Christ in so easie and perfect penance and cleansing of sinnes as that first sacrament of generation did yeld vvhich applieth Christes death in such ample maner to the receiuer that it taketh avvay al paines due for sinnes before committed and therfore requireth no further penance aftervvard for the sinnes before committed al being vvashed away by the force of that Sacrament duely taken S. Augustine calleth the remission in Baptisme Magnam indulgentiam a great pardon Enchirid. c. 64. The Apostle therfore warneth them that if they fall from their faith and from Christes grace and lavv vvhich they once receiued in their Baptisme they may not looke to haue any more that first great and large remedie applied vnto them nor no man els that sinneth after Baptisme though the other penance vvhich is called the Second table after shipvvracke vvhich is a more paineful medicine for sinne then Baptisme requiring much fasting praying and other afflictions corporal is open not onely to other sinners but to al once baptized Heretikes or oppugners of the truth malitiously and of purpose or what way so euer during this life See S. Cypriah ep 52. S. Ambrose vpon this place S. Augustine cont ep Parm. li. 2. c. 13. and ep 50. S. Damascene li. 4. c. 10. 10. God is not vniust It is a vvorld to see vvhat vvringing vvrithing the Protestants make to shift them selues from the euidence of these vvordes vvhich make it most cleere to all not blinded in pride and contention that good vvorkes be moritorious and the very cause of saluation so far that God should be vniust if he rendered not heauen for the same Reuera grandis iniustitia Dei saith S. Hierom Si tantùm peocata puniret bona opera non susciperet That is In deede great vvere Gods iniustice ◠if he vvould onely punish sinnes and vvould not receiue good vvorkes Li. 2. cont Iouin c. 2. CHAP. VII To proue the Priesthod of Christ incomparably to excel the priesthod of Aaron and therfore that Leuitical priesthod novv to cease and that lavv also vvith it he scanneth euery vvord of the verse alleaged out of the Psalme Our Lord hath svvorne thou art a Priest for euer according to the order of Melchisedec verse 1 FOR this ″ Melchisedec the king of Salem Priest of the God most high * vvho mette Abraham returning from the slaughter of the kings and blessed him ✠verse 2 to vvhom also Abrahā deuided tithes of al first in deede by interpretation the king of iustice then also king of Salem vvhich is to say king of peace ✠verse 3 ″ vvithout father without mother vvithout genealogie hauing neither beginning of daies nor end of life but likened to the sonne of God continueth a priest for euer ✠verse 4 And ″ behold hovv great this man is to vvhom also Abraham the Patriarke gaue ″ tithes of the principal things ✠verse 5 And certes * they of the sonnes of Leui that take the priesthod haue commaundement to take tithes of the people according to the Lavv that is to say of their brethren albeit them selues also issued out of the loines of Abraham ✠verse 6 but he vvhose generation is not numbered among them tooke tithes of Abraham and blessed him that had the promises ✠verse 7 But vvithout al contradiction that vvhich is lesse ″ is blessed of the better ✠verse 8 And here in deede men that die receiue tithes but there he hath vvitnes that he liueth ✠verse 9 And that it may so be said by Abraham Leui also which receiued tithes vvas tithed ✠verse 10 for as yet he vvas in his fathers loines vvhen Melchisedec mette him ✠verse 11 If then consummation vvas by the Leuitical priesthod for vnder it the people receiued the Lavv ″ vvhat necessitie vvas there yet an other priest to rise according to the order of Melchisedec and not to be called according to the order of Aaron ✠verse 12 For the priesthod being ″ translated it is necessarie that a translation of the Lavv also be made ✠verse 13 For he on vvhom these things be said is of an other tribe of the vvhich none attended on the altar ✠verse 14 For it is manifest that our Lord sprung of Iuda in the which tribe Moyses spake nothing of priestes ' ✠verse 15 And yet it is much more euident if according to the similitude of Melchisedec there arise an other priest ✠verse 16 which vvas not made according to the Lavv of the carnal commaundement but according to the povver of life indissoluble ✠verse 17 For he vvitnesseth That thou art ″ a priest for euer according to the order of Melchisedec ✠verse 18 Reprobation certes is made ″ of the former cōmaundement because of the vveakenesse and vnprofitablenesse thereof ✠verse 19 For the Lavv brought nothing to perfection but an introduction of a better hope by the vvhich vve approche to God ✠verse 20 And in as much as it is not vvithout an othe the other truely vvithout an othe vvere made priestes ✠verse 21 but this ″ vvith an othe by him that said vnto him Our Lord hath svvorne and it shal not repent him thou art a priest for euer ✠verse 22 by so much is IESVS made a suretie of a better testamēt ✠verse 23 And the other in deede vvere made priestes ″ being many because that by death they vvere prohibited to continue ✠verse 24 but this for that he continueth for euer hath an euerlasting priesthod ✠verse 25 vvhereby he is able to saue also for euer going ' by him self to God alvvaies liuing to make intercession for vs. ✠verse 26 For it vvas seemely that vve should haue such a high priest holy innocent impolluted separated from sinners and made higher then the heauens ✠verse 27 vvhich hath not necessitie daily as the priestes first * for his ovvne sinnes to offer hostes then for the peoples for ″ this he did once in offering him self ⊢ ✠verse 28 For the Lavv appointeth priestes them that haue infirmitie but the vvord of the othe vvhich is after the Lavv the Sonne for euer perfected ANNOTATIONS CHAP. VII 1. Melchisede◠The excellencie of this person vvas so great that some of the antiquity tooke him to be an Angel and some the holy Ghost Vvhich opinion not onely the Hebrues that auouch him to be Sem the sonne of Noë but also the cheefe fathers of the Christians do condemne not doubting but he vvas a mere man and a Priest and a king vvhosoeuer he vvas for els he could not in office and order and sacrifice haue been so perfect a type and resemblance of our Sauiour as in this Chapter and other is shevved 3. Without father Not that he vvas vvithout father and mother saith S. Hierom ep 126 for Christ him self vvas not vvithout father according to his diuinity not vvithout mother in
the king ✠verse 18 Seruants be subiect in al feare to your maisters not only to the good modest ″ but also to the vvaivvard ✠verse 19 For this is thanke if for coÌ„science of God a man sustaine sorovves suffering vniustly ✠verse 20 For vvhat glorie is it if sinning and buffeted you suffer but if doing vvel you sustaine patiently this is thanke before God ✠verse 21 For vnto this are you called because Christ also suffred for vs ' leauing you ' an example that you may folovv his steppes ✠verse 22 vvho did no sinne neither vvas guile found in his mouth ✠verse 23 vvho vvhen he vvas reuiled did not reuile vvhen he suffred he threatened not but deliuered him self to him that iudged him vniustly ✠verse 24 vvho him self * bare our sinnes in his body vpon the tree that dead to sinnes we may liue to iustice by vvhose stripes you are healed ✠verse 25 For you vvere as sheepe straying but you be conuerted novv to the Pastor and Bishop of your soules ⊢ ANNOTATIONS CHAP. II. â— Spiritual hostes Here vve see that as he speaketh of spiritual hostes vvhich euery Christian man offereth so he speaketh not properly of priesthod vvhen he maketh al Priests but of a spiritual priesthod Which spiritual priesthod vvas also in al the Iewes but the priesthod properly so called vvas onely in the sonnes of Aaron and they offered the sacrifices properly so called vvhich none besides might offer 13. Be subiect Not onely our Maister Christ but the Apostles and al Christians vvere euer charged by such as thought to bring them in hatred vvith Princes vvith disobedience to kings and temporal Magistrates therfore both * S. Paul and this Apostle do specially vvarne the faithful that they giue no occasioÌ„ by their il demeanure to secular Princes that the Heathen should count them disobedient or seditious vvorkers against the States of the vvorld 13. To euery humans creature So he calleth the temporal Magistrate elected by the people or holding their Souerainty by birth carnal propagation ordained for the vvorldly vvealth peace and prosperitie of the subiects to put a difference betvvixt that humane Superiority and the spiritual Rulers and regiment guiding and gouerning the people to an higher end and instituted by God him self immediatly for Christ did expresly constitute the forme of regiment vsed euer since in the Church He made oue the cheese placing Peter in the Supremacie he called the Apostles and Disciples giuing them their seueral authorities Aftervvared * God guided the lot for choise of S. Marthias in Iudas place and the Holy Ghost expresly and namely seuered and chose Paul and Barnabas vnto their Apostolical function and generally the Apostle faith of al spiritual Rulers The holy Ghost hath placed you to rule the Church of God And although al povver be of God and kings rule by him yet that is no othervvise but by his ordinarie concurrence and prouidence vvhereby he procureth the earthly coÌ„modity or vvealth of men by maintaining of due superiority and subiection one tovvards an other and by giuing povver to the people and Commonvvealth to choose to them selues some kinde or forme of Regiment vnder vvhich they be content to liue for their preseruation in peace and tranquillity But Spiritual superiority is far more excellent as in more excellent â—ort depending not of mans ordinance election or as this Apostle speaketh creation but of the Holy Ghost vvho is alvvaies resident in the Church vvhich is Christs body mystical and therfore an other manner of Commonwealth then the earthly concurring in singular sort to the creation of al necessarie Officers in the said Church euen to the vvorlds end as S. Paul vvriteth to the Ephesians Lest therfore the people being then in so precise sort alvvaies vvarned of the excellencie of their Spiritual gouernours * and of their obedience tovvard them might neglect their dueties to Temporal Magistrates specially being infidels and many times tyrants and persecutors of the faith as Nero and other vvere then therfore S. Peter here vvarneth them to be subiect for their bodies and goods and other temporal things euen to the vvorldly Princes both infidels and Christians vvhom he calleth humane creatures 13. To the king as excelling Some simple heretikes other also not vnlearned at the begining for lacke of better places vvould haue proued by this that the king vvas head of the Church and aboue al Spiritual rulers and to make it â—ound better that vvay they falsely translated it To the king as to the cheefe head In the Bible of the yere 1562. But it is euident that he calleth the king the precellent or more excellent in respect of his Vicegerents vvhich he calleth Dukes or Gouernours that be at his appointment and not in respect of Popes Bishops or Priests as they haue the rule of mens soules vvho could not in that charge be vnder such kings or Emperours as the Apostle speaketh of no more then the kings or Emperours then could be heads of the Church being Heathen men and no members thereof much lesse the cheefe members See a notable place in S. Ignatius ep ad Smyrnenses vvhere he exhorteth them first to honour God next the Bishop then the king This is an inuincible demoÌ„stration that this text maketh not for any spiritual claime of earthly kings because it giueth no more to any Prince then may and ought to be done and graunted to a Heathen Magistrate Neither is there any thing in al the nevv Testament that proueth the Prince to be head or cheefe gouernour of the Church in spiritual or Ecclesiastical causes more then it proueth any heathen Emperour of Rome to haue been for they vvere bound in temporal things to obey the heathen being lavvful kings to be subiect to them euen for conscience to keepe their temporal lavves to pay them tribute to pray for them and to doe al other natural duties and more no scriptures binde vs to doe to Christian kinges 16. Not as hauing There vvere some Libertines in those daies as there be novv that vnder pretence of libertie of the Gospel sought to be free from subiection and lawes of men as now vnder the like vvicked pretence Heretikes refuse to obey their spiritual rulers and to obserue their lawes 18. But also the vvaivvard The Vviclefistes and their folovvers in these daies sometimes to moue the people vnto sedition hold and teach that maisters and magistrates lose their authoritie ouer their seruants and subiects if they be once in deadly sinne and that the people in that case neede not in conscience obey them Vvhich is a pernicious and false doctrine as is plaine by this place vvhere vve be expresly commaunded to obey euen the il-conditioned vvhich must be alvvaies vnderstood if they commaund nothing against God for then this rule is euer to be folovved Vve must obey God
CHRIST ⊢ ✠verse 17 Therefore al the generations from Abraham vnto Dauid fourtene generations And from Dauid to the Transmigration of Babylon fourtene generations And from the Transmigration of Babylon vnto CHRIST fourtene generations ✠verse 18 And the generation of CHRIST vvas in this vvise When his mother MARIE vvas spoused to Ioseph before they came together she vvas found to be vvith childe by the Holy Ghost ✠verse 19 Wherevpon Ioseph for that he vvas a iust man vvould not put her to open shame vvas minded secretely to dimisse her ✠verse 20 But as he vvas thus thinking behold the Angel of our Lord appeared to him in sleepe saying Ioseph sonne of Dauid feare not to take MARIE thy vvife for that vvhich is ″ borne in her is of the Holy Ghost ✠verse 21 And she shal bring forth a sonne and thou shalt call his name IESVS For he shal saue his people from their sinnes ⊢ ✠verse 22 And al this vvas done that it might be fulfilled vvhich our Lord spake by the Prophet saying ✠verse 23 Behold ″ a Virgin shal be vvith childe ″ and ″ bring forth a sonne and they shal call his name Emmanuel vvhich being interpreted is God vvith vs. ✠verse 24 And Ioseph rising vp from sleepe did as the Angel of our Lord cōmaunded him and tooke his vvife ✠verse 25 And he knevv her not ″ til she brought forth her ″ first borne sonne and called his name IESVS ANNOTATIONS CHAP. I. 1. Thamar Christ abhorred not to take flesh of some that were il as he chose Iudas among his Apostles Let not vs disdaine to receaue our spiritual birth and sustenance of such as be not alwayes good 16. Ioseph Ioseph marying our Lady as neere of kinne for so was the law by his pedegree sheweth hers and consequently Christs pedegree from Dauid 16. Husband True and perfect mariage and continual liuing in the same without carnal copulation Aug. lib. 2. Consen Euang. c. 1. 20. Borne in her The triple good or perfection of mariage accomplished in the parents of Christ to wit Issue Fidelitie Sacrament Aug. de nup. conc li. 1. c. 11. 23. A Virgin Our Sauiour borne in mariage but yet of a Virgin would honour both states and withal teacheth vs agaynst Iouinian the old Heretike and these of our time that virginity and the continent life are preferred before mariage that hath carnal copulation See S. Hierom. adu Iouin and S. Greg. Nazianz. Ser. 20. de studio in pauperes in initio 23. A Virgin As our Ladie both a virgin and a mother brought forth Christ the head corporally so the Churche a virgin and a mother bringeth forth the members of this head spiritually Aug. li. de Virg. ca. 2. 23. And bring forth The Heretike Ioulnian is here refuted holding that her virginity was corrupted in bringing forth Christ Aug. har 28. Li. 1 cont Iulian. c. 2. 25. Til First-borne Heluidius of old abused these wordes til and first-borne agaynst the perpetual virginity of our B. Ladie Hiero. cont Helu which truth though not expressed in Scripture yet our Aduersaries also do graunt and Heluidius for denial therof was condemned for an heretike by tradition only Aug. har 14. CHAP. II. The Gentils come vnto Christ with their offerings and that so openly that the Iewes can not pretend ignorance 1 The Iewes with Herode conspire against him 13 He therevpon fleeth from them into Aegypt 16 They afterward seing their subteltie preuailed not imagined to oppresse him by open persecution 19 But they at length dyed and he returneth to the land of Israel al according to the Scriptures verse 1 WHEN IESVS therfore vvas borne in Bethlehem of Iuda in the dayes of Herod the King ″ behold there came Sages from the East to Hierusalem ✠verse 2 saying vvhere is he that is borne King of the Ievves For vve haue seene his ″ starre in the East and ″ are come to adore him ✠verse 3 And Herod the King hearing this vvas troubled al Hierusalem vvith him ✠verse 4 And assembling together al the high Priestes the Scribes of the people he ″ inquired of them vvhere Christ should be borne ✠verse 5 But they sayd to him In Bethlehē of Iuda For so it is vvritten by the Prophet ✠verse 6 And thou Bethlehem the land of Iuda art not the least among the Princes of Iuda for out of thee shal come forth the Capitaine that shal rule my people Israel ✠verse 7 Then Herod secretly calling the Sages learned diligently of them the time of the starre which appeared to them ✠verse 8 and sending them into Bethlehem sayd Goe and inquire diligently of the childe and when you shal finde him make reporte to me that I also may come and adore him ✠verse 9 Who hauing heard the king went their way and behold the starre which they had seen in the East went before them vntil it came stoode ouer where the childe was ✠verse 10 And seing the starre they reioyced vvith exceding great ioy ✠verse 11 And entring into the house they found the childe vvith MARIE his mother falling dovvne ″ adored him and opening their ″ treasures they offered to him ″ giftes gold frankincense myrrhe ✠verse 12 And hauing receiued an ansvver in sleepe that they should not returne to Herod they vvent backe an other vvay into their countrey ⊢ ✠verse 13 And after they vvere departed behold an Angel of our Lord appeared in sleepe to Ioseph saying Arise take the childe his mother flee into Aegypt and be there vntil I shal tel the. For it vvil come to passe that Herod vvil seeke the childe to destroy him ✠verse 14 Who arose tooke the childe and his mother by night and retyred into Aegypt and he vvas there vntil the death of Herod ✠verse 15 that it might be fulfilled vvhich vvas spoken of our Lord by the Prophet saying ″ Out of Aegypt haue I called my sonne ✠verse 16 Then Herod perceauing that he vvas deluded by the Sages Was exceding angrie and sending ″ murdered al the men children that vvere in Bethlehem in al the borders therof from tvvo yere old vnder according to the time vvhich he had diligently sought out of the Sages ✠verse 17 Then was fulfilled that vvhich vvas spoken by Ieremie the Prophet saying ✠verse 18 A voice in Rama vvas heard crying out much vvayling Rachel bevvayling her children vvould not be comforted because they are not ⊢ ✠verse 19 But vvhen Herod vvas dead behold an Angel of our Lord appeared in sleepe to Ioseph in Aegypt ✠verse 20 saying Arise and take the childe his mother goe into the land of Israel for they are dead that sought the life of the childe ✠verse 21 who arose tooke the childe his mother and
Israel ✠verse 10 and they gaue them into the potters field as our Lord did appoint to me ✠verse 11 And IESVS stoode before the President and the President asked him saying Art thou the King of the Ievves IESVS saith to him Thou sayest ✠verse 12 And vvhen he vvas accused of the cheefe Priestes and auncients he ansvvered nothing ✠verse 13 Then Pilate saith to him Doest thou not heare hovv many testimonies they alleage against thee ✠verse 14 And he ansvvered him not to any vvord so that the President did maruel excedingly ✠verse 15 And vpon the solemne day the President had accustomed to release vnto the people one prisoner vvhom they vvould ✠verse 16 And he had then a notorious prisoner that vvas called Barabbas ✠verse 17 They therfore being gathered together Pilate said whom vvil you that I release to you Barabbas or IESVS that is called Christ ✠verse 18 For he knevve that for enuie they had deliuered him ✠verse 19 And as he vvas sitting in place of iudgment his vvife sent vnto him saying Haue thou nothing to doe vvith that iust man for I haue suffered many things this day in my sleepe for him ✠verse 20 But the cheefe Priestes and auncients persuaded the people that they should aske Barabbas and make IESVS avvay ✠verse 21 And the President ansvvering said to them Whether vvil you of the tvvo to be released vnto you But they said Barabbas ✠verse 22 Pilate saith to them what shal I doe then vvith IESVS that is called Christ They say al Let him be crucified ✠verse 23 The President said to them why vvhat euil hath he done But they cried the more saying Let him be crucified ✠verse 24 And Pilate seeing that he nothing preuailed but rather tumult vvas tovvard taking vvater he vvashed his hands before the people saying I am ◠innocent of the bloud of this iust man looke you to it ✠verse 25 And the vvhole people ansvvering said His bloud be vpon vs and vpon our children ✠verse 26 Then he released to them Barabbas and hauing scourged IESVS deliuered him vnto them for to be crucified ✠verse 27 Then the Presidents souldiars taking IESVS into the Palace gathered together vnto him the vvhole band ✠verse 28 * and stripping him put a scarlet cloke about him ✠verse 29 and platting a crovvne of thornes put it vpon his head and a reede in his right hand And bovving the knee before him they mocked him saying Haile King of the Ievves ✠verse 30 And spitting vpon him they tooke the reede and smote his head ✠verse 31 And after they had mocked him they tooke of the cloke from him and put on him his ovvne garments and led him avvay to crucifie him ✠verse 32 And in going they found a man of Cyréne named Simon him they forced to take vp his crosse ✠verse 33 And they came into the place that is called Golgotha vvhich is the place of Caluarie ✠verse 34 And they gaue him vvine to drinke mingled vvith gall And vvhen he had tasted he vvould not drinke ✠verse 35 And after they had crucified him they deuided his garments casting lottes that it might be fulfilled vvhich vvas spoken by the Prophet saying They deuided my garments among them and vpon my vesture they did cast lottes ✠verse 36 And they sate and vvatched him ✠verse 37 And they put ouer his head his cause vvritten THIS IS IESVS THE KING OF THE IEWES ✠verse 38 Then vvere crucified vvith him tvvo theeues one on the right hand and one on the left ✠verse 39 And they that passed by blasphemed him vvagging their heades ✠verse 40 and saying Vah thou that destroyest the temple of God and in three daies doest reedifie it saue thine ovvne self ″ if thou be the sonne of God come dovvne from the Crosse ✠verse 41 In like maner also the cheefe Priestes With the Scribes and auncients mocking said ✠verse 42 He saued other him self he can not saue if he be the King of Israel let him novv come dovvne from the Crosse and vve vvil beleeue him ✠verse 43 * He trusted in God let him novv deliuer him if he vvill for he said That I am the sonne of God ✠verse 44 And the self same thing the theeues also that vvere crucified vvith him reproched him vvithal ✠verse 45 And from the sixt houre there vvas darkenesse made vpon the vvhole earth vntil the ninthe houre ✠verse 46 And about the ninthe houre IESVS cried vvith a mighty voice saying Eli Eli lamma-sabacthani that is My God my God ◠vvhy hast thou forsaken me ✠verse 47 And certaine that stoode there and heard said He calleth Elias ✠verse 48 And incontinent one of them running tooke a sponge filled it vvith vinegre and put it on a reede and gaue him to drinke ✠verse 49 And other said Let be let vs see vvhether Elias come to deliuer him ✠verse 50 And IESVS againe crying vvith a mighty voice yelded vp the ghost ✠verse 51 And be hold the vele of the temple vvas rent in tvvo peeces from the toppe euen to the botome and the earth did quake and the rockes vvere rent ✠verse 52 and the graues vvere opened and many bodies of the saincts that had slept rose ✠verse 53 And they going forth out of the graues after his resurrection came into the holy citie and appeared to many ✠verse 54 And the Centurion and they that vvere vvith him vvatching IESVS hauing seen the earth-quake and the things that vvere done vvere sore afraid saying In deede this vvas the sonne of God ✠verse 55 And there vvere there many vvomen a farre of vvhich had folovved IESVS from Galilee ministring vnto him ✠verse 56 among vvhom vvas Marie Magdalene and Marie the mother of Iames and Ioseph and the mother of the sonnes of Zebede◠✠verse 57 And vvhen it vvas euening there came a certaine rich man of Arimathaea named Ioseph vvho also him self was disciple to IESVS ✠verse 58 He vvent to Pilate and asked the body of IESVS Then Pilate commaunded that the body should be deliuered ✠verse 59 And Ioseph taking the body ″ vvrapt it in cleane sindon ✠verse 60 and laid it in his ovvne nevve monument vvhich he had hevved out in a rocke And he rolled a great stone to the doore of the monument and vvent his vvay ✠verse 61 And there was there Marie Magdalene and the other Marie sitting ouer against the sepulchre ✠verse 62 And the next day vvhich is after the Parasceue the cheefe Priestes and the Pharisees came together to Pilate ✠verse 63 saying Sir vve haue remembred that that seducer said yet liuing After three dayes I vvil rise againe ✠verse 64 Commaund therfore the sepulchre to be kept vntil the third day lest perhaps his Disciples come and steale him
and il men vvhen they blame good men for giuing their goods to the Church 22. Bread This is bread before the Sacramental wordes but the Consecration once done of bread is made the flesh of Christ Ambros li. 4 c. 4 de Sacramentis 23. Chalice Wine and Water is put into the Chalice but is made bloud by Consecration of the heauenly word though to auoid the lothsomnesse which would be in the sight of bloud thou receiuest that which hath the likenes and resemblance thereof Ambr. ibidem â—â— 24. My bodie My bloud Whosoeuer beleeueth it not to be true that is said he falleth from grace and saluation Epiph. in Ancorato Let vs euer giue credite to God and neuer resist him though the thing that he saith seeme neuer so absurd in our imagination or farre passe al our sense and vnderstanding For his wordes can not beguile vs but our sense may easely be deceiued Seeing therfore that he said This is my body let vs neuer doubt of the matter Chrysost ho. 83. in Mat. sub finem 71. He began to curse In this one Apostle Peter the first and cheefe in the order of Apostles in whom the Church was figured both sortes were to be signified to wit the strong and the weake because without both the Church is not Aug. ser 13. de verb. Do. Againe Our Sauiour would shew by the example of the cheefe Apostle that no man ought to presume of him self when neither S. Peter could auoid the danger of mutability Aug. tract 66. in Euang. Io. Leo Ser. 9. de Pass Do. CHAP. XV. The cheefe of the Ievves accuse him to Pilate the Gentil â— And he seeking to deliuer him they persuade the common people vvho hitherto vvere alvvaies ready to defend him not only to prefere the murderer Barabbas but also to crie Crucifige to the reprobation of the vvhole nation 16 After many illusions 20 he is crucified by the Gentils â—9 Vvhich the Ievves seing do triumph as if they had novv the victorie 33 But euen then by many vvonderful vvorkes he declareth his might 42 and finally is buried honorably verse 1 AND forthvvith in the morning the cheefe Priests vvith the auncients and the Scribes and the vvhole councel consulting together binding IESVS led and deliuered him to Pilate ✠verse 2 And Pilate asked him Art thou the King of the Ievves but he ansvvering said to him Thou saiest ✠verse 3 And the cheefe Priests accused him in many things ✠verse 4 And Pilate againe asked him saying Ansvverest thou nothing see in hovv many things they accuse thee ✠verse 5 But IESVS answered nothing more so that Pilate marueled ✠verse 6 And vpon the festiual day he vvas vvont to release vnto them one of the prisoners vvhomsoeuer they had demaunded ✠verse 7 And there vvas one called Barabbas vvhich vvas put in prison vvith seditious persons vvho in a sedition had committed murder ✠verse 8 And when the multitude vvas come vp they began to require according as alvvaies he did vnto them ✠verse 9 And Pilate ansvvered them and said Vvil you that I release to you the King of the Ievves ✠verse 10 For he knevv that the cheefe Priests for enuy had deliuered him ✠verse 11 But the ″ cheefe Priests moued the people that he should release Barabbas rather to them ✠verse 12 And Pilate againe ansvvering said to them Vvhat vvil you then that I doe to the King of the Ievves ✠verse 13 But they againe cried Crucifie him ✠verse 14 And Pilate said to them Vvhy vvhat euil hath he done But they cried the more Crucifie him ✠verse 15 And Pilate vvilling ″ to satisfie the people released to them Barabbas and deliuered IESVS hauing vvhipped him for to be crucified ✠verse 16 And * the souldiars led him into the court of the Palace and they call together the vvhole band ✠verse 17 and they clothe him in purple and platting a crovvne of thornes they put it vpon him ✠verse 18 And they began to salute him Haile King of the Ievves ✠verse 19 And they smote his head vvith a reede and they did spit on him and bovving the knees they adored him ✠verse 20 And after they had mocked him they stripped him of the purple and put on him his ovvne garments and they leade him forth to crucifie him ✠verse 21 And they forced a certaine man that passed by Simon a Cyrenêan comming from the countrie the father of Alexander and Rufus to take vp his crosse ✠verse 22 And they bring him into the place Golgotha vvhich being interpreted is The place of Caluarie ✠verse 23 And they gaue him to drinke vvine mingled vvith myrrhe and he tooke it not ✠verse 24 And crucifying him they deuided his garments casting lottes vpon them vvho should take vvhich ✠verse 25 And it vvas the third houre and they crucified him ✠verse 26 And the title of his cause vvas superscribed KING OF THE IEWES ✠verse 27 And vvith him they crucifie tvvo theeues one on the right hand and an other on his left ✠verse 28 And the Scripture vvas fulfilled that saith And vvith the vvicked he vvas reputed ✠verse 29 And they that passed by blasphemed him vvagging their heades and saying Vah ' he that destroieth ' the temple and in three daies buildeth ′ it ✠verse 30 saue thy self comming dovvne from the crosse ✠verse 31 In like maner also the cheefe Priests mocking said vvith the Scribes one to an other He saued others him self he can not saue ✠verse 32 Let Christ the King of Israel come dovvne novv from the crosse that vve may see and beleeue And they that vvere crucified vvith him railed at him ✠verse 33 And vvhen it vvas the sixt houre there vvas made darkenes vpon the vvhole earth vntil the ninthe houre ✠verse 34 And at the ninthe houre IESVS cried out vvith a mightie voice saying Eloi Eloi lamma-sabacthani Which is being interpreted My God my God vvhy hast thou forsaken me ✠verse 35 And certaine of the standers about hearing said Behold he calleth Elias ✠verse 36 And one running and filling a spunge vvith vinegre and putting it about a reede gaue him drinke saying Let be let vs see if Elias come to take him dovvne ✠verse 37 And IESVS putting forth a mightie voice gaue vp the ghost ✠verse 38 And the vele of the temple vvas rent in tvvo from the toppe to the bottome ✠verse 39 And the Centurion that stoode ouer against him seeing that so crying he had giuen vp the ghost said In deede this man vvas the sonne of God ✠verse 40 And there vvere also vvomen looking on a farre of among vvhom vvas Marie Magdalene and Marie the mother of Iames the lesse and of Ioseph and Salóme ✠verse 41 and vvhen he vvas in Galilee they folovved him and ministred to him and
ynough S. Matthew addeth these wordes also of our Sauiour teaching them to obserue al things whatsoeuer I haue commaunded you which conteineth al good workes and the whole iustice of a Christian man 17. These signes shal folow It is not meant that al Christians or true beleeuers should doe miracles but that some for the proofe of the faith of al should haue that gift The which is the grace or gift of the whole Church executed by certaine for the edification and profite of the whole THE ARGVMENT OF S. LVKES GOSPEL S Lukes Gospel may be diuided into fiue partes The first part is of the Infancie both of the precursor and of Christ himselfe chap. 1 and 2. The second of the Preparation that vvas made to the manifestation of Christ chap. 3 and a piece of the 4. The third of Christes manifesting him selfe by preaching and miracles specially in Galilee the other piece of the 4 chap. vnto the middes of the 17. The fourth of his comming into Iurie tovvards his Passion the other piece of the 17 chap. vnto the middes of the 19. The fifth of the Holy weeke of his Passion in Hierusalem the other part of the 19 chap. vnto the end of the booke S. Luke vvas sectator saith S. Hierome that is a disciple of the Apostle Paul and a companion of 〈◊〉 his peregrination And the same vve see in the Actes of the Apostles Vvhere from the 16 chap. S. Luke putteth him selfe in the traine of S. Paul vvriting thus in the storie Forthwith we sought to goe into Macedonia and in like maner in the first person commonly through the rest of that booke Of him and his Gospel S. Hierom vnderstandeth this saying of S. Paul Vve haue sent with him the brother vvhose praise is in the Gospel through al Churches where also he addeth Some suppose so often as Paul in his Epistles saith According to my Gospel that he meaneth of Lukes booke And againe Luke learned the Gospel not onely of the Apostle Paul who had not been with our Lord in flesh but of the other Apostles which him selfe also in the beginning of his booke declareth saying As they deliuered to vs who them selues from the beginning saw and were ministers of the word It foloweth in S. Hierome Therfore he wrote the Gospel as he had heard but the Actes of the Apostles he compiled as he had seen S. Paul vvriteth of him by name to the Colossians Luke the Physicion saluteth you and to Timothee Luke alone is with me Finally of his end thus doth S. Hierome vvrite He liued fourescore and foure yeres hauing no wife He is buried at Constantinople to vvhich citie his bones vvith the Relikes of Andrew the Apostle were translated out of Achaia the twentith yere of Constantinus And of the same Translation also in another place against Vigilantius the Heretike It grieueth him that the Relikes of the Martyrs are couered with pretious couerings and that they are not either tied in cloutes or throwen to the dunghil why are we then * sacrilegious when we enter the Churches of the Apostles Was Constantinus ' the Emperour sacrilegious who translated to Constantinople the holy Relikes of Andrew Luke and Timothee at which the Diuels rore and the inhabiters of Vigilantius confesse that they feele their presence His sacred body is novv as Padua in Italie Vvither it vvas againe translated from Constantinople THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO LVKE CHAP. I. The Annunciation and Conception first of the Precursor 26 and sixe moneths after of Christ also him self 39 The Visitation of our Ladie vvhere both the mothers do Prophecie 5â— The Natiuitie and Circuâ—cision of the Precursor vvhere his father doth prophecie 80 The Precursor is from a childe an Eremite verse 1 BECAVSE many haue gone about to compile a narration of the things that haue been accomplished among vs ✠verse 2 according as they haue deliuered vnto vs vvho from the beginning them selues savv and vvere ministers of the vvord ✠verse 3 it seemed good also vnto me ″ hauing diligently atteined to al things from the beginning to vvrite to thee in order good * Theophilus ✠verse 4 that thou maist knovv the veritie of those vvordes vvhere of thou hast been instructed ✠verse 5 There vvas in the daies of Herod the king of Ievvrie a certaine Priest named Zacharie of the * course of Abia and his vvife of the daughters of Aaron and her name Elizabeth ✠verse 6 And they vvere both ″ iust before God vvalking ″ in al the commaundements ″ and iustifications of our Lord vvithout blame ✠verse 7 and they had no sonne for that Elizabeth vvas barren and both vvere vvel striken in their daies ✠verse 8 And it came to passe vvhen he executed the priestly function in the order of his course before God ✠verse 9 according to the custome of the Priestly function he vvent forth by lot * to offer incense entring into the temple of our Lord ✠verse 10 and * al the multitude of the people vvas praying vvithout at the houre of the incense ✠verse 11 And there appeared to him an Angel of our Lord standing on the right hand of the altar of incense ✠verse 12 And Zacharie vvas troubled seeing him and feare fel vpon him ✠verse 13 But the Angel said to him Feare not Zacharie for thy praier is heard and thy vvife Elizabeth shal beare thee a sonne and thou shalt cal his name Iohn ✠verse 14 and thou shalt haue ″ ioy and exultation and many shal reioyce in his natiuitie ✠verse 15 for he shal be great before our Lord and vvine and sicer he shal not drinke and he shal be replenished vvith the Holy Ghost euen from his mothers vvombe ✠verse 16 and he shal * conuert many of the children of Israel to the Lord their God ✠verse 17 and he shal goe before him * in the spirit and vertue of Elias that he may conuert the hartes of the fathers vnto the children and the incredulous to the vvisedom of the iust to prepare vnto the Lord a perfect people ⊢ ✠verse 18 And Zacharie said to the Angel Vvhereby shal I knovv this for I am old and my vvife is vvel striken in her daies ✠verse 19 And the Angel ansvvering said to him I am Gabriel that assist before God and am sent to speake to thee and to euangelize these things to thee ✠verse 20 And behold thou shalt be dumme and shalt not be able to speake vntil the day vvherein these things shal be done for-because thou hast not beleeued my vvordes vvhich shal be fulfilled in their time ✠verse 21 And the people vvas expecting Zacharie and they marueled that he made tariance in the temple ✠verse 22 And comming forth he could not speake to them and they knevv that he had seen a
Holy Ghost ruled the penne of holy vvriters that they might not erre yet did they vse humane meanes to search out and find the truth of the things they wrote of Euen so doe Councels and the President of them Gods vicar discusse and examine al causes by humane meanes the assistance of the Holy Ghost concurring and directing them into al truth according to Christes promise Io. 16 13 as in the very first Councel of the Apostles them selues at Hierusalem is manifest Act. 15 7 and 28. Againe here vve haue a familiar preface of the Author as to his frende or to euery godly Reader signified by Theophilus cōcerning the cause and purpose and maner of his vvriting and yet the very same is confessed Scripture vvith the vvhole booke folovving Maruel not then if the Author of the second booke of the Machabees * vse the like humane speaches both at the beginning and in the later end neither do thou therfore reiect the booke for no Scripture as our Heretikes doe or not thinke him a sacred vvriter 6. Iust before God Against the Heretikes of this time here it is euident that holy men be iust not only by the estimation of men but in deede and before God 6. In al the commaundements Three things to be noted directly against the Heretikes of our time first that good men doe keepe al Gods commaundements which they say are impossible to be kept Againe that men be iustified not by only imputation of Christes iustice nor by saith alone but by walking in the commaundements Againe that the keeping and doing of the commaundements is properly our iustification 6. Iustifications This word is so vsual in the Scriptures namely in the Psal 118 to signifie the commaundements of God because the keeping of them is iustification and the Greeke is alwaies so fully correspōdent to the same that the Heretikes in this place otherwise pretending to esteeme much of the Greeke blush not to say that they auoid this word of purpose against the iustification of the Papists And therfore one vseth Tullies word forsooth in Latin constituta and his scholers in their English Bibles say Ordinances 14. Ioy and exultation This was fulfilled not only when he was borne but now also through the whole Church for euer in ioyful celebrating of his Natiuitie 2◠He departed In the old Law saith S. Hierom they that offered hostes for the people were not only not in their houses but were purified for the time being separated from their wiues and they dranke neither wine nor any strong drinke which are wont to prouoke concupiscence Much more the Priests of the new Law that must alwaies offer sacrifices must alwaies be free from matrimonie Li. 1 c. 19. adu louin and ep 50 c. 3. See S. Ambrose in 1 Tim. 3. And therfore if there were any religion in Caluins Communion they would at the least giue as much reuerence in this point as they in the old Law did to their sacrifices and to the loaues of proposition 1 Reg. 21. 28. Haileful of grace Holy Church and al true Christian men doe much and often vse these wordes brought from heauen by the Archangel as wel to the honour of Christ and our B. Ladie as also for that they were the wordes of the first glad tidings of Christs Incarnation and our Saluation by the same and be the very abridgement and summe of the whole Gospel In so much that the Greeke Church vsed it daily in the Masse 28. Ful of grace Note the excellent prerogatiues of our B. Lady and abhorre those Heretikes which make her no better then other vulgar women and therfore to take from her fulnes of grace they say here Haile freely beloued contrarie to al significations of the Greeke word which is at the lest endued with grace as S. Paul vseth it Ephes 1. by S. Chrysostoms interpretation or rather ful of grace as both * Greeke and Latin fathers haue alwaies here vnderstood it and the Latines also read it namely S. Ambrose thus wel 〈◊〉 she only called ful of grace vvho only obteined the grace vvhich no other vvoman deserued to be replenished with the author of grace And if they did as wel know the nature of these kind of Greeke wordes as they would seeme very skilful they might easily obserue that they signifie fulnes as when them selues translate the like word Luc. 1◠20 ful of sores Beza vlcerosus 14. I know not man These wordes declare saith S. Augustine that she had now vowed virginitie to God For otherwise neither would she say How shal this be done nor haue added because I know not man Yea if she had said only the first wordes How shal this be done It is euident that she would not haue asked such a question hovv a vvoman should beare a sonne promised her if she had married meaning to haue carnal copulation c. 4 de virgin As if he should say If she might haue knovven a man and so haue had a childe she vvould neuer haue asked How shal this be done but because that ordinarie way vvas excluded by her vow of virginitie therfor she asketh How And in asking How The plainly declareth that she might not haue a childe by knowing man because of her vow See S. Grego Nyssene de sancta Christi Natiuitate 36. Elisabeth thy Cosin By this that Elisabeth and our Lady were cosins the one of the tribe of Leui the other of Iuda is gathered that Christ came of both tribes Iuda and Leui of the kings and the priests him self both a king and a priest and the Anointed to vvit by grace spiritually as they vvere vvith oile materially and corporally August 2 de Consens Euang. c. 1. 42. Blessed art thou At the very hearing of our Ladies voice the infant and she vvere replenished vvith the Holy Ghost and she sang praises not only to Christ but for his sake to our B. Lady calling her blessed and her fruite blessed as the Church doeth also by her vvordes and example in the AVE MARIE 43. Mother of my Lord. Elizabeth being an exceding iust and blessed vvoman yet the vvorthines of Gods mother doth so far excel her and al other vvomen as the great light the litle starres Hiero. Praef. in Sophon 48. Shal call me blessed This Prophecie is fulfilled when the Church keepeth her Festiual daies and when the faithful in al generations say the AVE MARIE and other holy Antems of our Lady And therfore the Caluinistes are not among those generations which call our Lady blessed 63. Iohn is his name wee see that names are of signification and importance God him self changing or giuing names in both Testaments as Abraham Israel Peter and the principal of al others IESVS and here IOHN vvhich signifieth Gods grace or mercie or God vvil haue mercie For he vvas the Precursor and Prophet of the mercie
Peter might redound by Peter to the rest of the Apostles S. Augustine also Christ praying for Peter prayed for the rest because in the Pastor and Prelate the people is corrected or commended And S. Ambrose writeth that Peter after his tentation was made Pastor of the Church because it was said to him Thou being conuerted confirme thy brethren Neither was this the priuilege of S. Peters person but of his Office that he should not faile in faith but euer confirme al other in their faith For the Church for whose sake that priuilege was thought necessarie in Peter the Head thereof was to be preserued no lesse afterward then in the Apostles time wherevpon al the Fathers apply this priuilege of not failing and of confirming other in faith to the Romane Church and Peters successors in the same To which saith S. Cyprian infidelity or false faith can not come And S. Bernard saith writing to Innocentius Pope against Abailardus the Heretike we must referre to your Apostleship al the scandals and perils which may fall in matter of faith specially For there the defects of faith must be holpen where faith can not faile For to what other See was it euer said I haue prayed for thee Peter that thy faith do not faile So say the Fathers not meaning that none of Peters seate can erre in person vnderstanding priuate doctrine or writings but that they can not nor shal not euer iudicially conclude or giue definitiue sentence for falshod or heresie against the Catholike faith in their Consistories Courts Councels decrees deliberations or consultations kept for decision and determination of such controuersies doubts or questions of faith as shal be proposed vnto them because Christes prayer and promes protecteth them therein for confirmation of their brethren And no maruel that our Maister would haue his vicars Consistorie Seate infallible seeing euen in the old Law the high Priestod and Chaire of Moyses wanted not great priuilege in this case though nothing like the Churches and Peters prerogatiue But in both any man of sense may see the difference betwene the person and the Office as wel in doctrine as life Liberius in persecution might yeld Marcellinus for feare might commit Idolatrie Honorius might fall to Heresie and more then al this some Iudas might creepe into the Office and yet al this without preiudice of the Office and Seate in which saith S. Augustine our Lord hath set the doctrine of truth Caiphas by priuilege of his Office prophecied right of Christ but according to his owne knowlege and faith knew not Christ The Euangelists and other penners of holy write for the execution of that function had the assistance of God and so far could not possibly erre but that Luke Marke Salomon or the rest might not erre in other their priuate vvritings that we say not It was not the personal wisedom vertue learning or faith of Christs Vicars that made S. Bernard seeke to Innocentius the third S. Augustine and the Bishops of Afrike to Innocentius the first and to Celestinus ep 90. 92. 95 S. Chrysostome to the said Innocentius S. Basil to the Pope in his time ep 52 S. Hierom to Damasus ep 57. 58. to 2. but it was the prerogatiue of their Office and higher degree of Vnction and Christs ordinance that would haue al Apostles and Pastors in the vvorld for their confirmation in faith and Ecclesiastical regiment depend on Peter The lacke of knowledge and humble acceptation of which Gods prouidence that is that one is not honoured and obeyed of al the brotherhod is the cause of al Schismes and Heresies saith S. Cyprian A point of such importance that al the Twelue being in Apostleship like Christ would yet for the better keeping of vnity and truth haue one to be head of them al that a head being once appointed occasion of Schisme might be taken away saith S. Hierom. li. 1. adu Iouinian c. 14. CHAP. XXIII The Ievves accuse him to Pilate the Gentil 4 Who seeking earnestly to deliuer him specially after that Herod sent him backe 17 they not onely preferre the murderer Barabbas but also crie CRVCIFIGE 26 in the vvay to Caluarie he foretelleth the vvomen that lamented vpon him the horrible destruction of their Hierusalem â—2 vpon the crosse he is betvvene tvvo theeues â—5 scorned of the Ievves 36 of the souldiars 39 and of one of the theeues 40 but euen there confessed of the other theefe 44 and after his death because of the great miracles concurring also of the Centurion 4â— yea and of the vvhole multitude 50 and finally he is buried honorably verse 1 AND all the multitude of them rising vp led him to Pilate ✠verse 2 And they began to accuse him saying Vve haue found this man subuerting our nation prohibiting to giue tributes to Caesar and saying that he is Christ the king ✠verse 3 And Pilate asked him saying Art thou the king of the Ievves But he ansvvering said Thou sayest ✠verse 4 And Pilate said to the cheefe Priests and multitudes I finde no cause in this man ✠verse 5 But they vvere more earnest saying He stirreth the people teaching through out al Ievvrie beginning from Galilee euen hither ✠verse 6 But Pilate hearing Galilee asked if the man vvere of Galilee ✠verse 7 And vvhen he vnderstoode that he vvas of Herods iurisdiction he sent him backe to Herod vvho vvas also him self at Hierusalem in those daies ✠verse 8 And Herod seeing IESVS vvas very glad for he vvas desirous of a long time to see him for because he heard many things of him and he hoped to see some signe vvrought by him ✠verse 9 And he asked him in many vvordes But he ansvvered him nothing ✠verse 10 And there stoode the cheefe Priests and the Scribes constantly accusing him ✠verse 11 And Herod vvith his armie set him at naught and he mocked him putting on him a vvhite garment and sent him backe to Pilate ✠verse 12 And Herod and Pilate vvere made frendes that day for before they vvere enemies one to an other ✠verse 13 And Pilate calling together the cheefe Priests and magistrates and the people ✠verse 14 said to them You haue presented vnto me this man as auerting the people and behold I examining him before you haue found no cause in this man of those things vvherein you accuse him ✠verse 15 No nor Herod neither for I sent you to him and behold nothing vvorthie of death is done to him ✠verse 16 I vvil chasten him therfore and dimisse him ✠verse 17 And he of necessitie had to release vnto them vpon the feast day one ✠verse 18 But the vvhole multitude together cried out saying Dispatch him and release vs Barabbas ✠verse 19 vvho vvas for a certaine sedition made in the citie and murder cast into prison ✠verse 20 And Pilate againe spake to them desirous
things one of the ministers staÌ„ding by gaue IESVS a blovv saying Ansvverest thou the high priest so ✠verse 23 IESVS ansvvered him If I haue spoken il giue testimonie of euil but if vvel vvhy strikest thou me ✠verse 24 And Annas sent him bound to Caiphas the high priest ✠verse 25 And Simon Peter vvas standing and vvarming him self They said therfore to him Art not thou also of his disciples He denied and said I am not ✠verse 26 One of the seruants of the high priest saith to him his cosin vvhose eare Peter did cut of Did not I see thee in the garden vvith him ✠verse 27 Againe therfore Peter denied and forth vvith the cocke crevve ✠verse 28 * They therfore bring IESVS from Caiphas into the Palace And it vvas morning and they vvent not in into the Palace that they might not be contaminated but that they might eate the Pasche ✠verse 29 Pilate therfore vvent forth to them vvithout and said Vvhat accusation bring you against this man ✠verse 30 They ansvvered and said to him If he vvere not a malefactour vve vvould not haue deliuered him vp to thee ✠verse 31 Pilate therfore said to them Take him you and according to your lavv iudge him The Ievves therfore said to him It is not lavvful for vs to kil any man ✠verse 32 * That the vvord of IESVS might be fulfilled vvhich he said signifying what death he should die ✠verse 33 * Pilate therfore vvent into the Palace againe and called IESVS and said to him Art thou the king of the Ievves ✠verse 34 IESVS ansvvered Saiest thou this of thy self or haue others told it thee of me ✠verse 35 Pilate answered Vvhy am I a Iewe Thy nation and the cheefe priests haue deliuered thee vp to me vvhat hast thou done ✠verse 36 IESVS ansvvered My kingdom is not of this vvorld if my kingdoÌ„ vvere of this vvorld my ministers verily vvould striue that I should not be deliuered to the Ievves but novv my kingdom is not from heÌ„ce ✠verse 37 Pilate therfore said to him Art thou a king then IESVS ansvvered Thou saiest that I am a king For this vvas I borne and for this came I into the vvorld that I should giue testimonie to the truth Euery one that is of the truth heareth my voice ✠verse 38 Pilate saith to him Vvhat is truth And vvhen he had said this he vvent forth againe to the Ievves and saith to them I finde no cause in him ✠verse 39 * But you haue a custome that I should release one to you in the Pasche vvil you therfore that I relâ—ase vnto you the king of the Ievves ✠verse 40 They al therfore cried againe saying Not him but Barabbas And Barabbas vvas a theefe CHAP. XIX The Ievves are not satisfied vvith his scourging and irrision â— Pilate hearing them say that he made him self the Sonne of God is more afraid 〈◊〉 Yet they vrging him vvith his loialty tovvard Caesar and professing that them selues vvil no king but Caesar he yeldeth vnto them 17 And so Christ carying his ovvne Crosse is crucified betvvene tvvo theeues 19 Pilate vvriting notoriously the onely cause of his death to be for that he is their king or Christ 〈◊〉 His garments be so vsed euen as the Scriptures foretold 25 He hath special care of his mother to the end 28 He signifieth al that vvas vvritten of his Passion to be fulfilled and so yeldeth vp his ghost 31 Then by the levves meanes also other Scriptures about his legges and side are fulfilled 38 And finally he is honorably buried verse 1 THEN therfore Pilate tooke IESVS and scourged him ✠verse 2 And the souldiars platting a crovvne of thornes put it vpon his head and they put about him a purple garment ✠verse 3 And they came to him and said Haile king of the Ievves and they gaue him blovves ✠verse 4 Pilate vvent forth againe and saith to them Behold I bring him forth vnto you that you may knovv that I finde no cause in him ✠verse 5 IESVS therfore vvent forth carying the crovvne of thornes and the purple vestiment And he saith to them Loe the man ✠verse 6 Vvhen the cheefe priests therfore and the ministers had seen him they cried saying Crucifie crucifie him Pilate saith to them Take him you and crucifie him for I finde no cause in him ✠verse 7 The Ievves ansvvered him Vve haue a Law and according to the Law he ought to die because he hath made him self the sonne of God ✠verse 8 VvheÌ„ Pilate therfore had heard this saying he feared more ✠verse 9 And he entred into the Palace againe and he saith to IESVS Vvhence art thou But IESVS gaue him no ansvver ✠verse 10 Pilate therfore saith to him Speakest thou not to me knovvest thou not that I haue povver to crucifie thee and I haue povver to release thee ✠verse 11 IESVS ansvvered Thou shouldest not haue any povver against me vnles it vvere giuen thee from aboue Therfore he that hath betraied me to thee hath the greater sinne ✠verse 12 From thence forth Pilate sought to release him But the Ievves cried saying If thou release this man thou art not Caesars frend euery one that maketh him self a king speaketh against Caesar ✠verse 13 But Pilate vvhen he had heard these vvordes brought forth IESVS and he sate in the iudgemeÌ„t seate in the place that is called Lithóstrotos and in Hebrevv Gábbatha ✠verse 14 And it vvas the Parasceue of Pasche about the sixt houre and he saith to the Ievves Loe your king ✠verse 15 But they cried Avvay avvay vvith him crucifie him Pilate saith to them Shal I crucifie your king The cheefe priests ansvvered Vve haue no king but Caesar ✠verse 16 Then therfore he deliuered him vnto them for to be crucified And they tooke IESVS and led him forth ✠verse 17 * And bearing his ovvne ″ crosse he vvent forth into that vvhich is called the place of Caluarie in Hebrevv Gólgotha ✠verse 18 vvhere they crucified him and vvith him two others on the one side and on the other and in the middes IESVS ✠verse 19 And Pilate vvrote a title also and he put it vpon the crosse And it vvas vvritten IESVS OF NAZARETH THE KING OF THE IEVVES ✠verse 20 This title therfore many of the Ievves did reade because the place vvhere IESVS vvas crucified vvas nigh to the citie and it vvas vvritten in Hebrevv in Greeke and in Latin ✠verse 21 The cheefe priests therfore of the Ievves said to Pilate Vvrite not The king of the Ievves but that he said I am king of the Ievves ✠verse 22 Pilate ansvvered That vvhich I haue vvritten I haue vvritten ✠verse 23 The souldiars therfore vvhen they had crucified him tooke his garments and they made foure partes to euery souldiar a part
vnlavvful must be broken and not the vowes of Chastitie and Religion as our nevv Ministers teach by their vvordes and vvorkes CHAP. XXIIII They prosecute him to Caesarea bringing vvith them an oratour vvho before the President Felix aâ—cuseth him 10 He ansvvereth defending him self from the crimes they charged him vvith but confessing his religion plainly 〈◊〉 The Iudge perceiuing his religion to be irreprehensible yeldeth not to condemne him at their pleasure 24 yea he oftentimes vvith his vvife heareth his preaching 37 but yet doth not his dutie to deliuer him out of prison verse 1 AND after fiue daies the high priest Ananias descended vvith certaine auncients and one Tertullus an oratour vvho vvent to the President against Paul ✠verse 2 And Paul being cited Tertullus began to accuse saying Vvhereas vve liue in much peace by thee many things are corrected by thy prouidence ✠verse 3 vve doe alvvaies and in al places receiue it most excellent Felix vvith al thanks geuing ✠verse 4 But lest I hinder then any longer I desire thee of thy clemencie breifely to heare vs. ✠verse 5 Vve haue found this man pestiferous and raising seditioÌ„s to al the Ievves in the vvhole vvorld and authour of the sedition of the secte of the Nazarenes ✠verse 6 vvho also hath attempted to violat the temple vvhom also being apprehended vve vvould haue iudged according to our lavv ✠verse 7 But Lysias the Tribune comming in vvith great force tooke him avvay out of our handes ✠verse 8 commaunding his accusers to come to thee of vvhom thou maiest thy self iudging vnderstand of al these things vvhereof vve accuse him ✠verse 9 And the Ievves also added saying that these things vvere so ✠verse 10 But Paul ansvvered the President making a signe vnto him for to speake Knovving that of many yeres thoâ— art iudge ouer this nation I vvil vvith good courage ansvver for my self ✠verse 11 For thou maiest vnderstand that it is not aboue tvvelue daies to me since I vvent vp to adore in Hierusalem ✠verse 12 and neither in the temple did they finde me disputing vvith any man or causing concourse of the multitude neither in the synagogs nor in the citie ✠verse 13 neither can they proue vnto thee the things vvhereof they novv accuse me ✠verse 14 But this I confesse to thee that according to the secte vvhich they call heresie I doe so serue the father my God ' beleeuing al things that are vvritten in the Law the Prophets ✠verse 15 hauing hope in God the vvhich these also them selues expect that there shal be a resurrectioÌ„ of iust and vniust ✠verse 16 In this my self also doe studie to haue a coÌ„science vvithout offense tovvard God toward men alvvaies ✠verse 17 And after many yeres * I came to bestovv almes vpon my nation oblations and vovves ✠verse 18 In the vvhich they fouÌ„d me * purified in the teÌ„ple not vvith multitude nor vvith tumult ✠verse 19 But certaine Ievves of Asia vvho ought to be present before thee and to accuse if they had any thing against me ✠verse 20 or let these men theÌ„ selues say if they haue found in me any iniquitie forasmuch as I staÌ„d in the Councel ✠verse 21 but of this one voice only that I cried staÌ„ding among them That * of the resurrection of the dead am I iudged this day of you ✠verse 22 And Felix differed them knovving most certainely of this vvay saying Vvhen Lysias the Tribune is come dovvne I vvil heare you ✠verse 23 And he commaunded the Centurion to keepe him and that he should haue rest neither to prohibit any of his to minister vnto him ✠verse 24 And after some daies Felix comming vvith Drusilla his vvife vvhich vvas a Ievve called Paul and heard of him the faith that is in Christ IESVS ✠verse 25 And he disputing of iustice and chastitiâ— and of the iudgement to come Felix being terrified ansvvered For this time goe thy vvay but in time conuenient I vvil send for thee ✠verse 26 hoping also vvithal that money vvould be giuen him of Paul for the vvhich cause also oftentimes sending for him he spake vvith him ✠verse 27 But vvhen tvvo yeres vvere ended Felix had a successour Portius Festus And Felix being vvilling to shevv the Ievves a pleasure left Paul in prison CHAP. XXV After tvvo yeres emprisonment the Ievves continevv their sute against him soliciting the nevv President Festus â— first at Hierusalem then at Caesarea 9 vvhere through the Ievves partialitie he is faine to appeale vnto the Emperour 13 and is in the meane time brought forth by Festus giuing him good testimonie notvvithstanding the exclamations of the Ievves against him vnto king Agrippa and his Queene Bernice verse 1 FESTVS therfore vvhen he vvas come into the prouince after three daies vvent vp to Hierusalem from Caesaréa ✠verse 2 And the cheefe priests principal men of the Ievves vvent vnto him against Paul and they desired him ✠verse 3 requesting fauour against him that he vvould commaund him to be brought to Hierusalem laying vvaite for to kil him in the vvay ✠verse 4 But Festus ansvvered that Paul is in Caesaréa and that he vvould very shortly goe thither ✠verse 5 They therfore saith he that are of abilitie among you going dovvne vvith me if there be any crime in the man let them accuse him ✠verse 6 And hauing taried among them not aboue eight or ten daies he vvent dovvne to Caesaréa and the next day he sate in the iudgement seate and he commaunded Paul to be brought ✠verse 7 Vvho being brought there stoode about him the Ievves that vvere come dovvne from Hierusalem obiecting many and greuous causes vvhich they could not proue ✠verse 8 Paul making ansvver That neither against the lavv of the Ievves nor against the temple nor against Caesar haue I any thing offended ✠verse 9 But Festus vvilling to shevv the Ievves a pleasure ansvvering Paul said Vvilt thou goe vp to Hierusalem and there be iudged of these things before me ✠verse 10 And Paul said At Caesars iudgemeÌ„t seate doe I stand vvhere I ought to be iudged the Ievves I haue not hurt as thou very vvel knovvest ✠verse 11 For if I haue hurt them or done any thing vvorthie of death I refuse not to die but if none of those things be vvhereof these accuse me no man can giue me to them I appeale to Caesar ✠verse 12 Then Festus hauing conferred vvith the Councel ansvvered Hast thou appealed to Caesar to Caesar shalt thou goe ✠verse 13 And vvhen certaine daies vvere passed king Agrippa BernÃce came dovvne to Caesaréa to salute Festus ✠verse 14 And as they taried there a good many daies Festus signified to the king of Paul saying A certaine person vvas left prisoner by Felix ✠verse 15 concerning vvhom vvhen I vvas
✠verse 5 So Christ also ″ did not glorifie him self that he might be made a high priest but he that spake to him My Sonne art thou I this day haue begotteÌ„ thee ✠verse 6 As also in an other place he saith Thou art ″ a priest for euer according to the order of Melchisedec ⊢ ✠verse 7 Vvho in the daies of his flesh ″ vvith a strong crie and teares offering praiers and supplications to him that could faâ—e him from death vvas heard ″ for his reuerence ⊢ ✠verse 8 And truely vvhereas he was the Sonne he learned by those things vvhich he suffered obedience ✠verse 9 and being consummate ″ vvas made to al that obey him cause of eternal saluation ✠verse 10 called of God a high priest according to the order of Melchisedec ✠verse 11 Of vvhome vve haue great speache and ″ inexplicable to vtter because you are become vveake to heare ✠verse 12 For vvhereas you ought to be maisters for your time you neede to be taught againe your selues vvhat be the elements of the beginning of the vvordes of God and you are become such as haue neede of milke not of strong meate ✠verse 13 For euery one that is partaker of milke is vnskilful of the vvord of iustice for he is a childe ✠verse 14 But strong meate is for the perfect them that by custome haue their senses exercised to the discerning of good euil ANNOTATIONS CHAP. V. 1. Euery high Priest By the description of a Priest or high Priest for to this purpose al is one matter he proueth Christ to be one in most excellent sort First then a Priest must not be an Angel or of any other nature but mans Secondly euery man is not a Priest but such an one as is specially chosen out of the rest and preferred before other of the community seuered assumpted and exalted into a higher state and dignitie then the vulgar Thirdly the cause and purpose vvhy he is so sequestred and piked out from the residue is to take charge of Diuine things to deale as a mediator betvvixt God and the people to be the Deputie of men in such things as they haue to craue or to receiue of God and to present or giue to him againe Fourthly the most proper and principal part of a Priests office is to offer oblations giftes and sacrifices to God for the sinnes of the people vvithout vvhich kind of most soueraine dueties no person people or Commonvvealth can appertaine to God and vvhich can be done by none of vvhat other dignitie or calling soeuer he be in the vvorld that is not a Priest diuers Princes as vve read in the Scriptures punished by God and king Saul deposed from his kingdom specially for attempting the same And generally vve may learne here that in ijs qua sunt ad Deum in an matters touching God his seruice and religion the Priest hath onely charge and authority as the Prince temporal is the peoples gouernour guider and so retaine in the things touching their vvorldly affaires Vvhich must for al that by him be directed and manneged no othervvise but as is agreable to the due vvorship and seruice of God against vvhich if the terrene Povvers commit any thing the Priests ought to admonish them from God Vve learne also hereby that euery one is not a Priest and that the people must alvvaies haue certaine persons chosen out from among them to deale in their sutes and causes vvith God to pray to minister Sacraments and to sacrifice for them And vvhereas the Protestants vvil haue no Priest Priesthod nor sacrifice but Christ and his death pretending these vvordes of the Apostle to be verified onely in the Priesthod and Seruice of the old lavv and Christes person alone and after him of no moe therein they shevv them selues to be ignorant of the Scriptures and of the state of the nevv Testament and induce a plaine Atheisme and Godlesnesse into the vvorld for so long as man hath to doe vvith God there must needes be some deputed and chosen out from among the rest to deale according to this declaration of the Apostle in things pertaining to God and those must be Priests for els if men neede to deale no more but immediatly vvith Christ vvhat doe they vvith their Ministers Vvhy let they not euery man pray and minister for him self and to him self Vvhat doe they vvith Sacraments seing Christes death is as vvel sufficient vvithout them as vvithout sacrifice Vvhy standeth not his death as vvel vvith Sacrifice as vvith Sacraments as vvel vvith Priesthod as vvith other Ecclesiastical functioÌ„ There is no other cause in the vvorld but that Sacrifice being the most principal act of religion that man ovveth to God both by his Lavv and by the lavv of nature the Diuel by these his ministers vnder pretence of deferring or artributing the more to Christes death vvould abolish it This definition of a Priest and his function vvith al the properties thereto belonging holdeth not onely in the lavv of Moyses and order of Aarons Priesthod but it vvas true before in the lavv of nature in the Patriarches in Melchisedec and novv in Christ and all his Apostles and Priests of the nevv Testament sauing that it is a peculiar excellencie in Christ that he onely offered for other mens sinnes and not at all for his ovvne as all other doe 4. Taketh to him self A special prouiso for all Priests preachers and such as haue to deale for the people in things pertaining to God that they take not that honour or office at their ovvne hands but by lavvful calling and consecration euen as Aaron did By vvhich clause if you examine Luther Caluin Beza and the like or if al such as novv a daies intrude them selues into sacred functions looke into their consciences great and foul matter of damnation vvil appeare 5. Did not glorifie him self The dignity of Priesthod must needes be passing high and soueraine vvhen it vvas a promotion and pereferment in the sonne of God him self according to his manhod and vvhen he vvould not vsurpe nor take vpon him the same vvithout his fathers expresse commission and calling therevnto An eternal example of humility and an argument of condemnation to al mortal men that arrogate vniustly any function or povver spiritual that is not giuen them from aboue and by lavvful calling and commission of their superiors 6. A Priest for euer In the 109 Psalme from vvhence this testimonie is taken both Christes kingdom and Priesthod are set fourth but the Apostle vrgeth specially his Priesthod as the more excellent and preeminent state in him our Redemption being vrought atchieued by sacrifice vvhich vvas an act of his Priesthod and not of his kingly povver though he vvas properly a king also as Melchisedec vvas both Priest and king being a resemblance of Christ in both but much more in his
to the order of Aaron but according to the order of Melchisedec See ep 120. c. 19. ep 57. ad q. 1. in fine Thus you see vvhen the holy fathers handle the Scriptures they finde Masse and Sacrifice in many places vvhere the ignorant heretikes or the simple might thinke they speake onely of a common thankes giuing 16. God is promerited This latin vvord promeretur cannot be expressed effectually in any one English vvord It signifieth Gods fauour to be procured by the foresaid vvorkes of almes and charitie as by the deserts and merites of the doers Which doctrine and vvord of merites the Aduersaries like so il that they flee both here and els vvhere from the vvord translating here for promeretur Deus God is pleased more neere to the Greeke as they pretend Which in deede maketh no more for them then the latin vvhich is agreable to most auncient copies as vve see by Primasius S. Augustines scholer For if God be pleased vvith good vvorkes and shew fauour for them then are they meritorious and then only faith is not the cause of Gods fauour to men 17. Obey your Prelates There is nothing more inculcated in the holy Scriptures then obedience of the lay people to the Priests and Prelates of Gods Church in matters of soule conscience and religion Vvhereof the Apostle giueth this reason because they haue the charge of mens soules and must ansvver for them vvhich is an infinite preeminence and superiority ioyned vvith burden and requireth maruelous submission and most obedient subiection of al that be vnder them and their gouernement From this obedience there is no exception nor exemption of kings nor Princes be they neuer so great If they haue soules and be Christian men they must be subiect to some Bishop Priest or other Prelate And vvhatsoeuer he be though Emperour of all the vvorld if he take vpon him to prescribe and giue lawes of religion to the Bishops and Priests vvhom he ought to obey and be subiect vnto in religion he shal he damned vndoubtedly except he repent because he doth against the expresse vvord of God and law of nature And by this you may see the difference of an heretical and a disordered time from other Catholike Christian daies For heresie and the like damnable reuoltes from the Church of God is no more but a rebellion and disobedience to the Priests of Gods Church vvhen men refuse to be vnder their discipline to heare their doctrine and interpretation of Scriptures to obey their lawes and counsels This disobedience and rebellion from the Spiritual Gouernour vnder pretence of obedience to the Temporal is the bane of our daies and specially of our Countrie vvhere these new Sectes are properly mainteined by this false principle That the Prince in matters of soule and religion may commaund the Prelate vvhich is directly and euidently against this Scripture and all other that commaund the sheepe of Christes fold to obey their spiritual Officers THE ARGVMENT OF THE EPISTLE OF S. IAMES THIS Epistle as the rest folovving is directed specially as S. Augustine saith against the errour of only faith vvhich some held at that time also by misconstruing S. Paules vvordes Yea not only that but many other errours vvhich then also vvere annexed vnto it as they are novv doth this Apostle here touche expresly He saith therfore that not only faith but also good vvorkes are necessarie that not only faith but also good vvorkes do iustifie that they are actes of Religion or seruice and vvorship of God that to keepe al the commaundements of God and so to abstaine from al mortal sinne is not impossible but necessarie that God is not author of sinne no not so much as of tentation to sinne that vve must stay our selues from sinning vvith feare of our death of the Iudgement of hel and stirre our selues to doing of good vvith our revvard that vve shall haue for it in heauen These pointes of the Catholike faith he commendeth earnestly vnto vs inueighing vehemently against them that teach the coÌ„trarie errors Hovvbeit he doth vvithal admonish not to neglect such but to seeke their conuersion shevving them hovv meritorious a thing that is Thus then he exhorteth generally to all good vvorkes dehorteth from al sinne but yet also namely to certaine from certaine as from acception of persons from detraction and rash iudging from concupisceÌ„ce and loue of this vvorld from svvearing and to praier to almes to humilitie confession and penance but most copiously to patience in persecution Novv vvho this Iames vvas It is not be vvhose feast the Church keepeth the 25 of Iulie vvhich vvas S. Iohns brother and vvhose martyrdom vve haue Act. 12. but he vvhom the Church vvorshippeth the first of Maie vvho is called Frater Domini our lordes brother and brother to Iude and vvhich vvas the first Bishop of Hierusalem of vvhom vve reade Act. 15 21. and also Gal. 2. of vvhose vvonderful austeritie and puritie of life the Ecclesiasticall stories do report Euseb li. 2. c. â—2 Hiero. in Catalogo Therfore as the old High-priest had povver and charge ouer the Ievves not only in Hierusalem and Iurie but also dispersed in other Countries as vve vnderstand Act. 9. v. 1 2. so S. Iames likevvise being Bishop of Hierusalem and hauing care not only of those Ievves vvith vvhom he vvas resident there in Iurie but of al the rest also vvriteth this Epistle To the tvvelue tribes that are in dispersion and in them to al Christians vniuersally dispersed through the vvorld THE CATHOLIKE EPISTLE OF IAMES THE APOSTLE Catholike Epistle The vvord Catholike though in the title of this Epistle the rest folovving called The Catholike Epistles it be not vvholy in the same sense as it is in the Creede yet the Protestants so feare and abhorre the vvord altogether that in some of their Bibles they leaue it cleane out although it be in the Greeke and in some they had rather translate ridiculously thus The general Epistle c. vvhereas these are famously knovven and * specified in antiquitie by the name of Catholike Epistles for that they are vvritten to the vvhole Church not to any peculiar people or person as S. Paules are CHAP. I. Vve haue to reioyce in persecution but if vve be patient and vvithal absteine from al mortal sinne 9 considering hovv vve shal be exalted and crovvned for it vvhen the persecutor vvho enricheth him self vvith our spoiles shal fade avvay 13 But if any be tempted to fall or to any other euil let him not say God it the author of it vvho is the author of al good onely 19 Such points of the Caâ—â—-faith vve must be content to learne vvithout contradiction and anger and to doe accordingly 26 Because othervvise vve may talke of Religion but in deede it is no Religion verse 1 IAMES the seruant of God and of our Lord IESVS Christ to the tvvelue tribes
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
vpon Seuens seuen Churches seuen Angels seuen starres seuen spirites seuen candlestickes seuen lampes seuen trumpets seuen vialâ— seuen horneâ— of the Lambe seuen hilles seuen thunders seuen heades of the Dragon signifying the Diâ—el seuen of the beast that is Antichrist seuen of the beast that the harlot rid vpon finally the number also of the visions is specially marked to be seuen in this booke and euery time that this number is vsed in this prophecie it hath a mysterie a more large meaning then the nature of that number is precisely and vulgarly taken for As vvhen he vvriteth to seuen Churches it is to be vnderstood of al the Churches in the vvorld as the seuen Angels for al the Angels or gouernours of the vvhole Catholike Church and so forth in the rest because the number of Seuen hath the perfection of vniuersalitie in it as S. Augustine saith li. 5 quâ—st in Deuter. q. 42. 4. From the 7 spirites The Holy Ghost may be here meant and so called for his seuen fold giftes and graces as some expositours thinke but it seemeth more probable that he speaketh of the holy Augels by comparing this to the like in the 5 Chapter folovving vvhere he seemeth to call these the seuen spirites sent into al the vvorld as S. Paul to the Hebrues c. 1. 14 speaketh of Angels and so the Protestants take it in their coÌ„mentaries vvhich vve note because therevpon they must needes confesse that the Apostle here giueth or vvisheth grace and peace not from God onely but also from his Angels though that benediction commeth one vvay of God and an other vvay of his Angels or Sainctes being but his creatures And so they may learne that the faithful often loyning in one speache God and our Lady our Lord and any of his Saincts to helpe vs or blesse vs is not superstitious but an Apostolical speache and so the Patriarch said Gen. 48. v. 16. The Angel that deliuereth me from al euils blesse these children See the Annot. Act. 25 28. 6. A kingdom and Priests As al that truely serue God and haue the dominion and superioritie ouer their concupiscences and vvhatsoeuer vvould induce them to sinne be kings so al that employ their vvorkes and them selues to serue God offer al their actions as an acceptable sacrifice to him be priests Neuerthelesse as if any man vvould therevpon affirme that there ought to be no other earthly povvers or kings to gouerne in vvorldly affaires ouer Christians be vvere a seditious Heretike euen so are they that vpon this or the like places vvhere al Christians be called priests in a spiritual sort vvould therfore inferre that euery one is in proper signification a Priest or that al be Priests alike or that there ought to be none but such spiritual priests for it is the seditious voice of Corè saying to Moyses and Aaron Let it suffiâ—â— you that al the multitude is of holy ones and the Lord is in theâ—â— Vvhy are you extolled ouer the people of the Lord Num. 16. 10. On the Dominical day Many notable pointes may be marked here first that euen in the Apostles time there vvere daies deputed to the seruice of God and so made holy and different though not by nature yet by vse and benediction from other profane or as vve call them vvorke-daies Secondly that the Apostles and faithful abrogated the Sabboth vvhich vvas the seuenth day and made holy day for it the next day folovving being the eight day in count from the creation and that vvithout al Scriptures or coÌ„maundement of Christ that vve reade of yea vvhich is more not onely othervvise then vvas by the Lavv obserued but plainely othervvise then vvas prescribed by God him self in the second commaundement yea and othervvise then he ordained in the first creatioÌ„ vvhen he sanctified precisely the Sabboth day not the day folovving Such great povver did Christ leaue to his Church and for such causes gaue he the holy Ghost to be resident in it to guide it into al truthes euen such as in the Scriptures are not expressed And if the Church had authoritie inspiration from God to make Sunday being a vvorke-day before an euerlasting holy day and the Saturday that before vvas holy day novv a common vvorkeday vvhy may not the same Church prescribe appoint the other holy feasts of Easter Vvhitsuntide Christmas and the rest for the same vvarrant she hath for the one that she hath for the other Thirdly it is to be noted that the cause of this change vvas for that novv vve Christians esteeming more our redemption then our first creation haue the holy day vvhich vvas before for the remembrance of Gods accomplishment of the creation of things novv for the memorie of the accomplishment of our redemption Vvhich therfore is kept vpon that day on vvhich our Lord rose from life to death vvhich vvas the day after the Sabboth being called by the Ievves vna or prima Sabbathi the first of or after the Sabboth Mat 28. Act. 10. 1 Cor. 16. Fourthly it is to be marked that this holy day by the Apostles tradition also vvas named Dominiâ—â—â— dieâ— our Lordes day or the Dominike vvhich is also an old Ecclesiastical vvord in our language for the name Sunday is a heathenish calling as al other of the vveeke daies be in our laÌ„guage some imposed after the names of planets as in the Romans time some by the name of certaine Idols that the Saxons did vvorship to vvhich they dedicated their daies before they vvere Christians Vvhich names the Church vseth not but hath appointed to call the first day the Dominike after the Apostle here the other by the name of Feries vntil the last of the vveeke vvhich she calleth by the old name Sabboth because that vvas of God and not by imposition of the heathen See the marginal Annotation Luc. 24 1. Lastly obserue that God reuealeth such great things to Prophets rather vpon holy daies and in times of contemplation sacrifice and praier then on other profaue daies and therfore as S. Peter Act. 10 had a reuelation at the six houre of praier and Zacharie Luc. 1 at the houre of incense and Cornelius Act. 10 vvhen he vvas at his praiers the ninthe houre so here S. Iohn noteth that he had al these maruelous visions vpon a Sunday 13. Vested in a Priestly garment He appeared in a long garment or vestment proper vnto Priests for so the vvord poderes doth signifie as Sap. 18 24 and that vvas most agreable for him that represented the person of Christ the high Priest and appeared to Iohn being a most holy Priest and vvho is specially noted in the Ecclesiastical historie for his Priestly garment called péâ—alon or lamina Euseb li. 3 hist Eccl. c. 25. li. 5 c. 23. 20. The seuen starres The Bishops are the starres of the Church as the Churches them selues are the golden
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
the same 158 marg They and not lay men are the dispensers of Christs mysteries 40. nu 19. 42 marg pag. 109. nu 6. pag. 321. nu 40. pag. 463. nu 34. pag. 4â—0 He that despiseth them despiseth Christ 167 ma. The honour of Priesthod 67. 89 marg 360. 578 m. Preeminence before other 571. nu 4 pag. 616. 566. nu 20. pag. 484 marg Hospitalitie and almes tovvard them 163. marg 533 marg See Almes Hospitalitie The Protestants make it an odious and reprochful name 67. nu 13. pag. 130. They auoid the word in their English translations of the nevv Testament 333. Their perpetual continencie requisite 138. 570. nu 2. pag. 579. 580. 589. nu 4. 596. 437 marg 569 marg Mariage of Priests vnlavvful 21. 570. at large 575. contrarie to the auncient Canons 571. to the Councel of Nice 570. None euer lawfully maried after holy orders 21. 570. Paphnutius and the Nicene Councel concerning this matter 21. 570. Maried men being made Priests must no more companie vvith their vviues and that according to the example of the Apostles 21. 290 marg 444. nu 5. according to the custom of the primitiue Church 570. 571. The Church may annexe perpetual chastitie to holy orders 580. nu 4. in the marg The forbidding of such persons to marie is no condemnation of Mariage 575. Iouinians old heresie could neuer induce any one Priest to marie 582. Vigilantius and his follovvers much like to the Protestants in this point 570. See Vovv Priests crovvnes 665. Priests garments 701. Priests some properly so called some vnproperly 740. Al Christians are no more Priests then they are also kings that is vnproperly 657 marg 700. 709. Their spiritual hostes 658. CHRISTS Priesthod and the excellencie thereof 609. 610. 615. 616. 617. 618. 131. A Priest as he is man not as he is God 610. The Caluinists either Arrians or ignorant in auouching the contrarie ibid. His Priesthod eternal and hovv 131. 617. 618. 619. nu 3. in marg He concurreth stil in al priestly actions and is the principal vvorker 619 marg He is not the only Priest of the nevv Testament 609. 618. Many Priests of the nevv TestameÌ„t properly and peculiarly so called and their Priesthod external not only spiritual 609. 616. 617. 618. 619. Princes hovv and wherein to be obeied 64. 121. 197 marg 415. 416. 658. 659. They may not vsurpe Ecclesiastical functions 64. 403. 609. nu 1. pag. 639. They haue no more right of supremacie in spiritual causes then Heathen Princes 659. Christ and his Apostles charged vvith disobedience to Princes 658 nu 13. Peter Iohn disobeied the Magistrats coÌ„maunding them not to preach in the name of IESVS 299 marg So must Catholike preachers ib. In things lavvful not to obey them is a mortal sinne 415. Heretical tumultes disobedience against their Princes 28. 488. Heresies agaiÌ„st rule superioritie 416. 659. nu 16. and 18. The obedience of Catholikes in al teÌ„poral causes 416. The deadly sinnes of Princes superiors exempt not the subiectes from their obedieÌ„ce as the Vviâ—â—fistes teach 659. Princes theÌ„ selues must obey be subiect in matters of saith religioÌ„ 639. Al are vnder Peter his successors 279. 280. 364 m. Their election creatioÌ„ far inferiour to Gods institution of the spiritual Magistrate 658. The temporal Magistrate is called an humane creature and why 658. nu 13. Praying for kings and Princes namely in the Masse 566. marg 567. Procession on Palme-Sunday 61. Prosperitie no signe of the true religion 13. marg Protestants See Heretikes Purgatorie 12. marg pag. 34. 94. nu 29. pag. 121. nu 24. pag. 187. 430. 431. 645. nu 13. pag. 661. None not perfectly cleansed can enter into heauen 743. marg Purgatorie fire passeth al the paines of this life 431. The same is released by the praiers of the liuing 317. A third place 162. 708 marg The Scripture abused against Purgatorie ansvvered 726. See Praier Sacrifice for the dead R REconciliation to the Cathol Church 14. nu 24. p. 471. nu 5. 〈◊〉 â—chisme Religion Men of no religion â—uters Atheistes 33. Most happie that suffer any losse for religion 114. m. 116. They that forsake their religioÌ„ to saue their landes are like Esau 635. marg See Persecution Religious life 561. Their profession is according to Christs counsel and the Apostles example 55. 151. 191 marg 296. nu 44. to the Saincts of the primitiue Church 410 marg 296. VigilaÌ„tius heresie against such as forsooke al for Christ 420 marg Diuers Religions of Dominicans Franciscans c. are not diuers Sectes 323. Their diuers rules and imitation of diuers holy men is the imitation of Christ him self 531 marg 547. Their liuing in common Apostolical 296. Their rising in the night to pray 79. nu 41. Their blessing 55. The contemplatiue life preferred before the actiue by our Sauiour him self in the persons of Marie and Martha 169. Both alvvaies in the Chruch ibid. See Monkes and Monastical life Eremities Relikes The touching of Relikes their vertue miracles 23 m. 24. 100. 133. 309. 312. 326. 350. 372. 577. 622. The touching of Christs person or whatsoeuer belonged to him 93 m. The hemme of Christs garment 23 m. 24. 40 marg 100. His sepulchre 85. 622. Mount Thabor and al the holy land 49. 577 his holy Crosse See Crosse S. Peters shadow 261. nu 12 302. 304. his chaines 326. S. Paules napkins or the napkins that had touched his body 350. His chaines 61. nu 12. 372. His blessing and vertue in the ile Malta 372. His prison and other memories there 370 marg The Relikes of S. Iohn Baptist Elias Abdias 40. S. Steuens Relikes 309. 312. S. Augustine of Relikes 309. 312. S. Chrysostom 261. 350. S. Hierom. 85. 133. 622. S. Gregorie 372. nu 20. The greater vertue of Relikes the more is the honour of Christ 261. 350. 246 marg Saincts Relikes of greater force after their death 350. Eliseus body 4. Reg. 13. Miraculous reseruatioÌ„ of Relikes from putiefaction 622. Relikes reserued in the old Testament 622. VigilaÌ„tius heresie against Relikes condemned of old and refuted by S. Hierom. 133. 350. nu 12. The deuotion of the old Christians tovvard Relikes 40. 372. 622. 274 marg The deuotion tovvard Christs body vvhen it vvas dead 131. 132. The Pagans abused holy Relikes as the Protestants do novv 40. Translation of Relikes 133. 631 marg 307. Reprobation at large 405. 406. Sinne is alvvaies the cause thereof ib. 127 mar It taketh not away free vvil 406. 707. Hovv God raised Pharao 406. 407. Hovv he is said to indurat ib. to giue vp into a reprobat sense 383 marg 385. nu 26. pag. 308 marg See God Free vvil Predestination Restitution of goods il gotten 195. Revvard DiffereÌ„ces of rewards in heaueÌ„ 37. 193 marg See heauen Respect of revvard 16. nu 4. pag. 55. nu 27 pag. 631 marg 181 marg 706 marg Revvard what it signifieth 430.
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 〈◊〉 〈◊〉
and in others that are partakers of the merite as of a sacrifice vvhich name it hath by a Metaphore Col. 4 14 ` â—vvil deliuer 2 Timo. 1 16. c This Linus vvas coadiutor with vnder â— Peter so counted secoÌ„d in the number of Popes The Apostle prophecied of our nevv delicate preachers Esa 30. v. 10. Vvorkes meritorious How heauen is due both of iustice and mercie It is not of vs but of Gods grace that vvorkes be meritorious Mat. 20. To such good vvorkes heaueÌ„ is due to say the contrarie is to derogate from Gods grace In Ps 100 2 Corinth 8. 2. Tim. 1 9. 1. Tim. 3 2. Epimenides ⸬ He speaketh not of the Churches abstaining from meates some times vvhich is not for any vncleannes in the creatures but for chastening their bodies but he meaneth the Ievvish superstition vvho novv being Christians vvould not cease to put difference of cleane and vncleane according to their old lavv See S. Augustine Cont. Faust li. 31. c. 4. Rom. 14 20. Priests must be consecrated by Bishops only The popular election of the Cleargie taken avvay The preemineÌ„ce of a Bishop aboue a Priest To put no differeÌ„ce betvvene them is Aërius heresie Heret translation Bigami excluded from holy Orders and the causes thereof The notable men of both TestameÌ„ts that liued coÌ„tineÌ„tly from vviues Only the Protestants complaine that they haue not the gift of chastitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudicos Eph. 6 5. Col. 3 22. 1. Pet. 2 18. The Epistle at the first Masse on Christmas day and vpon the Circumcision of our Lord. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Bishops must be stout and coÌ„maund in Gods cause and the people must in no vvise disobey or contemne them b The Epistle at the 2 Masse on Christmas day and in the Votiue Masse of our B. Lady betvvene Christmas and Candlemas c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1 9. ⸬ As before in the Sacrament of holy Orders 1. Tim. 4. and 2 Tim. 1 so here it is plaine that Baptisme giueth grace that by it as by an instrumental cause we be saued 1 Tim. 4. 2. Tim. 2 23. ⸬ These admonitions or correptions must be giuen to such as erre by our Spiritual Gouernours and Pastors to vvhom if they yeld not Christian men must auoid them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesse Vvho is proprely an Heretike vvho is not Description or markes hovv to knovv an Heretike vit Aug. c. 1â— The former markes agree to the Protestants Their bookes seruice preaching must be auoided Ep. 52. nu 7. The Church seeketh the amendement of the most obstinate Heretikes Heretikes cut them selues froÌ„ the Church ⸬ Faith and charitie commeÌ„ded alwais together both necessarie to make a complete ChristiaÌ„ man and to iustification saluation ⸬ The dueties of charitie and mercie done to Christes prisoners are exceding acceptable to God and al good men Col. 4 9. ⸬ Al Spiritual men ought to be exceding propense and ready to procure mens pardon and recoÌ„ciliation to al penitents ⸬ The great debt duetie that vve owe to such as be our spiritual parents in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and beleefe in Saincts 2. Tim. 1. 1. Tim. 2. 1. Pet. 1. * Yet vvas Christ head of the Gentils also So likevvise his vicar S. Peter notwithstaÌ„diÌ„g his more peculiar Apostleship ouer the Iewes Rom. 5. Heb. 1â— Heretical corruption * In the English Bible of the yerâ— 2579. The Epistle to the Hebrues is S. Paules The Epistle at the third masse on Christmas day Sap. 7 26. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The excellencie of Christ aboue Angels Ps 2 7. 2. reg 7 14. Ps 96 8. Ps 103 4. Ps 44 7. Ps 101 26. Ps 109 1 1. Cor. 15 25. ⸬ The holy Angels saith S. Augustine to the societie of vvhom vve aspire in this our peregrination as they haue eternitie to continue so also facilitie to knovv and felicitie to rest for they do helpe vs vvithout al difficultie because vvith their spiritual motions pure and free they labour or trauel not De Ciuis li. 11. c. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The B. Sacrament a figure and yet the true body The adoratioÌ„ of Christ in the B. Sacrament c As that vvhich runneth out of a broken vessel or that ruÌ„neth by is lost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 16 20. Ps 8 5. 1 Cor. 15 Eph. 1. Pâ—ilip 2 8. ⸬ This proueth against the Caluinists that Christ by his PassioÌ„ merited his owne glorification which they would not for shame deny of Christ but that they are at a point to deny al meritorious workes yea eueÌ„ in Christ also and therfore they translate also this senteÌ„ce heretically by transposing the wordes In the Bible printed the yere 1579. Ps 21 23 Ps 17 3. Es 8 18. Ose 13 14. 1 Cor. 15 54. c The dignitie of man in that Christ tooke our nature vnto his person in Deitie and not the nature of Angels The excellencie of Christ aboue Moyses Nu. 12 7 Ps 94 8 ⸬ Faith is the ground worke of our creatioÌ„ in Christ which if we hold not fast al the building is lost Nu. 14 37. 21 23. Ps 94 11 ⸬ If the Apostle had not euideÌ„tly here shewed that the Sabboths rest was a figure of the eternal repose in heauen who durst to haue applied that Scripture of Gods rest the seuenth day to that purpose Or hovv can our Aduersaries now reprehend the like applicatioÌ„ manifoldly vsed in al holy auncient writers to the like end Gen. 2 2. Heb. 3 7. c So Iosue is called in Greeke ⸬ Whatsoeuer God threateneth by his vvord concerning the punishment of sinne and incredulitie shal be executed be the offense neuer so secrete deepe or hidden in our harts because Gods speach passeth easily and searcheth throughly euery part power and facultie of mans soul The Epistle in a Masse for the election of the Pope Scripture abused against inuocation of Saincts The Epistle for a Bishop that is a Confessor and for S. Thomas of Canterburie 2 Par. 26 18. 1 Par. 23 13. Ps 2 7. Ps 109 4. The descriptioÌ„ of a Priest and his office 3 Reg. 13. 2 Par. 26. 1 Reg. 13. The Princes temporal authoritie how far it extendeth There is a peculiar order calling of Priests of the new Testament Priests and sacrifice necessarie in the new Testament nothing derogatorie to Christs priesthod or sacrifice The difference and excellencie of Christs Priesthod Al true priests and preachers must be lawfully called thereto The dignitie function of Priesthod is not to be vsurped Christ both Priest king but his Priesthod more excellent of the two Psal 2. 109. Christ a Priest as he is man not as he is God 〈◊〉 pag. 89. The sacrifice on the Crosse vvas the principal acte of Christs priesthod Luc. 23. 46. Priests praiers more effectual Christs Priestly actions Notorious Heretical
Vvhich Iames vvrote this epistle Iâ— 1. The Church readeth these Catholike or Canonical Epistles in order at Mattins froÌ„ the 4 SuÌ„day after Easter vntil Vvhitsunday The Protestants abhorre the vvord Catholike Euseb li. 2. hist c. 22. The Epistle for a Martyr Ro. 5 3. Mat. 21 22. Mar. 11 24. Ps 102 15. Eccl. 14 18. Es 4 6 1 Pet. 1 24. The Epistle for a Martyr that is a Bishop Iob 5 17. ⸬ The grouÌ„d of teÌ„tation to sinne is our coÌ„cupiscence not God The Epistle on the 4 Sunday after Easter Prou. 17 27. The Epistle on the 5 Sunday after Easter Mat. 7 21. Ro. 2 13. ⸬ Beatitude or saluation consisteth in vvel vvorking Vvhat faith is required in praier God is not author of euil Partial and vvilful translation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ConcupisceÌ„ce of it self no sinne Not euery sinne mortal Vvhat is the lavv of libertie in the Nevv Testament Good vvorkes a part of mans iustice Leu. 19 15. Deu. 1 16. Pro. 24 23. Eccl. 42 1. Leu. 19 18. Mat. 22 39. Rom. 13. Leu. 19 37. Deu. 1 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 3 17 ⸬ He speaketh to al heretikes that say faith onely without vvorkes doth iustifie calling them vaine men and comparing them to Diuels ` dead Gen. 22 10. Gen. 15 6. Ro. 4 3. Gal. 3 Ios 2 1. 18. and 6 22. Scripture abused by the Anabaptistes to make no distinction of persons Vvhat the Apostle meaneth by acception of persons How he that offendeth in one commaundement is guilty of al. Vvorkes of mercie exceding grateful to God The proud impudent dealing of the heretikes against this Epistle because it is so plaine against only saith Only faith an old heresie S. Iames the rest inculcate good vvorkes against the errour of only faith falsely gathered of S. Paules vvordes Ioco citate S. Augustines vvhole disputation in this poiÌ„t very notable directly against only faith * Li. 83 q. q. 76. Heresies against good vvorkes Workes coÌ„curre vvith faith as cause of iustification Workes make vs iust in deede before God The Protestants say by faith only S. Iames cleane contrarie Not by faith only * Gal. â— * See the annot vpon the epistle to the Romans c. 2. v. 13. The manifold meaning of certaine fathers vvhen they say Only faith S. Paul nameth faith S. Iames vvorkes causes of iustification but neither the one faith only nor the other vvorkes only Faith vvithout vvorkes is a true saith but not auailable as the body vvithout the spirit is a true body though it be dead Vvhat faith the Apostle speaketh of that he knevv no special faith Mat. 23 8. Eccl. 14 1. 19 16. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` litle ` can it yeld salt and svveete vvater ⸬ The difference betwixt the humane vvisedom specially of heretikes and the vvisedom of the Catholike Church her children Many maisters are many proud Sect-maisters 1. Io. 2 15. ⸬ The boldnes of Haeretikes adding here the vvord Scripture to the text thus And the Scripture giueth greater grace Prou. 3 35. 1 Pet. 5 5. c Free vvil mans owne endeuour necessarie in comming to God 1 Pet. 5 6. c He forbiddeth detractioÌ„ euil speaking slaundering c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 14 4. ⸬ Al promises and purposes of our worldly affaires are to be made vnder condition of Gods good liking pleasure and it becommeth a Christian man to haue vsually this forme of speache in that case if God vvil if God otherwise dispose not Mans vvorking vvith Gods grace is no derogation therevnto ⸬ A feareful description of the miseries that shal befall in the next life to the vnmerciful couetous men ` condemned c He meaneth either fruite or raine ` is as hand Mt. 5 34 The Epistle in a votiue Masse for the sicke Mr. 6 13 b The Epistle in Maioribus Litanijs on S. Markes day and in the Rogation daies the heretikes translate Acknovvledge your sinnes c. So litle they can abide the very vvord of confession 3 reg 17. Eccl. 48. Lu. 4 25 3. reg 18 41. ⸬ He that hath the zeale of conuerting sinners procureth thereby mercie and remission to him self vvhich is a singular grace The sinnes crying to heauen Vvhat othes are lawful vvhat are not Heretical traÌ„slation against Priesthod Neither their Elders so called nor their Ministers can be those vvhoÌ„ the Apostle here calleth Presbyteros They haue no reason to call their Ministers by that name Their DeacoÌ„s should rather be called Ministers They should keepe the name Priest as vvel as deacon The SacrameÌ„t of EXTREME VNCTION The heretikes obâ—ections against the said Sacrament ansvvered and vvithal it is proued to be a Sacrament Remission of sinnes annexed to creatures Holy vvater Holy oile blessed by the Bishop The peoples deuotion tovvard such hallowed creatures The sacrameÌ„tal vvordes The three effects of this Sacrament Priests and not Elders are the ministers of this sacrament * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hunc locum Confession Truthes vnvvritten and knovven by tradition Conuerting of soules Our saluation attributed to men vvithout derogation to Christ â— 10. v. 2. 1 Pet. 1. 1 Pet. 5. * See the Annotation 1 Pet. 5. v. 13. 2 Pet. 3. 1 Pet. 5. * See the AnnotatioÌ„ vpon S. Iames epistle c. 2. v. 21. The Epistle In Cathedra S. Petri. Roma Ian. 10. 2 Cor. 1 3. Eph. 1 3. The Epistle for many martyrs ⸬ Chastitie not onely of body but also of minde is required S. Bede vpon this place Leu. 11 19. 20 7 Deu. 10. c God vvil iudge men according to euery ones vvorkes and not by faith onely Ro. 2. Gal. 2. 1 Cor. 6 20. 7 23 ⸬ He meaneth the errours of Gentility or if he vvrite to the Iewes dispersed he meaneth the yoke of the Law vvith the fond and heauy additioÌ„s of their later Maisters called Deuterôses The Heretikes to make it sound to the simple against the traditions of the Churche corrupt the text thus Which you haue receiued by 〈◊〉 of 〈◊〉 fathers Ro. 16 25. Col. 1 26. Tit. 1 2. Esa 40 6. The Epistle vpon Saturday in Easter weeke ` a spiritual house Es 28 16. Ps 117. Mt. 21. Act. 4. Es 8. ` vvhereto also they are ordeined Ro. 9 33. Exo. 19. c The Protestants can no more gather of this that al Christians be Priests then that al be kings as is most plaine Apocalyp 1 6. and 5 10. Thou hast made vs a kingdom or kings priests Apoc. 1. Ose 2. Ro. 9. Gal. 5 16. The Epistle vpoÌ„ the 3 Sunday after Easter Mt. 5 16 ⸬ So is the Greeke but the Protest in fauour of temporal lawes made against the Cath. religion translate it very falsely thus to al maner ordinaÌ„ce of man theÌ„ selues boldly reiecting Ecclesiastical decrees as meÌ„s ordinances c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 13 1. c In this speache is often commeÌ„ded the vnitie of al Christians among them selues The
but in spirit I beheld the similitudes of the thinges folovving b The I GENERAL VISION of the 7 according to S. Ambrose ⸬ It seemeth not to be Christ him self but an Angel bearing Christes person vsing diuers speaches proper to Christ c podére Sap. 18 24. Esa 41 4. 44 6. ⸬ S. Irenaeus alluding to this saith The Church euery vvhere preacheth the truth and this is the seuenfold candlesticke bearing the light of Christ c. Li. 5. aduersâ—haer An admonition to the reader concerning the difficultie of this booke Numbers mystical The number of Seuen mystical specially in this booke Grace peace from God the holy Angels God and our Ladie saue vs and the like Hovv al Christians be both kings Priests Difference of holy daies and vvorkedaies Sunday made holiday by the Apostles the Churches authoritie Other feastes ordained by the Church As Saturday was in memorie of the creation so Sunday of Christs resurrection The Church vseth not the Heathenish names of daies but Dies Dominicus feriae Sabbatum God giueth greater grace at holy times of praier fasting Priestly garments The true religioÌ„ manifest as the light on a candlesticke Mat. 5. 15 Angels Protectors Bishops Priests are called Angels Malach. 2 7. ⸬ That vvhich before he vvilled him to vvrite to the church he now vvilleth to be vvritten to the Angels or Bishops of the same onely vvhere vve see it is al one to the Church and to the head or gouernour therof ⸬ By this vve see is plainely refuted that vvhich some Heretikes hold that a man once in grace or charitie can neuer fall from it Apoc. 1 17. ⸬ This Church representeth the state of them that are spoiled of their goodes emprisoned manifoldly afflicted for the catholike faith ⸬ The singular revvard of Martyrdom ⸬ The death of the body is the first death the death of the soule the secoÌ„d vvhich Martyrs are surest to escape of al men ⸬ The special residence of Satan is vvhere the faithful are persecuted for Christes truth vvhere not to deny the Cath. faith for feare is much here commended Nu. 24 14. 25 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calculâ—Ì„ ⸬ None of these are any thing vvorth vvithout the other 3 Reg. 18. 1 Reg. 16. ⸬ Vvho 〈◊〉 nor here that good vvorkes deserue al utioÌ„ as il workes damnation and that it is not faith alone that God revvardeth but that faith vvhich vvorketh by charitie Ps 7 10 Ier. 11 20. ` depthes Ps 2 9. ⸬ This great priuilege of Saâ—cts riseth of the povver and preeminence of Christ vvhich his father gaue him according to his humanitie and therfore to deny it to Saincts is to deny it to Christ him self Christs care of his Church Special vertues required in a Bishop Sinne is the cause that God taketh the Cath. faith from couÌ„tries Zeale against Heretikes Nicolaites the first Heretikes so called as a paterne of Arians Lutherans and the like peculiar callings Balaam ouercomming Gods people by persuasion of lecherie and bellicheere vvas a type of Heretikes li. 4. Antiq c. 6. 2. Pet. 2 15. Iuda v. 11. Zeale against Heretikes 3 Reg. 18. Achab and Iezabel Free vvil God is not author of euil They that communicate vvith Heretikes shal be daÌ„ned vvith them 3 Reg. 19. v. 18. Ro. 11. Saincts also are Patrones not only Angels 1 Thes 5 2. 2 Pet. 3 10. Apo. 16 15. c Such as haue not coÌ„mitted deadly sinne after baptisme ⸬ Note that there is in maÌ„ a vvorthinesse of the ioyes of heauen by holy life this is a coÌ„moÌ„ speache in holy Scripture that man is worthy of God of heaueÌ„ of saluatioÌ„ Esa 22 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastici 24 9. 14. Col. 1 15. Prou. 3 12. Heb. 12 6. ⸬ God first calleth vpoÌ„ man and knocketh at the doore of his hart that is to say offereth his grace and it lieth in man to giue coÌ„sent by free wil holpen also by his grace Doing vvel in respect of revvard Adoration of creatures called Dulia Perseuêrance in good continuing to the end Neuters of indifferents in religion The 2 part first the booke with 7 seales secoÌ„dly 7 Angels with trumpets THE 2 VISION In which is represented vnto vs the glorie and maiestie of God in heauen and the incessant honour praises of al Angels and Saincts assisting him Vvhich is resembled in the daily honour done to him by al orders and sortes of holy men in the Church militant also ⸬ These foure beastes and the like described Ezaech 1 by the iudgement of the holy Doctors signifie the 4 Euangelistes and in them al true preachers the man Mathevv the lioÌ„ Marke the calle Luke the egle Iohn See the causes hereof in the Summe of the 4 Euangelist pag. 1. S. Gregoin 1. Ezech. Es 6 3. The Sanctus thrise repeated THE 3 VISION ⸬ S. Gregorie taketh it to be the booke of holy Scripture li. 4. Dialog c. 42. ⸬ He speaketh not of the damned in Hel of vvhom there could be no question but of the faithful in Abrahams bosome in Purgatorie c So did Iacob Gen. 49. call Christ for his kingly fortitude in subduing the vvorld vnto him Gen. 49 9. b The Epistle vpon al-Hallovves eue ⸬ So Christ is called for that he is the immaculate host or sacrifice for our sinnes ⸬ This maketh against the Caluinistes vvho are not coÌ„tent to say that vve merite not but that Christ merited not for him self Calu. Philip 2. v. 9. 1 Pet. 2. ` kinges The Epistle in a votiue Masse of the holy Angels Dan. 7. 10. ` riches ⸬ Al the said creatures are bound to giue honour not onely to God but to Christ as man and our redeemer so they here doe Apoc. 4 11. The Saincts in heauen offer our praiers to God Spiritual kings and Priests Limbus Patrum and Purgatorie ⸬ This one stole signifieth the glorie or blisse of the soule onely but at the day of iudgement they shal haue it doubled by adding the glorie of their body also c The tribulation that shal fall in the time of Antichrist Osâ—e 10. Lu. 23 50. Consecration of altars vvith Sainctâ— relikes Saincts be present at their tombes and relikes The Caluinistes heresie concerning the Saincts consuted by S. Hierom long agoe Apoc. 14. They vnlearnedly accuse S. Hierom aâ— an Vbiquiste Hovv S. HieroÌ„ saith Christ his Saincts are euery vvhere Iob. 1. That Saincts pray for vs S. Hierom proueth against the Heretike Vigilantius Hovv Martyrs crie for reuenge b The Epistle vpon Al hallovves day ⸬ It is an allusion to the signe of the Crosse vvhich the faithful beare in their foreheads to shevv they be not ashamed of Christ S. August tract 43. in Io. c Of al the tribes put together so many 144000. He signifieth by these thousands and the multitude folowing al the elect but the elect of the Ievves to be in a certaine number the elect of
at Hierusalem the cheefe priests and the auncients of the Ievves came vnto me desyring condemnation against him ✠verse 16 To vvhom I ansvvered That it is not the Romanes custome to yeld vp any man before that he vvhich is accused haue his accusers present and take place to make his ansvver for to cleere him self of the crimes ✠verse 17 Vvhen they therfore vvere assembled hither vvithout any delaie the day folovving sitting in the iudgement seat I commaunded the man to be brought ✠verse 18 Of vvhom vvhen the accusers stoode vp they brought no cause vvhich I thought il of ✠verse 19 but certaine questions of their ovvne superstition they had against him and of one IESVS deceased vvhom Paul affirmed to liue ✠verse 20 Doubting therfore of this kinde of question I said vvhether he vvould goe to Hierusalem there be iudged of these things ✠verse 21 But Paul appealing to be kept vnto the knovvledge of Augustus I commaunded him to be kept til I send him to Caesar ✠verse 22 And Agrippa said to Festus My self also vvould heare the man To morovv said he thou shalt heare him ✠verse 23 And the next day vvhen Agrippa and Bernice vvere come vvith great pompe and had entred into the hall of audience vvith the Tribunes and principal men of the citie at Festus commaundement Paul vvas brought ✠verse 24 And Festus saith King Agrippa and al ye men that are present together vvith vs you see this man concerning vvhom al the multitude of the Ievves called vpon me at Hierusalem requesting and crying out that he ought not to liue any longer ✠verse 25 Yet haue I found nothing that he hath committed vvorthie of death But forasmuch as he himself appealed to Augustus I haue determined to send him ✠verse 26 Of vvhom vvhat to vvrite for certaintie to my lord I haue not For the vvhich cause I haue brought him forth to you and especially to thee king Agrippa that examination being made I may haue vvhat to vvrite ✠verse 27 For it seemeth to me vvithout reason to send a prisoner not to signifie his causes CHAP. XXVI In that honorable Audience being permitted to speake 2 he declareth to the king vvhat he first vvas 1â— and hovv miraculously he vvas conuerted 19 and that he hath preached sinâ—â— as he vvas commaunded from heauen and as the Prophets had foretold of Christ 24 Which strange tale Festus the Heathen President hearing saith that he is mad 25 But he ansvvereth and exhorteth them al to be Christians as he is â—0 They finally pronounce that he might be set at libertie but only for his appeale verse 1 BVT Agrippa said to Paul Thou art permitted to speake for thy self Then Paul stretching forth his hand began to make his ansvver ✠verse 2 Touching al things vvhereof I am accused of the Ievves king Agrippa I account my self happie for that I am to defend my self this day before thee ✠verse 3 especially vvhereas thou knovvest al things that are among the Ievves customes and questions for the vvhich cause I beseeche thee heare me patiently ✠verse 4 And my life truely from my youth vvhich vvas from the beginning in my nation in Hierusalem al the Ievves doe knovv ✠verse 5 knovving me before from the beginning if they vvil giue testimonie that according to the most sure secte of our religion I liued a Pharisee ✠verse 6 And novv for the hope of the promisse that vvas made of God to our fathers doe I stand subiect to iudgement ✠verse 7 the vvhich our tvvelue tribes seruing night and day hope to come vnto Of the vvhich hope o king I am accused of the Ievves ✠verse 8 Vvhat incredible thing is it iudged vvith you if God raise the dead ✠verse 9 And my self truely had thought that I ought to doe against the name of IESVS of Nazareth many contrarie things ✠verse 10 Vvhich also I * did at Hierusalem and many of the saincts did I shut vp in prisons hauing receiued authoritie of the cheefe priests and vvhen they vvere put to death I brought the sentence ✠verse 11 And through out al the synagogs often times punishing them I coÌ„pelled them to blaspheme and yet more mad against them I persecuted them euen vnto foraine cities ✠verse 12 Among vvhich things vvhiles * I vvent to Damascus vvith authoritie and permission of the cheefe priests ✠verse 13 at midday in the vvay I savv o king from heauen a light to haue shined round about me and them that vvere in companie vvith me aboue the brightnes of the sunne ✠verse 14 And vvhen al vve vvere fallen dovvne on the ground I heard a voice speaking to me in the Hebrew tongue Saul Saul vvhy persecurest thou me It is hard for thee to kicke against the pricke ✠verse 15 And I said Vvho art thou Lord And our Lord ansvvered I am IESVS vvhom thou doest persecure ✠verse 16 But rise vp and stand vpon thy feete for to this end haue I appeared to thee that I may ordaine thee a minister and vvitnes of those things vvhich thou hast seen and of those things vvherein I vvil appeare to thee ✠verse 17 deliuering thee out of the peoples natioÌ„s vnto the vvhich novv I send thee ✠verse 18 to opeÌ„ their eies that they may be conuerted from darkenes to light and from the povver of Satan to God that they may receiue remission of sinnes and lot among the saincts by the faith that is in me ✠verse 19 Vvherevpon king Agrippa I vvas not incredulous to the heauenly vision ✠verse 20 but to them first that are at Damascus and at Hierusalem and vnto al the countrie of levvrie and to the Gentiles * did I preach that they should doe penaÌ„ce and turne to God doing vvorkes vvorthie of penance ✠verse 21 For this cause the Ievves vvhen I vvas in the temple * apprehending me atteÌ„pted meaning to kil me ✠verse 22 But aided by the help of God I stand vntil this day testifying to small and to great saying nothing beside those things vvhich the Prophets did speake should come to passe Moyses ✠verse 23 if CHRIST vvere passible if the first of the resurrection from the dead he vvere to shevv light to the people and to the Gentiles ✠verse 24 As he spake these things made his ansvver Festus vvith a loud voice said Thou art mad Paul much learning turneth thee to madnesse ✠verse 25 And Paul said I am not mad most excellent Festus but I speake vvordes of veritie and so brietie ✠verse 26 for the king knovveth of these things to vvhom also I speake constantly for I thinke none of these things to be vnknovven to him For neither vvas any of these things done in a corner ✠verse 27 Beleeuest thou the prophets king Agrippa I knovv that thou beleeuest ✠verse 28 And Agrippa