doth sometimes tempt vs or leade vs into tentation they meane not that God is any vvaies the author causer or mouer of any man to sinne but onely by permission and because by his gratious povver he keepeth not the offender from tentations Therfore the blasphemie of Heretike making God the author of sinne is intolerable See S. August ser 9. de diuers c. 9. 13. God is not a tempter of euils The Protestants as much as they may to diminish the force of the Apostles conclusion against such as attribute their euil tentations to God for other tentations God doth send to trie mens patience and proue their faith take and translate the vvord passuely in this sense that God is not tempted by our euils Vvhere more consonantly to the letter and circumstance of the vvordes before after as agreably to the Greeke it should be taken actiuely as it is in the Latin that God is no tempter to euil for being taken passiuely there is no coherence of sense to the other vvordes of the Apostle 15. Concupiscence vvhen it hath conceiued Concupiscence vve see here of it self is not sinne as Heretikes falsely teach but vvhen by any consent of the minde vve do obey or yeld to it then is sinne ingendred and formed in vs. 15. Sinne consummate ingendreth death Here vve see that not al sinne nor al consent vnto concupiscence is mortal or damnable but vvhen it is consummate that is vvhen the consent of mans minde fully and perfectly yeldeth to the committing or liking of the acte or motion vvherevnto concupiscence moueth or inciteth vs. 25. The lavv of perfect libertie The lavv of the Gospel and grace of Christ is called the lavv of libertie in respect of the yoke and burden of the old carnal ceremonies and because Christ hath by his bloud of the nevv Testament deliuered all that obey him from the seruitude of sinne and the Diuel But not as the Libertines and other Heretikes of this time vvould haue it that in the nevv Testament euery man may follovv his ovvne liking and conscience may choose vvhether he vvil be vnder the lavves and obedience of Spiritual or Temporal Rulers or no. 27. Religion cleane True religion standeth not onely in talking of the Scriptures or onely faith or Christes iustice but in puritie of life and good vvorkes specially of charitie and mercie done by the grace of Christ This is the Apostolical doctrine and far from the Heretical vanitie of this time CHAP. II. Against acception of person 10 From al and euery sinne vve must absteine hauing in al our vvordes and deedes the Iudgement before our eies vvherein vvorkes of mercie shal be required of vs 14 and onely faith shal not auaile vs. 18 And that the Catholike by his vvorkes shevveth that he hath faith vvhereas the Heretikes hath no more faith than the Diuel talke he of faith neuer so much and of iustification thereby onely by the
my beloued sonne in vvhom I haue pleased my self heare him ✠verse 18 And this voice vve heard brought from heauen vvhen vve vvere vvith him in the holy mounte ✠verse 19 And we haue the prophetical vvord more sure vvhich you doe vvel attending vnto as to a candel shining in a darke place vntil the day davvne and the day starre arise in your hartes ⊢ ✠verse 20 vnderstanding this first that no prophecie of scripture is made by ◠priuate interpretation ✠verse 21 For * not by mans vvil vvas prophecie brought at any time but the holy men of God spake inspired vvith the holy Ghost ANNOTATIONS CHAP. I. 10. By good vvorkes Here vve see that Gods eternal predestination and election consisteth vvith good vvorkes yea that the certainty and effect thereof is procured by mans free vvill and good vvorkes and that our vvel doing is a meane for vs to attaine to the effect of Gods predestination that is to life euerlasting and therfore it is a desperate folly and a great signe of reprobate persons to say If I be predestinate doe vvhat I vvil I shal be saued Nay the Apostle saith If thou hope to be one of the predestinate for knovv it thou canst not do vvel that thou maist be the more assured to attaine to that thou hopest or make it sure by good vvorkes The Protestāts in such cases not much liking these vvordes by good vvorkes though the latin haue it vniuersally and some Greeke copies also as Beza confesseth leaue them out in their translations by their vvonted pollicie 15. After my decease also These vvordes though they may be easily altered by cōstruction into diuers senses not vntrue yet the correspondēce of the partes of the sentēce going before and folovving giue most plaine this meaning that as during his life he vvould not omit to put them in memorie of the things he taught them so after his death vvhich he knew should be shortly he vvould not faile to endeuour that they might be mindeful of the same Signifying that his care ouer them should not cease by death that by his intercession before God after his departure he vvould doe the same thing for them that he did before in his life by teaching and preaching This is the sense that the * Greeke Scholies speake of and this is most proper to the text and consonant to the old vse of this Apostle and other Apostolike Saincts and fathers of the primitiue Church S. Clement in his Epistle to S. Iames our Lordes brother vvitnesseth that S. Peter encouraging him to take after his decease the charge of the Apostolike Romane See promised that after his departure he vvould not cease to pray for him his flocke thereby to ease him of his Pastoral burden To. 1 Concil ep 1. S. Clem. in initio And S. Leo the Great one of his successors in the said See often attributeth the good administration and gouernement thereof to S. Peters praiers and assistance namely in these goodly vvorkes Ser 3 in anniuers 〈◊〉 assumpt ad Pontif. We are much bound saith he to giue thankes to our Lord and Redeemer Iesus Christ that hath giuen so great povver to him vvhom he made the Prince of the vvhole Church that if in our time also any thing be done vvel be rightly ordered by vs it is to be imputed to his vvorkes and his geuernement to vvhom it vvas said And thou being conuerted confirme thy brethren and to vvhom our Lord after his resurrection said thrise leede my sheepe Which novv also vvithout doubt the godly Pastor doth execute confirming vs vvith his exhortations and not ceasing to pray for vs that vve be euercome vvith no tentation c. Yea it vvas a common thing in the primitiue Church among the auncient Christians and alvvaies since among the faithful to make couenant in their life time that vvhether of them vvent to heauen before the other he should pray for his frende and fellovv yet aliue See the Ecclesiastical historie of the holy virgin and Martyr Potamiaena promising at the houre of her Martyrdom that after her death she vvould procure mercie of God to Basilides one of the souldiars that ledde her to execution and so she did Euseb li. 6. c. 4. Also S. Cyprian ep 57 in fine Let vs saith he pray mutually one for an other and vvhether of vs tvvo shal by Gods elemencie be first called for let his loue continue and his praier not cease for his brethren and sisters in the vvorld So said this holy Martyr at that time vvhen Christiās vvere so far from Caluinisme vvhich abhorreth the praiers of Saincts praying to them that to be sure they bargained before hād to haue the martyrs other Saincts to pray for them The same S. Cyprian also in his booke De disciplina habitu virginum in fine after a godly exhortation made to the holy Virgins or Nonnes in his time speaketh thus vnto them Tantum tunc mementote nostri cùm incipiet in vobis virginitas honorari that is Onely then haue vs in remembrance vvhen your virginitie shal begin to be honoured that is after their departure Vvhere he insinuateth the vse of the Catholike Church in keeping the festiual daies and other dueties tovvard the holy Virgins in heauen S. Hierom also in the same manner speaketh to Heliodorus saying that vvhen he is once in heauen then he vvil pray for him that exhorted and incited him to the blessed state of the Monastical life Ep. 1. c. 2. And so doth he speake to the vertuous matrone Paula after her death desiring her to pray for him in his old age affirming that she shal the more easily obtaine the neeres she is novv ioyned to Christ in heauen in Epitaph Paule in fine It vvere to long to report hovv S. Augustine desireth to be holpen by S. Cyprians praiers then and long before a Sainct in heauen to the vnderstanding of the truth concerning the peace and regiment of the Church li. 5 de Bapt. cont Donatistas c. 17. And in an other place the same holy Doctor alleageth the said S. Cyprian saying that great numbers of our parents brethren children frendes and other expect vs in great solicitude and carefulnes of our saluation being sure of their ovvne li. 1 de praedest Sanctorum c. 14. S. Gregorie Nazianzene in his orations of the praise of S. Cyprian in fine and of S. Basil also in fine declareth hovv they pray for the people vvhich tvvo Saincts he there inuocateth as al the auncient fathers did both generally al Saincts and as occasion serued particularly their special Patrones Among the rest see hovv holy Ephrem in orat de laud. S. Deipara praied to our B. Ladie vvith the same termes of Aduocatt Hope Reconciliatrix that the faithful yet vse and the Protestants can not abide S. Basil ho. de 40 Martyribus in fine S. Athanasius Ser. in Euang. de
thus the damnation of the vvhole adulterous blouddy societie he doth also expresly report of their three graÌ„d Captaines damnation vvhich are these Antichrist and his False prophet and the Deuil him self the author of al this mischiefe Finally on the other side in the fifth part he reporteth the vnspeakeable and euerlasting glorie that the Church after al this suffering shal by Christ her glorious Spouse be assumpted vnto And so he concludeth the booke THE APOCALYPSE OF IOHN THE APOSTLE CHAP. I. 9. S. Iohn being banished in the ile Patmos is commaunded to vvrite to the seum Churches of Asia signified by the seuen candlestickes that vvhich he savv vpon a Sunday round about the Sonne of man 13 vvhose maner of apparâ—tion is described verse 1 THE ″ Apocalypse of IESVS Christ vvhich God gaue him to make manifest to his seruants the thinges vvhich must be done quickly and signified sending by his Angel to his seruant Iohn ✠verse 2 vvho hath giuen testimonie to the vvord of God and the testimonie of IESVS Christ vvhat things soeuer he hath seen ✠verse 3 Blessed is he that readeth and heareth the wordes of this prophecie and keepeth those thinges Which be vvritten in it for the time is nigh ✠verse 4 Iohn ″ to the seuen churches vvhich are in Asia Grace to you and peace from * him that is and that vvas and that shal come and ″ from the seuen spirites vvhich are in the sight of his throne ✠verse 5 and from IESVS Christ vvho is the faithful vvitnes the * first borne of the dead the prince of the kings of the earth vvho hath loued vs and * vvashed vs from our sinnes in his bloud ⊢ ✠verse 6 and hath made vs * ″ a kingdom and priestes to God and his father to him be glorie and empire for euer and euer Amen ✠verse 7 Behold he commeth vvith the cloudes and euery eie shal see him and * they that pricked him And al the tribes of the earth shal bevvaile them selues vpon him yea Amen ✠verse 8 * I am Alpha and Omega the beginning and end saith our Lord God vvhich is and vvhich vvas and vvhich shal come the omnipotent ✠verse 9 I Iohn your brother and partaker in tribulation and the kingdom and patience in Christ IESVS vvas in the Iland vvhich is called Patmos for the vvord of God and the testimonie of IESVS ✠verse 10 I vvas in spirit ″ on the Dominical day and heard behind me a great voice as it vvere of a trompet ✠verse 11 saying That vvhich thou feest vvrite in a booke and send to the seuen churches vvhich are in Asia to Ephesus and Smyrna and Pergamus and Thiatîra and Sardis and Philadelphia and Laodicia ✠verse 12 And I turned to see the voice that spake vvith me And being turned I savv seuen candlestickes of gold ✠verse 13 in the middes of the seuen candlestickes of gold one like to the Sonne of man ″ vested in a priestly garment to the foote and girded about neere to the pappes vvith a girdle of gold ✠verse 14 and his head and heares vvere vvhite as vvhite vvoole as snovv and his eies as the flame of fire ✠verse 15 and his feete like to latten as in a burning fornace and his voice as the voice of many vvaters ✠verse 16 and he had in his right hand seuen starres and from his mouth proceded a sharpe tvvo edged svvord and his face as the sunne shineth în his vertue ✠verse 17 And vvhen I had seene him I fel at his feete as dead And he put his right hand vpon me saying Feare not * I am the first and the last ✠verse 18 and aliue and vvas dead and behold I am liuing for euer and euer and haue the keies of death and of hel ✠verse 19 Vvrite therefore the thinges vvhich thou hast seene and that are and that must be done after these ✠verse 20 The sacrament of the seuen starres vvhich thou hast seene in my right hand and the seuen candlestickes of Gold ″ the seuen starres are ″ the angels of the seuen churches and the seuen candlestickes are the seuen churches ANNOTATIONS CHAP. I. 1. APOCALYPSE Of the Apocalypse thus vvriteth the auncient father Denys Bishop of Corinth as Eusebius alleageth him li. 7 c. 20 hist Eccl. Of this booke saith he this is my opinion that the matter thereof is far more profound then my vvit can reache vnto and I doubt not but almost in euery sentence of it there lieth hidden a certaine sense exceding mystical and maruelous vvhich though I vnderstand not yet I conceiue that vnder the vvordes there is a deepe meaning and I measure not the matter by reason but attribute al to faith taking it to be more high and diuine then I can by cogitation comprise not reprouing that vvhich I vnderstand not but therfore I admire vvith reuereÌ„ce because my vvit can not attaine to it Againe S. Augustine saith that in the Apocalypse many things are obscurely spoken to exercise the minde of the reader and yet some fevv things left euident that through them a man may vvith labour searche out the rest specially for that the author so repeateth the same things in diuers sortes that seeming to speake of sundry matters in deede is found bus to vtter the same things diuers vvaies li. 20 de Ciuit. Del c. 17. Vvhich vve set dovvne here in the beginning to vvarne the good Christian reader to be humble and vvise in the reading both of al other holy Scriptures and namely of this diuine and deepe prophecie giuing him further to vnderstand that vve vvil in our Annotations according to our former trade and purpose onely or cheefely note vnto the studious such places as may be vsed by Catholikes or abused by Heretikes in the controuersies of this time and some other also that haue special matter of edification and that as breefely as may be for that the volume grovveth great 4. To the 7 Churches That certaine numbers may be obserued as significatiue and mystical it is plaine by many places of holy Scripture and by the auncient Doctors special noting of the same to many purposes Vvhereby vve see the rashnes of our Aduersaries in condemning generally al religious respect of certaine numbers in our praiers fastes or actions Namely the number of Seuen is mystical and prophetical perfect and vvhich as S. Augustine saith the Church knovveth by the Scriptures to be specially dedicated to the Holy Ghost and to appertaine to spiritual mundation as in the Prophets appointing of Naam in to vvash seuen times in lordan and the sprinkling of the bloud seuen times against the tabernacle li. 4 quâ—st in numer q. 33 See li. 5. c. 5 de Gen. ad lit li. 5 quest in Deuter. q. 42. Al these visions stand
the Church militant may ioyne vvith the triumphant and vvith al the orders of Angels vvho also are present at the consecration and doe seruice there to our common Lord and Maister as S. Chrysostom vvriteth li. 6 de Sacerdotie and hâ— 1. de verb. Esa to 1. The Greekes call it the hymne Trisagies that is Thrise holy CHAP. V. 4. S. Iohn vveeping because no man could open the booke sealed vvith seuen seales â— the Lambe that vvas slaine opened it vvhich being done 8 the foure beastes and foure and tvventie seniors vvith an innumerable multitude of Angels al creatures did glorifie him excedingly verse 1 AND I savv in the right hand of him that sate vpon the throne a booke vvritten vvithin and vvithout sealed vvith seuen seales ✠verse 2 And I savv a strong Angel preaching vvith a loude voice Vvho is vvorthie to opeÌ„ the booke to loose the seales thereof ✠verse 3 And no man vvas able neither in heauen nor in earth nor vnder the earth to open the booke nor looke on it ✠verse 4 And I vvept much because no man vvas found vvorthie to open the booke nor to see it ✠verse 5 And one of the seniors said to me Vveepe not behold the * lion of the tribe of Iuda the roote of Dauid hath vvonne to open the booke and to loose the seuen seales thereof ✠verse 6 And I savv and behold in the middes of the throne and of the foure beastes and in the middes of the seniors a Lambe standing as it were slaine hauing seuen hornes seuen eies vvhich are the seuen spirites of God sent into al the earth ✠verse 7 And he came and receiued the booke out of the right hand of him that sate in the throne ✠verse 8 And vvhen he had opened the booke the foure beastes and the foure and tvventie seniors fel before the Lambe hauing euery one harpes and golden vials ful of odours which are ″ the praiers of sainctes ✠verse 9 and they sang a nevv canticle saying Thou art vvorthie o Lord to take the booke and to open the seales thereof because thou vvast slaine and hast redeemed vs to God in thy bloud out of euery tribe and tonge and people and nation ✠verse 10 and * hast made vs to our God ″ a kingdom ' and priestes and vve shal reigne vpon the earth ✠verse 11 And I looked and heard the voice of many Angels round about the throne and of the beastes of the seniors and the number of them vvas * thousandes of thousandes ✠verse 12 saying vvith a loud voice The Lambe that vvas slaine is vvorthie to receiue povver and diuinitie ' and vvisedom strength and honour and glorie and benediction ⊢ ✠verse 13 And ″ euery creature that is in heauen and vpon the earth and vnder the earth and that are in the sea and that are therein al did I heare saying * To him that sitteth in the throne to the Lambe benediction and honour and glorie and povver for euer and euer ✠verse 14 And the foure beastes said Amen And the foure and tvventie seniors fel on their faces and adored him that liueth for euer and euer ⊢ ANNOTATIONS CHAP. V. 8. The praiers of Saincts Hereby it is plaine that the Saincts in heauen offer vp the praiers of faithful and holy persons in earth called here saincts and in Scripture often vnto Christ And among so many diuine vnsearcheable mysteries set dovvne vvithout exposition it pleased God yet that the Apostle him self should open this one point vnto vs that these odours be the laudes and praiers of the faithful ascending and offered vp to God as incense by the Saincts in heauen that so the Protestants may haue no excuse of their errour That the Saincts haue no knovvledge of our affaires or desires 10. A kingdom and priests To serue God and subdue vices and sinnes is to reigne or to be a king spiritually likevvise to offer vnto him the sacrifices of good vvorkes is to be a priest after a sort though neither the one nor the other in proper speache See the Annotation before Chap. 1. v. 6. 13. Euery creature He meaneth the creatures in heauen as Angels and Saincts the holy persons in earth and those that vvere in Limbo or be in Purgatorie for of the damned in hel he can not speake in this case lastly of the peoples in Ilands here called the sea vvhich the Prophets vse often to name seuerally vvhen they foretel the spreading of Christs glorie through the vvorld as Esa c. 49. Heare ye â—â—andes and you people a far of c. CHAP. VI. 1 Foure seales of the seuen being opened there folovv diuerse effectes against the earth 9 vvhen the fifth seale vvas opened the soules of martyrs desire that the iudgement may be hastened 12 and at the opening of the sixt there are signes shovved of the iudgement to come verse 1 AND I savv that the Lambe had opened one of the seuen seales and I heard one of the foure beastes saying as it vvere the voice of thunder Come and see ✠verse 2 And I savv And behold a vvhite horse and he that sate vpon him had a bovv and there vvas a crovvne giuen him and he vvent forth conquering that he might conquer ✠verse 3 And vvhen he had opened the second seale I heard the second beast saying Come see ✠verse 4 And there vvent forth an other horse redde and he that sate thereon to him it vvas giuen that he should take peace from the earth and that they should kil one an other and a great svvord vvas giuen to him ✠verse 5 And vvhen he had opened the third seale I heard the third beast saying Come and see And behold a blacke horse and he that sate vpon him had a balance in his hand ✠verse 6 And I heard as it vvere a voice in the middes of the foure beastes saying Tvvo poundes of vvheate for a penie and thrise tvvo poundes of barley for a penie and vvine and oile hurt thou not ✠verse 7 And vvhen he had opened the fourth seale I heard a voice of the fourth beast saying Come see ✠verse 8 And behold a pale horse and he that sate vpon him his name vvas death and hel folovved him and povver vvas giuen to him ouer the foure partes of the earth to kil vvith svvord vvith famine and vvith death and vvith beastes of the earth ✠verse 9 And vvhen he had opened the fifth seale I savv ″ vnder the altar the soules of them that vvere slaine for the vvord of God and for the testimonie vvhich they had ✠verse 10 ″ and they cried vvith a loude voice saying Hovv long Lord holy true iudgest thou not and ″ reuengest thou not our bloud of them that dvvel on the earth ✠verse 11 And vvhite stoles vvere giuen to
Al vvhich being vvel considered the Heretikes are to contentious and incredulous to discredite the same as they commonly doe CHAP. XII 4 The great dragen the Diuel vvatching the vvoman that brought forth a man childe to deuoure it God tooke avvay the childe to him self and fed the vvoman in the desert 7 Michael fighting vvith the dragon ouercoÌ„meth him 13 vvho being throvven dovvne to the earth persenâ—teth the vvomaÌ„ her seede verse 1 AND a great signe appeared in heauen a vvoman clothed vvith the sunne and the moone vnder her feete on her head a crovvne of tvvelue starres ✠verse 2 being with childe she cried also traueling and is in anguish to be deliuered ✠verse 3 And there vvas seen an other signe in heauen and behold a great red dragon hauing seueÌ„ heades ten hornes and on his heades seuen diademes ✠verse 4 his taile drevv the third part of the starres of heauen and cast them to the earth and the dragon stoode before the vvoman vvhich vvas ready to be deliuered that vvhen she should be deliuered he might deuoure her sonne ✠verse 5 And she brought forth a man childe vvho vvas * to gouerne al nations in an yron rodde her sonne vvas taken vp to God and to his throne ✠verse 6 ″ the vvoman fled into the vvildernesse where she had a place prepared of God that there they might feede her a thousand tvvo hundred sixtie daies ✠verse 7 And there vvas made ″ a great battel in heauen Michael and his Angels fought vvith the dragon and the dragon fought and his Angels ✠verse 8 and they preuailed not neither vvas their place found any more in heauen ✠verse 9 And that great dragon vvas cast forth the old serpent vvhich is called the Deuil and Satan vvhich seduceth the vvhole vvorld and he vvas cast into the earth his Angels vvere throvven downe vvith him ✠verse 10 And I heard a great voice in heauen saying Novv is there made saluation and force and the kingdom of our God and the povver of his Christ because the accuser of our brethren is cast forth vvho accused them before the sight of our God day and night ✠verse 11 And they ouercame him by the bloud of the Lambe and by the vvord of their testimonie and they loued not their liues euen vnto death ✠verse 12 Therfore reioyce ô heauens and you that dvvel therein Vvo to the earth and to the sea because the Diuel is desceÌ„ded to you hauing great vvrath knovving that he hath a litle time ✠verse 13 And after the dragon savv that he vvas throvven into the earth he persecuted the vvomaÌ„ vvhich brought forth the man-childe ✠verse 14 and there vvere giuen to the vvoman tvvo vvinges of a great egle that shee might flie into the desert vnto her place vvhere she is nourished for a time times halfe a time from the face of the serpent ✠verse 15 And the serpent cast out of his mouth after the vvoman vvater as it vvere a floud that he might make her ″ to be caried avvay vvith the floud ✠verse 16 And the earth holpe the vvoman and the earth opened her mouth and svvallovved vp the floud vvhich the dragon cast out of his mouth ✠verse 17 And the dragon vvas angrie against the vvoman and vvent to make battel vvith the rest of her seede vvhich keepe the commaundements of God and haue the testimonie of IESVS Christ ✠verse 18 And he stood vpon the sand of the sea ANNOTATIONS CHAP. XII 6. The vvoman fled This great persecution that the Church shal flee from is in the time of Antichrist and shal endure but three yeres and a halfe as is noted v. 14 in the margent In vvhich time for al that she shal not vvant our Lordes protection nor true Pastors nor be so secrete but al faithful men shal knovv and folovv her much lesse shal she decay erre in faith or degenerate and folovv Antichrist as Heretikes do vvickedly feine As the Church Catholike novv in England in this time of persecution because it hath no publike state of regiment nor open free exercise of holy functions may be said to be fled into the desert yet it is neither vnknovven to the faithful that folovv it nor the enemies that persecute it as the hidde company that the protestants talke of vvas for some vvorldes together neither knovven to their frendes nor foes because there vvas in deede none such for many ages together And this is true if vve take this flight for a very corporal retiring into vvildernes Vvhere in deede it may be and is of most expounded to be a spiritual flight by forsaking the ioyes and solaces of the vvorld and giuing her self to contemplation and penance during the time of persecution vnder Antichrist And by enlarging the sense it may also very vvel signifie the desolation and affliction that the Church suffereth and hath suffered from time to time in this vvildernes of the vvorld by al the forerunners and ministers of Antichrist Tyrants and Heretikes 7. A great battel In the Church there is a perpetual combat betvvixt S. Michael protector of the Church militant as he vvas sometime of the Ievves Synagogue Dan. 10 21 and his Angels and the Deuil and his ministers the perfect victorie ouer vvhom shal be at the iudgement Marke here also the cause vvhy S. Michael is commonly painted fighting vvith a dragon 15. To be caried avvay By great persecution he vvould dravv her that is her children from the true faith but euery one of the faithful elect gladly bearing their part thereof ouercome his tyranoie At vvhose constancie he being the more offended vvorketh malicious attempts in assaulting the frailer sort vvho are here signified by the rest of her seede that keepe the commaundemants but are not so perfect as the former CHAP. XIII 1 A beast rising vp out of the sea hauing seuen heades and ten hornes ten diademes 5 blasphemeth God 7 and vvarreth against the Saincts destroieth them 11 And an other beast rising out of the earth vvith tvvo hornes vvas altogether for the foresaid beast constraining men to make and adore the image thereof and to haue the character of his name verse 1 AND I savv ″ a beast comming vp from the sea hauing seuen heades and ten hornes vpon his hornes ten diademes and vpon his heades names of blasphemie ✠verse 2 And the beast vvhich I savv vvas like to a libarde and his feete as of a beare and his mouth as the mouth of a lion And the dragon gaue him his ovvne force and great povver ✠verse 3 And I savv one of his heades as it vvere slaine to death and the vvound of his death vvas cured And al the earth vvas in admiration after the beast ✠verse 4 And they adored the dragon vvhich gaue povver to the beast
Constantine reigned and yelded vp the citie to the Pope vvho holdeth not the kingdom or Empire ouet the vvorld as the Heathen did but the fatherhod and spiritual rule of the Church Hovvbeit the more probable sense is the other of the citie of the Diuel as the authâ—r of the homiâ—ies vpon the Apocalypse in S. Augustine declareth CHAP. XVIII The fall of Babylon her iudgement plagues and reuenges for the vvhich 9 the kings 16 and marchants of the earth that sometime did cleaue vnto her shal mourns bitterly 20 but heauen and the Apostles and Prophets shal reioyce verse 1 AND after these things I savv an other Angel coÌ„ming dovvne from heauen hauing great povver the earth vvas illuminated of his glorie ✠verse 2 And he cried out in force saying * Fallen fallen is Babylon the great and it is become the habitation of Deuils and the custodie of euery vncleane spirit and the custodie of euery vncleane and hateful bird ✠verse 3 because al nations haue drunke of the vvine of the vvrath of her fornication and the kings of the earth haue fornicated vvith her and the marchantes of the earth vvere made riche by the vertue of her delicacies ✠verse 4 And I heard an other voice from heauen saying Goe out from her my people that you be not partakers of her sinnes and receiue not of her plagues ✠verse 5 Because her sinnes are come euen to heauen and God hath remembred her iniquities ✠verse 6 Render to her as she also hath rendred to you double ye double according to her vvorkes In the cuppe vvherin she hath mingled mingle ye double vnto her ✠verse 7 As much as she hath glorified her self hath been in delicacies so much giue her torment and mourning because she saith in her hart * I sit a queene Widow I am not and mourning I shal not see ✠verse 8 Therfore in one day shal her plagues come death and mourning and famine and vvith fire she shal be burnt because God is strong that shal iudge her ✠verse 9 And the kings of the earth vvhich haue fornicated vvith her haue liued in delicacies shal vveepe bevvaile them selues vpon her vvhen they shal see the smoke of her burning ✠verse 10 standing farre of for the feare of her tormentes saying Vvo vvo that great citie Babylon that strong citie because in one houre is thy iudgement come ✠verse 11 And the marchaÌ„tes of the earth shall vveepe mourne vpon her because no man shal bye their merchandise any more ✠verse 12 merchandise of gold and siluer and precious stone and of pearle and fine linnen and purple and silke scarlet and al Thyne vvood and al vessels of yuorie and al vessels of precious stone and of brasse and yron and marble ✠verse 13 and cynamon and of odours and ointement and frankeincense and vvine and oile and floure vvheate and beastes sheepe and horses and chariotes slaues and soules of men ✠verse 14 And the apples of the desire of thy soul are departed from thee al fat and goodly thinges are perished from thee and they shal no more finde them ✠verse 15 The marchantes of these things vvhich are made riche shal stand farre from her for feare of her tormeÌ„tes vveeping and mourning ✠verse 16 saying Vvo wo that great citie vvhich vvas clothed vvith silke and purple and scarlet and vvas gilted vvith gold and pretious stone pearles ✠verse 17 because in one houre are so great riches made desolate and euery gouernour and euery one that saileth into the lake and the shipmen and they that vvorke in the sea stoode a farre of ✠verse 18 and cried seeing the place of her burning saying Vvhat other is like to this great citie ✠verse 19 And they threvv dust vpon their heades and cried vveeping and mourning saying Vvo vvo that great citie in the vvhich al vvere made riche that had shippes in the sea of her prices because in one houre she is desolate ✠verse 20 Reioyce ouer her heauen and ye holy Apostles and Prophetes because God hath iudged your iudgement of her ✠verse 21 And one strong Angel tooke vp as it vvere a great milstone and threvv it into the sea saying * Vvith this violence shal Babylon that great citie be throwen and shal novv be found no more ✠verse 22 And the voice of harpers of Musicians and of them that sing on shalme and trompet shal no more be heard in thee euery artificer of euery art shal be found no more in thee and the noise of the mill shal no more be heard in thee ✠verse 23 and the light of the lampe shal no more shine in thee and the voice of the bridegrome and the bride shal no more be heard in thee because thy marchantes were the princes of the earth because al nations haue erred in thine inchauntments ✠verse 24 And in her is found the bloud of the Prophets and Sainctes and of al that vvere slaine in the earth CHAP. XIX â— The Saincts glorifying God for the iudgement pronounced vpon the harlâ—t 7 the mariage of the Lambe is prepared 10 The Angel refuseth to be adored of S. Iohn 1â— There appeareth one vvho is the word of God and the King of kings and Lord of lords sitting on a horse vvith a great armie and fighting against the beast and the kings of the earth and their armies 17 the â—irdes of the aire being in the meane time called to deuoure their flesh verse 1 AFTER theses things I heard as it vvere the voice of many multitudes in heauen saying Allelu-ia Praise and glorie and povver is to our God ✠verse 2 because true iust are his iudgementes which hath iudged of the great harlot that hath corrupted the earth in her vvhoredom and hath reuenged the bloud of his seruants of her handes ✠verse 3 And againe they said Allelu-ia And her smoke ascendeth for euer and euer ✠verse 4 And the foure and tvventie seniors fel downe and the foure beastes adored God sitting vpon the throne saying ◠″ Amen Allelu-ia ✠verse 5 And a voice came out from the throne saying Say praise to our God al ye his seruantes and you that feare him litle and great ✠verse 6 And I heard as it vvere the voice of a great multitude and as the voice of many vvaters as the voice of great thunders saying Allelu-ia because our Lord God the omnipotent hath reigned ✠verse 7 Let vs be glad and reioyce and giue glorie to him because the mariage of the Lambe is come and his vvife hath prepared her self ✠verse 8 And it vvas giuen to her that she clothe her self vvith silke glittering and vvhite For the silke are â— the iustifications of Sainctes ✠verse 9 And he said to me Vvrite * Blessed be they that are
fastes 17. The Churches fastes foresignified by Christ him self 23 mar S. Iohn Baptists and his Disciples fasting 24. Feare Many kindes of feare 685. The iustent men doe feare 685. See in F special faith and the vvord Saluation Seruile feare not il though not sufficient 685. 362 marg feare of hel profitable 173 marg Feastes or festiual daies pag. 7. nu 16. pag. 250. nu 22. p. 295. 335. 507. 638. 668. 700. prefigurated by the Iewes Feastes 239. marg Scriptures grosly abused by the Protestants against the Churches Festiuities and Holidaies pa. 418. 507. 540. Easter vvhit-suntide 295. 353. 467 marg 507. 700. Sunday 353. 467 marg 507. 700. 250. 211 marg called dies Dominica because of our Lordes resurrctiō 274 m. 700. 701. Greater grace giuen vpō these solemne daies 701. Free vvil pag. 32 marg 47. 55. nu 11. pag. 58. nu 16. pag. 72. marg 74. nu 34. pag. 142. 169. nu 30. pag. 219. 236. 370. 387. nu pag. 399. nu 15. 19. pag. 406. 407. nu 21. pag. 409. 466. 477. 482. 530. 568. nu 4. pag. 590. 650. nu 8. 179 marg 704. 706 marg 509 marg 589 marg Mans free vvil vvorketh vvith Gods grace 477. 464 marg 680 marg 329 ma. 466. 519 m. 649 m. 650. God and his grace force no man pag. 58. nu 16. pag. 236. nu 44. 400 marg Gods grace maketh mans vvil more free 243 marg 706 m. Predestination reprobation concupiscence take not avvay free vvil pag. 370. 399. 406. 407. 329 marg 404 marg 509 marg The Iewes blindnes and reprobation vvas through their ovvne free vvil 179 marg 255 marg 329. marg 372 marg 405 marg So vvas their betraying and crucifying of Christ and Iudas treason 296. the refusing of the Gospel vvhen it is preached 408. marg G GOD not author of sinne pag. 17. 36 marg 37. 97. 142. nu 34. pag. 296. nu 23. pag. 385. 387. nu 4. pag. 390. 406. 412. 643. 188 marg 255 ma. 704. 730 marg 404 marg 642 marg See Reprobation Free vvil The meaning of those places that sound as though God vvere author of sinne 37. 97. 255 marg 296. 730 marg 308 marg 390. 554 marg Hovv the death of Christ vvas by Gods determination 296. 300. marg Gospel It is not only the vvritten vvord pag. 109. nu 35. pag. 384. 486. 549 m. See Tradition The preeminence of the nevv Testamēt 477. 615. 618. 620. 623. The true libertie of the Gospel 477. 508. 510. 566. nu 9. pag. 643. 659. nu 16. pag. 396 and 398. m. He suffereth for the Gospel that suffereth for any article of the Catholike faith 109. Grace See Free vvil God offereth his grace and man may refuse it 706. 408 m. 519. m. 635 m. To consent therevnto is also by grace ib. 589. mar The valure of merites procedeth of Gods grace See Merites A man may fall from grace once had 702. Grace or giftes called gratis data 455 marg The Greeke text corrupted c 84. See the Preface H HAlovving or sanctifying of creatures pag. 576. The force of the same 577. holy places pag. 49. 309. 667 marg See Pilgrimage Church The holy land pag. 50. 309. 577. the holy Mount 667 marg holy bread pa. 576. holy vvater pag. 576. Holidaies See Feastes Holy things not to be profaned See Sacrilege Hel taken sometime for Limbus Patrum 296. Christ in soule descended into Hel. 187. 296. 518 marg 661. to deliuer thence the fathers and iust men of the old Testament 187. The Caluinists deny this article 83. 661. S. Augustine calleth them Infidels that deny it 661. 294 marg Their heretical translation for that purpose 296. Feare of Hel profitable 173 marg 362 marg Henoch See Enoch Heretikes Vvho is an Heretike pag. 599. Markes to knov thē p. 19. 353. 566. 591. 684. Going out of the Cath. Church pag. 337. 519. 520. 574. nu 1. pag. 599. 189 marg 678 marg 679. 675. Diuers names of Sectes and Sectaries 323. 648. Nicolaites a paterne of them 704. Running not sent 61. 154. nu 13. pag. 250. 330. nu 2. pag. 409. 496. nu 1. pag. 609. nu 4. 248 marg 489 marg Their dissension pag. 31. 32. marg 67. 94. 339. nu 37. pag. 532. Preaching othervvise contrarie to the faith receiued 455 marg 496. 497. 565. 582 marg Hypocrisie and svveete vvordes 70. 154. nu 26. pag. 384. nu 7. pag. 490. 591. nu 6. 9. p. 593. 669 marg 716. 421 marg 489. marg Vanitie in preaching and vaine glorie 154. Preaching licentiousnes and libertie 669 marg 670 marg 704. Meretricious and painted eloquence 582. nu 17. p. 539 m. Teaching nevv doctrine 565. 689. 636 marg Nevv termes and speaches 584. 585. Vaunting great knovvledge specially of the Scriptures 154. 232. 488. nu 4. pag. 566. 585. Their ignorance ib. and pag. 121. nu 24. pag. 670 marg 695. Boasting of the spirit 684. Contempt of Councels and fathers pag 338. 339. 499. 585. nu 20. pag. 625. Corrupting of Scriptures 475. 478. Denying the bookes of Scriptures and Doctors pag. 645. nu 14. pag. 345. nu 34. Controuling of the very text of Scripture and the sacred vvriters thereof pa. 139. 205. 314. nu 27. pag. 144 marg Their foule shiftes and vvrangling to auoid the euidence of Scriptures 219. 277. 672. 580. 581. 613. nu 10. pag. 687. 313. Slaundering the Church pag. 237. nu 53. Hatred of the See of Rome 423. Acknowledging no iudge of controuersies p. 472. 499. Despising of Rulers specially Ecclesiastical 693 694 marg Lacke of faith 261. 492. 319 mar Mutabilitie in faith and inconstancie pag. 471. 591. nu 13. Voluptuousnes pag. 423. 693 marg Seueral and secret conuenticles pag. 71. 96 m. 213. 189 m. 695. Synodes 53 nu 20. pag. 339. Their Clergie or Ecclesiastical orders p. 571. Hovv Heresies profite the Church 450. 680. Their many faithes 520. many analogies rules of faith 414. Their doctrine fables 565. They come to naught though supported a while by neuer so mightie Princes 303 mar Their markes agree to the Protestants 599. They may be forced to the Cath. faith p. 182. They may be punished by death p. 166. nu 53. 731. nu 6. p. 364 m. 626 m. To auoid their bookes sermōs seruice 94. 599. Not to marie with them 481. mar Not to communicate with them 598. marg 599. 689. 690. The examples of S. Iohn S. Polycarpe other Apostolike men 690. It is to dony Christ 27. nu 32. It is damnable 704. Vvhen and wherein it is tolerable to conuerse vvith them 689. Their bookes to be burnt pag. 350. They are iudged already 224. Vvho are easily seduced by them 716. Vvomē 591. Vvomen great promotours of heresie 568. Zeale against Heretikes 497. 690. 703. 704. Arch-heretikes signified by the starre that sel from heauen 715. m. Simō Magus the father of them al. p. 314. nu 18. Their king Abaddon that is destroier 715. They are resembled to
Cain Balaam Corè 695. 704. to the Diuel him self 244 marg Al the forerūners of Antichrist p. 123. 124. 240 marg 556. 558. 679. 741. False-prophets false christes lying maisters foretold in the new Testament 119 marg 68 and 69 and 669 marg Many maisters 648. Many antichristes 679 nu 18. Rauening vvolues 19. 353. Theeues not entring by the doore 248 m. 250. Prophecied of and liuely described by S. Paul S. Peter S. Iude c. 352. 573. 574. 669. 670. 672. 693. locustes 715. The causes that men fall to heresie 565. mar 583. Heauen shut vntil the Passion of Christ p. 9. nu 16. p. 621. marg p. 633. See Limbus patrum Differences of rewardes and glorie in heauen p. 37. 58. 430. 465. marg 534. nu 1. 259. marg See Merites Vvorkes Revvard Hospitalitie toward the afflicted for religion 27 marg 28. nu 41. 505 marg See Almes Vvhat a heinous sault it is not to receiue and harbour Catholike Preachers and Priests 163. marg I IESVS in English Sauiour 4 marg This name is to be adored and reuerenced 530. It worketh miracles 112. 299 marg The force thereof against Diuels ibid. and 577. Ansvvers to the sophistical arguments vsed by heretikes against the reuerence done to this name 530. By irreuerence therevnto they prepare the way to Antichrist 723. Idols in al the Bible signifie the false Gods of the Pagans 687 383 mar The Caluinistes applying the word against sacred Images are condēned long since by the 2 Councel of Nice 687. See Images They are ashamed of their translating image for idol ibid. Heresies are the idols of the new Testament pag. 448. Images 345. 623. 687. 688. They haue Gods owne warrant 623. 688. Their differēce from idols 687. 688. Hovv they are adored 530. 633. Their antiquitie 24. 688. Their fruite and commoditie 345. 688. Images of the B. Trinitie and of Angels 345. Image-breakers old cōdemned Heretikes by the 2 Nicene Councel 687. 688. They are accursed by the same Councel that apply the places of Scripture that speake of the Pagans Idols against sacred images 687. Miracles wrought by the image of Christ p. 24. The abolishing of Christs image a preparatiō to set vp the image of Antichrist 723. The honour of Christs image is the honour of Christ him self 723. Indulgences See Pardons Iustification or to be iustified vvhat it signifieth 387. nu 13. The first and second iustification 387. The first iustification of mere grace vvithout vvorkes 392. 409. 412. nu 32. 516. 389. marg Iustification by vvorkes pag. 16. 138. 387. pag. 645. 646. 647. 682. 736. Not by faith only See faith Vvhat vvorkes iustifie not pag. 390. nu 20. 28. p. 392. 411. 632. nu 6. 633. 499. marg Iustification attributed to hope charitie c. 402. 633. nu 33. Charitie the principal vertue in iustification 509. 566. Hovv the Protestants admit charitie good workes to iustificatiō 509. Vvhy it îs so often attributed to saith 394. 632. 502 marg 606. marg S. Paules meaning vvhen he commendeth faith 633. The iustice of faith 408. True inherent iustice not imputatiue 14. 138. 139. 387. 390. 394. marg 395. nu 5. pag. 427. nu 30. pag. 511. 513 marg 517. mar 519. mar 524 marg 543. 682. 398 marg Hovv it is said None iust 390. Hovv it is said Reputed to iustice 391 marg Increase of iustice 744 marg 396 marg 550 marg Hovv it is called Gods iustice 383 marg 390 nu 22. pag. 480. 481. 531. Hovv Christ is our iustice 427. The Protestants auoid the vvord Iustifications 138. nu 6. p. 736. nu 8. The iustice of Moyses Lavv vvhat 408 marg L Ovr B. LADIE vvithout sinne 94. 395. 676. Her perpetual virginitie 4. 5. nu 25. She vovved virginitie 138. Her life death Assumption pag. 291. Her blessednes 171 marg Her festiuities 291. Her excellencie titles prerogatiues 138. 139. 173. 221. 273. 291. 292. 171 marg Her honour 139. 291. 292. She is our Aduocate 292. 679. our hope 292. 548. marg The meaning of the termes and titles giuen vnto her 292. God and our Ladie saue vs. 337. The often saying of the Aue Marie 138. The auncient fathers vsed the same 291. 292. Holy Simeon prophecied of her sorovves 145. She vvas alvvaies partaker of sorovves vvith Christ ibidem 272 marg ful of deepe contemplations 142. The meaning of Christs speaches vnto her that may seeme hard 221. nu 4. 5. The Protestants keepe no Holiday of her 191. They keepe not the day of her death as they doe of all other cheefe Saincts in the new Church of Englād ibidem They are not of those generations that she prophecied should call her blessed 136 marg They derogate from her honour 138. 295. Laie men must not iudge of their Pastors of the sense of Scriptures of questions in religion pag. 344. They must receiue the Sacraments c. not at their owne hand but of their Clergie and Pastors 40. nu 19. 42. marg See Priests Clergie Limbus patrum or Abrahams bosom 186. marg 187. 296. 633. 708 marg 621. mar A third place 162. 708 marg The iust men of the old Testament were not in heauen til Christs Ascension 186. Christ descended into Hel to deliuer them 187. See Hel Heauen M MAchabees Canonical Scripture 138. See p. 250. MARIE See our B. Ladie L. Mariage a Sacrament 55. nu 6. p. 187. nu 18. p. 221. nu 2. p. 523. Indissoluble both parties liuing 14. 55. 113 marg 116. 187. 221. 397. marg 440. and not lawful after diuorce ibidem Honoured by Christs presence p. 221. Perfect best without carnal copulation 4. nu 16. See Chastitie Continencie How it is honorable in al. 637. Inferior to virginitie and widow hod 4. 438. marg 439 marg 440. See Chastitie Mariage of Priests and votaries vnlawful See Priests Vovv Old heresies against Mariage 574. Catholikes falsely charged vvith the same 574. 575. They esteeme of mariage more then the Protestants 523. Martyrs true and false p 13. p 457. No true Martyrdom out of the Cathol Church p. 457. Martyrdom a most acceptable sacrifice 592. Their reward glorie 702 and 713 marg How they crie for reuenge 712. Their chereful and constant countenance before the persecutors 305 marg Their comfort at the very time of death torments 309 marg MASSE See Sacrifice The word Masse 447. The Liturgie or Masse of the Apostles 330. of the Greeke fathers ibidem It is agreable to Christs institution 451. 452. 453. to the Apostles tradition 454. to S. Paul concerning the praiers and petitions therein 567. Kyrie eleison 463. Gloria in excelsis pag. 140 inner marg Sanctus thrise repeated 707 and 708. Hosanna 61. Sursum corda 463. The Canon 267. The Pater noster 567. Agnus Dei 217 inner marg 453 nu 29. Kissing the Pax. 423. Domine nō sum dignus 21. 453. nu 29. Communio 452. Hovv Antichrist his Ministers shal abolish the Masse
power to giue it otherwise See the annot â— 20 23. Good workes necessarie Right inteÌ„tion We must vse Gods gifts Good and bad in the Church Heauen is the reward of good workes and Hel of the contrarie The Passion according to S. Matthew in these two Chapters is the Gospel at Masse vpon Palme Sunday Mr. 14 1 Lu. 22 1 TENEDRE Wenesday Mr. 14 3. Io. 12 3. ⸬ Hereby 〈◊〉 learne that the good workes of Saincts are to be recorded and set forth to their honour in the Church after their death whereof rise their holy daies and CoÌ„memorations Mr. 14 10. Lu. 22 3 Mr. 14 12. MAVNDY thursday Lu. 22 7 Ps 40 10. 1. Cor. 11 24. ⸬ See the margent note Mar. 14 23. THVRSDAY night The NOCTVRNE of Mattins in the Churches Seruice answereth to this night part of our Sauiours Passion and so consequently the other Canonical houres to the rest Zach. 13 7. Io. 13 38. 10. 18 3. Io. 2 19. Dan. 7 13. To this time the LAVDES do answer in the Churches Seruice Cost vpoÌ„ Churches altars c. Releefe of the poore Ambros li. 2 Off. c. 2â— Christ alwaies with vs in the B. Sacrament A wonderful mysterie in the Institution of the B. Sacrament The holy Eucharist is both a Sacrifice and a Sacrament Mat. 2â— 2â— The blessing of Christ referred to the creatures and working an effect in theÌ„ Consecration â— Cor. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transsubstantiation No figuratiue but a real presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The elements after consecratioÌ„ called bread and wine Gen. 2. Exo. 7. Io. â— De â—rat Vigils and Nocturnes Do. nu â—5 * Adu Vigilant ep â—3 The vertue of the holy Ghost Mans infirmitie Peters teares and repentance PRIME or Hora prima in the Churches Seruice Mr. 15 1 Lu. 23 1. Io. 18 28. GOOD FRIday ⸬ This Corbana was a place about the Temple which receiued the peoples gifts or offerings See Mar. 12 v. 42. Zach. 11 12. HORA TERTIA in the Churches Seruice Io. 19 2. HORA SEXTA in the Churches Seruice Ps 21 19 Ps 21 9. Sap. 2 18. HORA NONA in the Churches Seruice HORA VESPERARVM or Euensong HORA COMPLETORII or Complin SATVRDAY called Sabbatum saâ—â—ctum Horrour of conscience Desperation They that execute lawes against their coÌ„science are like to Pilate Christ derided in the B. Sacrament euen as vpoÌ„ the Crosse Catechis Calu. Instit li. 2. 16. Caluins blasphemie Reuerent vsing of our L. Body S. Hiero. in hunc locum * to 1 CoÌ„cil Corporals The Gospel for the night Masse of Christes Resurrection which is now vsed to be said on Easter eue in the morning Mr. 16 1. Luc. 24 1. Io. 20 1. EASTER day Mt. 29 32. The Gospel vpoÌ„ Friday in Easter weeke The Gospel in the feast of the B. Trinitie In Ep. 17 Paulae Eustoch ad Marcel to 1. The holy Sepulcher and Pilgrimage therevnto Esa 11. The Catholike Church to be gathered of al Nations And Christs continual protection of the same Church In Catal. Script Ecclesiast Philo de Supplicibus In Catalogo * Naucler generat 28. THE FIRST part of this Gospel of the preparatioÌ„ to Christs manifestation Mal. 3 1. Esa 40 3. the prophets Mt. 3 1. ⸬ Iohns baptisme put them in hope only of remissioÌ„ of sinnes as a preparatiue to Christes Sacrament by which sinnes were indeede to be remitted Aug. li. 5 de bapt c. 10. Lu. 3 4. Io. 1 15. Mt. 4 1. Lu. 4 1. THE SECOND part of this Gospel of Christs manifestation Mat. 4 12. Luc. 4 14. ⸬ He doth not preach beleefe or faith only but penance also Mat. 4 18. Lu. 5 2. Mat. 4 13. Lu. 4 31 Luc. 4 32. Mat. 8 14. Luc. 4. 42. Mt. 8 2. Lu. 5 12. ⸬ Our Sauiour euen when he healed the leper by extraordinarie miraculous power would not yet breake order but sent the partie to the Priest Leu. 14 3. Confession Particular confession Iohns example of penance Baptisme in water Calu. 4. inst c. 16. The B. Trinitie Christs example of penance Solitarie contemplation Mt. 9 1. Lu. 5 18 ⸬ Our Lord is moued to be merciful to sinners by other mens faith and desires and not only by the parties owne meanes alvvay Iob. 14 4. Esa 43 25. Mt. 9 9. Lu. 5 27 Mt. 9 13 Lu. 5 32 ⸬ He foretelleth that fasting shal be vsed in his Church no lesse then in the old law or in the time of Iohn the Baptist See Mat. c. 9 15. Mt. 12 1 Lu. 6 1. 1. Re. 21 6. Leu. 24 9. ⸬ The maker of the law may abrogate or dispense wheÌ„ and where for iust cause it seemeth good to him The SacrameÌ„ts to be called for in sicknes MaÌ„ hath power to remit sinnes Christ remitteth sinnes by the Priests ministerie Mt. 18 19. Mt. 18 18. ad Heliod ep 1. Amb. li. â— off c. 28. Mt. 12 9 Lu. 6 6. ⸬ The only touching of Christs holy person or any part of his clothes or whatsoeuer belonged to him did heale al diseases Mt. 5 1. 10 1. Lu. 6 12 9 1. ⸬ See here the conceite of worldly freÌ„des who thinke the Zeale of Religion madnes and therfore count them madde that are Zelous in Gods cause and for the Catholike faith and the more Zelous the more mad Mat. 12 24. Luc. 11 15. Mt. 12 46. Lu. 8 19 Sermons Seruice and praier of Heretikes The number of Twelue mystical Act. 1â— Peters preeminence Mt. 1â— Dissension of Heretikes Greg. li. â— ep 3. Venial sinnes forgiuen after death Mt. 12 32. Spiritual kinred and busines preferred before carnal and worldly The B. Virgin without sinne Mt. 13 1. Lu. 8 4. ⸬ Such as be out of the Church though they heare and read neuer so much they cannot vnderstand Esa 6 9 Bed in 4 Marc. Lu. 8 16 ⸬ Christ came not to teach his doctrine in corners and hucker mucker as Heretikes doe but to lighten the whole world therewith Lu. 8 18 ` to you that heare Mat. 13 31. Luc. 13 19. Mt. 8 23 Lu. 8 22 God is not author of sinne but mans owne will Mt. 13. Act. 〈◊〉 1. Cor. 3. The Church visibly increasing Christian religion wonderfully spreading Mat. 8 28. Luc. 8 26. ⸬ It is not with out mysterie that the diuels desired and Christ suffered them to enter into the swine signifying that filthy liuers be meete dwelling places for diuels Aug. tract 6 in ep Io. Mat. 9 18. Archsynagogue cheefe gouerner of a Synagogue Luc. 8 42. ` from ⸬ To Christ that can more easily raise a dead man then we can doe one that is but a sleepe death is but sleepe Aug. de verb. Do. Sâ—r. 44. Profane and natural men The touche of Relikes Basil in Ps 115. Scripture fondly applied to proue onely faith V. 5. By three dead are signified three kind of sinners Aug. de verb. Do. ser 44. Mt. 13 54. Lu. 4 16 Mt. 10 1 Lu. 9
part Of his Traditions c In the greeke Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2 21. ` churches The Epistle vpon Maundy Thursday a The Epistle vpon CORPVS Christi day Mat. 26 26. ⸬ The Apostles drift in al that he saith here of the SacrameÌ„t is against vnvvorthy receiuing as S. Augustine also noteth Ep. 11â— c. 3. and not to set out the vvhole order of ministratioÌ„ as the heretikes do ignoraÌ„tly imagine Mr. 14 22. Luc. 22 19. The Custome of the Church is a good answer against al vvranglers That heresies shal come and vvherfore Vvhat coÌ„moditie vve may make of heresies Agapae or suppers of charitie CoÌ„c Gang. can 11. Conc Loadic can 27. 28. Vvhether the Apostle meane by our Lords supper the B. Sacrament TraditioÌ„ vvithout vvriting Whether the catholikes or Protestants doe more imitate Christs institution of the B. Sacrament Al circunstaÌ„ces in our Sauiours action about the B. SacrameÌ„t neede not be imitated Io. 13 2. Luc. 9 16. The Protestants imitate not Christ in blessing the bread and vvine They imitate him not in vnleauened bread and mingling water with wine The vvordes of consecration to be said ouer the bread and vvine the vvhich the Protestants do not tract â—0 in Io. The Protestants haue taken away the B. Sacrament altogether The povver to consecrate giuen to Priests onely The SacrameÌ„t consisteth not in the receiuing Vvhy the Protestants call it the Communion Communion vvhich is a part of the MASSES what it signifieth li. 4. c. 14. de orthod fide Hovv Christs death is shewed by the B. Sacrament it self vvithout sermon or othervvise The vvicked receiue the body bloud The real presence is proued by the heinous offeÌ„se of vnvvorthy receiuing ConfessioÌ„ before receiuing the B. Sacrament Adoration of the B. Sacrament * See the Annot. The manifold honour and discerning of Christes body in the Cath. Church Mat. â— â— ep 118 c. 6. The Profane bread of the Protestants * Aug. de pec merit li. 2. c. 24. Ep. Iuda Holy bread Vnvvorthie receiuing Penance and satisfaction The Masse is agreable to the Apostles vse and tradition the Communion is not Aug. ep 118 c. 6. Aug. tract 84 in Io. Chrys ho. 〈◊〉 in Act. The 6. part As couching the Giftes of the Holy Ghost The Epistle vpon the 10 Sunday after Rentecost ⸬ Al these Giftes be those vvhich the lear nâ—ecall Gratias gratis datas vvhich be bestovved often euen vpon il liuers vvhich haue not the other graces of God whereby their persons should be grateful iust holy in his sight Ro. 12 4 Eph. 4 7. ⸬ A maruelous vnioÌ„ betwixt christ his Church a great coÌ„fort to al Catholikes being members therof that the church and he the head the body make be called one Christ Aug. de vnit Ec. ` one body Eph. 4 11. ⸬ S. Augustine ep 137 giueth the same reason vvhy miracles cures be done at the memories or bodies of some Saincts more then at others by the same Saincts in one place of their memories rather then at other places Zealous faith Vnitie Schisme The Epistle vpon the Sunday of Quinquagesme called Shrouesunday ⸬ This proueth that faith is nothing vvorth to saluatioÌ„ without vvorkes and that there may be true faith vvithout Charitie ⸬ By this text S. Augustine li. â—2 Ciu. c. 29 proueth that the Saints in heauen haue more perfect knovvledge of our affaires here then they had vvhen they liued here ⸬ Charitie is of al the three the greatest Hovv then doth onely saith being inferior to it saue iustifie and not Charitie Charitie False Mattyrs The 3 vertues theological Charitie is lost by mortâ—l sinne not faith ″ Much like to some fond Linguists of our time who thinke them selues better then a doctor of Diuinitie that is not a Linguist c By this word are meant al rude vnlearned men but specially the simple which vvere yet vncharistened as the Catechumens vvhich came in to those spiritual exercises as also infidels did at their pleasures c idiotae ` vvith tongues more theÌ„ you all Es 28 11 2. Tim. 2 12. Gen. 3 16. A paraphrastical exposition of this Chapter concerning vnknovven tongues Of vvhat spiritual exercise the Apostle speaketh The disorders in the same That S. Pauls place maketh nothing against the seruice in the saith toÌ„ge By strange tonges the Apostle meaneth not the latin Greeke or Hebrue S. Augustine our Apostle brought in the Seruice in the latin tongue The latin seruice one and the same in al countries and strange to none The seruice in vulgar toÌ„ge strange and barbarous to euery straÌ„ger Vvhether the seruice in vulgar tonges do more edifie See Annot 1. Cor. 10. 13. The vertue of the SacrameÌ„ts and Seruice consisteth not in the peoples vnderstaÌ„ding The people is to be taught the meaning of Sacraments ceremonies and are taught in al Catholike couÌ„tries Catholike people in euery countrie vnderstandeth euery ceremonie and can behaue them selues accordingly Aug. doct Chr. li. 2. c. 13. That he speaketh not of the Churches seruice is proued by inuincible in arguments The Apostle speaketh not of the peoples priuate praiers in latin as vpon primmars beades or othervvise Latin praiers translated or the people taught the coÌ„tents thereof The peoples deuotion nothing the lesse for praying in Latin Mat. 24. * Greg. li. 27. Moral c. 6. The seruice alvvaies in Latin through out the vvest Church It is not necessarie to vnderstand our praiers Hovv far is sufficient for the people to vnderstand Hovv the mind or vnderstaÌ„ding is edified 1 Cor. 13. 1 Cor. 11 16. A notable rule of S. Augustine Vvomen may haue any temporal Soueraintie but no Ecclesiastical function The 7 part Of the resurrection of the dead The Epistle vpoÌ„ the 11 SuÌ„day after Pentecost c This deliuerie in the latin greeke importeth tradition so by Tradition did the Apostles plant the Church in al truth before they vvrote any thing Es 53 8. Dan. 9 26. Ps 15 10 Ion. 2 2. Lu. 24. Act. 9 3 Conâ— borne out of time c tradidi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ In him Gods grace is not void that worketh by his free vvil according to the motion and direction of the â—â—me grace ⸬ So may we say If the Cath. faith in al pointes be not true then our first Apostles vvere false vvitnesses then hath our Countrie beleeued in vaine al this while then are al our forefathers dead in their sinnes and perished Which presupposing Christ to be God vvere the greatest absurditie in the vvorld Col. 1 18 Ap. 1 5. Ro. 5 12. 1. Thes 4 15. Ps 109. 1. Ps 8 8. Esa 22 13. Menander ⸬ The glorie of the bodies of Saincts shal not be al alike but differeÌ„t in heauen according to mens merits ⸬ As to become spiritual doth not take away the substance of the body glorified no more vvhen Christes body is said to be in spiritual sort in the Sacrament doth
4. The protestaÌ„ts fleshly estimation of mariage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacramentum Col. 3 20 Exo. 20 12 Deu. 5 16. Col. 3 22 Tit. 2 9. 1 Pet. 2 8. c God leaueth no good worke vnrewarded b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 10 17. The Epistle vpon the 21 Sunday after Pentecost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2 2 ⸬ If maÌ„ could not be truely iust or haue iustice in him self hovv could he be clothed vvith iustice Es 59 17. 1. Thes 5 8 ⸬ S. Augustine noteth in sundrie places vpoÌ„ this same text that faith without charitie serueth not to saluation li. 50. ho. 7. Eph. 3. Phil. 1. v. 12. 23. 26. Phil. 2. v. 23. 24. 17. The Epistle vpon the 22 Sunday after Pentecost ` more necessarie Eph. 4 1 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A manifest proofe and euidence c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` doe heare Bishops and Priests alwais distinct functions * See Annot Tit. 1. v. 5. Ro. 12 10. The Epistle vpon Palme Sunday And vpon Holy Roode day Mai. 3. 1 Cor. 10 24. The Epistle vpon Holy Roode day Septemb. 14. And in a Votiue Masse of the Holy Crosse Heb. 2 9 Es 45 14. Ro. 14 11. ⸬ Such as haue by their preaching gained any to Christ shal ioy and glorie therein excedingly at the day of our Lord. ⸬ Pastors ought to be so zelous of the saluation of their flocke that vvith S. Paul they should offer them selues to death for the same ⸬ Many forsake their teachers vvhen they see them in bandes and prison for their faith because most meÌ„ preferre the vvorld before Christs glorie Caluins blasphemie agaiÌ„st Christs owne merites The Protestants vvill haue no reuerence done at the name of IESVS Hovv Catholikes honour the name of IESVS and other things pertaining to him Vaine securitie of saluatioÌ„ S. Augustine ansvvereth the obiectioÌ„ against free vvil Martyrdom c By allusioÌ„ of vvords he calleth the carnal ChristiaÌ„ Iews that yet boasted in the circuÌ„cision of the flesh concisioÌ„ him self the rest that circuÌ„cided their hart and senses spiritually the true circumcision S. Chrys Theophylact. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 11 22. Act. 23 6. The Epistle for a Confessor that is not a Bishop ⸬ If S. Paul ceased not to labour still as though he vvere not sure to come to the marke vvithout continual endeuour vvhat securitie may vve poore sinners haue of Heretikes persuasions promises of securitie and saluation by onely faith c ad brauium ` vvil reueale a The Epistle vpon the 23 Sunday after Pentecost And for S. ClemeÌ„t Nouemb. 23. ⸬ It is a goodly thing vvhen the Pastor may so say to his flocke Neither is it any derogatioÌ„ to Christ that the people should imitate their Apostles life doctrine other holy men S. Augustine S. Benedict S. Dominike S. Francis Ro. 16 17. The obiection against inherent iustice ansvvered Magdeburg cent 1. li 2 c. 4. pag. 222. Double perfection here and in the life to come The heretikes folish defense of their dissensions and diuisions among them selues The difference betvvene the disagreing of auncient fathers or other Catholikes the Heretikes dissensions among them selues The spiteful vvritings of Heretikes one Secte against an other A notable place of S. Augustine ` Euodia ⸬ This Clement vvas aftervvard the 4 Pope of Rome from S. Peter as S. Hierom vvriteth according to the coÌ„mon supputation b The Epistle vpon the 3 Sunday in Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c This reflorishing is the reuiuing of their old liberalitie vvhich for a time had been slacke dead S. Chrys ⸬ He counteth it not mere almes or a free gift that the people bestoweth on their Pastors or preachers but a certaine mutual traffike as it vvere and enterchange the one giuing spiritual the other reÌ„dering teÌ„poral things for the same c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The revvard of preachers Suspitious translation S. Chrys Theodore Occum Theophyl S. Paul had no vvife Almes giuen religiously ⸬ He sheweth that the Churche and Christes Gospel should daily grovv and be spred at length through the whole world which can not stand vvith the heretikes opinion of the decay thereof so quickly after Christes time nor â—gree by any meanes to their obscure Conuenticles See S. Augustine ep 80. in fine b The Epistle vpon the 24 Sunday after Pentecost c So S. Ambr. the Gr. Doctors or thus vvorthily pleasing God c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Many things requisite and diuers things acceptable to God beside faith ⸬ We are not onely by acceptation or imputation partakers of Christes benefites but are by his grace made worthie thereof and deserue our saluation condignely Hebr. 1 3 Io. 1 3. There is no want in Christes passions vvhich he suffred in him self as head but there is vvant in those passions of Christ vvhich he daily suffereth in his body the Church and the members thereof Ro. 8 〈◊〉 〈◊〉 sâ—r 19. de pasâ—â— How Christs merites are applied to vs vvithout any iniurie to his death The vvorkes of one may satisfie for an other 2. Cor. 1 â— Ro. 9 3. Phil. 2. 2 Tim. 4. Iob â— The ground of IndulgeÌ„ces or pardons ⸬ Heretikes do most commonly deceiue the people with eloqueÌ„ce namely such as haue it by the gift of nature as the Heretikes of al ages had lightly al seditious persoâ—s vvhich dravv the vulgar sort to sedition by the allurement of their tongue Nothing saith S. Hierom. ep 2. ad Nepotian is so easie as vvith volubilitie of tongue to deceiue the vnlearned multitude which whatsoeuer it vnderstandeth not doth the more admire and wonder at the same The Apostle here calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasible speache ` in it Eph. 2 1. ` by decrees c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b That is wilful or selfwilled in voluntarie religioÌ„ for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof commeth the word folowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SuperstitioÌ„ v. 23. See Annot. v. 2â— c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is taking subministration of spiritual life and nourishment by grace from Christ the head c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophie and other humane sciences hovv profitable or hurtful to the Church of God The Protestants abuse Philosophie against the B. Sacrament Schoole learning Aug. ep 59. ad Paulinum in solut 7. quast Scriptures abused by the Protestants against Christian fasting holydaies S. Paules place coÌ„cerning religion of Angels explicated and that the Protestants vvickedly abuse it against the due honour inuocation of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 1. Heretical translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripture abused against the Churches fastes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hypocrâ—â—â—cal abstineÌ„ce of old Heretikes maketh nothiÌ„g against true and sincere fasting but coÌ„mendeth it 1 Cor. 9 27. 2 Cor. 11 27. The Epistle vpon Easter â—ue Eph. 5 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 22.
Epistle vpoÌ„ the a Sunday after Easter ` you ` vs Es 53 9. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 53 4. Mt. 8 17. Spiritual hostes and Priests Obedience to temporal princes Ro. 〈◊〉 God instituted the Spiritual gouernemeÌ„s in more excelleÌ„t maner then the temporal Act. 1. Act. 20 Eph. 4. Hebr. 13. Heret translation The Kings excellencie of power is in respect of the nobilitie and lay magistrates vnder him ChristiaÌ„ Princes haue no more right to be supreme heads in spiritual causes then the Heathen Libertines Deadly sinnes of Princes or Superiors exempt not the subiectes froÌ„ obedience as Wicleffe held Hovv vviues should behaue them selues tovvard their husbands Eph. 5 28. Col. 3 18. 1 Tim. 2 9. Against the proud curious and costly attire of vvomeÌ„ vvhere in this il time of ours excedeth Gen. 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hovv husbands should behaue them selues tovvard their vviues ` in faith Pro. 17 13. Mat. 5 44. Ps 33 13 Mat. 5 10. The Epistle vpon friday in Easter vveeke ` those spirites Gen. 6. Mat. 24 Gen. 7 7 ` vs Christ in soule desceÌ„ded vnto hel vvhiles his body lay in the graue The Caluinists denying the same are by S. Augustines iudgement infidels Certaine difficulties whereof S. Augustine doubteth Purgatorie Vvhat vvere the incredulous persons of vvhom the Apostle here speaketh Noës Arke the vvater a figure of christs Crosse Baptisme Ibid. c. 17. Baptisme receiued of Heretikes or Schismatikes vvhen damnable vvhen not Ep. 57. The ceremonies of Baptisme namely Abrâ—â—â—ntio c. ⸬ It hath the same difficulty and sense that the other like wordes haue before Chap. 3. See the annotation there v. 19. and S. Aug. ep 69. Oecumenius vpon this place â—is at hand The Epistle vpon Sunday next after the Ascension Prou. 10 Ro. 12 Heb. 13. Ro. 12 6. The Epistle for a Martyr Mt. 5 11. Hier. 25 29. Prou. 11 31. Not only faith Vvorkes of mercie The better meÌ„ most afflicted in this life The iust man him self is hardly saued Against the vaine securitie of only faith The Epistle for S. Apollinaris Iul. 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Desire of Iucre or to exercise holy functions for gaine is a filthy fault in the Clergie and therfore much to be auoided The Epistle vpon the 3 SuÌ„day after Pentecost Prou 3. Iac. 4. Iac. 4. Psa 54 Mt. 6 25 Ro. 16 16. 1 Cor. 16 20. 2 Cor. 1â— 12. Senior in the vulgar translation is often Priest or Bishop See Act. â—5 Not Superioritie but tyrannie and lordlines is forbidden in the Clergie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. v. 25. Heret translation The name of Clergie and Clerke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests crownes The heauenly crowne of Doctors and preachers S. Peter vvriteth from Babylon that is Rome Vvhy Rome vvas called Babylon The ProtestaÌ„ts vvil haue Babylon to signifie Rome in other places but not here The Protestants vvraÌ„gle about the time of Peters being at Rome Many things most true euen in the Scriptures are not agreed vpon concerning the time The Epistle in the Transifiguration of our Lord Aug. 6. â—prescience c By this it is plaine that either Iohn Iames or Peter must be the author of this epistle for these three onely vvere present at the TraÌ„sfiguration Mat. 17â— Mt. 17 5 ⸬ You see that places are made holy by Christs presence that al places be not alike holy See Annot. Act. 7 33. 2 Tim 3 17. Good vvorkes must concurre vvith Gods predestination to the effecte thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heretikes according to their custom exclude this sense altogether by their false translation Oecum in hunc lâ—â— Gagn. S. Peters Pastoral care protection of the Church after his death Luc. 22. Io. 21. The Saincts in heauen pray for the liuing Feastes of holy Virgins Inuocation of Saincts Priuate phantastical interpretationâ— 1 Tim. 4. Iude. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Heretikes of whom he prophecieth here do gaine scholers by preaching libertie and by their owne licentious life which is specially ioyned to the heresie of these daies c Al the sweete wordes of heretikes speaking much of the vvord of the Lord the Gospel IESVS CHRIST c. are but termes of art to bie and sel poore mens soules Gen 7. Gen. 19. Gen. 19 16. The special properties of heretikes * from our Lord ⸬ So heretikes blaspheme the highest mysteries of our faith through ignorance b coinquinationes maecula Nu. 22 23. ⸬ Vvho euer promised more libertie to their folowers then Luther Caluin the like taking away penance fasting continencie or chastitie keeping of vowes necessitie of good vvorkes because faith doeth al obedience to Ecclesiastical pastors and CouÌ„cels and such like Io. 8 34. Ro. 6 16. Mt. 12. 45. Pro. 26 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in quibus 2 Tim. 3 1. Iude 18. Ps 89 4 Ezec. 33. 1 Tim. 2. Mt. 24. 1 Thes 5. Apoc. 3. Esa 65 17. Apo. 21 1. Ro. 2 4. The heretical proud spirit of priuate interpretation of Scriptures The Scriptures be hard namely S. Paules epistles specially vvhere he speaketh of iustificatioÌ„ by faith * De fid op c. 14 The ProtestaÌ„ts idle distinctioÌ„ betvvene difficultie in the Epistles and difficultie in the things The Greeke copies haue both some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vvhich things some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vvhich epistles Not only the matter but the style of the Scriptures is hard Ps 118. Act. 8. Luc. 24. v. 45. * Higinus ep 2. to 1. CoÌ„cil August li. 2. Euang. quaest q. 39. 1. Ioh. 2. v. 24. De fid op c. 14. 1. Ioh. â— 5. Io. 8 12. Heb. 9. 1 Pet. 1. Apo. 1. 3 Reg. 8 46. 2 Par. 6 36. No saluatioÌ„ but in the Societie of the Church Many meanes instruments of remitting sinne but al by the force merite of Christs bloud applied by them Al remission of sinnes is by the PassioÌ„ of Christ though by secuÌ„darie meanes also Some sinnes venial A man may be truely iust notvvithstanding venial sinnes S. Augustine excepteth our B. Ladie from sinners * c. 3â— Examples of venial sinnes * de 〈◊〉 perseueraÌ„s c. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 13 34 15 12. â— Io. 3 14. ⸬ Hovv al sinne tentation procede of these three see S. Thomas Summe 1. 2. quaest 77. art 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ They vvere of vs for the time that is of and in the Church otherwise they could not haue gone out but they vvere not of the coÌ„staÌ„t sort or of the elect predestinat for then they had taried within or returned before their death c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisma whereof Christ ChristiaÌ„s ⸬ Keepe that firmely constantly vvhich you haue heard euen from the beginning by the mouth of the Apostles not that only vvhich you haue receiued by vvriting c or in it ⸬ Vve see it
my beloued sonne in vvhom I am vvel pleased ANNOTATIONS CHAP. III. 1. Desert Of this word desert in Greeke eremus commeth the name Eremitages and Eremites that liue a religious and austere life in deserts and solitatie places by the example of S. Iohn Baptist whom the holy Doctors therfore call the Prince and as it were the author of such profession S. Chrys ho. 1 in Marcum ho. de Io. Baptista Hiero. ad Eustoch de eâ—stod virg Isid li. 1. c. 15 de diu off Bernardus de excel Io. Baptista Wherewith the Protestants are so offended that * they say S. Chrysostom spake rashly and vntruely And no maruel for whereas the Euangelist himself in this place maketh him a perfect paterne of penance and Eremitical life for desert or wildernes for his rough and rude apparel for abstayning from al delicate meates according to our Sauiours testimonie also of him Mt. 11 8 Luc. 7 33 they are not ashamed to peruert all with this strange commentarie that it was a desert * full of townes and villages his garment was * chamlet his meate * such as the countrey gaue and the people there vsed to make him thereby but a common man like to the rest in his maner of life cleane against Scriptures fathers 〈◊〉 reason 2. Doe penance So is the Latin word for word so readeth al antiquitie namely S. Cyprian ep 52 often and S. Augustine li. 13 Confes c. 12. and it is a very vsual speache in the New Testament specially in the preaching of S. Iohn Baptist * Christ him self and * the Apostles to signifie perfect repentance which hath not onely confession and amendment but contrition or sorow for the offense and paineful satisfaction such as S. Cyprian speaketh of in al the foresaid epistle But the Aduersaries of purpose as * namely Beza protesteth mislike that interpretation because it fauoureth Satisfaction for sinne which they cannot abide Where if they pretend the ⸬ Greeke word we send them to these places Mat. 11 21. Lu. 10 13. 1 Cor. 7 9. where it must needes signifie sorowful payneful and satisfactorie repentance we tel them also that * S. Basil a Greeke Doctor calleth the Niniuites repentance with fasting and hearecloth and ashes by the same Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And more we wil tell them in other places 8. Confessing their sinnes Iohn did prepare the way to Christ and his Sacraments not only by his baptisme but by inducing the people to confession of their sinnes Which is not to acknowledge them selues in general to be sinners but also to vtter euery man his sinnes 9. Fruite worthie He preacheth satisfaction by doing worthy fruites or workes of penance which are as S. Hierom saith in 2. Ioel fasting praying almes and the like 10. The axe Here preachers are taught to dehort from doing euil for feare of Hel and to exhort to doe good in hope of heauen which kind of preaching our Aduer doe condemne 11. In water Iohns baptisme did not remitte sinnes nor was comparable to Christs Baptisme as here it is playne and in manie other places Hiero. adu Lucifer Aug. de Bapt. cont Donat. li. 5. c. 9. 10. 11. Yet is it an article of our Adu that th one is no better then the other which they say not to extol Iohns but to derogate from Christes baptisme so far that they make it of no more valure or efficacie for remission of sinnes and grace and iustification then was Iohns thereby to mainteine their manifold heresies that Baptisme taketh not away sinnes that a man is no cleaner nor iuster by the Sacrament of Baptisme then before that it is not necessarie for children vnto saluation but it is ynough to be borne of Christian parents and such like erroneous positions wel knowen among the Caluinists 12. Floore This floore is his Church militant here in earth wherein are both good and bad here signified by corne and chaffe til the separation be made in the day of iudgement contrarie to the doctrine of the Heretikes that hold the Church to consist onely of the good 16. Opened To signifie that heauen was shut in the old law til Christ by his Passion opened it and so by his Ascension was the first that entered into it contrarie to the doctrine of the Heretikes See Hebr. 9 â— and 11 40. CHAP. IIII. Christ going into the desert â—o prepare him self before his Manifestation ouercometh the Deuils tentations 12 Beginning in Galilee as the Prophet said he should 18 he calleth foure Disciples and with his preaching and miracles draweth vnto him innumerable folowers verse 1 THEN * IESVS was ledde of the Spirit into the ″ desert to be tempted of the Deuil ✠verse 2 And vvhen he had ″ fasted fourtie daies and fourtie nightes aftervvard he vvas hungrie ✠verse 3 And the tempter approched sayd to him If thou be the sonne of God commaund that these stones be made bread ✠verse 4 Who ansvvered said It is vvritten Nor in bread alone doth man liue but in euery word that procedeth from the mouth of God ✠verse 5 Then the Deuil tooke him vp into the holy citie and set him vpon the pinnacle of the TeÌ„ple ✠verse 6 and sayd to him If thou be the sonne of God cast thy self dovvne for ″ it is vvritten That he wil giue his Angels charge of thee in their hands shal they hold thee vp lest perhaps thou knocke they foote agaynst a stone ✠verse 7 IESVS sayd to him againe It is vvritten Thou shalt not tempt the Lord thy God ✠verse 8 Againe the Deuil tooke him vp into a very high mountaine and he shevved him al the Kingdoms of the vvorld and the glorie of them ✠verse 9 and sayd to him Al these vvil I giue thee if falling dovvne thou vvilt adore me ✠verse 10 Then IESVS sayth to him Auant Satan for it is vvritten The Lord thy God shalt thou adore ″ him onely shalt thou serue ✠verse 11 Then the Deuil left him and behold Angels came and ministred to him ⊢ ✠verse 12 And * vvhen IESVS had heard that Iohn vvas deliuere vp he retyred into Galilee ✠verse 13 and leauing the citie Nazareth came dvvelt in Capharnaum a sea tovvne in the borders of Zabulon Nephthali ✠verse 14 that it might be fulfilled vvhich vvas sayd by Esay the Prophet ✠verse 15 Land of Zabulon land of Nephthali the way of the sea beyond Iordan of Galilee of the Gentils ✠verse 16 the people that sate in darknesse hath seen great light and to them that sate in a countrey of the shadow of death light is risen to them ✠verse 17 From that time IESVS began to preach and to say ″* Doe penance for the Kingdom of heauen is at hand ✠verse 18 And IESVS * vvalking by the sea
of Galilee savv tvvo brethren Simon vvho is called Peter his brother casting a nette into the sea for they vvere fishers ✠verse 19 he sayth to them Come ye after me and I vvil make you to be fishers of men ✠verse 20 But they incontinent leauing the nettes folovved him ✠verse 21 And going forvvard from thence he savv * other tvvo brethren Iames of Zebedee Iohn his brother in a shippe vvith Zebedee their father repayring their nettes and he called them ✠verse 22 And they furthvvith left their nettes father and folovved him ⊢ ✠verse 23 And IESVS vvent round about all Galilee teaching in their Synagogs preaching the Gospel of the Kingdome and ″healing euery maladie and euery infirmitie in the people ✠verse 24 And the bruite of him vvent into al Syria and they presented to him al that vvere il at ease diuersly taken vvith diseases and torments and such as vvere possest and lunatikes and sicke of the palsey and he cured them ✠verse 25 And much people folovved him from Galilee and Decapolis and Hierusalem and from beyond Iordan ANNOTATIONS CHAP. IIII. 1. Desert As Iohn the Baptist so our Sauiour by going into the desert and there liuing in contemplation euen among brute beasts and subiect to the assaults of the Diuel for our sinnes geueth a warrant and example to such holy men as haue liued in wildernesse for penance and contemplation called Eremites 2. Fasted fourtis daies Elias and Moyses saith S. Hierom by the fast of 40 daies were filled with the familiaritie of God and our Lord him self in the wildernesse fasted as many to leaue vnto vs the solemne daies of fast that is Lent Hiero. in c. 58 Esa S. Augustine also hath the very like wordes ep 119. And generally al the ancient fathers that by occasion or of purpose speake of the Lent-fast make it not onely an imitation of our Sauiours fast but also an Apostolicall tradition and of necessitie to be kept Contemâ—e not Lent saith S. Ignatius for it conteineth the imitation of our Lordes conuersation And S. Ambrose saith plainely that it was not ordained by men but consecrated by God nor inuented by any earthly cogitation but commaunded by the heauenly Maiestie And againe that it is sinne not to fast al the Lent S. Hieroms wordes also be most plaine We saith he fast fourtie daies or make one Lent in a yere according to the tradition of the Apostles in time conuenient This time most conuenient is as S. Augustine saith ep 119 immediatly before Easter thereby to communicate with our Sauiours Passion and as other writers do adde thereby to come the better prepared and more worthily to the great solemnitie of Christes Resurrection beside many other goodly reasons in the ancient fathers which for breuitie we omitte See good Christian Reader 12 notable sermons of S. Leo the Great de Quadragesiâ—â— of Lent namely Ser. 6 and 9. Where he calleth it the Apostles ordinance by the doctrine of the Holy Ghost See S. Ambrose from the 23 sermon forward in S. Bernard 7 sermons and in many other fathers the like Last of al note well the saying of S. Augustine who affirmeth that by due obseruation thereof the wicked be separated from the good infidels from Christians Heretikes from faithful Catholikes 6. It is written Heretikes alleage scriptures as here the Deuil doeth in the false sense the Churche vseth them as Christ doeth in the true sense and to consute their falsehood Aug. cont lit Petil. li. â— c. 〈◊〉 10. 7. 11. Him only serue It was not sayd sayth S. Augustine The Lord thy God only shalt thou â—dore as it was said Him onely shalt thou serue in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. sup Gen. 9. 61. Wherevpon the Catholike Churche hath alwayes vsed this most true and necessarie distinction that there is an honour dew to God only which to giue vnto any creature were Idolatrie and there is an honour dew to creatures also according to their dignitie as to Saints holy things and holy place See Euseb Hist Ec. li. 4. c. 14. S. Hierom. cont Vigil ep 53. Aug. li. 10. Ciâ—it c. 1. li. 1 Trin. c. 6. Conâ— Nic. 2. Damase li. 1. de Imag. Bed in 4. Luc. 17. Doe penance That penance is necessarie also before baptisme for such as be of age as Iohns so our Sauiours preaching declareth both beginning with penance 23. Healing euery maladie Christ saith S. Augustine by miracles gat authoritie by authoritie found credit by credit drew together a multitude by a multitude obteyned antiquitie by antiquitie fortified a Religion which nor only the most fond new rysing of Heretikes vsing deceitful wiles but neither the drowsie old errour of the very Heathen with violence setting agaynst it might in any part shake and cast downe Aug. de vtil cred c. 14. CHAP. V. First 3 he promiseth rewardes 13 and he layeth before the Apostles their office 17 Secondly he protesteth vnto vs that we must keepe the commaundements and that more exactly then the Scribes and Pharisees whose iustice weas counted most perâ—ite but yet that it was vnsufficient he sheweth in the precepts of 21 Murder â—7 Aduoutrie â—1 Diuorce 〈◊〉 Swearing 38 Reuenge 42 Vsurie 43 Enemies verse 1 AND seeing the multitudes he * vvent vp into a mountaine and vvhen he vvas set his Disciples came vnto him ✠verse 2 and opening his mouth he taught them saying ✠verse 3 Blessed are the poore in Spirit for theirs is the Kingdom of heauen ✠verse 4 Blessed are the meeke for they shal possesse the land ✠verse 5 Blessed are they that mourne for they shal be comforted ✠verse 6 Blessed are they that hunger thirst after iustice for they shal haue their fil ✠verse 7 Blessed are the merciful for they shal obtayne mercie ✠verse 8 Blessed are the cleane of hart for they shal see God ✠verse 9 Blessed are the peace-makers for they shal be called the children of God ✠verse 10 Blessed are they that suffer persecution ″ for iustice for theirs is the Kingdom of heauen ✠verse 11 Blessed are ye vvhen they shal reuile you and persecute you speake al that naught is agaynst you vntruely for my sake ✠verse 12 be glad reioyce for your″ revvard is very great in heauen ⊢ For so they persecuted the Prophets that vvere before you ✠verse 13 You are the * salt of the earth ✠verse 14 But if the salt leese his vertue vvherevvith shal it be salted It is good for nothing any more but to be cast forth and to be troden of men ✠verse 15 You are the ″ light of the vvorld A citie cannot be hid situated on a mountaine ✠verse 16 Neither do men light a * candel and put it vnder a bushel but vpon a caÌ„dlesticke that it may shine to al that are in