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
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
Propitiatorie and the Arke of the Testament Manna Aarons rodde and the golden altar Doth not the Sepulcher of our Lord seeme vnto thee more honorable Which as often as we enter into so often doe we see our Sauiour lie in the sindon and staying there a while we see the Angel againe sitte at his feete and at his head the napkin wrapped together The glorie of whose Sepulcher we know was long prophetied before Ioseph hewed it out by Esay saying And his rest shal be honour to witte because the place of our Lordes burial should be honoured of al men And at this present notwithstanding the Turkes dominion yet doe the Religious Christian Catholike men by Gods mighty prouidence keepe the holy Sepulcher which is within a goodly Church and Christians come out of al the world in Pilgrimage to it 19. Going then Commission to baptize and preache to al Nations geuen to the Apostles and grounded vpon Christes soueraine authority to whom was geuen al power in heauen and in earth 20. With you al daies Here Christ doth promise his concurrence with his Apostles and their successors as wel in preaching as ministring the Sacraments and his protection of the Church neuer to cease til the worlds end contrary to our Aduersaries saying that the Church hath failed many hundred yeres til Luther and Caluin ⧠THE ARGVMENT OF S. MARKES GOSPEL S Markes Gospel may be vvel diuided into foure partes The first part of the preparation that was made to the manifestation of Christ chap. 1. in the beginning The Second of his manifesting himselfe by Preaching and Miracles and that in Galilee the residue of the 1. chap. vnto the 10. chap. The third of his comming into Iurie tovvards his Passion chap. 10. The fourth of the Holy weeke of his Passion in Hierusalem chap. 11. to the end of the booke Of S. Marke and his conuersation with the tvvo Apostles S. Paul and S. Barnabee vve haue at large Act. 12 and 15. somevvhat also Col. 4. and 2. Tim. 4. and to Philémon Moreouer of his familiaritie vvith the Prince of the Apostles S. Peter vve haue 1 Pet. 5. For so it pleased our Lord that onely tvvo of the Euangelistes should be of his tvvelue Apostles to vvit S. Matthew and S. Iohn The other tvvo S. Marke and S. Luke he gaue vnto vs of the Disciples of his two most principal and most glorious Apostles S. Peter and S. Paul Whose Gospels therefore were of Antiquitie counted as the Gospels of S. Peter and S. Paul them selues Marke the disciple and interpreter of Peter saith S. Hierom according to that which he heard of Peters mouth wrote at Rome a briefe Gospel at the request of the Brethren about 10 or 12 yeres after our Lordes Ascension Which when Peter had heard he approued it and with his authoritie did publish it to the Church to be read as Clemens Alexandrinus writeth li. 6. hypotypos In the same place S. Hierom addeth hovv he vvent into Aegypt to preach and vvas the first Bishop of the cheefe Citie there named Alexandria and hovv Philo Iudaeus at the same time seeing and admiring the life and conuersation of the Christians there vnder S. Marke vvho vvere Monkes vvrote a booke thereof vvhich is extant to this day And not onely S. Hierom in Marco in Philone but also Eusebius Hist li. 2. ca. 15. 16. 17. Epiphanius Secta 29 Nazaraeorum li. 1. to 2. Cassianus de Instit Caenobiorum li. 2. c. 5. Sozomenus li. 1. c. 12. Nicephorus li. 2 c. 15. and diuerse others do make mention of the said Monkes out of the same Author Finally He died saith S. Hierom the 8 yere of Nero and was buried at Alexandria Anianus succeding in his place But from Alexandria he vvas translated to Venice Anno Dom. 830. It is also to be noted that in respect of S. Peter vvho sent S. Marke his scholer to Alexandria and made him the first Bishop there this See vvas esteemed next in dignitie to the See of Rome and the Bishop thereof vvas accounted the cheefe Metropolitane or Patriarch of the East and that by the first Councel of Nice Whereof see S. Leo ep 53. S. Gregorie li. 5. ep 60. li. 6. ep 37. THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO MARKE CHAP. I. Iohn the Eremite of vvhom the Prophets preaching penance and liuing him self accordingly baptizeth the people to prepare them to Christ 7 telling them that it is not his but Christs Baptisme in vvhich they shal receiue the Holy Ghost 9 IESVS there is manifested from heauen 12 and by and by he also goeth into the vvildernesse 14 Beginning in Galilee 16 after that he hath called foure Disciples 21 he preacheth first in Capharnaum confirming his doctrine vvith beneficial Miracles to the great admiration of al 35 then also but first retiring into the vvildernes in al the rest of Galilee vvith like miracles verse 1 THE beginning of the Gospel of IESVS CHRIST the sonne of God ✠verse 2 As it is vvritten in â— Esay the Prophet ' Behold I send mine Angel before thy face vvho shal prepare thy vvay before thee ✠verse 3 A voice of one crying in the desert Prepare ye the vvay of our Lord make straight his pathes ✠verse 4 * Iohn vvas in the desert baptizing and preaching the baptisme of penance vnto remission of sinnes ✠verse 5 And there vvent forth to him al the countrie of Ievvrie and al they of Hierusalem and vvere baptized of him in the riuer of Iordan â— confessing â— their sinnes ✠verse 6 And Iohn vvas â— clothed vvith camels heare and a girdle of a skinne about his loines and he did eate locustes and vvild honie ✠verse 7 And he preached saying There commeth a stronger then I after me vvhose latchet of his shoes I am not vvorthie stouping dovvne to vnloose ✠verse 8 I haue baptized you â— vvith vvater but he shal baptize you vvith the holy Ghost ✠verse 9 And it came to passe in those daies came IESVS from Nazareth of Galilee and vvas ″ baptized of Iohn in Iordan ✠verse 10 And forth vvith comming vp out of the vvater he savv the heauens opened and â— the Spirit as a doue descending and remaining on him ✠verse 11 And a voice vvas made from heauen Thou art my beloued sonne in thee I am vvel pleased ✠verse 12 And forth vvith * the Spirit droue him out into â— the desert ✠verse 13 And he vvas in the desert fourtie daies and fourtie nightes and vvas tempted of Satan and he vvas vvith beastes and the Angels ministred to him ✠verse 14 And * after that Iohn vvas deliuered vp IESVS came into Galilee preaching the Gospel of the kingdom of God ✠verse 15 and saying That the time is fulfilled and the kingdom of God is at hand be penitent and beleeue the Gospel âœ
dissembleth with silence nor committeth 11. And marrieth an other That which S. Matthew vttered more obscurely and is mistaken of some as though he meant that for fornication a man might put away his wife and marry an other is here by this Euangelist as also by S. Luke put out of doubt generally auouching that whosoeuer putteth away his wife and marrieth an other committeth aduoutrie Aug. li. 1 de adult coniug c 11 sequentibus 18. None is good None is entirely substantially and of him self good but God though by participation of Gods goodnes men are truely also called good 25. A riche man He is here called a rich man that hath his confidence as here is expressed in his treasure and had rather forsake his faith and duty to God then lose them as al they which liue in Schisme or Heresie to saue their goods 30. An hundred times so much Sometime God doth so blesse men also in wordly benefites that haue forsaken al for him as S. Gregorie S. Augustine and S. Paulinus but the principal meaning is * that he wil giue to such men in this life aboundance of grace and spiritual comfort and contentatiō and ioy of cōscience as they feele which haue experience the which spiritual giftes excede the temporal commodities more then an hundred sold in so much that he that hath fully forsaken but smal things for religion would not forsake religion to haue al the world CHAP. XI Being novv come to the place of his Passion he entreth with triumph as their Christ 12 He curseth that fruitlesse leafie tree 15 He sheweth his Zeale for the house of God for which the Rulers seeke his destruction 24 He exhorteth his Disciples to stedfastnes of faith and to forgiue their enemies 27 He auoucheth his power by the witnes of Iohn who was a man sent of God verse 1 AND vvhen they came nigh vnto Hierusalem and Bethania to Mount-oliuet he sendeth tvvo of his Disciples ✠verse 2 and saith to them Goe into the tovvne that is against you and immediatly entring in thither you shal finde a colt tied vpon vvhich no man yet hath sitten loose him and bring him ✠verse 3 And if any man shal say to you Vvhat doe you say that he is needeful for our Lord and incontinent he vvil send him hither ✠verse 4 And going their vvaies they found the colt tied before the gate vvithout in the meeting of tvvo vvaies and they loose him ✠verse 5 And certaine of them that stoode there said to them Vvhat doe you loosing the colt ✠verse 6 Vvho said to them as IESVS had commaunded them and they did let him goe vvith them ✠verse 7 And they brought the colt to IESVS and they lay their garments vpon him and he sate vpon him ✠verse 8 And many spred their garments in the vvay and others did cut boughes from the trees and stravved them in the vvay ✠verse 9 And they that vvent before and they that folovved cried saying Hosanna blessed is be that commeth in the name of our Lord. ✠verse 10 blessed is the kingdom of our father Dauid that commeth Hosanna in the highest ✠verse 11 And he entred Hierusalem into the temple and hauing vevved al things round about vvhen novv the euening houre vvas come he vvent forth into Bethania vvith the Tvvelue ✠verse 12 And the next day vvhen they departed from Bethania he vvas an hungred ✠verse 13 And * vvhen he had seen a farre of a figtree hauing leaues he came if happily he could finde any thing on it And vvhen he vvas come to it he found nothing but leaues for it vvas not the time of figges ✠verse 14 And ansvvering he said to it Novv no man eate fruite of the any more for euer And his Disciples heard it ✠verse 15 And they come to Hierusalem And * vvhen he vvas entred into the temple he began to cast out them that sold and bought in the temple and the tables of the bankers and the chaires of them that sold pigeons he ouerthrevv ✠verse 16 and he suffred not that any man should carie a ″ vessel through the temple ✠verse 17 and he taught saying to them Is it not vvritten That my house shal be called the house of prayer to al nations But you haue made it ″ adenne of theeues ✠verse 18 Vvhich vvhen the cheefe Priestes and the Scribes had heard they sought hovv they might destroy him for they vvere afraid of him because the vvhole multitude vvas in admiration vpon his doctrine ✠verse 19 And vvhen euening vvas come he vvent forth out of the citie ✠verse 20 And * vvhen they passed by in the morning they savv the figtree vvithered from the rootes ✠verse 21 And Peter remēbring said to him Rabbi behold the figtree that thou didst curse is vvithered ✠verse 22 And IESVS ansvvering saith to them Haue faith of God ✠verse 23 Amen I say to you that vvhosoeuer shal say to this mountaine Be taken vp and be cast into the sea and shal not stagger in his hart but beleeue that vvhatsoeuer he saith shal be done it shal be done vnto him ✠verse 24 Therfore I say to you al things vvhatsoeuer you aske praying beleeue that you shal receiue and they shal come vnto you ⊢ ✠verse 25 And vvhen you shal stand to pray forgiue if you haue ought against any man that also your father which is in heauen may forgiue you your sinnes ✠verse 26 If so be that you vvil not forgiue neither vvil your father that is in heauen forgiue you your sinnes ✠verse 27 And they come againe to Hierusalem And * vvhen he vvalked in the temple there come to him the cheefe Priestes and the Scribes and the Auncients ✠verse 28 and they say to him In vvhat povver doest thou these things and vvho hath giuen thee this povver that thou shouldest doe these things ✠verse 29 And IESVS ansvveering said to them I also vvil aske you one vvord and ansvver you me and I vvil tel you in vvhat povver I doe these things ✠verse 30 The baptisme of Iohn vvas it from heauen or from men ansvver me ✠verse 31 But they thought vvith them selues saying If vve say From heauen he vvil say Vvhy then did you not beleeue him ✠verse 32 If vve say From men they feared the people for al accounted Iohn that he vvas in deede a Prophet ✠verse 33 And they ansvvering say to IESVS Vve knovv not And IESVS ansvvring saith to them Neither do I tel you in vvhat povver I doe these things ANNOTATIONS CHAP. XI 16. Vessel through the temple He could not abide to see the Temple of God profaned no nor suffred those things to be done in it which otherwise were not vnlawful but honest if they had been done in
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
vision in the temple And he made signes to them and remained dumme ✠verse 23 And it came to passe after the daies of his office vvere expired ″ he departed into his house ✠verse 24 And after these daies Elizabeth his vvife conceiued and hid her self fiue moneths saying ✠verse 25 For thus hath our Lord done to me in the daies vvherein he had respect to take avvay my reproche among men ✠verse 26 And in the sixt moneth the Angel Gabriel vvas sent of God into a citie of Galilee called Nazareth ✠verse 27 * to a virgin despoused to a man vvhose name vvas Ioseph of the house of Dauid and the virgins name vvas MARIE ✠verse 28 And the Angel being entred in said vnto her ″ HAILE ″ ful of grace our Lord is vvith thee blessed art thou among vvomen ✠verse 29 Vvho hauing heard vvas troubled at his saying and thought vvhat maner of salutation this should be ✠verse 30 And the Angel said to her Feare not MARIE for thou hast found grace vvith God ✠verse 31 * Behold thou shalt conceiue in thy vvombe and shalt beare a sonne and thou shalt call his name IESVS ✠verse 32 he shal be great and shal be called the sonne of the most High and our Lord God shal giue him the seate of Dauid his father ✠verse 33 * and he shal reigne in the house of Iacob for euer and of his kingdom there shal be no end ✠verse 34 And MARIE said to the Angel Hovv shal this be done ″ because I knovv not man ✠verse 35 And the Angel ansvvering said to her The Holy Ghost shal come vpon thee and the povver of the most High shal ouershadovv thee And therfore also that vvhich of thee shal be borne Holy shal be called the sonne of God ✠verse 36 And behold ″ Elisabeth thy cosin she also hath conceiued a sonne in her old age and this moneth is the sixt to her that is called barren ✠verse 37 because there shal not be impossible vvith God any vvord ✠verse 38 And MARIE said BEHOLD the handmaid of our Lord be it done to me according to thy word ⊢ And the Angel departed from her ✠verse 39 And MARIE rising vp in those daies vvent vnto the hil countrie vvith speede into a citie of Iuda ✠verse 40 and she entred into the house of Zacharie and saluted Elisabeth ✠verse 41 And it came to passe as Elisabeth heard the salutation of MARIE the infant did leape in her vvombe and Elisabeth vvas replenished vvith the Holy Ghost ✠verse 42 and she cried out vvith a loude voice and said ″ BLESSED art thou among vvomen and blessed is the fruite of thy vvombe ✠verse 43 And vvhence is this to me that the ″ mother of my Lord doth come to me ✠verse 44 For behold as the voice of thy salutation founded in mine eares the infant in my vvombe did leape for ioy ✠verse 45 And blessed is she that beleeued because those things shal be accomplished that vvere spokē to her by our Lord. ✠verse 46 And MARIE said MY SOVLE doth magnifie our Lord. ✠verse 47 And my spirit hath reioyced in God my Sauiour ⊢ ✠verse 48 Because he hath regarded the humilitie of his handmaid for behold from hence forth al generations ″ shal call me blessed ✠verse 49 Because he that is mightie hath done great things to me and holy in his name ✠verse 50 And his mercie from generation vnto generations to them that feare him ✠verse 51 He hath shevved might in his arme he hath dispersed the proude in the conceit of their hart ✠verse 52 He hath deposed the mightie from their seate and hath exalted the humble ✠verse 53 The hungrie he hath filled vvith good things and the riche he hath sent avvay emptie ✠verse 54 He hath receiued Israel his childe being mindeful of his mercie ✠verse 55 As he spake to our fathers to Abraham and his seede for euer ✠verse 56 And MARIE taried vvith her about three moneths and she returned into her house ✠verse 57 And Elisabeths ful time vvas come to be deliuered and she bare a sonne ✠verse 58 And her neighbours and kinsfolke heard that our Lord did magnifie his mercie vvith her and they did congratulate her ✠verse 59 And it came to passe on the eight day they came to circumcise the childe and they called him by his fathers name Zacharie ✠verse 60 And his mother ansvvering said Not so but he shal be called Iohn ✠verse 61 And they said to her That there is none in thy kinred that is called by this name ✠verse 62 And they made signes to his father vvhat he vvould haue him called ✠verse 63 And demaunding a vvriting table he vvrote saying * Iohn is his name And they al marueled ✠verse 64 And forthvvith his mouth vvas opened and his tonge and he spake blessing God ✠verse 65 And feare came vpon al their neighbours and al these things vvere bruited ouer al the hil-countrie of Ievvrie ✠verse 66 and all that had heard laid them vp in their hart saying what an one trovv ye shal this childe be For the hand of our Lord vvas vvith him ✠verse 67 And Zacharie his father vvas replenished vvith the Holy Ghost and he prophecied saying ✠verse 68 BLESSED BE OVR LORD God of Israel because he hath visited and vvrought the redemption of his people ⊢ ✠verse 69 And hath erected the horne of saluation to vs in the house of Dauid his seruant ✠verse 70 As he spake by the mouth of his holy Prophets that are from the beginning ✠verse 71 Saluation from our enemies and from the hand of al that hate vs ✠verse 72 To vvorke mercie vvith our fathers and to remember his holy testament ✠verse 73 * The othe vvhich he svvare to Abraham our father ✠verse 74 that he vvould giue to vs That vvithout feare being deliuered from the hand of our enemies vve may serue him ✠verse 75 In holines and ″ iustice before him al our daies ✠verse 76 And thou childe shalt be called the Prophet of the Highest for * thou shalt goe before the face of our Lord to prepare his vvaies ✠verse 77 To giue knovvledge of saluation to his people vnto remission of their sinnes ✠verse 78 Through the bovvels of the mercie of our God in vvhich ″ the * Orient from on high hath visited vs ✠verse 79 To illuminate them that sit in darkenes and in the shadovv of death to direct our feete into the vvay of peace ✠verse 80 And the childe grew and vvas strengthened in spirit and vvas in the deserts vntil the day of his manifestatiō to Israel ANNOTATIONS CHAP. I. 3. Hauing diligently atteined Hereby vve see that though the
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
you doe also ⊢ ✠verse 16 Amen amen I say to you a seruant is not greater then his lord neither is an apostle greater then he that sent him ✠verse 17 If you knovv these things you shal be blessed if you doe them ✠verse 18 I speake not of you al I knovv vvhom I haue chosen But that the scripture may be fulfilled He that eateth bread vvith me shal lift vp his heele against me ✠verse 19 From this time I tel you before it come to passe that vvhen it shal come to passe you may beleeue that I am he ✠verse 20 Amen amen I say to you he that receiueth any that I send receiueth me he that receiueth me receiueth him that sent me ✠verse 21 Vvhen IESVS had said these things he vvas troubled in spirit and he protested and said * Amen amen I say to you that one of you shal betray me ✠verse 22 The disciples therfore looked one vpon an other doubting of whom he spake ✠verse 23 There vvas therfore one of his disciples leaning in the bosome of IESVS he vvhom IESVS loued ✠verse 24 Therfore Simon Peter beckeneth to him and said to him who is it of vvhom he speaketh ✠verse 25 He therfore leaning vpon the breast of IESVS saith to him Lord vvho is he ✠verse 26 IESVS ansvvered He it is to vvhom I shal reach the dipped bread And vvhen he had dipped the bread he gaue it to Iudas Iscariote Simons sonne ✠verse 27 And after the morsel then Satan entred into him And IESVS saith to him That vvhich thou doest doe it quickely ✠verse 28 But no man knevv of those that sate at table to vvhat purpose he said this vnto him ✠verse 29 For certaine thought because Iudas had the purse that IESVS had said to him Bie those things vvhich are needeful for vs to the festiual day or that he should giue some thing to the poore ✠verse 30 He therfore hauing receiued the morsel incontinent vvent forth And it vvas night ✠verse 31 Vvhen he therfore vvas gone forth IESVS said Novv the Sonne of man is glorified and God is glorified in him ✠verse 32 If God be glorified in him God also vvil glorifie him in him self and incoÌ„tinent vvil he glorifie him ✠verse 33 Litle children yet a litle vvhile I am vvith you You shal seeke me * as I said to the Ievves Vvhither I goe you can not come to you also I say novv ✠verse 34 * A ″ nevv coÌ„maundemeÌ„t I giue to you That you loue one an other as I haue loued you that you also loue one an other ✠verse 35 In this al men shal knovv that you are my disciples if you haue loue one to an other ✠verse 36 Simon Peter saith to him Lord vvhither goest thou IESVS ansvvered vvhither I goe thou canst not novv folovv me but hereafter thou shalt folovv ✠verse 37 Peter saith to him Vvhy can not I folovv thee novv * I vvil yeld my life for thee ✠verse 38 IESVS ansvvered him Thy life vvilt thou yeld for me Amen amen I say to thee the cocke shal not crovv vntil thou denie me thrise ANNOTATIONS CHAP. XIII 5. Began to vvash This lotion was not onely of curtesy such as the Iewes vsed tovvard their ghests nor onely for example of humilitie but for mysterie and signification of the great puritie that is required before we come to receiue the holy Sacrament which straight after this washing was to be instituted and giuen to the Apostles Ambr. li. 3. de Sacra c. 1. Bernard de â—â—na Domini Serm. 1. 10. To vvash his feete The foulnes of the feete when al the rest is cleane signifieth the earthly affections and relikes of former sinnes remitted which are to be cleansed by deuout actes of charitie humilitie as S. Ambrose li. 3 de Sacr. c. 1. and S. Augustine ep 10â— tract 56. in â—o do note And because this was onely a ceremonie yet had such force both now and afterward vsed of the Apostles that it purged smaller offenses and filthines of the soule as S. Ambrose and S. Bernard gather it may not seeme strange that holy water and such ceremonies may remit venial sinnes 14. You also ought Our Maister neuer spake plainer nor seemed to commaund more precisely either of Baptisme or the Eucharist or any other Sacrament and yet by the Churches iudgement directed by the Holy Ghost we know this to be no Sacrament nor necessarie ceremonie and the other to be And why do they beleeue the Church in this and do not credit her affirming the chalice not to be necessarie for the communicants 34. A nevv commaundement The commaundement of mutual loue was giuen before but manifoldly misconstrued and abridged by the Iewes to freends onely to this life onely for earthly respects onely but Christ reneweth it and enlargeth it after the forme of his owne loue toward vs and giueth grace to fulfil it CHAP. XIIII They being sad because he said that he must goe from them he comforteth them many waies as putting them in hope to folovv him vnto the same place so that they keepe his commaundements Where he telleth them that him self is the vvay thither according to his Humanitie and also the end according to his Diuinitie no lesse then his Father because he is consubstantial 15 promising also to send vnto them that is to his Church the Holy Ghost to be after his departure with them for euer 28 And saying that it is his promotion according to his Humanitie to goe to the Father for whose obedieÌ„ce this his death shal be not for any guilt of his owne verse 1 LET not your hart be troubled You beleeue in God beleeue in me also ✠verse 2 In my fathers house there be many mansions If not I vvould haue told you Because I goe to prepare you a place ✠verse 3 And if I goe and prepare you a place I come againe and vvil take you to my self that vvhere I am you also may be ✠verse 4 And vvhither I goe you knovv and the vvay you knovv ✠verse 5 Thomas saith to him Lord vve knovv not vvhither thou goest and hovv can vve knovv the vvay ✠verse 6 IESVS saith to him I am the vvay and the veritie and the life no man commeth to the Father but by me ✠verse 7 If you had knovven me my father also certes you had knovven and from hence forth you shal knovv ' him and you haue seen him ✠verse 8 Philippe saith to him Lord shevv vs the Father and it sufficeth vs. ✠verse 9 IESVS saith to him So long time I am vvith you haue you not knovveÌ„ me Philippe he that seeth me seeth the Father also Hovv saiest thou Shevv vs the father ✠verse 10 Doest thou not beleeue that I am in the Father the
and they came to the monument ✠verse 4 And both ranne together and that other disciple did out-runne Peter and came first to the monument ✠verse 5 And vvhen he had stouped dovvne he savv the linnen clothes lying but yet he vvent not in ✠verse 6 Simon Peter therfore coÌ„meth folovving him and vvent in to the monument and savv the linneÌ„ clothes lying ✠verse 7 and the napkin that had been vpon his head not lying vvith the linnen clothes but apart vvrapped vp into one place ✠verse 8 Then therfore vvent in that other disciple also vvhich came first to the monument and he savv and beleeued ✠verse 9 For as yet they knevv not the scripture that he should rise againe from the dead ⊢ ✠verse 10 The disciples therfore departed againe to them selues ✠verse 11 But * Marie stoode at the monument vvithout vveeping Therfore as she vvas vveeping she stouped dovvne looked into the monument ✠verse 12 and she savv tvvo Angels in vvhite sitting one at the head and one at the feete vvhere the body of IESVS had been laid ✠verse 13 They say to her VvomaÌ„ vvhy vveepest thou She saith to them Because they haue taken avvay my Lord and I knovv not vvhere they haue put him ✠verse 14 Vvhen she had said thus she turned backvvard and savv IESVS standing and she knevv not that it is IESVS ✠verse 15 IESVS saith to her VvomaÌ„ vvhy vveepest thou vvhom seekest thou She thinking that it vvas the gardiner saith to him Sir if thou hast caried him avvay tel me vvhere thou hast laid him I vvil take him avvay ✠verse 16 IESVS saith to her Marie She turning saith to him Rabbóni vvhich is to say Maister ✠verse 17 IESVS saith to her Do not touche me for I am not yet ascended to my Father but goe to my brethren and say to them I ascend to my Father and your Father my God and your God ✠verse 18 Marie Magdalene commeth and telleth the disciples That I haue seen our Lord and thus he said vnto me ⊢ verse 19 Therfore vvhen it vvas * late that day the first of the Sabboths and ″ the doores vvere shut vvhere the disciples vvere gathered together for feare of the Ievves IESVS came and stoode in the middes and saith to them Peace be to you ✠verse 20 And vvhen he had said this he shevved them his handes and side The disciples therfore vvere glad vvhen they savv our Lord. ✠verse 21 He said therfore to them againe Peace be to you ″ As my Father hath sent me I also doe send you ✠verse 22 Vvhen he had said this ″ he breathed vpon them and he saith to them Receiue ye the Holy Ghost ✠verse 23 ″ VVHOSE SINNES YOV SHAL FORGIVE THEY ARE FORGIVEN THEM AND VVHOSE YOV SHAL RETEINE THEY ARE RETEINED ✠verse 24 But Thomas one of the Tvvelue vvho is called Didymus vvas not vvith them vvheÌ„ IESVS came ✠verse 25 The other disciples therfore said to him Vve haue seen our Lord. But he said to them Vnles I see in his handes the print of the nailes and put my finger into the place of the nailes and put my hand into his side I vvil not beleeue ✠verse 26 And after eight daies againe his disciples vvere vvithin and Thomas vvith them IESVS commeth the doores being shut and stoode in the middes and said Peace be to you ✠verse 27 Then he saith to Thomas Put in thy finger hither and see my handes and bring hither thy hand and put it into my side be not incredulous but faithful ✠verse 28 Thomas ansvvered said to him My Lord my God ✠verse 29 IESVS saith to him Because thou hast seen me Thomas thou hast beleeued blessed are they that haue not seen haue beleeued ⊢ ✠verse 30 * Many other signes also did IESVS in the sight of his disciples vvhich are not vvritteÌ„ in this booke ✠verse 31 And these are vvritten that you may beleeue tht IESVS is CHRIST the sonne of God and that beleeuing you may haue life in his name ⊢ ANNOTATIONS CHAP. XX. 19. The doores vvere shut Such Heretikes as deny Christs body to be or that it can be in the B. Sacrament for that it is in heauen and can not be in two places at once nor without the natural maner of the quantitie space or place agreable to the condition of his humanitie be inuincible refuted by Christs entering into the Disciples the doores shut and by that that his true natural body whole and perfect in al his limmes length bredth and thicknes distincte and diuers from the substance and corpulence of the wood was in the same proper place that the wood was in and passed through the same as he also came out of his mothers wombe the clausure not sturred and passed through the stone out of his Sepulcher By al which the Heretikes being plainely reproued and conuinced of infidelitie they boldly deny the plaine Scriptures or so fondly shift them selues from the euideÌ„ce thereof that their impudencie is specially to be marked in this point Some say that he came in at the window some that the doore opened of it self to let him in some that to come in the doores being shut signifieth no more but that he came in late in the euening at what time men vse to shut their doores and such other flightes to defend falshod against â—â—presse Scriptures aud against the Apostles testimonie who therfore tooke him to be a Spirit because they saw him stand sodenly in the middes of them al the house being close shut And the Fathers al confesse that he went in the doores being shut See S. Ambrose li. 10 in Lucam c. â—4 S. Augustine ep â— ad Volusiâ—n li. 22 de ciuit c. 8 S. Cyril in Io. li. 12 c. 53 S. Hiero. li. 1 cont Iouinâ—anum c. 21. we know it is the natural course od Gods ordinance that euery body should haue but one and his owne proper place fitted to the lineaments quantitie termes and limites of the same without which naturally the bodies were no where and consequently not at al as S. Augustine saith ad Dardanum but that God supernaturally and miraculously can not by his omnipotencie dispose otherwise of his owne body then the natural forme or quantitie or qualitie thereof require that is great incredulitie seing we must beleeue that he can doe so with any other body of mere men or other creatures the Scripture being plaine that he can make a camel passe through a nedles eie continuing in his natural figure and quantitie stil and S. Augustine telleth of a woman whose ring fel from her girdle both being fast and whole and Rupertus of a Religious man whose girdle fast buckled fel downe before him from his body De off Eccl. Therfore it is to
9 to many other good actions 17 and specially to louing of their enemies verse 1 I BESECH you therfore brethren by the mercie of God * that you exhibite your bodies ″ a liuing host holy pleasing God your reasonable seruice ✠verse 2 And be not conformed to this vvorld but be reformed in the newnes of your minde * that you may proue vvhat the good and acceptable and perfect vvil of God is ✠verse 3 for I say by the grace that is giuen me to al that are among you not to be more vvise then behoueth to be vvise but to be vvise vnto sobrietie * to euery one as God hath deuided the measure of faith ✠verse 4 For as in one body vve haue many members but al the members haue not one action ✠verse 5 so vve being many are one body in Christ eche one an others members ⊢ ✠verse 6 And hauing giftes according to the grace that is giuen vs differēt either prophecie ″ according to the rule of faith ✠verse 7 or ministerie in ministring or he that teacheth in doctrine ✠verse 8 he that exhorteth in exhorting he that giueth in simplicitie he that ruleth in carefulnes he that shevveth mercie in cheerefulnes ✠verse 9 Loue vvithout simulation Hating euil cleauing to good ✠verse 10 Louing the charitie of the brotherhod one toward an other Vvith honour preuenting one an other ✠verse 11 In carefulnes not slouthful In spirit feruent Seruing our Lord. ✠verse 12 Reioycing in hope Patient in tribulation Instant in praier ✠verse 13 Communicating to the necessities ' of the sainctes Pursuing hospitalitie ✠verse 14 Blesse them that persecute you blesse and curse not ✠verse 15 To reioyce vvith them that reioyce to vveepe vvith them that vveepe ✠verse 16 Being of one minde one tovvard an other Not minding high things but cōsenting to the humble ⊢ Be not vvise in your ovvne conceite ✠verse 17 To no man rendring euil for euil Prouiding good things not only before God but also before al men ✠verse 18 If it may be as much as is in you hauing peace vvith al men ✠verse 19 Not reuenging your selues my deerest but giue place vnto vvrath for it is vvritten Reuenge to me I vvil revvard saith our Lord. ✠verse 20 but if thine enemie hunger giue him meate if he thirst giue him drinke for doing this thou shalt heape coales of fire vpon his head ✠verse 21 Be not ouercome of euil but ouercome in good the euil ⊢ ANNOTATIONS CHAP. XII 1. A liuing host Lest men should thinke by the former discourse of Gods eternal predestination that no reward were to be had of good life and workes the Apostle now earnestly recommendeth to them holinesse of life 1. A liuing host Man maketh his body a sacrifice to God by giuing it to suffer for him by chastising it vvith fasting vvatching and such like and by occupying it in workes of charitie and vertue to Gods honour whereby appeareth how acceptable these workes are to God and grateful in his sight being compared to a sacrifice which is an high seruice done to him 6. According to the rule of faith By this and many places of holy write we may gather that the Apostles by the holy Ghost before they were sundered into diuers Nations set downe among them selues a certaine Rule and forme of faith and doctrine conteining not onely the Articles of the Crede but al other principles groundes and the whole platforme of al the Christian religion Which Rule was before any of the bookes of the new Testment were written before the faith was preached among the Gentiles by vvhich not onely euery other inseriout teachers doctrine was tried but al the Apostles and Euangelistes preaching vvriting interpreting which is here called prophecying were of gods Church appointed and admitted or disproued and reiected This forme by mouth and not by Scripture euery Apostle deliuered to the countrie by them conuerted For keeping of this forme the Apostle before praised the Romanes and afterward earnestly warneth them by no man 〈◊〉 speache to be drawen from the same This he commendeth to Timothee calling it his 〈◊〉 For not holding this fast and sure he blameth the Galatians further also denouncing to him self or an Angel that should write teach or expound against that which they first receiued 〈…〉 and commanding alwaies to bevvare of them that taught otherwise For feare of missing this line of truth him self notwithstanding he had the Holy Ghost yet lest he might haue preached in vaine and lost his labour he went to conferre with Peter and the rest for tho fast keeping of this Rule of truth the Apostles held Councels and their successors by their example For the holding of this Rule and by the measure thereof were al the holy Scriptures written for and by the same al the glorious doctors haue made their sermons commendries and interpretations Gods vvork al vvritings and interpretatiōs no otherwise admitted nor deemed to be of God but as they be agreable to this Rule And this is the sure Analogies 〈◊〉 measure of faith set downe and commended to vs euery where for the Apostles tradition and not the phantastical rule or square that euery Sectmaister pretendeth to gather out of the Scriptures falsely vnderstood and wrested to his purpose by which they iudge of doctor Scripture Church and al. Arîus had by that meanes a rule of his owne Luther had his false weightes and Caluin his owne also According to which seueral measure of euery Sect they haue their expositions of Gods word and in England as in other infected Countries they kept of lare an apish imitation of this prophecying which S. Paul here and in other places speaketh of and which was an exercise in the primitiue Church measured not by euery mans peculiar spirit but by the former Rule of faith first set downe by the Apostles And therfore al this new phantastical Prophecying al other preaching in Caluins schoole is iustly by this note of the Apostle condemned for that it is not according to but quite against the Rule of faith CHAP. XIII To yeld obedience and al other duties vnto Potestats 8 to loue their neighbour vvhich is the fulfilling of the Lavv 11 and specially to consider that novv being the time of grace vve must doe nothing that may not beseeme day light verse 1 LET ″ euery soul be subiect to higher powers for there is ″ no povver but of God And those that are of God are ordeined ✠verse 2 Therfore he that resisteth the povver resisteth the ordinance of God And ″ they that resist purchase to them selues damnatiō ✠verse 3 for princes are no feare to the good worke but to the euil But wilt thou not feare the povver Doe good and thou shalt haue praise of the same ✠verse 4
vveake in this part Vvherein any man dare I speake folishly I dare also ✠verse 22 * They are Hebrevves and I. They are Israëlites and I. They are the seede of Abraham and I. ✠verse 23 They are the ministers of Christ and I. I speake as one scarse vvise more I in many moe labours in prisons more aboundantly in stripes aboue measure in deathes often ✠verse 24 Of the Ievves fiue times did I receiue * fourtie sauing one ✠verse 25 Thrise vvas I beaten * vvith roddes * once I vvas stoned thrise I suffred * shipvvracke night and day haue I been in the depth of the sea ✠verse 26 in iourneying often perils of vvaters perils of theeues perils of my nation perils of Gentiles perils in the citie perils in the wildernes perils in the sea perils among false brethren ✠verse 27 in labour and miserie in much vvatchings in hunger and thirst in fastings often in colde and nakednes ✠verse 28 beside those things which are outwardly my daily instance the carefulnes of al churches ✠verse 29 Vvho is vveake and I am not vveake vvho is scandalized and I am not burnt ✠verse 30 If I must glorie I vvil glorie of the things that concerne my infirmitie ✠verse 31 The God and Father of our Lord IESVS Christ vvho is blessed for euer knovveth that I lie not ✠verse 32 * At Damascus the Gouernour of the nation vnder Aretas the king kept the citie of the Damascenes for the apprehend me ✠verse 33 and through a vvindovv in a basket vvas I let dovvne by the vvall and so escaped his handes ANNOTATIONS CHAP. XI â— From the simplicitie People fall from their first faith virginitie and simplicitie in Christ not by sodeÌ„ reuolt but by litle litle in giuing eare to the subtil persuasioÌ„ of the Serpent speaking to theÌ„ by the svveete mouthes illurementes of Heretikes of vvhich kind of seductioÌ„ he giueth Eue for an example vvho vvas by her greedy desire of knovvledge and the Diuels promis of the same dravven from the natiue simplicitie and obedience to God as at this day promis and pretense of knovvledge driueth many a poore soul from the sure true sincere and onely beleefe of Gods Church 6. Rude in speach Hereby vve see that the seditious and false teachers haue often the gift of eloquence vvhereby the simple he easily beguiled Such vvere Corè and Dathan as Iosephus vvriteth Antiq. li. 4 c. â— for the same S. Augustine li. 5 Confes c. 〈…〉 calleth the Heretike Faustus Manichaeus magnum laqueum Diaboli a great snare of the Diuel saying that he passed the glorious Doctor S. Ambrose in shevv of vvordes but farre inferior to him vvithout al comparison in substance and matter In vvhich sort the Apostle here is glad to compare him self vvith the false Apostles vvhom the Corinthians did folovv and extoll farre aboue him by reason of their eloquence graunting to them that gift but chalenging to him self superioritie in knovvledge vvhich al vvise men preferre before vaine vvordes And it is the bane of our poore countrie that the people novv a daies giue credit rather to nevv orators and folish yonkers for their svveete speaches then to the glorious Doctors of Christes Church for their singular knovvledge and more graue eloquence CHAP. XII 〈…〉 of his incomparable visions â— but for humilitie liketh better to talke of his infirmities 11 putting the fauâ—s in the Corinthians for that he is faine thus to rehearse his ovvne commendation 〈◊〉 Vvhere againe he reasoneth the matter vvith them like 〈◊〉 father vvhy they should preferre those false Apostles before him 20 And feareth left at his comming he shal be compelled to excommunicate many of them verse 1 IF I must glorie it is not expedient in deede but I vvil come to the ″ visions and reuelatioÌ„s of our Lord. ✠verse 2 I knovv a man in Christ aboue fourtene yeres agoe vvhether in the body I knovv not or out of the body I knovv not God doth knovv such a one rapt euen to the third heaueÌ„ ✠verse 3 And I knovv such a man vvhether in the body or out of the body I knovv not God doth know ✠verse 4 that he vvas rapt into Paradise heard secrete vvordes which it is not lavvful for a man to speake ✠verse 5 For such an one I vvil glorie but for my self I vvil glorie nothing sauing in my infirmities ✠verse 6 For and if I vvil glorie I shal not be foolish for I shal say truth but I spare lest any maÌ„ should esteeme me aboue that vvhich he seeth in me or heareth any thing of me ✠verse 7 And lest the greatnes of the reuelations might extoll me there vvas giuen me a pricke of my flesh an angel of Satan to buffet me ✠verse 8 For the vvhich thing thrise I besought our Lord that it might depart from me ✠verse 9 and he said to me My grace sufficeth thee for povver is perfited in infirmitie Gladly therfore vvil I glorie in mine infirmitie that the povver of Christ may dvvel in me ⊢ ✠verse 10 For the vvhich cause I please my self in infirmities in contumelies in necessities in persecutions in distresses for Christ for vvhen I am vveake then am I mightie ✠verse 11 I am become foolish you haue compelled me For I ought to haue been commended of you for I haue been nothing lesse then they that are aboue measure Apostles although I am nothing ✠verse 12 Yet the signes of my Apostleship haue been done vpon you in al patience ″ in signes vvoÌ„ders and mighty deedes ✠verse 13 For vvhat is there that you haue had lesse then the other churches but that I my self haue not burdened you Pardon me this iniurie ✠verse 14 Behold novv the third time I am ready to come to you and I vvil not be burdenous vnto you For I seeke not the things that are yours but you For neither ought the childreÌ„ lay vp treasures for the parents but the parents for the children ✠verse 15 But I most gladly vvil bestovv vvil my self moreouer be bestovved for your soules although louing you more I am loued lesse ✠verse 16 But be it so I haue not burdened you but being craftie I tooke you by guile ✠verse 17 Haue I circumuented you by any of them vvhom I sent to you ✠verse 18 I requested Titus and I sent vvith him a brother Did Titus circumuent you vvalked vve not vvith one spirit not in the self same 〈◊〉 ✠verse 19 Of old thinke you that vve excuse our selfe 〈…〉 Before God in Christ vve speake but al things 〈…〉 for your edifying ✠verse 20 For I feare lest perhaps vvhen I come I finde you not such as I vvould and I befound of you such an one as you vvould not lest perhaps coÌ„tentions emulatioÌ„s stomakings dissensions detractions vvhisperings svvellings seditions be among
vve haue time let vs vvorke good to al but ″ especially to the domesticals of the faith ⊢ ✠verse 11 See vvith vvhat maner of letters I haue written to you vvith mine ovvne hand ✠verse 12 Vvhosoeuer vvil please in the flesh they force you to be circumcised only that they may not suffer the persecution of the crosse of Christ ✠verse 13 For neither they that are circumcised do keepe the Lavv but they vvil haue you to be circumcised that they may glorie in your flesh ✠verse 14 But God forbid that I should glorie sauing in the crosse of our Lord IESVS Christ by vvhom the vvorld is crucified to me and I to the vvorld ✠verse 15 For in Christ IESVS neither circumcision auaileth ought nor prepuce but ″ a nevv creature ✠verse 16 And vvhosoeuer shal folovv this rule peace vpō them and mercie and vpon the Israël of God ✠verse 17 From hencefurth let no man be troublesome to me for I beare the markes verse 18 of our Lord IESVS in my body The grace of our Lord IESVS Christ be vvith your spirit brethren Amen ⊢ ANNOTATIONS CHAP. VI. 6. Communicate The great duety respect that vve ought to haue to such as preach or teach vs the Cath. faith and not in regard onely of their paines taken vvith vs and vvel-deseruing of vs by their doctrine but that vve may be partakers of their merites vve ought specially to do good to such or as the Apostle speaketh cōmunicate vvith them in al our temporal goods that vve may be partakers of their spiritual See S. Augustine li. 2. Euang. quaest q. 8. 10. Especially In giuing almes though vve may do vvel in helping al that are in necessitie as farre as vve can yet vve are more bound to succour Christians then Ievves or Infidels and Catholikes then Heretikes See S. Hierom q. 1. ad Hedibiam 15. A nevv creature Note vvel that the Apostle calleth that here a nevv creature vvhich in the last chapter he termed faith vvorking by charitie 1 Cor. 7 19 the obseruatiō of the cōmaundemēts of God Vvhereby vve may learne that vnder the name of faith is conteined the vvhole reformation of our soules and our nevv creation in good vvorkes and also that Christian iustice is a very qualitie condition and state of vertue and grace resident in vs and not a phantastical apprehension of Christes iustice only imputed to vs. Lastly that the faith vvhich iustifieth ioyned vvith the other vertues is properly the formal cause and not the efficient or instrumental cause of iustification that is to say these vertues put together being the effect of Gods grace be our nevv creature and our iustice in Christ ⧠THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE EPHESIANS OF S. Paules first comming to Ephesus and short abode there vve reade Act. 18. And immediatly Act. 19. of his returning thither according to his promise vvhat time he abode there three moneths speaking to the Ievves in the Synagogue Act. 19. v. 8. and aftervvard apart from them because they vvere obstinate tvvo yeres in a certaine schoole so that al that dvvelt in Asia heard the vvord of our Lord Ievves and Gentiles Act. 19. v. 10. The vvhole time himself calleth three yeres in his exhortation at Milétum to the Cleargie of Ephesus Act. 20. v. 31. After all this he vvriteth this Epistle vnto them from Rome as it is said being then prisoner and in chaines and that as it seemeth not the first time of his being in bonds there vvhereof vve reade Act. 28 but the second time vvhereof vve reade in the Ecclesiasticall Stories aftervvard because he saith in this Epistle c. 6. v. 21. Tychicus vvil certifie you of al things vvhom I haue sent to you Of vvhom againe in the 2. to Tim. c. 4. v. 12. he saith Tychicus I haue sent to Ephesus And the said 2. Epistle to Timothee no doubt vvas vvritten very litle before his death for in it thus he saith I am euen novv to be sacrificed the time of my resolution is at hand 2. Tim. 4 6. In the three first chapters he commendeth vnto them the grace of God in caling of the Gentiles no lesse then the Ievves and making one blessed Church of both Vvherein his intention is to moue them to perseuêre for othervvise they should be passing vngratefull and specially not to be moued vvith his trouble vvho vvas their Apostle knovving belike that it vvould be a great tentation vnto them if they should heare soone after that he vvere executed therfore also arming them in the end of the Epistle as it vvere in complete harnesse In the other three chapters he exhorteth them to good life in all pointes and all states as it becommeth Christians and afore all other things that they be most studious to continue in the vnitie of the Church and obedience of the pastors thereof vvhom Christ hath giuen to continue and to be our stay against all Heretikes from his Ascension euen to the full building vp of his Church in the end of the vvorld THE EPISTLE OF PAVL TO THE EPHESIANS CHAP. I. He magnifieth the grace of Gods eternal predestination and temporal vecation 11 both of the Ievves 13 and also of the Ephesians being Gentils 13 for vvhose excellent faith and charitie he reioyceth and continually praieth for their increase that they may see more cleerly the greatnes both of the inheritance in heauen and also of Gods might vvhich helpeth them therevnto 20 an example of vvhich might they may behold in the supereminent exalting of Christ verse 1 PAVL an Apostle of IESVS Christ by the vvil of God to al the saincts that are at Ephesus and to the faithful in Christ IESVS ✠verse 2 Grace to you and peace from God our father and our Lord IESVS Christ ✠verse 3 Blessed be God and the Father of our Lord IESVS Christ vvhich hath blessed vs in al spiritual blessing in coelestials in Christ ✠verse 4 as he chose vs in him before the constitution of the vvorld that vve should be holy and immaculate in his sight in charitie ✠verse 5 Vvho hath predestinated vs vnto the adoption of sonnes by IESVS Christ vnto him self according to the purpose of his vvil ✠verse 6 vnto the praise of the glorie of his grace vvherein he hath gratified vs in his beloued sonne ✠verse 7 In vvhom vve haue redemption by his bloud the remission of sinnes according to the riches of his grace ✠verse 8 Vvhich hath superabounded in vs in al vvisedō and prudence ✠verse 9 that he might make knovven vnto vs the sacrament of his vvil according to his good pleasure vvhich he purposed in him self ✠verse 10 in the dispensation of the fulnes of times to perfit al things in Christ that are in heauen and in earth in him ✠verse 11 In vvhom vve also are called by lot predestinate
hidde three monethes by his parents because they savv him a proper infant and they feared not * the kings edict ✠verse 24 * By faith Moyses being made great denied him self to be the sonne of Pharaos daughter ✠verse 25 rather chosing to be afflicted vvith the people of God then to haue the pleasure of temporal sinne ✠verse 26 esteeming the reproche of Christ greater riches then the treasure of the Aegyptians for he looked vnto the remuneration ✠verse 27 * By faith he left Aegypt not fearing the fiercenes of the king for him that is inuisible he susteined as if he had seen him ✠verse 28 By faith he celebrated the Pasche the sheading of the bloud that he vvhich destroied the first-borne might not touche them ✠verse 29 * By faith they passed the redde sea as it vvere by the drie land vvhich the Aegyptians assaying vvere deuoured ✠verse 30 * By faith the vvalles of Iericho fel dovvne by the circuting of seuen daies ✠verse 31 * By faith Rahab the harlot perished not vvith the incredulous receiuing the spies vvith peace ✠verse 32 And vvhat shal I yet say For the time vvil faile me telling of Gedeon Barac Sampson Iephtè Dauid Samuël the prophets ✠verse 33 vvho by faith ouercame kingdoÌ„s ″ vvrought iustice obteined promises stopped the mouthes of lions ✠verse 34 extinguished the force of fire repelled the edge of the svvord recouered of their infirmitie vvere made strong in battel turned avvay the campe of forainers ✠verse 35 vvomen receiued of resurrection their dead and others vvere racked not accepting redemption that they might finde a better resurrection ✠verse 36 And others had trial of mockeries and stripes moreouer also of baÌ„des prisons ✠verse 37 they vvere stoned they vvere hevved they vvere tempted they died in the slaughter of the svvord they vvent about in sheep-skinnes in goates skinnes needy in distresse afflicted ✠verse 38 of vvhom the vvorld vvas not vvorthie vvandering in desertes in mountaines and dennes and in caues of the earth ✠verse 39 And al these being approued by the testimonie of faith ⊢ receiued not the promise ✠verse 40 God for vs prouiding some better thing that they vvithout vs should not be consummate ANNOTATIONS CHAP. XI 1. Faith is By this description of faith and by all the commendation therof through the vvhole chapter you may vvell perceiue that the Apostle knevve not the forged special faith of the Protestants vvhereby euery one of these new Sectmasters their folovvers beleeue their sinnes are remitted and that them selues shal be saued though their sectes be cleane contrarie one to an other â— Not appearing This is the praise of faith saith S. Augustine if that vvhich is beleeued be not seen For vvhat great thing is it if that be beleeued vvhich is seen according to that sentence of our Lord vvhen he rebuked his disciple saying Because then hast seen me Thomas thou hast beleeued blessed are they that haue not seen and haue beleeued Aug. in euang Io. tract 79. Vvhich may be a rebuke also and a checke to al those faithles speaches I vvould see him tast him touch him and feele his very flesh in the Sacrament othervvise I vvil not beleeue 6. He that commeth Faith is the foundation and ground of all other vertues and vvorship of God vvithout vvhich no man can please God Therfore if one be a Iewe a Heathen or an heretike that is to say be vvithout the Catholike faith al his vvorkes shal profit him no vvhit to saluation 21. Adâ—red the toppe of his rod. The learned may see here that the Apostle doth not tie him self to the Hebrue in the place of Genesis vvhence it is alleaged but folovveth the Septuaginta though it differ from the Hebrue as also the other Apostles and Euangelists and our Sauiour him self did neither vvere they curious as men novv a daies to examine all by the Hebrue only because they vvriting and speaking by the holy Ghost knevve very vvell that this translation is the sense of the holy Ghost also and as true and as directly intended as the other and therfore also that translation continued alvvaies authentical in the Greeke Church notvvithstanding the diuersitie thereof from the Hebrue Euen so vve that be Catholikes folovv vvith al the Latin fathers the authentical Latin translation though it be not alvvaies agreable to the Hebrue or Greeke that novv is But Caluin is not onely very saucie but very ignorant vvhen he saith that the Septuaginta vvere deceiued and yet that the Apostle vvithout curiosity vvas content to folovv them because it is euident that the Hebrue being theÌ„ vvithout pointes might be traÌ„slated the one vvay as vvel as the other Vvhich they vnderstood so vvel and therfore vvere not deceiued that vvithin three lines after in the beginning of the next chapter they translate the same vvord as he vvould haue it in this place Againe obserue in those vvordes He adored the toppe of his rod that adoration as the Scripture vseth this vvord may be done to creatures or to God at and before a creatures as at or before the Arke of the Testament in old time novv at or before the crucifixe relikes images and in the Psalmes 93. 131. Adore ye his footestoâ—le Adore ye tovvard his holy mount We vvil adore tovvard the place vvhere his feete stoode or vvhich by the Hebrue phrase is al one Adore ye his holy mount We vvill adore the place vvhere his feete stood as also the Greeke fathers S Damascene li. 1 de imaginibus and Leontius cited of him yea S. Chrysostom also do handel these places and namely that of the Apostle vvhich vve novv speake of interpreting the Greeke as our Latin hath and as vve do He adored the rod or the toppe of his rod that is the scepter of Ioseph novv Prince of Aegypt so fulfilling Iosephs dreames vvhich foretold the same Gen. 37 and vvithal signifying as it vvere by this propheticall fact the kingdom of Israel or of the ten tribes that vvas to come of Ioseph by Ephraim his yonger sonne in the first king Ieroboam thus the Greeke fathers Vvhere vnto may be added that al this vvas done in type and figure of Christes scepter and kingdom vvhom he adored by and in his Crosse as he did Ioseph by or in his rod and scepter and therfore the Apostle saith he did it by faith as hauing respect tovvard things to come By al vvhich it is euident that it is false vvhich the Caluâ—nists teach that vve may not adore image cruâ—ifixe or any visible creature that is vve may not adore God at or by such creatures nor kneele before them and therfore their corrupt translation of this place for the same purpose is intolerable saying thus LEANING vpon his staffe he adored GOD adding no lesse then
Law But if thou iudge the Lavv thou art not a doer of the Lavv but a iudge ✠verse 12 For there is one lavv-maker and iudge that can destroy and deliuer ✠verse 13 But thou * vvhat art thou that iudgest thy neighbour Behold novv you that say To day or to morovv vve vvil goe into that citie and there certes vvil spend a yere and vvil traficke and make our gaine ✠verse 14 vvho are ignorāt vvhat shal be on the morovv For vvhat is your life It is a vapour appearing for a litle vvhile and aftervvard it shal vanish avvay ✠verse 15 for that you should say If our Lord vvil and If vve shal liue vve vvil doe this or that ✠verse 16 But novv you reioyce in your arrogancies Al such reioycing is vvicked ✠verse 17 To one therfore knovving to doe good and not doing it to him it is sinne ANNOTATION CHAP. IIII. 8. Purifie your hartes Man vve see here maketh him self cleane and purgeth his owne hart Vvhich derogateth nothing to the grace of God being the principal cause of the same Yet Protestants thinke vve derogate from Christs Passion vvhen vve attribute such effects to our owne vvorkes or to other secundarie helpes and causes CHAP. V. By the damnatiō to come vpon the vnmerciful riche he exhorteth the persecuted to patience and by their ovvne revvard and by examples 12 Not to svveare at all 〈◊〉 〈◊〉 talke talke ◠In affliction to pray in prosperitie to sing in sicknes to call for the Priests and that they pray ouer them and anoile them vvith oile and 〈◊〉 〈◊〉 the sicke persons confesse their sinnes 19 Finally hovv meritorious it is to conuert the erring vnto the Catholike faith or the sinner to amendment of life verse 1 GOE to novv ye riche men vveepe hovvling in your miseries vvhich shal come to you ✠verse 2 Your riches are corrupt and your garmentes are eaten of mothes ✠verse 3 Your gold and siluer is rusted and their iust shal be for a testimonie to you and shal eate your flesh as fire You haue stored to your selues vvrath in the last daies ✠verse 4 Behold ″ the hire of the vvorkemen that haue reaped your fields vvhich is defrauded of you crieth and their crie hath entred into the eares of the Lord of Sabboth ✠verse 5 You haue made merie vpon the earth and in riotousnes you haue nourished your hartes in the day of slaughter ✠verse 6 You haue presented and slaine the iust one and he resisted you not ✠verse 7 Be patient therfore brethren vntil the comming of our Lord. Behold the husband man expecteth the pretious fruite of the earth patiently bearing til he receiue the timely and the latevvard ✠verse 8 Be you also patient and confirme your hartes because the comming of our Lord vvil approche ' ✠verse 9 Grudge not brethren one against an other that you be not iudged Behold the iudge standeth before the gate ✠verse 10 Take an example brethren of labour and patience the prophetes vvhich spake in the name of our Lord. ✠verse 11 Behold vve accoūt them blessed that haue suffered The sufferance of Iob you haue heard and the end of our Lord you haue seen because our Lord is merciful and pitieful ✠verse 12 But before al things my brethren * ″ svveare not neither by heauen nor by earth nor other othe whatsoeuer But let your talke be yea yea no no that you fall not vnder iudgement ✠verse 13 Is any of you in heauinesse let him pray Is he of a cheereful hart let him sing ✠verse 14 Is any man sicke amōg you ″ let him bring in the priestes of the Churche and let them pray ouer him * ″ anoiling him vvith oile in the name of our Lord. ✠verse 15 and ″ the praier of faith ″ shal saue the sicke and our Lord ″ shal lift him vp and if he be in sinnes ″ they shal be remitted him ✠verse 16 ″ Confesse therfore your sinnes one to an other pray one for an other that you may be saued ⊢ for the continual praier of a iust man auaileth much ✠verse 17 * Elias vvas a man like vnto vs passible and vvith praier ″ he praied that it might not raine vpon the earth and it rained not for three yeres and sixe monethes ✠verse 18 And * he praied againe and the heauen gaue raine and the earth yelded her fruite ✠verse 19 My brethren if any of you shal erre from the truth a man conuert him ✠verse 20 he must know that he vvhich maketh a sinner to be conuerted from the errour of his vvay ″ shal saue his soule from death and couereth a multitude of sinnes ⊢ ANNOTATIONS CHAP. V. 4. The hire To vvithhold from the poore or labourer the hire or vvages that is due or promised to him for his seruice or vvorke done is a great iniquitie and one of those fiue sinnes vvhich in holy Vvrite be said to call for vengeance at Gods hand as vve see here They be called in the Catechisme Sinnes crying to heauen The other foure be Murder Gen. 18 v. 20. Vsurie Exod. 22. v. 27. The sinne against nature Gen. 18. v. 20. The oppression and vexation of vvidovves pupilles strangers and such like Ib. Exod. 3. v. 9. 12. Svveare not He forbiddeth not al othes as the Anabaptists falsely say for in iustice and iudgement vve may be by our lavvful Magistrate put to svveare and may lavvfully take an othe as also for the aduantaging of any necessarie truth vvhen time and place require but the custom of svvearing and al vaine light and vnnecessarie othes in our daily speache do displease God highly and are here forbidden by the Apostle as also by our Sauiour Mat. 5. 14. Let him bring in the Priests The Protestants for their special hatred of the holy order of Priesthod as els vvhere often so here they corrupt the text euidently translating Presbyteros elders As though the Apostle had meant men of age and not such as vvere by holy office Priests S. Chrysostom vvho knevv the sense and signification of the Greeke vvord according to the Ecclesiastical vse and the vvhole Churches iudgement better then any Protestant aliue taketh it plainely for Sacerdotes that is Priests li. 3 de Sacerdotio prope initium And if they confesse that it is a vvord of office vvith them also though they call them Elders and not Priests then vve demaund vvhether the Apostle meane here men of that function vvhich they in their nevv Churches call Elders If they say no as they must needes for Elders vvith their are not deputed specially to publike praying or administration of the Sacraments such as the Apostle here requireth to be sent for then they must needes graunt that their Elders ansvver not to the function of those vvhich in