the resurrection ✠verse 19 And appreheÌ„ding him they led him to Areopagus saying May vve knovv vvhat this new doctrine is that thou speakest of ✠verse 20 for thou bringest in certaine nevv things to our eares Vve vvil knovv therfore vvhat these things may meane ✠verse 21 And al the Athenians and the strangers seiourning there emploied them selues to nothing els but either to speake or to heare some nevves ✠verse 22 But Paul standing in the middes of Areopagus said Ye men of Athens in al things I perceiue you as it vvere superstitious ✠verse 23 For passing by and seeing your Idols I found an altar also vvherevpon vvas vvritten To the vnknovven God That therfore vvhich you vvorshippe not knovving it the same do I preach to you ✠verse 24 The God that made the vvorld and al things that are in it he being Lord of heauen earth dvvelleth not in * temples made vvith hand ✠verse 25 neither is he serued vvith mens hands needing any thing vvhereas him self giueth life vnto al and breathing and al things ✠verse 26 and he made of one al maÌ„kinde to inhabite vpon the vvhole face of the earth assigning set times and the limits of their habitation ✠verse 27 for to seeke God if happily they may feele or finde him although he be not farre from euery one of vs. ✠verse 28 For in him vve liue and moue and be as certaine also of your ovvne poëtes said For of his kinde also vve are ✠verse 29 Being therfore of Gods kinde vve may not suppose the Diuinitie to be like vnto gold or siluer or stone the grauing of art and deuise of man ✠verse 30 And the times truely of this ignorance vvhereas God dispised novv he denounceth vnto men that al euery vvhere doe penance ✠verse 31 for that he hath appointed a day wherein he vvil iudge the world in equitie by a man vvhom he hath appointed giuing al men faith raysing him vp from the dead ✠verse 32 And vvhen they had heard the resurrection of the dead certaine in deede mocked but certaine said Vve vvil heare thee againe concerning this point ✠verse 33 So Paul vvent forth out of the middes of them ✠verse 34 But certaine men ioyning vnto him did beleeue among vvhom vvas also Dionysius Areopagîta and a vvoman named Dámaris and others vvith them ⊢ ANNOTATIONS CHAP. XVII 11. Searching the Scriptures The Heretikes vse this place to proue that the heaters must trie and iudge by the Scriptures vvhether their teachers and preachers doctrine be true and so reiect that that they find not in the Scriptures as though here the sheepe vvere made iudges of their Pastors the people of the Priests and men and vvomen of al sortes euen of S. Paules doctrine it self which vvere the most folish disorder in the vvorld And they did not therfore read the Scriptures of the old Testament for none of the nevv vvere yet extant commonly to dispute vvith the Apostle or to trie and iudge of his doctrine or vvhether they should beleeue him or no for they vvere bound to beleeue him and obey his vvord vvhether he alleaged Scripture or no and vvhether they could reade or vnderstand the Scriptures or no but it vvas a great comfort and confirmation for the Ievves that had the Scriptures to finde euen as S. Paul said that Christ vvas God crucified risen and ascended to heauen vvhich by his preaching and expounding they vnderstood and neuer before though they read them and heard them read euery Sabboth As it is a great comfort to a Catholike man to heare the Scriptures declared alleaged most euidently for the Churches truth against Heretikes in Sennons or othervvise And it doth the Catholikes good much confirmeth them to vew diligently the places alleaged by the Catholike preachers Yet they must not be iudges for al that ouer their ovvne Pastors vvhom Christ commaundeth them to heare and obey and by vvhom they heare the true sense of Scriptures 22. Superstitious S. Paul calleth not them superstitious for adoring the true and only God vvith much deuotion or many ceremonies or in comely prescribed order or for doing due reuerence to holy Sacraments to Saincts and their memories Images or Monuments or for keeping the prescribed lavves daies and fastes of the Church or for fulfilling vowes made to God or for blessing vvith the signe of the Crosse or for capping and kneeling at the name of IESVS or for religiously vsing creatures sanctified in the same name or any other Christian obseruation for vvhich our nevv Maisters coÌ„demne the Catholike people of Superstition them selues vvholy voide of that vice by al vvise mens iudgement because they haue in maner taken avvay al religion and are become Epicureians and Atheists vvho are neuer troubled vvith superstition because it is a vice consisting in excesse of vvorship or religion vvhereof they are void but the Apostle calleth them superstitious for vvorshipping the Idols and goddes of the Heathen and for the feare that they had lest they should leaue out any God that vvas vnknovven to them for thus their Altar vvas inscribed Dijs Asia Europa Lybia Deo ignoto peregrino that is To the gods of Asia Europe and Lybia to the vnknovven and strange God This superstition saith S. Augustine is vvholy taken avvay from the Church by Christs incarnation and by the Apostles preaching and by Martyrs holy life and death Neither doth the Catholike Church allovv this or any other kinde of superstitious obseruation Only vve must take heede that vve beleeue not her Aduersaries definition of superstition for they vvould imply therein al true religion 29. This Diuinitie to be like Nothing can be made by mans hand of vvhat forme or sort so euer that is like to Gods essence or to the forme or shape of his Godhead or Diuinitie therfore hovvsoeuer the Heathens did paint or graue their Idols they vvere nothing like to God And this also is impertinently alleaged by Heretikes against the Churches images Vvhich are not made either to be adored vvith godly honour or to be any resemblance of the Diuinitie or any of the three persons in Godhead but only of Christ as he vvas in forme of man vvho in that respect may be truely expressed as other men by their purtraites and of the Holy Ghost not as he is in him self but as he appeared in firy tongues or in the similitude of a dooâ—e or such like And so to paint or graue any of the three persons as they appeared visibly and corporally is no more inconuenient or vnlavvful then it vvas vndecent for them to appeare in such formes And therfore to paint or portraite the Father also being the first person as he hath shevved him self in vision to any of the Prophetes of the old or nevv Testament namely to Daniel as an old man or the three Angels
to come to thee quickly to vvit vnto Ephesus vvhere he had desired him to remaine although in his voiage to Hierusalem before his being at Rome he said at Milétum to the Clergie of Ephesus vpoÌ„ probable feare And now behold I knovv that you shal no more see my â—ace Vvhere it vvas vvritten it is vncertaine though it be commonly said at Laodicia Vvhich seemeth not because it is like he vvas neuer there as may be gathered by the Epistle to the Colossians vvritten at Rome in his last trouble vvhen he vvas put to death THE FIRST EPISTLE OF PAVL TO TIMOTHEE CHAP. I. He recommendeth vnto him to inhibite certaine Ievves vvho iangled of the Lavv as though it vvere contrarie to his preaching 11 Against vvhom he auoucheth his ministerie though he acknovvledge his vnvvorthines verse 1 PAVL an Apostle of IESVS Christ according to the commaundement of God our sauiour and of Christ IESVS our hope ✠verse 2 to Timothee his beloued sonne in the faith Grace mercie and peace from God the father and from Christ IESVS our Lord. ✠verse 3 As I desired thee to remaine at Ephesus vvhen I vvent into Macedonia that thou shouldest denounce to certaine ″ not to teache othervvise ✠verse 4 nor to attend ″ to fables and genealogies hauing no ende vvhich minister ″ questions rather then the edifying of God vvhich is in faith ✠verse 5 But ″ the ende of the precept is charitie from a pure hart and a good conscience and a faith not feined ✠verse 6 From the vvhich things certaine straying are turned into vaine talke ✠verse 7 ″ desirous to be doctors of the Lavv not vnderstanding neither vvhat things they speake nor of vvhat they affirme ✠verse 8 But vve know that * the Lavv is good if a man vse it lavvfully ✠verse 9 knovving this that ″ the Lavv is not made to the iust man but to the vniust and disobedient to the impious and sinners to the vvicked and contaminate to killers of fathers and killers of mothers to murderers ✠verse 10 to fornicatours to lyers vvith maÌ„kinde to man-stealers to liers to periured persons and vvhat other thing soeuer is contrarie to sound doctrine ✠verse 11 vvhich is according to the Gospel of the glorie of the blessed God vvhich is committed to me ✠verse 12 I giue him thankes vvhich hath strengthened me Christ IESVS our Lord because he hath esteemed me faithful putting me in the ministerie ✠verse 13 vvho before vvas blasphemous and a persecutor contumelious but I obteined the mercie of God because I did it being ignorant in incredulitie ✠verse 14 And the grace of our Lord ouer-abounded vvith faith and loue vvhich is in Christ IESVS ✠verse 15 A faithful saying vvorthie of al acceptatioÌ„ that Christ IESVS came into this vvorld * to saue sinners of vvhom I am the cheefe ✠verse 16 But therfore haue I obtained mercie that in me first of al Christ IESVS might shevv al patience to the information of them that shal beleeue on him vnto life euerlasting ✠verse 17 And to the king of the vvorldes immortal inuisible onely God honour glorie for euer and euer Amen ✠verse 18 This precept I commend to thee ô Timothee according to the prophecies going before on thee that thou warre in them a good vvarfare ✠verse 19 hauing faith and a good conscience vvhich certaine repelling haue made shipvvracke about the faith ✠verse 20 Of vvhom is Hymenaeus Alexander vvhom I haue ″ deliuered to Satan that they may learne not to blaspheme ANNOTATIONS CHAP. I. 3. Not to teach othervvise The proper marke of Heretikes false preachers is to teach othervvise or contrarie to that vvhich they found taught and beleeued generally in the vnitie of the Catholike Church before their time al doctrine that is odde singular new differing from that vvhich vvas fâ—rst planted by the Apostles and desceÌ„ded downe from them to al nations and ages folowing vvithout contradiction being assuredly erroneous The Greeke vvord vvhich the Apostle here vseth expresseth this point so effectually that in one compound terme he giueth vs to vvit that an Heretike is nothing els but an after-teacher or teacher-otherwise vvhich euen it self alone is the easiest rule euen for the simple to discerne a false Prophet or preacher by specially vvhen an heresie first beginneth Luther found al Nations Christian at rest and peace in one vniforme faith and al preachers of one voice and doctrine touching the B. Sacrament and other Articles so that vvhat so euer he taught against that vvhich he found preached and beleeued must needes be an other doctrine a later doctrine an after-teaching or teaching othervvise and therfore consequently must needes be false And by this admonitioÌ„ of S. Paul al Bishops are vvarned to take heede of such and specially to prouide that no such odde teachers arise in their dioceses 4. To fables He speaketh specially of the Iewes after-doctrines and humane constitutions repugnant to the lawes of God vvhereof Christ giueth warning Mt. 23 and in other places vvhich are conteined in their Cabala and Talmud generally of al heretical doctrines vvhich in deede how so euer the simple people be beguiled by theÌ„ are nothing but fabulous inuentions as vve may see in the Valentinians Manichees and oâ—hers of old by the brethren of loue Puritans Anabaptistes and Caluinistes of our time For which cause Theodorete entitleth his booke against Heretikes Hereticarum fabularum Of Heretical fables 4. Questions Let our louing brethren consider vvhether these contentious and curious questionings and disputes in religion vvhich these vnhappie heresies haue in gendered haue brought forth any increase of good life any deuotion or edification of faith and religion in our daies and then shal they easily iudge of the truth of these new opinions and the end that wil folovv of these innouations In truth al the world now seeth they edifie to Atheisme and no othervvise 5. The end Charitie Here againe it appeareth that Charitie is the cheese of al vertues and the end consummation and perfection of al the law and precepts and yet the Aduersaries are so fond as to preferre faith before it yea to exclude it from our iustification Such obstinacie there is in them that haue once in pride stubbernes forsaken the euident truth Charitie doubtles which is here commended is iustice it self and the very formal cause of our iustification as the vvorkes proceding thereof be the vvorkes of iustice Charitas incheata saith S. Augustine inchoata iustitia Charitas prouecta prouecta iustitia Charitas magna magna iustitia Charitas perfecta perfecta iustitia est Charitie novv beginning is iustice beginning Charitie grovven or increased is iustice grovven or increased great Charitis is great iustice perfect Charitie is perfect iustice Li. de nat grat c. 70. 7. Desirous to be Doctors It is the
things therfore vvhatsoeuer you vvil that men doe to you doe you also to them For this is the Lavv and the Prophets ✠verse 13 Enter ye by the narrovv gate because brode is the gate and large is the vvay that leadeth to perdition and many there be that enter by it ✠verse 14 Hovv narrovv is the gate and straite is the vvay that leadeth to life and fevv there are that finde it ✠verse 15 Take ye great heede of false Prophets vvhich come to you in the ″ clothing of sheepe but invvardly are rauening vvolues ✠verse 16 ″ By their fruites you shal knovv them Do men gather grapes of thornes or figges of thistels ✠verse 17 Euen so euery good tree yeldeth good fruites and the euil tree yeldeth euil fruites ✠verse 18 A good tree can not yeld euil fruites neither an euil tree yeld good fruites ✠verse 19 Euery tree that yeldeth not good fruite shal be cut dovvne and shal be cast into fyre ✠verse 20 Therfore by their fruites you shal knovv them ✠verse 21 Not euery one that sayth to me ″ Lord Lord shal enter into the Kingdom of heauen but he that doeth the vvil of my father vvhich is in heauen he shal enter into the kingdom of heauen ⊢ ✠verse 22 Many shal say to me in that day Lord Lord haue not vve prophecied in they name and in thy name cast out diuels and in thy name vvrought many miracles ✠verse 23 And then I vvil cōfesse vnto them That I neuer knevv you depart from me you that vvorke iniquitie ✠verse 24 Euery one therfore that heareth these my vvordes and doeth them shal be likened to a vvise man that built his house vpon a rocke ✠verse 25 and the rayne fel and the fluddes came the vvindes blevve and they beate agaynst that house and it fel not for it vvas founded vpon a rocke ✠verse 26 And euery one that heareth these my vvordes doeth them not shal be like a foolish man that built his house vpon the sand ✠verse 27 and the rayne fel and the fluddes came and the vvindes blevve and they beate agaynst that house and it fel the fall therof vvas great ✠verse 28 And it came to passe vvhen IESVS had fully ended these vvordes the multitutde vvere in admiration vpon his doctrine ✠verse 29 For he vvas teaching them as hauing povver and not as their Scribes and Pharisees ANNOTATIONS CHAP. VII 1. Iudge not It is not Christian part to iudge il of mens actes which be in them selues good and may procede of good meaning or of mans inward meanings and intentions which we can not see of which fault they must beware that are to suspicious and giuen to deeme alwayes the worst of other men But to say that Iudas or an Heretike euidently knowen to die obstinatly in heresie is damned and in al other playne and manifest cases to iudge is not forbidden 6. Holy to dogges No holy Sacrament and specially that of our Sauiours blessed body must be geuen wittingly to the vnworthy that is to them that haue not by confession of al mortal sinnes examined and proued them selues See the Annot. 1. Cor. 11 27. 28. 29. ◠Euery one that asketh Al things that we aske necessarie to saluation with humilitie attention continuance and other dewe circunstances God wil vndoubtedly graunt when it is best for vs. 15. Clothing of sheepe Extraordinarie apparance of zeale and holines is the sheepes cote in some Heretikes but these of this time weare not that garment much being men of vnsatiable sinne This is rather their garment common to them with al other Heretikes to crake much of the word of the Lord and by pretensed allegations and * sweete wordes of benediction and specially by promise of knowledge light and libertie of the Gospel to seduce the simple and the sinful 16. Fruites These are the fruites which Heretikes are knowen by diuision from the whole Churche diuision among them selues taking to them selues new names and new malsters inconstancie in doctrine disobedience both to others and namely to spiritual officers loue and liking of them selues pride and intolerable vaunting of their owne knowledge aboue al the holy Doctors corruption falsification and quite denying of the parts of Scriptures that specially make agaynst them and these be common to al Heretikes lightly Othersome are more peculiar to these of our time as Incestuous mariages of vowed persons Spoile of Churches Sacrilege and profanation of al holy things and many other special poynts of doctrine directly tending to the corruption of good life in al states 21. Lord Lord. These men haue faith otherwise they could not inuocate Lord Lord Ro. 10. But here we see that to beleeue is not ynough and that not only infidelitie is sinne as Luther teacheth Yea Catholikes also that worke true miracles in the name of our Lord and by neuer so great fayth yet without the workes of iustice shal not be saued 1. Cor. 13. Agayne consider here who they are that haue so often in their mouth The Lord the Lord and how litle it shal auaile them that set so litle by good workes and contemne Christian iustice CHAP. VIII Immediatly after his Sermon to confirme his doctrine with a miracle he cureth a Leper 5 But aboue him and al other Iewes he cōmendeth the faith of the Centurion who was a Gentil and foretelleth by that occasion the vocation of the Gentiles and reprobation of the Iewes 14 la Peters house he sheweth great grace 18 In the way to the sea he speaketh with two of folowing him 23 and vpon the sea commaundeth the tempest 28 and beyond the sea he manifesteth the deuils malice agaynst man in an heard of svvine verse 1 AND vvhen he vvas come dovvne from the mountaine great multitudes folovved him ✠verse 2 And * behold a leper came and adored him saying Lord if thou vvilt thou canst make me cleane ✠verse 3 And IESVS stretching forth his hand touched him saying I vvil be thou made cleane And forthvvith his leprosy vvas made cleane ✠verse 4 And IESVS sayth to him See thou tel no body but goe * shevv thy self to the ″ priest offer the ″ gift vvhich Moyses commaunded for a testimonie to them ✠verse 5 And * vvhen he vvas entred into Capharnaum there came to him a Centurion beseeching him ✠verse 6 saying Lord my boy lieth at home sicke of the palsey is sore tormēted ✠verse 7 And IESVS sayth to him I vvil come cure him ✠verse 8 And the Centurion making ansvver sayd Lord ″ I am not vvorthie that thou shouldest enter vnder my roofe but only say the vvord and my boy shal be healed ✠verse 9 For I also am a man subiect to authoritie hauing vnder me souldiars and I say to this goe and he goeth and to an other come
saith to him Frende hovv camest thou in hither not hauing a vvedding garment But he vvas dumme ✠verse 13 Then the king said to the vvaiters Binde his hands and feete and cast him into the vtter darkenes there shal be vveeping gnashing of teeth ✠verse 14 For many be called but fevv elect ◠✠verse 15 * Then the Pharisees departing consulted among them selues for to entrappe him in his talke ✠verse 16 And they send to him their disciples vvith the Herodians saying Maister vve knovv that thou art a true speaker and teachest the vvay of God in truth neither carest thou for any man for thou doest not respect the person of men ✠verse 17 tel vs therfore vvhat is thy opinion is it lavvful to giue tribute to Caesar or not ✠verse 18 But IESVS knovving their naughtines said what do you tempt me Hypocrites ✠verse 19 Shevv me the tribute coine And they offred him a penie ✠verse 20 And IESVS saith to them whose is this image and superscription ✠verse 21 They say to him Caesars Then he saith to them Render therfore the things that are Caesars â— to Caesar and the things that are Gods to God ✠verse 22 And hearing it they marueled and leauing him vvent their vvaies ✠verse 23 * That day there came to him the Sadducees that say there is no resurrection and asked him ✠verse 24 saying Maister Moyses said If a man die not hauing a childe that his brother marie his wife and raise vp seede to his brother ✠verse 25 And there vvere vvith vs seuen brethren and the first hauing maried a vvife died and not hauing issue left his vvife to his brother ✠verse 26 In like maner the second and the third euen to the seuenth ✠verse 27 And last of al the vvoman died also ✠verse 28 In the resurrection therfore vvhose vvife of the seuen shal she be for they al had her ✠verse 29 And IESVS answering said to them You do erre not knowing the Scriptures nor the povver of God ✠verse 30 For in the resurrection neither shal they marie not be maried but are â— as the Angels of God in heauen ✠verse 31 And concerning the resurrectioÌ„ of the dead haue you not read that vvich vvas spoken of God saying to you ✠verse 32 I am the God of Abraham and the God of Isaac and the God of Iacob He is not God â— of the dead but of the liuing ✠verse 33 And the multitudes hearing it marueled at his doctrine ✠verse 34 * But the Pharisees hearing that he had put the Sadducees to silence came together ✠verse 35 and one of them a doctor of lavv asked of him tempting him ✠verse 36 Maister vvhich is the great commaundement in the lavv ✠verse 37 IESVS said to him Thou shalt loue the lord thy God from thy whole hart and with thy whole soul and with thy whole minde ✠verse 38 This is the greatest and the first commaundement ✠verse 39 And the second is like to this Thou shalt loue thy neighbour as thyself ✠verse 40 â— On these tvvo commaundements dependeth the vvhole Lavv and the Prophets ✠verse 41 And * the Pharisees being assembled IESVS asked them ✠verse 42 saying What is your opinion of Christ Whose sonne is he They say to him Dauids ✠verse 43 He saith to them Hovv then doth Dauid in spirit cal him Lord saying ✠verse 44 The Lord said to my Lord sitte on my right hand vntil I put thine enemies the foote stole of thy feete ✠verse 45 If Dauid therfore call him Lord hovv is he his sonne ✠verse 46 And no man could ansvver him a vvord neither durst any man from that day aske him any more ANNOTATIONS CHAP. XXII 2. Mariage Then did God the Father make this mariage when by the mysterie of the Incarnation he ioyned to his sonne our Lord the holy Church for his spouse Greg. hom â—8 3. Seruants The first seruants here sent to inuite were the Prophets the second were the Apostles and al that afterward conuerted countries or that haue and doe reconcile men to the Church 5. One to his farme Such as refuse to be reconciled to Christes Church alleage often vaine impediments and worldly excuses which at the day of iudgement wil not serue them 11. A man not attyred If profiteth not much to be within the Church and to be a Catholike except a man be of good life for such an one shal be damned because with faith he hath not good workes as is euident by the example of this man who was within and at the feast as the rest but lacked the garment of charitie and good workes And by this man are represented al the bad that are called and therfore they also are in the Church as this man was at the feast but because he was called and yet none of the elect it is euident that the Church doth not consist of the elect only contrarie to our Aduersaries 2â— To Caesar Temporal duties and payments exacted by worldly Princes must be payed so that God be not defrauded of his more soueraine dutie And therfore Princes haue to take heede how they exact and others how they geue to Caesar that is to their Prince the things that are dewe to God that is to his Ecclesiastical ministers Wherevpon S. Athanasius reciteth these goodly wordes out of an epistle of the ancient and famous CoÌ„fessor Hosius Cordubensis to CoÌ„stantius the Arian Emperour Cease I beseche thee and remember that thou art mortal feare the day of iudgement intermedle not with Ecclesiastical matters neither doe thou commaund vs in this kinde but rather learne them of vs to thee God hath committed the Empire to vs he hath coÌ„mitted the things that belong to the Church and as he that with malicious eies carpeth thine Empire gainesayeth the ordinance of God so doe thou also beware lest in drawing vnto thee Ecclesiastical matters thou be made guilty of a great crime It is written Geue ye the things that are Caesars to Caesar and the things that are Gods to God Therfore neither is it lawful for vs in earth to hold the Empire neither hast thou O Emperour power ouer incense and sacred things Athan. Ep. ad Solit. vitaÌ„ agentes And S. Ambrose to Valentinian the Emperour who by the il counsel of his mother Iustina an Arian required of S. Ambrose to haue one Church in Millan deputed to the Arian Heretikes saith we pay that which is Caesars to Caesar and that which is Gods to God Tribute is Caesars it is not denied the Church is Gods it may not verely be yelded to Caesar because the Temple of God can not be Caesars right Which no man can deny but it is spoken with the honour of the Emperour for what is more honorable then that the Emperour be said to
Propitiatorie and the Arke of the Testament Manna Aarons rodde and the golden altar Doth not the Sepulcher of our Lord seeme vnto thee more honorable Which as often as we enter into so often doe we see our Sauiour lie in the sindon and staying there a while we see the Angel againe sitte at his feete and at his head the napkin wrapped together The glorie of whose Sepulcher we know was long prophetied before Ioseph hewed it out by Esay saying And his rest shal be honour to witte because the place of our Lordes burial should be honoured of al men And at this present notwithstanding the Turkes dominion yet doe the Religious Christian Catholike men by Gods mighty prouidence keepe the holy Sepulcher which is within a goodly Church and Christians come out of al the world in Pilgrimage to it 19. Going then Commission to baptize and preache to al Nations geuen to the Apostles and grounded vpon Christes soueraine authority to whom was geuen al power in heauen and in earth 20. With you al daies Here Christ doth promise his concurrence with his Apostles and their successors as wel in preaching as ministring the Sacraments and his protection of the Church neuer to cease til the worlds end contrary to our Aduersaries saying that the Church hath failed many hundred yeres til Luther and Caluin ⧠THE ARGVMENT OF S. MARKES GOSPEL S Markes Gospel may be vvel diuided into foure partes The first part of the preparation that was made to the manifestation of Christ chap. 1. in the beginning The Second of his manifesting himselfe by Preaching and Miracles and that in Galilee the residue of the 1. chap. vnto the 10. chap. The third of his comming into Iurie tovvards his Passion chap. 10. The fourth of the Holy weeke of his Passion in Hierusalem chap. 11. to the end of the booke Of S. Marke and his conuersation with the tvvo Apostles S. Paul and S. Barnabee vve haue at large Act. 12 and 15. somevvhat also Col. 4. and 2. Tim. 4. and to Philémon Moreouer of his familiaritie vvith the Prince of the Apostles S. Peter vve haue 1 Pet. 5. For so it pleased our Lord that onely tvvo of the Euangelistes should be of his tvvelue Apostles to vvit S. Matthew and S. Iohn The other tvvo S. Marke and S. Luke he gaue vnto vs of the Disciples of his two most principal and most glorious Apostles S. Peter and S. Paul Whose Gospels therefore were of Antiquitie counted as the Gospels of S. Peter and S. Paul them selues Marke the disciple and interpreter of Peter saith S. Hierom according to that which he heard of Peters mouth wrote at Rome a briefe Gospel at the request of the Brethren about 10 or 12 yeres after our Lordes Ascension Which when Peter had heard he approued it and with his authoritie did publish it to the Church to be read as Clemens Alexandrinus writeth li. 6. hypotypos In the same place S. Hierom addeth hovv he vvent into Aegypt to preach and vvas the first Bishop of the cheefe Citie there named Alexandria and hovv Philo Iudaeus at the same time seeing and admiring the life and conuersation of the Christians there vnder S. Marke vvho vvere Monkes vvrote a booke thereof vvhich is extant to this day And not onely S. Hierom in Marco in Philone but also Eusebius Hist li. 2. ca. 15. 16. 17. Epiphanius Secta 29 Nazaraeorum li. 1. to 2. Cassianus de Instit Caenobiorum li. 2. c. 5. Sozomenus li. 1. c. 12. Nicephorus li. 2 c. 15. and diuerse others do make mention of the said Monkes out of the same Author Finally He died saith S. Hierom the 8 yere of Nero and was buried at Alexandria Anianus succeding in his place But from Alexandria he vvas translated to Venice Anno Dom. 830. It is also to be noted that in respect of S. Peter vvho sent S. Marke his scholer to Alexandria and made him the first Bishop there this See vvas esteemed next in dignitie to the See of Rome and the Bishop thereof vvas accounted the cheefe Metropolitane or Patriarch of the East and that by the first Councel of Nice Whereof see S. Leo ep 53. S. Gregorie li. 5. ep 60. li. 6. ep 37. THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO MARKE CHAP. I. Iohn the Eremite of vvhom the Prophets preaching penance and liuing him self accordingly baptizeth the people to prepare them to Christ 7 telling them that it is not his but Christs Baptisme in vvhich they shal receiue the Holy Ghost 9 IESVS there is manifested from heauen 12 and by and by he also goeth into the vvildernesse 14 Beginning in Galilee 16 after that he hath called foure Disciples 21 he preacheth first in Capharnaum confirming his doctrine vvith beneficial Miracles to the great admiration of al 35 then also but first retiring into the vvildernes in al the rest of Galilee vvith like miracles verse 1 THE beginning of the Gospel of IESVS CHRIST the sonne of God ✠verse 2 As it is vvritten in â— Esay the Prophet ' Behold I send mine Angel before thy face vvho shal prepare thy vvay before thee ✠verse 3 A voice of one crying in the desert Prepare ye the vvay of our Lord make straight his pathes ✠verse 4 * Iohn vvas in the desert baptizing and preaching the baptisme of penance vnto remission of sinnes ✠verse 5 And there vvent forth to him al the countrie of Ievvrie and al they of Hierusalem and vvere baptized of him in the riuer of Iordan â— confessing â— their sinnes ✠verse 6 And Iohn vvas â— clothed vvith camels heare and a girdle of a skinne about his loines and he did eate locustes and vvild honie ✠verse 7 And he preached saying There commeth a stronger then I after me vvhose latchet of his shoes I am not vvorthie stouping dovvne to vnloose ✠verse 8 I haue baptized you â— vvith vvater but he shal baptize you vvith the holy Ghost ✠verse 9 And it came to passe in those daies came IESVS from Nazareth of Galilee and vvas ″ baptized of Iohn in Iordan ✠verse 10 And forth vvith comming vp out of the vvater he savv the heauens opened and â— the Spirit as a doue descending and remaining on him ✠verse 11 And a voice vvas made from heauen Thou art my beloued sonne in thee I am vvel pleased ✠verse 12 And forth vvith * the Spirit droue him out into â— the desert ✠verse 13 And he vvas in the desert fourtie daies and fourtie nightes and vvas tempted of Satan and he vvas vvith beastes and the Angels ministred to him ✠verse 14 And * after that Iohn vvas deliuered vp IESVS came into Galilee preaching the Gospel of the kingdom of God ✠verse 15 and saying That the time is fulfilled and the kingdom of God is at hand be penitent and beleeue the Gospel âœ
very place in S. Matthew and in the Actes where our Sauiour and S. Paul speake thus They haue heard heauily and haue shut their eies left perhaps they may see and vnderstand and be conuerted and I heale them Whereby it is euident that the speaking in parables was not the cause for many beside the Apostles heard and vnderstood but them selues would not heare and vnderstand and be conuerted and so were the cause of their owne wilful and obstinate infidelity And therfore also he spake in parables because they were not worthy to vnderstand as the other to whom he expounded them 27. And sleepe The Church and Christs doctrine sleepe we wake we increaseth by the great prouidence of God only the preachers must sow and plant and water and * God wil giue the increase nourishing the seede in mens harts And therfore we may not giue ouer or be impatient and solicitous if we haue not alwaies good successe but doing our duty commit the rest to God 31. Mustard seed If the Church and Truth had more and more decaied and been obscured after the Apostles time vnto ours as the Heretikes hold then had it been great in the beginning and smal afterward where this Parable saith contrary that it was a mustard seed first and afterward a great tree vide Chrys to 5 contra Gentiles in vita S. Babylae Mart. 32. The birdes Of al sectes or doctrine Christs religion at the beginning was the smallest and most contemptible but the successe thereof farre passed al mans doctrine in so much that afterward al the wisest and greatest of the world made their residence and rest therein CHAP. V. To the Gerasens and in them to al men Christ manifesteth how the Diuel of his malice would vse them if he would permitte 17 and yet they like not their Sauiours presence 21 A woman Gentil that began her sicknesse when the Iewes daughter began her life signifying Abrahams time he cureth by the way as he was comming to heale the Iewes And euen then the Iewes do die but yet them also he wil reuiue as here the Iewes daughter verse 1 AND they came beyond the straite of the sea into the countrie of the Gerasens ✠verse 2 And as he vvent out of the boate immediatly there mette him out of the sepulchres a man in an vncleane spirit ✠verse 3 that had his dvvelling in the sepulchres and neither vvith chaines ″ could any man novv binde him ✠verse 4 for being often bound vvith fetters and chaines he had burst the chaines and broken the fetters and no body could tame him ✠verse 5 and he vvas alvvaies day and night in the sepulchres and in the mountaines crying and cutting him self vvith stones ✠verse 6 And seeing IESVS a farre of he ranne and adored him ✠verse 7 and crying vvith a great voice said What to me and thee IESVS the sonne of God most high I adiure thee by God that thou torment me not ✠verse 8 For he said vnto him Goe out of the man thou vncleane spirit ✠verse 9 And he asked him What is thy name And he saith to him My name is Legion because vve are many ✠verse 10 And he besought him much that he vvould not expel him out of the countrie ✠verse 11 And there vvas there about the mountaine a great heard of svvine feeding ✠verse 12 And the spirits besought him saying Send vs into the svvine that vve may enter into them ✠verse 13 And IESVS immediatly graunted vnto them And the vncleane spirits going out entred into the svvine and the heard vvith great violence vvas caried headlong into the sea about tvvo thousand and vvere stifled in the sea ✠verse 14 And they that fed them fled and caried nevves into the citie and into the fields And they vvent forth to see vvhat vvas done ✠verse 15 and they come to IESVS and they see him that vvas vexed of the deuil sitting clothed and vvel in his vvittes and they vvere afraid ✠verse 16 And they that had seen it told them in vvhat maner he had been dealt vvithal that had the diuel and of the swine ✠verse 17 And they began to desire him that he vvould depart from their coastes ✠verse 18 And vvhen he vvent vp into the boate he that had been vexed of the diuel began to beseeche him that he might be vvith him ✠verse 19 and he admitted him not but saith to him Goe into thy house to thine and tel them hovv great things the Lord hath done for thee and hath had mercie vpon thee ✠verse 20 And he vvent his vvay and began to publish in Decapolis hovv great things IESVS had done to him and al marueled ✠verse 21 * And vvhen IESVS had passed in boate againe ouer the straite a great multitude assembled together vnto him and he vvas about the sea ✠verse 22 And there commeth one of the Archsynagogs named Iaîrus and seeing him he falleth dovvne at his feete ✠verse 23 and besought him much saying That my daughter is at the point of death come impose thy hands vpon her that she may be safe and liue ✠verse 24 And he vvent vvith him and a great multitude folovved him and they thronged him ✠verse 25 And a vvoman vvhich vvas in an issue of bloud tvvelue yeres ✠verse 26 and had suffred many things of many Physicions and had bestovved al that she had neither vvas any thing the better but vvas rather vvorse ✠verse 27 vvhen she had heard of IESVS she came in the preasse behind him and touched his garment ✠verse 28 for she said That ″ if I shal touche but his garment I shal be safe ✠verse 29 And forthvvith the fountaine of her bloud vvas dried and she felt in her body that she vvas healed of the maladie ✠verse 30 And immediatly IESVS knovving in him self ″ the vertue that had proceeded from him turning to the multitude said Who hath touched my garments ✠verse 31 And his Disciples said to him Thou seest the multitude thronging thee and sayest thou who hath touched me ✠verse 32 And he looked about to see her that had done this ✠verse 33 But the vvoman fearing and trembling knovving vvhat vvas done in her came and fel dovvne before him and told him al the truth ✠verse 34 And he said to her Daughter thy faith hath made thee safe goe in peace and be vvhole of thy maladie ✠verse 35 As he vvas yet speaking they come to ' the Archsynagogue saying That thy daughter is dead vvhy doest thou trouble the Maister any further ✠verse 36 But IESVS hauing heard the vvord that vvas spoken saith to the Archsynagogue Feare not ″ only beleeue ✠verse 37 And he admitted not any man to folovv him but Peter and Iames and Iohn the brother of Iames. ✠verse 38 And they come to the Archsynagogs house
of nevv vvine ✠verse 14 But Peter standing vvith the Eleuen lifted vp his voice and spake to them Ye men Ievves and al you that dvvel in Hierusalem be this knovven to you and vvith your eares receiue my vvordes ✠verse 15 For these are not drunke as you suppose vvhereas it is the third houre of the day ✠verse 16 But this is it that vvas said by the Prophet Ioël ✠verse 17 And it shal be in the last daies saith our Lord of my Spirit I vvil povvre out vpon al flesh and your sonnes and your daughters shal prophecie and your yong men shal see visions and your auncients shal dreame dreames ✠verse 18 And vpon my seruants truely and vpon my handmaides vvil I povvre out in those daies of my Spirit and they shal prophecie ✠verse 19 and I vvil giue vvonders in the heauen aboue and signes in the earth beneath bloud and fire and vapour of smoke ✠verse 20 The sunne shal be turned into darkenes and the moone into bloud before the great and manifest day of our Lord doth come ✠verse 21 And it shal be euery one vvhosoeuer calleth vpon the name of our Lord shal be saued ⊢ ✠verse 22 Ye men of Israël heare these vvordes IESVS of Nazareth a man approued of God among you by miracles and vvonders and signes vvhich God did by him in the middes of you as you knovv ✠verse 23 this same ″ by the determinate counsel and prescience of God being deliuered you by the handes of vvicked men haue crucified and slaine ✠verse 24 vvhom God hath raised vp ″ loosing the sorovves of hel according as it vvas impossible that he should be holden of it ✠verse 25 For Dauid saith concerning him I foresavv the Lord in my sight alvvaies because he is at my right hand that I be not moued ✠verse 26 For this my hart hath been glad and my tongue hath reioyced moreouer my flesh also shal rest in hope ✠verse 27 Because thou vvilt not leaue ″ my soul in hel nor giue thy Holy one to see corruption ✠verse 28 Thou hast made knovven to me the vvaies of life thou shalt make me ful of ioyfulnes vvith thy face ✠verse 29 Ye men brethren let me boldly speake to you of the Patriarch Dauid that * he died and vvas buried and his sepulchre is vvith vs vntil this present day ✠verse 30 Vvhereas therfore he vvas a Prophet and knevv that by an othe God had svvorne to him that of the fruite of his loynes there should sit vpon his seate ✠verse 31 forseeing he spake of the resurrection of Christ for neither vvas he left in hel neither did his flesh see corruption ✠verse 32 This IESVS hath God raised againe vvhereof al vve are vvitnesses ✠verse 33 Being exalted therfore by the right hand of God and hauing receiued of his father the promisse of the holy Ghost he hath povvred out this vvhom ' you see and heare ✠verse 34 For Dauid ascended not into heauen but he saith Our Lord hath said to my Lord sit on my right hand ✠verse 35 vntil I make thine enemies the footestoole of thy feete ✠verse 36 Therfore let al the house of Israël know most certainly that God hath made him both Lord and CHRIST this IESVS vvhom you haue crucified ✠verse 37 And hearing these things they were compuncte in hart and said to Peter and to the rest of the Apostles Vvhat shal vve doe men brethren ✠verse 38 But Peter said to them Doe penance and be euery one of you baptized in the name of IESVS CHRIST for remission of your sinnes and you shal receiue the gift of the holy Ghost ✠verse 39 For to you is the promisse and to your children and to al that are farre of vvhomsoeuer the Lord our God shal call ✠verse 40 Vvith very many other vvordes also did he testifie and exhorted them saying Saue your selues from this peruerse generation ✠verse 41 They therfore that receiued his vvord vvere baptized and there vvere added in that day about three thousand soules ✠verse 42 And they vvere perseuéring in the doctrine of the Apostles and in the communication of the breaking of bread and praiers ✠verse 43 And feare came vpon euery soul many vvonders also and signes vvere done by the Apostles in Hierusalem and there vvas great feare in al. ✠verse 44 Al they also that beleeued vvere together * and had ″ al things cōmon ✠verse 45 Their possessions and substance they sold and deuided them to al according as euery one had neede ✠verse 46 Daily also continuing vvith one accord in the temple and breaking bread from house to house they tooke their meate vvith ioy and simplicitie of hart ✠verse 47 praising God and hauing grace vvith al the people And our Lord ″ increased them that should be saued daily together ANNOTATIONS CHAP. II. 1. The daies of Pentecost As Christ our Pasche for correspondence to the figure was offered at the Iewes great feast of Pasche so fifty daies after in Greeke Pentecost for accomplishing the like figure of the Law-giuing in Mount Sinal he sent downe the Holy Ghost iust on the day of their Pentecost which was alwaies on Sunday as appeareth Leuit. 23 15. Both which daies the Church keepeth yerely for memorie of Christs death and Resurrection and the sending downe of the Holy Ghost as they did the like for record of their deliuerie out of Aegypt and their Law giuing aforesaid the said Feastes with vs conteining besides the remembrance of benefites past great Sacraments also of the life to come Aug. ep 119 C. 16. 4. Al replenished Though the Apostles and the rest were baptized before and had thereby receiued the grace of the Holy Ghost to sanctification and remission of sinnes as for diuers other purposes also Yet as Christ * promised them they should be further indued with strength and vertue from aboue so here he fulfilleth his promes visibly powring downe the Holy Ghost vpon al the companie and vpon euery one of them thereby replenishing the Apostles specially with al truth wisedom and knowledge necessarie for the gouernement of the Church and giuing both to them and to al other present the grace and effect of the Sacrament of Confirmation accomplishing corroborating and strengthening them in their saith and the confession of the same And lastly for a visible token of Gods Spirit he endued them al with the gift of diuers strange tonges al I say there present as wel our Ladie as other holy women and brethren besides the Apostles though ◠the Heretikes fondly argue for the desire they haue to dishonour Christs mother that neither she nor they were there present nor had the gift of tongues contrarie to the plaine text that saith They vvere al together to wit al the 120 mentioned
in Asia For he hastened if it vvere possible for him to keepe the day of â— Pentecost at Hierusalem ✠verse 17 And sending from Milétum to Ephesus he called the Auncients of the Church ✠verse 18 Vvho being come to him and assembled together he said to them You knovv * from the first day that I entred into Asia in vvhat maner I haue been vvith you al the time ✠verse 19 seruing our Lord vvith al humilitie and teares and tentations that did chaunce to me by the conspiracies of the Ievves ✠verse 20 Hovv I haue vvithdravven nothing that vvas profitable but that I preached it to you taught you openly and from house to house ✠verse 21 testifying to Ievves and Gentils penance tovvard God and faith in our Lord IESVS CHRIST ✠verse 22 And novv behold being bound by the spirit I goe to Hierusalem not knovving vvhat things shal befall me in it ✠verse 23 but that the Holy Ghost through out al cities doth protest to me saying that bands and tribulations abide me at Hierusalem ✠verse 24 But I feare none of these things neither doe I make my life more pretious theÌ„ my self so that I may coÌ„suÌ„mat my course ministerie vvhich I receiued of our Lord IESVS to testifie the Gospel of the grace of God ✠verse 25 And novv behold I doe knovv that you shal no more see my face al you through vvhom I haue passed preaching the kingdom of God ✠verse 26 Vvherefore I take you to witnesse this present day that I am cleere from the bloud of al. ✠verse 27 For I haue not spared to declare vnto you al the counsel of God ✠verse 28 Take heede to your selues and to the vvhole flocke vvherein the Holy Ghost hath placed you bishops to rule the Church of God vvhich he hath purchased with his ovvne bloud ✠verse 29 I knovv that after my departure there vvil â— rauening vvolues enter in among you not sparing the flocke ✠verse 30 and out of your ovvne selues shal arise men speaking peruerse things to dravv avvay disciples after them selues ✠verse 31 For the vvhich cause be vigilant keeping in memorie that for three yeres night and day I ceased not vvith teares to admonish euery one of you ✠verse 32 And novv I commend you to God and to the vvord of his grace vvho is able to edifie and to giue inheritance in al the sanctified ✠verse 33 No mans siluer and gold or garment haue I coueted ✠verse 34 Your selues knovv that for such things as vvere needful for me and them that are vvith me these hands haue ministred ✠verse 35 I haue shevved you al things that so labouring you must receiue the vveake and remember the vvord of our Lord IESVS because he said â— It is a more blessed thing to giue rather then to take ✠verse 36 And vvhen he had said these things falling on his knees he praied vvith al them ✠verse 37 And there vvas great vveeping made of al and falling vpon the necke of Paul they kissed him ✠verse 38 being sorie most of al for the vvord vvhich he had said that they should see his face no more And they brought him going vnto the shippe ANNOTATIONS CHAP. XX. 16. Pentecost Though the Apostles might desire to come to the Ievves Festiuities by reason of the general concourse of people to the same the better to deale for their saluation and â—o spred the Gospel of Christ yet it is like that they novv kept solemly the Christian Pentecost or vvhitsontide for memorie of the Holy Ghost and that S. Paul vvent to that Feast of the Christians rather then the other of the Ievves And Ven. Bede saith here The Apostle maketh hast to keepe the fifteth day that is of remission and of the Holy Ghost For that the Christians already kept the eight day that is the Sunday or our Lordes day and had altered already the ordinarie Sabboth into the same it is plaine by the Scriptures 1 Cor. 16 2. Apoc. 1 10. and by antiquitie Iustin Mart. Apolog. 2 ad Anton. Pium in fine And it is as like that they changed the Ievves Pasche and Pentecost as that specially vvhen it is euident that * these Festiuities be kept by Apostolike tradition and approued by the vse of al auncient Churches and Councels â—9 Rauening vvolues The gouernours of the Church are foretold of the great danger that should fall to the people by vvolues that is to say by Heretikes vvhose cruelty tovvard the Catholikes is noted by this terme They be knovveÌ„ by the forsaking the vnitie of the Church vvhereof they vvere before by going out and dravving many disciples after them and by their peruerse doctrine Such vvolues came aftervvard in deede in diuers ages Arius Mâ—cedonius Nestorius Eutyches Luther Caluin great bloudsucking vvolues and vvasters of the flocke of Christ 35. More blessed to giue Among many other infinite goodly things and speaches vvhich Christ spake and be not vvritten in the Gospels this sentence is one vvhich S. Paul heard of some of the Apostles daily conuersant vvith him or els learned of Christ him self or of the Holy Ghost And it signifieth that vvhereas the vvorld commonly counteth him happie that receiueth any benefite as almes either temporal or spiritual yet in deede he that giueth or bestovveth is more happie Vvhich if the vvorld did vvel consider men vvould giue almes faster then they do if it vvere but for their ovvne benefite CHAP. XXI From MileÌ„tum going on his iourney 4 he can not be dissuaded neither as Tyre 8 nor at Caesarea in both vvhich places the Holy Ghost reueled hovv he should be handled in Hierusalem 10 the Prophet Agabuâ— expresly foretelling that the Ievves there should deliuer him to the Gentils 15 but to Hierusalem he coÌ„meth vvhere being vvelcome to the Christians and namely to Iames the Bishop and to the Priests vvhile he goeth about to satisfie the Christian Ievves there vvho had been misinformed of him as if he had taught it to be vnlawful for the Iewes to keepe Moyses Lavv 27 he is inuaded by the infidel Ievves and ready to be murdered by them vntil the Romane souldiars do rescue him verse 1 AND vvhen it came to passe that vve sailed being caried from them vvith a straight course vve came to Cóos and the day folovving to Rhodes and from thence to Pátara ✠verse 2 And when vve had found a ship that passed ouer to Phoenîce going vp into it vve sailed ✠verse 3 And vvhen vve vverâ— in the sight of Cypres leauing it on the left hand vve sailed into Syria and came to Tyre for there the ship vvas to discharge her lode ✠verse 4 And finding disciples vve taried there seuen daies vvho said to Paul by the Spirit that he should not goe vp to Hierusalem ✠verse 5 And the daies being expired departing vve vvent forvvard al bringing vs on
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
bound to the lavv so long time as her husband liueth but if her husband sleepe she is at libertie let her marie to vvhom she vvil only in our Lord. ✠verse 40 But more blessed shal she be if she so remaine according to my counsel and I thinke that I also haue the Spirit of God ANNOTATIONS CHAP. VII 2. His ovvne vvise He saith not as the Protestants here pretend to excuse the vnlavvful coniunction of Votaries Let euery one mary but let euery one haue keepe or vse his ovvne vvise to vvhom he vvas maried before his conuersion for the Apostle ansvvereth here to the first question of the Corinthians vvhich vvas not vvhether it vvere lavvful to mary but vvhether they vvere not bound vpon their conuersion to absteine from the company of their vviues married before in their infidelitie as some did persuade them that they ought to doe Hiero. li. 1 cont Iouin c. 4. Chrys in hunc locum be 19. 3. Let the husband render These vvordes open the Apostles intention and talke to be onely of such as are already maried and to iustruct them of the bond and obligation that is betvvene the maried couple for rendring of the dette of carnal copulation one to an other declaring that the maried persons haue yelded their bodies so one to an other that they can not vvithout mutual consent neither perpetually nor for a time defraude one the other 5. Giue your self to praier This time the Heretikes doctrine and high estimatiō of matrimonial actes are far from the puritie of the Apostolike and primitiue Church vvhen the Chrisians to make their praiers and fastings more acceptable to God abstained by mutual consent euen from their lavvful vviues our nevv Maisters not much absteining as it may be thought from their vviues for any such matter And yet S. Augustine saith the Prelate should passe other in this case and thinke that not to be lavvful for him that may be borne in others because he must daily supply Christes roome offer baptize and pray for the people So saith he li. 1. q. 〈◊〉 vtroque test q. 127 in fine See S. Hiero. li. 1 c. 19 aduers Iouin S. Ambr. li. 1 Offic. c. vlt. But alas for the people vvhose maried Pastors are in this point far vvorse then the vulgar folke neither teaching continencie nor giuing good example 6. By indulgence not commaundement Lest some might misconstre his former vvordes as though he had precisely commaunded maried persons not to abstaine perpetually from carnal copulation or not to giue their consent one to an other of continencie but for a time onely he declareth plainely that he gaue no rule or precept absolutely therein but that he spake al the foresaid condescending to their infirmities onely insinuating that continencie from carnal copulation is much better and that him self kept it continually Aug. de bon coniug c. 10. Enchirid. c. 78. 7. A proper gift To such as may lavvfully mary or be already maried God giueth not alvvaies that more high and special gift or grace of continencie though euery one of them al that duely aske and labour for it might haue it but such are not bound to endeuour or seeke for it alvvaies and therfore can not be commaunded to abstaine further then they like but vvhensoeuer a man is bound to abstaine either by vovv or any other necessarie occasion as if one of the parties be in prison vvarre banishment siknos or absent perpetually by lavvful diuorce the other must needes in paine of damnation abstaine and can not excuse the vvant of the gift of chastitie for he is bound to aske it and to seeke for it of God by fasting praying and chastising his body and so labouring duely for it God vvil giue the grace of chastitie So had S. Paul it and so had al the holy men that euer liued chast Therfore detest the doctrine of the Protestants in this point that vvhen they list not fast nor pray for it say they haue not the gift And it vvere a great maruel vvhy so fevv of the nevv Sectes or rather none novv a daies haue that gift but that vve see it is obtained by those meanes vvhich our forefathers vsed they vse not at all To liue in mariage continently vvithout the breach of coniugal fidelitio is a gift of God also but men must not breake their faith of vvedlocke for vvant of it but must knovv that God giueth that gift to such as humbly aske it of him August de gras lib. arbitrio c. 4. De continent c. 1. 9. If they conteine not He meaneth of such as be free for if they marry after they haue made vow or promes to God of chastitie they are vvorthely damned such being bound to conteine and so may conteine if they list August de bono viduit c. 8. 9. de adult coniug li. 1. c. 15. de fide ad Petrum c. 3. infine Ambros ad virg lapsam c. 5. 9. Better to marry It is better to marry for the said persons that be free then to be ouerthrovven and fall into fornication for to burne or to be burnt is not to be tempted onely as the Protestants thinke that picke quarels easely to marry but it signifieth * to yeld to concupiscence either in minde or external vvorke Vvse say also for such as be free for concerning others lavvfully made Priests and such as othervvise haue made vow of chastitie they cannot marry at al and therfore there is no comparison in them betvvixt mariage and fornication or burning for their mariage is but pretensed and is the vvorst sort of continencie and fornication or burning 11. To remaine vnmarried Neither partie may dimisse the other and mary an other for any cause for though they be separated for fornication yet neither may marry againe August de adult coniug li. 1 c. 8. 9. and li. 26. 5. 19. See Annotat. Mat. 19. and S. Augustine in his vvhole bookes de adulter coniugijs to 6. 12. I say not our Lord. By this vve learne that there vvere many matters ouer and aboue the things that Christ taught or prescribed left to the Apostles order and interprecation vvherein they might as the case required either commaund or counsel and vve bound to obey accordingly 14. Sanctified Vvhen the infidel partie is said to be cleane or sanctified by the faithful or the children of their mariage to be cleane vve may not thinke that they be in grace or state of saluation thereby but onely that the mariage is * an occasion of sanctification to the infidel partie and to the children for S. Augustine li. 3 de pec mer. remis c. 12. concludeth against the Pelagians as vve may doe against the Caluinists holding Christian mens children to be holy from their mothers vvombe and not to neede Baptisme that vvhat other sanctification soeuer it be that is here meant it can not
same dales they be novv solemnely kept his B. mothers and other Saincts as the Aduersaries them selues confesse aboue 1300 yeres as appeareth in the barbarous combattes betvvene Vvestphalus the Lutheran Caluin and by the vvritings betvvixt the Puritans and Protestants For vvhich purpose see also hovv old the holiday of S. Polycarpe is in Eusebius li. 4. c. 14 of the AssumptioÌ„ of our Ladie or her dormition in S. Athanasius S. Augustine S. Hierom. S. Damase both of that feast and of her Natiuitie in S. Bernard vvho professeth he receiued them of the Church that they ought to be most solemnel kept ep 174. Vvherein vve can not but vvonder at the nevv Church of England that though against the pure Caluinistes vvil and doctrine keepe other Saincts and Apostles daies of their death and yet haue abolished this special feast of our Ladies departure vvhich they might keepe though they beleeued not her Assumption in body vvhereof yet S. Denys giueth so great testimonie being assured she is departed at the least except they either â—are her or thinke her vvorthy of lesse remembrance then any other Sainct her self prophecying the contrarie of al Catholike generations that they should blesse her And in deede the Assumption is her proper day as also the feast of her Natiuitle the other of the Purification and the Annuneâ—ation vvhich they keepe in England being not so peculiar to her but belonging rather to Christes Presentation in the Temple and his Conception To conclude vve may see in S. Cyprian ep 34. Origen ho. 3. in diuers Tertulliau de cor â—il S. Gregorie Nazianzene de amore pauperum the Councel of Gangres yea and in the councel of Nice it self giuing order for Easter and the certaine celebrating thereof that Christian Festiuities be holy auÌ„cient and to be obserued on prescript daies and times and that this is not Iudaical obseruation of daies as Aërius taught for vvhich he vvas condemned of Heresie as S. EpiÌ„phanius witnesseth But of holidaies S. Augustine sheweth both the reason and his liking in these memorable vvordes 〈◊〉 for the feastes belonging to our Lord thus We dedicate and consecrate the memorie of Gods benefites vvith solemnities feastes and certaine appointed daies left by tract of times there might creept in ingrateful and vnkinde obliuion Of the festiuities of Martyrs thus Christian people celebrate the memories of Martyrs vvith religious solemnitie both to moue them selues to imitation of them and that they may be partakers of their merites and be holpen vvith their praiers Cont. Faust li. 20. c. 21. And of al Saincts daies thus Keepe ye and celibrate vvith sobrietie the Natiuities of Saincts that vve may imitate them vvhich haue gone before Vs and they may reioyce of vs vvhich pray for vs. In ps 88. Conc. 2. in fine And as is said of prescript daies of feastes so the like is to be said of fastes vvhich els vvhere vve haue shewed to be of the Apostles ordinance And so also of the Ecclesiastical diuision of the yere into Aduent Septuagesme c. the vveeke into so many I eries the day into Houres of praiers as the Prime the Third the Sixth the None c. Vvhereof see S. Cyprian vvho deriueth these things by the Scriptures from the Apostles also and counteth these things vvhich the vvicked Heretikes reproue to be ful of mysterie Like vnto this also is it that the holy Scriptures were so disposed of and deuided that certaine peeces as is alvvaies obserued and practised vntil this day should be read at one time and others at other times and seasons through out the yere according to the diuersitie of our Lordes actions and benefites or the Saincts stories then recorded Vvhich the Puritane Caluinists also condemne of superstition desiring to bring in hellish horrour and al disorder See conc Carthag 3. c. 47. pag. 288 of this booke 24. By an allegorie Here vve learne that the holy Scriptures haue beside the litteral sense a deeper spiritual and more principal meaning which is not only to be taken of the holy vvordes but of the very factes and persons reported both the speaches and the actions being significatiue ouer and aboue the letter Vvhich pregnancie of manifold senses if S. Paul had not signified him self in certaine places the Heretikes had bene lesse vvicked and presumptuous in condemning the holy fathers allegorical expositions almost vvholy who now shew them selues to be mere brutish and carnal men hauing no sense nor feeling of the profunditie of the Scriptures vvhich our holy fathers the Doctors of Gods Church savv â—1 Freedom He meaneth the libertie and discharge from the old ceremonies sacraments and the vvhole bondage of the Lavv and from the seruitude of sinne and the Diuel to such as obey him but not libertie to do vvhat euery man list or to be vnder no obedience of spiritual or temporal lavves and gonerners not a licence neuer to pray fast keepe holyday or vvorkday but vvhen and hovv it seemeth best to euery mans phantasie Such a dissolute licentious state is farre from the true libertie vvhich Christ purchased for vs. CHAP. V. Against the lie of the false Apostles he protesteth his mind of Circumcision 13 and testifieth that they are called to libertie But yet left any misconster Christian libertie he telleth them that they shal not inherite the kingdom vnles they abstaine from the vvorkes of the flesh vvhich are al mortal sinnes and do the fruitful vvorkes of the Spirit fulfilling al the commaundements of the Lavv by Charitie verse 1 STAND and be not holden in againe vvith the yoke of seruitude ✠verse 2 Behold I Paul tel you that if you be circumcised Christ shal profite you nothing ✠verse 3 And I testifie againe to euery man circumciding him self that he is a detter to doe the vvhole Lavv. ✠verse 4 You are euacuated from Christ that are iustified in the Lavv you are falleÌ„ from grace ✠verse 5 For vve in spirit by faith expect the hope of iustice ✠verse 6 For in Christ IESVS * neither circumcision auaileth ought nor prepuce but ″ faith that vvorketh by charitie ✠verse 7 You ranne vvel vvho hath hindered you not to obey the truth ✠verse 8 The persuasion is not of him that calleth you * ✠verse 9 A litle leauen corrupteth the vvhole paste ✠verse 10 I haue confidence in you in our Lord that you vvil be of no other minde but he that troubleth you shal beare the iudgement vvhosoeuer he be ✠verse 11 And as for me brethren if as yet I preach circumcision vvhy doe I yet suffer persecution then is the scandal of the crosse euacuated ✠verse 12 I would they vvere also cut of that trouble you ✠verse 13 For you brethreÌ„ are called into libertie only make not this ″ libertie an occasion to the flesh but by charitie serue
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
estimation examples of some peculiar traditions out of the fathers S. Chrysostom S. Basil S. Hierom. S. Augustine S. Epiphanius S. Irenaeus Tertullian S. Cyprian Origen The Scriptures giuen vs by tradition and the sense thereof The Creede an Apostolical tradition An inuincible argument for the credite of Traditions â— Here also 〈◊〉 as is noted before 2 Thess 2. 15. the aduersaries in their translatioÌ„s auoid the vvord Tradition being plaine in the Greeke lest them selues might seeme to be noted as men vvalking inordinately and not according to Apostolical Tradition as al Schismatikes Heretikes and rebels to Gods Church doe Ep. 6 18. Col. 4 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. 1. Cor. 4. 1. Th. 2. 1. Cor. 9 6. Gal. 6 9. The heretikes cauillation against Religious meÌ„ that vvorke not ansvvered 1 Cor. 9. The spiritual trauailes of the Clergie * See S. Cypr. ep 66. Religious meÌ„ working with their handes Monkes were shauen in the primitiue Church and Nonnes clipped of their heare S. Augustines opinion concerning Religious mens working or not working li. de â—p Monach. c. 21. Ecclesiastical censures against the disobedient Not to communicate with excoÌ„municate persons but in certaine cases 1 Timoth. 3. 1 Timoth. 3. * 1 Tim. 1. Act. 20. v. 25. 38. Col. 2. v. 1. ⸬ S. Augustine saith He that list to haue the hope of heaueÌ„ let him looke that he haue a good coÌ„scieÌ„ce to haue a good conscience let him beleeue vvorke vvel for that he beleueth she hath of faith that he vvorketh he hath of charitie Praefat. in Psa 31. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 7 13 Mt. 9 13. Mr. 2 17. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Euil life and no good conscience is often the cause that men fall to Heresie from the faith of the Catholike Church Againe this plainely reproueth the heretikes false doctrine saying that no man can fall from the faith that he once truely had Teaching othervvise then the doctrine receiued is a special marke of Heretikes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luthers teaching othervvise Al heretical doctrine is fables Curious questioning in religion Charitie the very formal cause of our iustification Heretikes great boasters but vnlearned Libertines alleage scripture Excommunication of Heretikes and the effect thereof The Priests high authoritie of Excommunication The terrible effect thereof ⸬ Euen for heathen kings Emperours by vvhom the Church suffereth persecution much more for al faithful Princes powers and people both spiritual and temporal for vvhom as members of Christes body and therfore ioyning in praier oblation vvith the ministers of the Church the Priestes more properly and particularly offer the holy Sacrifice See S. Augustine de orig anima li. 1. c. p. 2. Tim. 1 11. 1. Pet. 3 3. 1. Cor. 14 34. Gen. 1 27. 3 6. ` she The praiers petitions in the Masse deduced out of the Apostles vvordes by S. Augustine other fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PATER NOSTER in the Masse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Theoph. in hunc loc Praier in the Masse for kings and other God vvil no mans perditioÌ„ but the saluation of al. Hovv there is but one Mediator Christ and vvhat it is to be such a Mediator * Aug. li. 9. de Ciu. cap. 15. De fid ad Pet. c. 2. The different maner of praying to Christ and to Saincts Kyrie eleison Christe eleison Hovv there be many mediators as there be many sauiours and redeemers eueÌ„ in the Scriptures Iud. 3 9. 2 Esd 9 27. Act. 7 35. Women great talkers of Scripture and promoters of heresie * S. Chrys Ho. 9. in 1. Tim. Tit. 1 6. c He saith hauing children not getting children S. Ambr. Ep. 82. b Neophytus is he that vvas lately christened or nevvely planted in the mystical body of Christ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great charge great merite of Ecclesiastical functions The Apostle vnder the name of Bishop instructeth Priestes also The heretikes opinion coÌ„cerning Priests mariage 1 Cor. 7. S. Paules place of one vvife excludeth bigamos from holy Orders * li. 2 ep 25. Vvho are counted bigami Leuit. 21. The Heretical clergie nothing regardeth the Apostles prescription of one vvife None euer maried after holy Orders Socrat. li. 1 c. 8. They that vvere made Priests of maried men absteined from their vviues Sozom. li. 1 c. â—2 S. Epiphanius Mariage of Priests is contrarie to the auÌ„cient canoÌ„s Eusebius S. Hierom. S. Augustine See S. Leo ep 92. c. â— S. Ambrose Tertullian S. Cyprian Councels None rashly to be admitted to the Clergie Heretikes admit al sortes vvithout exception The three holy orders only bound to chastitie Leo ep 92. c. 3. Greg. li. 1 ep 42. The 4 inferiour orders not bound to chastitie Al the seuen orders auncient eueÌ„ from Christ and the Apostles time S. Ambrose calleth the B. of Rome Rector of the vvhole Church The heretikes say directly coÌ„trarie to the Apostle that the Church is not the piller of truth That the Church is the piller of truth and can not erre is proued by many reasons Io. 14 16. Mat. 16. Mat. 28. Eph. 4. Io. 17. Luc. 22. Psal 2. Eph. 5. The meaning of this article I beleeue the Cath. Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the visible Church that is the piller or truth and can not erre Vvhence the Church hath this priuilege neuer to erre S. Augustine Lactantius S. Cyprian S. Irenaeus 2 Tim. 3 3 Pet. 3. Iude v. 18. ⸬ We see plainely by these vvordes such abstinence only to be disalovved as condemneth the creatures of God to be naught by nature creation 1. Tim. 1 4. Tit. 3 9. ⸬ Some saith S. Chrysost expound this of fasting but they are deceiued-for fasting is a spiritual exercise See a goodly commentarie of these vvordes in S. August li. de mor. Eccl. Cath. c. 33. Al Heretikes are apostataes from the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. 19. The old Heresies against matrimonie * Aug. har 46. The old Heresies about abstinâ—â—e from meates The Catholikes impudently charged vvith the said old heresies Abstinence from certaine meates is no condemnation of the meates Diuers good causes of abstinence Forbidding certaine persons to marrie is no condemnation of matrimonie Catholikes esteeme matrimonie more then the Protestants doe The Protestants obiectoÌ„s answered long ago by S. Hierom and S. Augustine * Aug. li. 2 c. 5 de nupt câ—ncupise Blessing of the table or of meates specially by a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To blesse is a preeminence of the better person Hebr. 7. No creature il by nature yea one more sanctified then an other Holy times and places euery thing deputed to the seruice of God holy Mat. 23. 2 Pet. 1. Creatures hallovved by the signe of the Crosse The blessing of our meate vvhat a vertue it hath 〈◊〉 〈◊〉