euerlasting See annotatioÌ„s Matth. 27 29 c. THE fifth part of the Gospel Of the Holy weeke of his Passion in Hierusalem Mt. 21 1 Mr. 11 1 Io. 12 15 PALME SVNDAY ` his disciples ⸬ This was fulfilled 40 yeres after the death of Christ by Titus Vespasianus vvhen besides incredible miseries of famine and other distressès there perished eleueÌ„ hundred thousand and were taken captiues 97000 the siege begiÌ„ning in the very same feast greatest soleÌ„nitie of Easter when they put Christ to death Euseb li. 1 hist c. 6. 1. 8. Ioseph li. 7 c. 17. * Mt. 21 12. Mr. 11 15. MVNDAY Es 56 7 Ier. 7 11 External deuotion Restitution Satisfaction Lu. 21 3. Mr. 21 23. Mr. 11 27 TVESDAY ⸬ See Annot. Mat. c 21 23. Esa 5 1. ⸬ See the marginal annotations Marc. 〈◊〉 Mt. 21 33. Mr. 12 1. Ps 117 22. Mt. 22 15. Mr. 12 13. ⸬ So duties must be done to Princes that our duety to God be not neglected See Annot Mat. c. 22 15. Mt. 22 23. Mr. 12 18. Deu 25 5. ⸬ The greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotteth also this much they that are made vvorthie to wit by the grace of God and so they are in deede worthie as also in the next chapter verse 36. 2. Thess 1. 5. Exo. 3 6. Mt. 22 44. Mr. 12 36. Ps 109 1. Mt. 23 6. Mr. 12 38. To be worthie of heaueÌ„ or to deserue merite it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The new TestameÌ„t an 1580. The dignitie of Saincts Mr. 12 14. Mt. 24 1. Mar. 13 1. ⸬ This was fulfilled 40 yeres after the death of Christ the 19 of August being the very moneth and day where in the Babylonians burnt it from the first building thereof by SalomoÌ„ 1â—30 yeres from the reedifying thereof vnder Cyrus 639 yeres Iosep de bel Iud. li. 9 cap. 10. TVESDAY night ⸬ Many false-prophets Heretikes See An. Mt. 24. Mr. 13. b The Gospel for many Martyrs ⸬ Great persecutioÌ„ of Catholike men Eze. 32 7. Ioel. 3 15. The Gospel vpoÌ„ the 1 Sunday in Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Annot c. 20 15. ⸬ Solitarinesse or eremitage as S. Gregorie Nazian saith is a goodly thing this doth the mount Carmel of Elias teach Iohns desert that mount vnto which IESVS often retired was quietly alone with him self Ser. 26 de amore pauperum Mt. 26 1 The PASSION according to S. Luke in these two chapters is the Gospel at Masse vpon Tenebre wenesday Mr. 14 1 TENEBRE Wenesday Mt. 26 17. Mr. 14 12. MAVNDY Thursday Mt. 26 26. Mr. 14 22. 1. Cor. 11 24. ⸬ The Greeke is here so plaine that there was very bloud in the chalice shed for vs that Beza saith it is a corruption in the greeke See the Annota vpon this place Mt. 26 21. Mr. 14 20. Io. 13 18 Mt. 20 25. Mr. 10 42. ⸬ Straight after the former louing checke admonition he promiseth to them al that haue bene partakers with him of his miseries in this life greater prcemiâ—â—ence in heauen then any Potentate can haue in this world therfore that they neede not be careful of dignitie or Supremacie Mt. 26 34. Mr. 14 30. Mt. 10 9. Lu. 10 4. Es 53 12 Mt. 16 36. Mr. 14 32. THVRSDAY night Io. 18 1 The old Paschal ceaseth and a new is instituted Two cuppes or chalices at Christes last supper Mt. 26 29 The real presence Christ sacrificed his body and bloud in Sacrament at his supper * quod datur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sacrifice of the Altar Cyril Alex anathem 〈◊〉 The Apostles are made Priestes the Sacrament of holy Orders instituted A coÌ„memoratiue sacrifice is a true sacrifice no lesse then the prefiguratiue sacrifices were true sacrifices Ambr. in 10. Hebr. Chrys ho. 17 in ep ad Hebr. To be a figure of a thing and yet the thing it self repugneth not Hebr. 9. Both testameÌ„ts dedicated in bloud vers 20. The external religion of the new Testament principally in the sacrifice of the altar calix qui the chalice which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chalice shed for vs must needes signifie the bloud therein not vvine and the same sacrificed Beza condemneth the Gospel it self of falshod and impossibilitie * Annot. 〈◊〉 Test 1556. Ambition Peters faith shal neuer faile Serm. 2. Assump ad Pontif. Li. q. Noui Test q. 75. to 4. The Romane faith of Peters successors can not falle Cypr. ep 55. nu 6. Bernard ep 190. Popes may erre personally not iudicially or definitiuely Deut. 17. Aug. ep 166. in fine The learned fathers sought to the B. of Rome for resolution of doubtes Bernardus ep 190. Chrys ep 1 2. Cypr. ep 55. nu 2 GOOD FRIDAY Mt. 27 1 11. Mr. 15 1 Io. 18 27. Os 10 8. ` beholding ⸬ This eclipse was seene and wondred at as a thing aboue nature of Dionisius Areopagîta at Thebes wheÌ„ he was yet a Pagan Dionys ep ad Polycarp et ep ad ApollophaneÌ„ Ps 30 6. Mt. 27 57. Mr. 5 43 â—o 19 38 The good theefe Pardon of due penance and satisfaction Visiting the Sepulcher or Sepulchres ⸬ That is first after the Sabboth which is saith S. Hiero. q. 4 ad Hedib dies Dominica our Lords day vvherein he arose for the weeke is deuided into the Sabboth the 1. 2. 3. 4. 5. 6 of the Sabboth the Apostle 1 Cor. 16 2 coÌ„maunded a collection of money to be made on the first of the Sabboth whereby we learne both the keeping of Sunday the Churches count of daies by the 2. 3. 4 of the Sabboth to be Apostolical which S. Syluester after ward named 2. 3. 4 feriam c. Breuiar Roman Decemb. 31 EASTER DAY Mt. 28 1 Mr. 16 1 Io. 20 1. Lu. 9 22 Io. 20 3. Mr. 16 12. The Gospel vpoÌ„ Munday in Easter weeke The Gospel vpoÌ„ Tuesday in Easter weeke Mr. 16 14. Io. 20 19. ⸬ As he shal be Anathema saith S. Aug. which preacheth that Christ neither suffered nor rose againe because we learne by the Gospel That it behoued Christ to suffer and to rise againe the third day so he shal also be Anathema whosoeuer preacheth the Church to be els where theÌ„ in the coÌ„munion of al natioÌ„s because by the self same Gospel we learne in the wordes next folowing and penaÌ„ce to be preached in his name remissioÌ„ of sinnes through out al nations August ep 48. Act. 1 8. 2 1. Mr. 16 19. Act. 1 9. ASCENSION DAY The B. Sacrâ—ment in on kinde The Catholâ—â—e or vniuersal Church De vnit Ec. c. 10. * Mt. 24 14. * Heb. 7 6. Christ blessed diuers waies Io. 20 21. 26. Marc. 10 16. Blessing with the signe of the crosse Gen. 48 14. * Teriul de coron milit nu 3 Basil de Sp. sanct c. 27. * This speach very common in this Gospel as appeareth by the places here marked declareth that he writeth to the Gentils Iren.
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
in Asia For he hastened if it vvere possible for him to keepe the day of â— Pentecost at Hierusalem ✠verse 17 And sending from Milétum to Ephesus he called the Auncients of the Church ✠verse 18 Vvho being come to him and assembled together he said to them You knovv * from the first day that I entred into Asia in vvhat maner I haue been vvith you al the time ✠verse 19 seruing our Lord vvith al humilitie and teares and tentations that did chaunce to me by the conspiracies of the Ievves ✠verse 20 Hovv I haue vvithdravven nothing that vvas profitable but that I preached it to you taught you openly and from house to house ✠verse 21 testifying to Ievves and Gentils penance tovvard God and faith in our Lord IESVS CHRIST ✠verse 22 And novv behold being bound by the spirit I goe to Hierusalem not knovving vvhat things shal befall me in it ✠verse 23 but that the Holy Ghost through out al cities doth protest to me saying that bands and tribulations abide me at Hierusalem ✠verse 24 But I feare none of these things neither doe I make my life more pretious theÌ„ my self so that I may coÌ„suÌ„mat my course ministerie vvhich I receiued of our Lord IESVS to testifie the Gospel of the grace of God ✠verse 25 And novv behold I doe knovv that you shal no more see my face al you through vvhom I haue passed preaching the kingdom of God ✠verse 26 Vvherefore I take you to witnesse this present day that I am cleere from the bloud of al. ✠verse 27 For I haue not spared to declare vnto you al the counsel of God ✠verse 28 Take heede to your selues and to the vvhole flocke vvherein the Holy Ghost hath placed you bishops to rule the Church of God vvhich he hath purchased with his ovvne bloud ✠verse 29 I knovv that after my departure there vvil â— rauening vvolues enter in among you not sparing the flocke ✠verse 30 and out of your ovvne selues shal arise men speaking peruerse things to dravv avvay disciples after them selues ✠verse 31 For the vvhich cause be vigilant keeping in memorie that for three yeres night and day I ceased not vvith teares to admonish euery one of you ✠verse 32 And novv I commend you to God and to the vvord of his grace vvho is able to edifie and to giue inheritance in al the sanctified ✠verse 33 No mans siluer and gold or garment haue I coueted ✠verse 34 Your selues knovv that for such things as vvere needful for me and them that are vvith me these hands haue ministred ✠verse 35 I haue shevved you al things that so labouring you must receiue the vveake and remember the vvord of our Lord IESVS because he said â— It is a more blessed thing to giue rather then to take ✠verse 36 And vvhen he had said these things falling on his knees he praied vvith al them ✠verse 37 And there vvas great vveeping made of al and falling vpon the necke of Paul they kissed him ✠verse 38 being sorie most of al for the vvord vvhich he had said that they should see his face no more And they brought him going vnto the shippe ANNOTATIONS CHAP. XX. 16. Pentecost Though the Apostles might desire to come to the Ievves Festiuities by reason of the general concourse of people to the same the better to deale for their saluation and â—o spred the Gospel of Christ yet it is like that they novv kept solemly the Christian Pentecost or vvhitsontide for memorie of the Holy Ghost and that S. Paul vvent to that Feast of the Christians rather then the other of the Ievves And Ven. Bede saith here The Apostle maketh hast to keepe the fifteth day that is of remission and of the Holy Ghost For that the Christians already kept the eight day that is the Sunday or our Lordes day and had altered already the ordinarie Sabboth into the same it is plaine by the Scriptures 1 Cor. 16 2. Apoc. 1 10. and by antiquitie Iustin Mart. Apolog. 2 ad Anton. Pium in fine And it is as like that they changed the Ievves Pasche and Pentecost as that specially vvhen it is euident that * these Festiuities be kept by Apostolike tradition and approued by the vse of al auncient Churches and Councels â—9 Rauening vvolues The gouernours of the Church are foretold of the great danger that should fall to the people by vvolues that is to say by Heretikes vvhose cruelty tovvard the Catholikes is noted by this terme They be knovveÌ„ by the forsaking the vnitie of the Church vvhereof they vvere before by going out and dravving many disciples after them and by their peruerse doctrine Such vvolues came aftervvard in deede in diuers ages Arius Mâ—cedonius Nestorius Eutyches Luther Caluin great bloudsucking vvolues and vvasters of the flocke of Christ 35. More blessed to giue Among many other infinite goodly things and speaches vvhich Christ spake and be not vvritten in the Gospels this sentence is one vvhich S. Paul heard of some of the Apostles daily conuersant vvith him or els learned of Christ him self or of the Holy Ghost And it signifieth that vvhereas the vvorld commonly counteth him happie that receiueth any benefite as almes either temporal or spiritual yet in deede he that giueth or bestovveth is more happie Vvhich if the vvorld did vvel consider men vvould giue almes faster then they do if it vvere but for their ovvne benefite CHAP. XXI From MileÌ„tum going on his iourney 4 he can not be dissuaded neither as Tyre 8 nor at Caesarea in both vvhich places the Holy Ghost reueled hovv he should be handled in Hierusalem 10 the Prophet Agabuâ— expresly foretelling that the Ievves there should deliuer him to the Gentils 15 but to Hierusalem he coÌ„meth vvhere being vvelcome to the Christians and namely to Iames the Bishop and to the Priests vvhile he goeth about to satisfie the Christian Ievves there vvho had been misinformed of him as if he had taught it to be vnlawful for the Iewes to keepe Moyses Lavv 27 he is inuaded by the infidel Ievves and ready to be murdered by them vntil the Romane souldiars do rescue him verse 1 AND vvhen it came to passe that vve sailed being caried from them vvith a straight course vve came to Cóos and the day folovving to Rhodes and from thence to Pátara ✠verse 2 And when vve had found a ship that passed ouer to Phoenîce going vp into it vve sailed ✠verse 3 And vvhen vve vverâ— in the sight of Cypres leauing it on the left hand vve sailed into Syria and came to Tyre for there the ship vvas to discharge her lode ✠verse 4 And finding disciples vve taried there seuen daies vvho said to Paul by the Spirit that he should not goe vp to Hierusalem ✠verse 5 And the daies being expired departing vve vvent forvvard al bringing vs on
de doct Christ Some fevv for many most easie to be done most honorable for signification and most cleare and pure for to be obserued and kept hath our Lord him self and the Apostolical discipline deliuered And li. de ver relig c. 17. Of the vvisedom of God it self mani nature being taken vvhereby vve vvere called into libertie a fevv Sacraments most holsom vvere appointed and instituted vvhich might conteine the societie of Christian people that is of the free multitude vnder one God And againe cont Faust li. 19. c. 13. The Sacraments are changed they are made caesier fevver holsommer happier the same he hath in the 118 epistle c. 1. and many other places besides By vvhich you may see it is not al one to vse elements visible Sacraments or ceremonies and to serue them as the Pagans do or to serue vnder them as the Ievves did vvherevvith the Heretikes calumniously charge the Christians And as touching the small number facilitie efficacie and signification vvherein the said holy father putteth the special difference vvho seeth not that for so many busie sacrifices vve haue but one for Sacraments vvel nere infinite but seuen al so easie so ful of grace so significant as can be possible as of euery one in their seueral places is proued Here let the good Readers take heede of a double deceite vsed by the Aduersaries about S. Augustines places alleaged first in that they say he made but tvvo Sacraments vvhich is vntrue for although treating of the difference betvvene the Ievvish Sacraments and ours he namely giueth example in Baptisme and the Eucharist as sometimes also for example he nameth but one yet he hath no vvord nor signe at al that there should be no moe but contrarievvise in the foresaid epistle 118 he insinuateth that besides those tvvo there be other of the same sort in the Scriptures Yea vvith water and bread which be the elements of the tvvo foresaid Sacraments he expresly nameth oile also li. 2. cont lit Petil. c. 104. the element or matter of the Sacrament of Confirmation which in the same place he maketh to be a Sacrament as Baptisme is So doth he affirme of the Sacrament of Orders li. 1 de bapt c. 1. and also of Matrimonie li. de bono coniug c. 24. of Penance likevvise he speaketh as of Baptisme which he calleth Reconciliation li. 1. de adult conjug c. 28. Lastly by the booke de visitatione infirmorum in S. Augustine li. 2 c. 4. by Prosper de pradictionibus p. 2. c. 29. S. Innocentius ad Eugubinum Io. 1. Cont. ep ad Eugub c. 8. S. Cyril li. 2. in Leuiticum and S. Chrysostom li. 3 de Saterdotio Extreme vnction is proued to be a Sacrament It is false then that the Heretikes affirme of S. Augustine by vvhose doctrine it is plaine that though the elements or Sacraments of the new lavv be but few and very fevv in comparison of those in the old lavv yet there be no fevver then seuen specified by him Vvhich number of seuen the holy Councels of Florence and Trent do expresly define to haue been instituted by Christ against these late Heretikes See more of these Sacraments in their places Act. 8. 1 Tim 4. Io. 20. Ia. 5. Ephes 5. The other forgerie of the Aduersaires concerning the elements or ceremonies is that S. Augustine ep 119. c. 19. should affirme that the Church and Christian people in his daies vvherevpon they inferre that it is so much more novv vvere so loden vvith obseruation of vnprofitable ceremonies that they vvere in as great seruilitie and subiection to such things as the Ievves He saith so in deede of some particular presumptions inuentions and vsages of certaine persons as that some made it a heinous matter to touch the grouÌ„d vvith their bare feete vvithin their ovvne octaues and such like vanities whereby some simple folkes might be infected vvhich this holy Doctor specially misliked and vvisheth such things as they may vvithout scandal to be taken avvay But that he vvrote or meant so of any ceremonie that the Church vseth either appointed by Scripture or Councel or custom of the Catholike Church him self denieth it in expresse termes in the same place and in sundrie other vvhere he allovveth al the holy ceremonies done in the ministration of the Sacraments and els vvhere Vvhereby it is cleere that the Churches most comely orders and significant 〈◊〉 pertaine not to the yoke of the old lavv much lesse to the superstition of Gentilitie as Heretikes affirme but to the svveete yoke of Christ and light burden of his lavv to order decencie and instruction of the faithful in al libertie loue faith grace and spirit 9. Vveake and poore Vvhether he meane of the creatures vvhich the Gentils serued as it may seeme by the vvordes before of seruing strange gods so the elements vvere most base and beggerly or of the Iuaical ceremonies and sacraments as most expound it euen so also their elements vvere vveake and poore in them selues not giuing life saluation and remission of sinnes nor being instruments or vessels of grace as the 7 Sacraments of the nevv lavv be 10. You obserue daies That vvhich S. Paul speaketh against the Idolotrical obseruation of daies moâ—eths and times dedicated by the Heathen to their false goddes and to vvicked men or spirites as to Iupiter Mercurie Ianus Iuno Diana and such like or against the superstitious differences of daies fatall fortunate or disâ—nol and other obseruations of times for good lucke or il lucke in mans actions gathered either by particular fansie or popular obseruation or curious and vnlavvful artes or lastly of the Iudaical festiuities that vvere then ended and abrogated vnto vvhich notvvithstanding certaine Christian Ievves vvould haue reduced the Galatians against the Apostles doctrine al that I say do the Heretikes of our time falsely and deceitfully interprete against the Christian holidaies and the sanctification and necessarie keeping of the same Vvhich is not only contrarie to the Fathers exposition but against the very Scriptures and the practise of the Apostles the vvhole Church Aug. cont Adimâ—Ì„s c. 16. Ep. 118. c. 7. Hiero. in hunc locum In the Apocalypse c. 1. there is plaine mention of the Sunday that is our Lordes day Dominicus dies vnto vvhich the Ievves Sabboth vvas altered their Pasche into our Easter their PeÌ„tecost into our Vvhitsontide vvhich vvere ordained obserued of the Apostles them selues And the antiquitie of the feastes of Christes Natiuitie Epiphanle AsceÌ„sion is such that they caÌ„ be referred to no other origine but the Apostles institution vvho as S. Clement testifieth li. â— const Apost c. â—9 gaue order for celebrating their follovv Apostles S. Steuens and other Martyrs daies after their death and much more no doubt did they giue order for Christes festiuities According to vvhich the Church hath kept not only his but S. Steuens and the B. Innocents euen on the
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
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
word soundeth for vs Againe was he a Papist in these kinde of wordes onely and was he not in whole sentences as Tibi dabo claues c. Quicquid solueris in terrae erit solutum in coelis and Quorum remiseritis peccata remittuntur eis and Tunc reddet vnicuique secundum operasua and Nunquid poterit sides saluare eum Ex operibus iustificatur homo non ex fide tantùm and Nubere volunt damnationem habentes quia primam fidem irritam fecerunt and Mandata eius grauia non sunt and Aspexit in remunerationem Are al these and such like Papistical translations because they are most plaine for the Catholike faith which they call Papistrie Are they not word for word as in the Greeke and the very wordes of the holy Ghost And if in these there be no accusatiō of Papistical partiality vvhy in the other Lastly are the auncient fathers General Councels the Churches of al the west part that vse al these speaches phrases now so many hundred yeres are they al Papistical Be it so and let vs in the name of God folow them speake as they spake translate as they translated interprete as they interpreted because we beleeue as they beleeued And thus far for defense of the old vulgar Latin translation and why we translated it before al others Now of the maner of translating the same IN THIS OVR TRANSLATION because we wish it to be most sincere as becōmeth a Catholike translation and haue endeuoured so to make it we are very precise religious in folowing our copie the old vulgar approued Latin not onely in sense which we hope we alwaies doe but sometime in the very wordes also and phrases which may seeme to the vulgar Reader to common English cares not yet acquainted therewith rudenesse or ignorance but to the discrete Reader that deepely weigheth and considereth the importance of sacred wordes and speaches and how easily the voluntarie Translatour may misse true sense of the Holy Ghost we doubt not but our consideration and doing therein shal seeme reasonable and necessarie yea and that al sortes of Catholike Readers wil in short time thinke that familiar which at the first may seeme strange wil esteeme it more when they shal otherwise be taught to vnderstand it then if it were the common knowen English For example vve translate often thus Amen amen I say vnto you Vvhich as yet seemeth strange but after a while it wil be as familiar as Amen in the end of al praiers and Psalmes and euen as when we end with Amen it soundeth far better then So be it so in the beginning Amen Amen must needes by vse and custom sound far better then Verily verily Vvhich in deede doth not expresse the asseueration and assurance signified in this Hebrue word besides that it is the solemne and vsual word of our Sauiour to expresse a vehement asseueration and therfore is not changed neither in the Syriake nor Greeke nor vulgar Latin Testament but is preserued and vsed of the Euangelistes and Apostles them selues euen as Christ spake it propter sanctiorem authoritatem as S. Augustine saith of this and of Allelu-ia for the more holy and sacred authoritie thereof li. 2. Doct. Christ c. 11. And therfore do we keepe the word Allelu-ia Apoc. 19 as it is both in Greeke and Latin yea and in al the English translations though in their bookes of common praier they translate it Praise ye the Lord. Againe if Hosanna Raca Belial and such like be yet vntranslated in the English Bibles why may not we say Corbana and Parasceue specially when they Englishing this later thus the preparation of the Sabboth put three wordes more into the text then the Greek word doth signifie Mat 27 62. And others saying thus After the day of preparing make a cold translation and short of the sense as if they should trāslate Sabboth the resling for Parasceue is as solemne a word for the Sabboth eue as Sabboth is for the Iewes seuenth day and now among Christians much more solemner taken for Good-friday onely These wordes then we thought it far better to keepe in the text and to tel their signification in the margent or in a table for that purpose then to disgrace bothe the text them with translating them Such are also these wordes The Pasche The feast of Azymes The bread of Proposition Vvhich they translate The Passeouer The feast of svvete bread The shevv bread But if Pentecost Act. 2 be yet vntrāslated in their bibles and seemeth not strange why should not Pasche and Azymes so remaine also being solemne feastes as Pentecost was or why should they English one rather then the other specially whereas Passeouer at the first was as strange as Pasche may seeme now and perhaps as many now vnderstand Pasche as Passemer and as for Azymes when they English it the feast of svveete bread it is a false interpretatiō of the word nothing expresseth that which belongeth to the feast concerning vnleauened bread And as for their terme of shevv bread it is very strange and ridiculous Againe if Proselyte be a receiued word in the English bibles Mat. 23. Act. 2 why may not we be bold to say Neophyte 1 Tim. 3 specially when they translating it into English do falsely expresse the signification of the word thus a yong scholer Vvhereas it is a peculiar word to signifie them that were lately baptized as Catechumenus signifieth the newely instructed in faith not yet baptized who is also yong scholer rather then the other and many that haue been old scholers may be Neophytes by differring baptisme And if Phylacteries be allowed for English Mat. 23 we hope that Didragmes also Prepuce Paraclete and such like wil easily grow to be currant and familiar And in good sooth there is in al these such necessitie that they can not conueniently be translated as when S. Paul saith concisio non circumcisi◠how can we but folow his very wordes and allusion And how is it possible to expresse Euangelizo but as vve do Euangelize for Euangelium being the Gospel what is Euangelizo or to Euangelize but to shew the glad tydings of the Gospel of the time of grace of al Christs benefites Al which signification is lost by translating as the English bibles do I bring you good tydings Luc. 2 10. Therfore we say Depositum 2 Tim. 6. and He exinanited him self Philip. 2. and You haue reflorished Philip. 4. and to exhaust Hebr. 9 28 because vve can not possibly attaine to expresse these vvordes fully in English and vve thinke much better that the reader staying at the difficultie of them should take an occasion to looke in the table folovving or othervvise to aske the ful meaning of them then by putting some vsual English vvordes that expresse them not so
things therfore vvhatsoeuer you vvil that men doe to you doe you also to them For this is the Lavv and the Prophets ✠verse 13 Enter ye by the narrovv gate because brode is the gate and large is the vvay that leadeth to perdition and many there be that enter by it ✠verse 14 Hovv narrovv is the gate and straite is the vvay that leadeth to life and fevv there are that finde it ✠verse 15 Take ye great heede of false Prophets vvhich come to you in the ″ clothing of sheepe but invvardly are rauening vvolues ✠verse 16 ″ By their fruites you shal knovv them Do men gather grapes of thornes or figges of thistels ✠verse 17 Euen so euery good tree yeldeth good fruites and the euil tree yeldeth euil fruites ✠verse 18 A good tree can not yeld euil fruites neither an euil tree yeld good fruites ✠verse 19 Euery tree that yeldeth not good fruite shal be cut dovvne and shal be cast into fyre ✠verse 20 Therfore by their fruites you shal knovv them ✠verse 21 Not euery one that sayth to me ″ Lord Lord shal enter into the Kingdom of heauen but he that doeth the vvil of my father vvhich is in heauen he shal enter into the kingdom of heauen ⊢ ✠verse 22 Many shal say to me in that day Lord Lord haue not vve prophecied in they name and in thy name cast out diuels and in thy name vvrought many miracles ✠verse 23 And then I vvil cōfesse vnto them That I neuer knevv you depart from me you that vvorke iniquitie ✠verse 24 Euery one therfore that heareth these my vvordes and doeth them shal be likened to a vvise man that built his house vpon a rocke ✠verse 25 and the rayne fel and the fluddes came the vvindes blevve and they beate agaynst that house and it fel not for it vvas founded vpon a rocke ✠verse 26 And euery one that heareth these my vvordes doeth them not shal be like a foolish man that built his house vpon the sand ✠verse 27 and the rayne fel and the fluddes came and the vvindes blevve and they beate agaynst that house and it fel the fall therof vvas great ✠verse 28 And it came to passe vvhen IESVS had fully ended these vvordes the multitutde vvere in admiration vpon his doctrine ✠verse 29 For he vvas teaching them as hauing povver and not as their Scribes and Pharisees ANNOTATIONS CHAP. VII 1. Iudge not It is not Christian part to iudge il of mens actes which be in them selues good and may procede of good meaning or of mans inward meanings and intentions which we can not see of which fault they must beware that are to suspicious and giuen to deeme alwayes the worst of other men But to say that Iudas or an Heretike euidently knowen to die obstinatly in heresie is damned and in al other playne and manifest cases to iudge is not forbidden 6. Holy to dogges No holy Sacrament and specially that of our Sauiours blessed body must be geuen wittingly to the vnworthy that is to them that haue not by confession of al mortal sinnes examined and proued them selues See the Annot. 1. Cor. 11 27. 28. 29. ◠Euery one that asketh Al things that we aske necessarie to saluation with humilitie attention continuance and other dewe circunstances God wil vndoubtedly graunt when it is best for vs. 15. Clothing of sheepe Extraordinarie apparance of zeale and holines is the sheepes cote in some Heretikes but these of this time weare not that garment much being men of vnsatiable sinne This is rather their garment common to them with al other Heretikes to crake much of the word of the Lord and by pretensed allegations and * sweete wordes of benediction and specially by promise of knowledge light and libertie of the Gospel to seduce the simple and the sinful 16. Fruites These are the fruites which Heretikes are knowen by diuision from the whole Churche diuision among them selues taking to them selues new names and new malsters inconstancie in doctrine disobedience both to others and namely to spiritual officers loue and liking of them selues pride and intolerable vaunting of their owne knowledge aboue al the holy Doctors corruption falsification and quite denying of the parts of Scriptures that specially make agaynst them and these be common to al Heretikes lightly Othersome are more peculiar to these of our time as Incestuous mariages of vowed persons Spoile of Churches Sacrilege and profanation of al holy things and many other special poynts of doctrine directly tending to the corruption of good life in al states 21. Lord Lord. These men haue faith otherwise they could not inuocate Lord Lord Ro. 10. But here we see that to beleeue is not ynough and that not only infidelitie is sinne as Luther teacheth Yea Catholikes also that worke true miracles in the name of our Lord and by neuer so great fayth yet without the workes of iustice shal not be saued 1. Cor. 13. Agayne consider here who they are that haue so often in their mouth The Lord the Lord and how litle it shal auaile them that set so litle by good workes and contemne Christian iustice CHAP. VIII Immediatly after his Sermon to confirme his doctrine with a miracle he cureth a Leper 5 But aboue him and al other Iewes he cōmendeth the faith of the Centurion who was a Gentil and foretelleth by that occasion the vocation of the Gentiles and reprobation of the Iewes 14 la Peters house he sheweth great grace 18 In the way to the sea he speaketh with two of folowing him 23 and vpon the sea commaundeth the tempest 28 and beyond the sea he manifesteth the deuils malice agaynst man in an heard of svvine verse 1 AND vvhen he vvas come dovvne from the mountaine great multitudes folovved him ✠verse 2 And * behold a leper came and adored him saying Lord if thou vvilt thou canst make me cleane ✠verse 3 And IESVS stretching forth his hand touched him saying I vvil be thou made cleane And forthvvith his leprosy vvas made cleane ✠verse 4 And IESVS sayth to him See thou tel no body but goe * shevv thy self to the ″ priest offer the ″ gift vvhich Moyses commaunded for a testimonie to them ✠verse 5 And * vvhen he vvas entred into Capharnaum there came to him a Centurion beseeching him ✠verse 6 saying Lord my boy lieth at home sicke of the palsey is sore tormēted ✠verse 7 And IESVS sayth to him I vvil come cure him ✠verse 8 And the Centurion making ansvver sayd Lord ″ I am not vvorthie that thou shouldest enter vnder my roofe but only say the vvord and my boy shal be healed ✠verse 9 For I also am a man subiect to authoritie hauing vnder me souldiars and I say to this goe and he goeth and to an other come
but his commaundements of which S. Iohn sayth 1. Ep. 5. His commaundements are not heauy cleane contrary to the Aduersaries that say they are vnpossible to be kept CHAP. XII The blindnes of the Pharisees about the Sabboth he reproueth by Scriptures by reason and by a miracle 14 and his death being therfore sought by them he meekely goeth out of the vvay according as Esay had prophecied of him 2◠His casting out of deuils also he defendeth agaynst them 31 and setteth forth the daunger they stand in for their horrible blasphemie 38 And because they aske yet for a signe he shevveth hovv vvorthely they shal be damned 43 foretelling hovv the deuil shal possesse their Nation 46 and testifying that although he be of their bloud yet not they for this but such as keepe his commaundements are deere vnto him verse 1 AT that time * IESVS vvent through the corne on the Sabboth and his Disciples being hungrie began to plucke the eares and to eate ✠verse 2 And the Pharisees seeing them said to him Loe thy Disciples doe that vvhich is not lavvful for them to doe on the Sabboth-dayes ✠verse 3 But he sayd to them Haue you not read vvhat * Dauid did vvhen he vvas an hungred and they that vvere vvith him ✠verse 4 hovv he entred into the house of God and did eate the loaues of proposition vvhich it vvas not lavvful for him to eate nor for them that vvere vvith him * but for priestes only ✠verse 5 Or haue ye not read in the * Lavv that on Sabboth-dayes the priestes in the temple do breake the Sabboth and are vvithout blame ✠verse 6 but I tel you that there is here a greater then the tēple ✠verse 7 And if you did knovv vvhat it is I wil mercie and not sacrifice you vvould neuer haue condemned the innocentes ✠verse 8 For the Sonne of man is lord of the Sabboth also ✠verse 9 And vvhen he had passed from thence he came into their synagogue ✠verse 10 And * behold there vvas a man vvhich had a vvithered hand and they asked him saying Whether is it lavvful to cure on the Sabboths that they might accuse him ✠verse 11 But he sayd to them what man shal there be of you that shal haue one sheepe and if the same fall into a ditche on the Sabboths vvil he not take hold and lift it vp ✠verse 12 Hovv much better is a man more then a sheepe therfore it is lavvful on the Sabboths to doe a good deede ✠verse 13 Then he sayth to the man Stretch forth thy hand and he stretched it forth and it vvas restored to health euen as the other ✠verse 14 And the Pharisees going forth made a cōsultation agaynst him hovv they might destroy him ✠verse 15 But IESVS knovving it retired from thence and many folovved him and he cured them all ✠verse 16 and he charged them that they should not disclose him ✠verse 17 That it might be fulfilled vvhich vvas spoken by Esay the Prophete saying ✠verse 18 Behold my seruant vvhom I haue chosen my beloued in vvhom my soul hath vvel liked I vvil put my spirit vpon him and iudgement to the Gentiles shal he shew ✠verse 19 He shal not contend nor crie out neither shal any man heare in the streetes his voyce ✠verse 20 The reede bruised he shal not breake and smoking flaxe he shal not extinguish til he cast forth iudgement vnto victorie ✠verse 21 And in his name the Gentiles shal hope ✠verse 22 Then * vvas offered to him one possessed vvith a deuil blinde and dumme and he cured him so that he spake saw ✠verse 23 And al the multitudes vvere amased and sayd whether this be the Sonne of Dauid ✠verse 24 But the Pharisees hearing it sayd This felovv casteth not out diuels but ″ in Beelzebub the Prince of the diuels ✠verse 25 And IESVS knovving their cogitations said to them Euery kingdom deuided against it self shal be made desolate and euery citie or house deuided agaynst it self shal not stand ✠verse 26 And if Satan cast out Satan he is deuided against him self hovv then shal his Kingdom stand ✠verse 27 And if I in Beelzebub cast out deuils your children in vvhom do they cast out Therfore they shal be your iudges ✠verse 28 But if I in the Spirit of God do cast out deuils then is the kingdom of God come vpon you ✠verse 29 Or hovv can a man enter into the house of the strong and rifle his vessel vnles he first binde the strong and then he vvil rifle his house ✠verse 30 He that is ″ not vvith me is agaynst me and he that ″ gathereth not vvith me scattereth ✠verse 31 Therfore I say to you euery sinne and blasphemie shal be forgiuen men but ″ the blasphemie of the Spirit shal not be forgiuen ✠verse 32 And vvhosoeuer shal speake a vvord agaynst the Sonne of man it shal be forgiuen him but he that shal speake against the Holy Ghost it shal not be forgiuen him neither in this vvorld nor ″ in the vvorld to come ✠verse 33 Either make the tree good and his fruite good or make the tree euil and his fruite euil for of the fruite the tree is knowē ✠verse 34 You vipers broodes hovv can you speake good things vvhereas you are euil for of the aboundance of the hart the mouth speaketh ✠verse 35 A good man out of a good treasure bringeth forth good things and an euil man out of an euil treasure bringeth forth euil things ✠verse 36 But I say vnto you that euery ″ idle vvord that men shal speake they shal render an account for it in the day of iudgement ✠verse 37 For of thy wordes thou shalt be iustified and of thy vvordes thou shalt be condemned ✠verse 38 Then ansvvered him certaine of the Scribes and Pharisees saying Maister vve vvould see a signe from thee ✠verse 39 who ansvvered and said to them The vvicked and aduouterous generation seeketh a signe and a signe shal not be giuen it but the signe of Ionas the Prophet ✠verse 40 For as * Ionas vvas in the vvhales belly three dayes and three nightes so shal the Sonne of man be in the hart of the earth three dayes and three nightes ✠verse 41 The men of Niniuee shal rise in the iudgemēt vvith this generatiō and shal condemne it because * they did penance at the preaching of Ionas And behold more then Ionas here ✠verse 42 The * Queene of the South shal rise in the iudgement vvith this generation and shal condemne it because she came from the endes of the earth to heare the vvisedom of Salomō and behold more the Salomon here ✠verse 43 And * vvhen an vncleane spirit shal goe out of a man he vvalketh
thereof ✠verse 35 And the husbandmen apprehending his seruants one they beat an other they killed and an other they stoned ✠verse 36 Againe he sent other seruants moe then the former and they did to them likevvise ✠verse 37 And last of al he sent to them his sonne saying They vvil reuerence my sonne ✠verse 38 But the husbandmen seeing the sonne said vvithin them selues This is the heire come let vs kil him and vve shal haue his inheritaunce ✠verse 39 And apprehending him they cast him forth out of the vineyard and killed him ✠verse 40 When therfore the lord of the vineyard shal come vvhat vvil he doe to those husbandmen ✠verse 41 They say to him The naughtie men he vvil bring to naught and his vineyard he vvil let out to other husbandmen that shal render him the fruite in their seasons ✠verse 42 IESVS saith to them Haue you neuer read in the Scriptures The stone which the builders reiected the same is made into the head of the corner By our lord was this done and it is maruelous in our eyes ✠verse 43 Therfore I say to you that the kingdom of God shal be taken avvay from you and shal be giuen to a nation yelding the fruites thereof ✠verse 44 And * he that falleth vpon this stone shal be broken and on vvhom it falleth it shal al to bruise him ✠verse 45 And vvhen the cheefe Priestes and Pharisees had heard his parables they knevve that he spake of them ✠verse 46 And seeking to lay hands vpon him they feared the multitudes because they held him as a Prophet â— ANNOTATIONS CHAP. XXI 2. You shal finde Christ by diuine power both knewe where these beasts were being absent and commaunded them for his vse being an other mans and sodenly made the colt fitte to be ridden on neuer broken before 7. The asse and the colâ— This asse vnder yoke signifieth the Iewes vnder the Law and vnder God their Lord as it were his old and ancient people the yong colt now first ridden on by Christ signifieth the Gentiles wilde hitherto and not broken now to be called to the faith and to receiue our Sauiours yoke And therfore the three last Euangelists writing specially to the Gentils make mention of the colt only 8. Garments in the way These offices of honour done to our Saulour extraordinarily were very acceptable and for a memory hereof the holy Church maketh a solemne Procession euery yere vpon this day specially in our Countrie when it was Catholike with the B. Sacrament reuerently caried as it were Christ vpon the asse and strawing of rushes and floures bearing of Palmes setting vp boughes spredding and hanging vp the richest clothes the quire and queristers singing as here the children and the people al done in a very goodly ceremonie to the honour of Christ and the memorie of his triumphe vpon this day The like seruice and the like duties done to him in al other solemne Processions of the B. Sacrament and otherwise be vndoubtedly no lesse grateful 9. Hosanna These very wordes of ioyful crie and triumphant voice of gratulation to our Sauiour holy Church vseth alwaies in the Preface of the Masse as it were the voice of the Priest and al the people who then specially are attent and deuout immediatly before the Consecration and Eleuation as it were expecting and reioycing at his comming 13. House of prayer Note here that he calleth external sacrifice out of the Prophete Esay prayer For he speaketh of the Temple which was builded properly and principally for sacrifice 16. Mouth of infants Yong childrens prayers proceding from the instinct of Gods spirit be acceptable and so the voices of the like or of other simple folke now in the Church though them selues vnderstand not particularly what they say be maruelous grateful to Christ 22. Beleeuing In respect of our owne vnworthinesse and of the things not alwaies expedient for vs we may wel doubt when we pray whether we shal obtaine or noâ— but on Gods part we must beleeue that is we must haue no diffidence or mistrust either of his power or of his wil if we be worthy and the thing expedient And therfore S. Marke hath thus Haue ye faith of God 23. In what power The Heretikes presumptuously thinke them selues in this point like to Christ because they are asked in what power they come and who sent them but when they haue answered this question as fully as Christ did here by that which he insinuateth of Iohns testimonie for his authority they shal be heard and til then they shal be stil taken for those of whom God speaketh by the Prophete They â—anne and I sent them not 28. The first The first sonne here is the people of the Gentils because Gentility was before there was a peculiar and chosen people of the Iewes and therfore the Iewes here as the later are signified by the other sonne CHAP. XXII Yet by one other parable he fore sheweth the most deserued reprobation of the earthly and persecuting Iewes and the gratious vocation of the Gentils in their place 15 Then he defeateth the snare of the Pharisees and Herodians about paying tribute to Caesar 23 He answereth also the inuention of the Sadducees against the Resurrection 34 and a question that the Pharisees aske to pose him turning and posing them againe because they imagined that Christ should be no more then a man 〈◊〉 and so he putteth al the busy Secteâ— to silence verse 1 AND IESVS ansvvering spake againe in parables to them saying ✠verse 2 The kingdom of heauen is likened to a man being a king vvhich made a â— mariage to his sonne ✠verse 3 And he sent his â— seruants to call them that vvere inuited to the mariage and they vvould not come ✠verse 4 Againe he sent other seruants saying Tel them that vvere inuited Behold I haue prepared my dinner my beeues and fatlings are killed and al things are ready come ye to the mariage ✠verse 5 But they neglected and vvent their vvaies â— one to his farme and an other to his merchandise ✠verse 6 and the rest laid hands vpon his seruants and spitefully intreating them murdered them ✠verse 7 But vvhen the king had heard of it he vvas vvroth and sending his hostes destroied those murderers and burnt their citie ✠verse 8 Then he saith to his seruants The mariage in deede is ready but they that vvere inuited vvere not vvorthie ✠verse 9 Goe ye therfore into the high vvayes and vvhosoeuer you shal finde call to the mariage ✠verse 10 And his seruants going forth into the vvayes gathered together al that they found bad and good and the mariage vvas filled vvith ghestes ✠verse 11 And the king vvent in to see the ghestes and he savv there a man not attired in a vvedding garment ✠verse 12 And he
of the palsey Sonne â— thy sinnes are forgiuen thee ✠verse 6 And there vvere certaine of the Scribes sitting there and thinking in their hartes ✠verse 7 why doth he speake so he blasphemeth * Who can forgiue sinnes but only God ✠verse 8 Which by and by IESVS knovving in his spirit that they so thought vvithin them selues saith to them why thinke you these things in your hartes ✠verse 9 Whether is easier to say to the sicke of the palsey Thy sinnes are forgiuen thee or to say Arise take vp thy couche and vvalke ✠verse 10 But that you may knovv that â— the Sonne of man hath povver â— in earth to forgiue sinnes he saith to the sicke of the palsey ✠verse 11 I say to thee Arise take vp thy couche and goe into thy house ✠verse 12 And forthvvith he arose and taking vp his couche vvent his vvay in the sight of al so that al marueled and glorified God saying That vve neuer savv the like ✠verse 13 And he vvent forth againe to the sea and al the multitude came to him and he taught them ✠verse 14 And vvhen he passed by * he savv Leui of Alphaeus sitting at the custome place and he saith to him Folovv me And rising vp he folovved him ✠verse 15 And it came to passe as he sate at meate in his house many Publicans and sinners did sit dovvne together vvith IESVS and his Disciples for they vvere many vvho also folovved him ✠verse 16 And the Scribes and the Pharisees seeing that he did eate vvith Publicans and Sinners said to his Disciples why doth your Maister eate and drinke vvith Publicans and sinners ✠verse 17 IESVS hearing this saith to them The vvhole haue not neede of a Physicion but they that are il at ease for I came not to call the iust but sinners ✠verse 18 And * the disciples of Iohn and the Pharisees did vse to fast and they come and say to him Why do the disciples of Iohn and of the Pharisees fast but thy disciples do not fast ✠verse 19 And IESVS said to them why can the children of the mariage fast as long as the bridegrome is vvith them So long time as they haue the bridegrome vvith them they can not fast ✠verse 20 But the daies vvil come vvhen the bridegrome shal be taken avvay from them and then they shal fast in those daies ✠verse 21 No body sovveth a peece of ravv cloth to an old garment othervvise he taketh avvay the nevv peecing from the old and there is made a greater rent ✠verse 22 And no body putteth nevv vvine into old bottels othervvise the vvine bursteth the bottels and the vvine vvil be shed and the bottels vvil be lost but nevv vvine must be put into nevv bottels ✠verse 23 And * it came to passe againe vvhen he vvalked through the corne on the Sabboths and his Disciples began to goe forvvard and to plucke the eares ✠verse 24 And the Pharisees said to him Behold vvhy do they on the Sabboths that vvhich is not lavvful ✠verse 25 And he said to them Did you neuer read vvhat Dauid did vvhen he vvas â— in necessitie and him self verse 26 vvas an hungred and they that vvere vvith him hovv * he entred into the house of God vnder Abiathar the high Priest and did eare the loaues of Proposition vvhich it vvas not lavvful to eate * but for the Priests and did giue vnto them vvhich vvere vvith him ✠verse 27 And he said to them The Sabboth vvas made for man and not man for the Sabboth ✠verse 28 Therfore the sonne of man is Lord of the Sabboth also ANNOTATIONS CHAP. II. 4. Vncouered Such diligence ought to be vsed to bring sinners to Christ in his Sacraments as was vsed to procure this man and others by Christ the health of their bodies 5. Sicke of the palsey Such as this man was in body by dissolution of his limmes such also was he in soule by the noisome desires of the world occupying his hart and withdrawing him from al good workes Aug. de Pastor c. 6 to 9. 5. Thy sinnes Hereby it appeareth that Christ healed this sicke man first in his soule before he tooke away his bodily infirmity which may be an instruction for al men in bodily disease first to call for the Sacraments which be medicines of the soule As hereby also may be gathered that many diseases come for sinne and therfore can not be healed til the sinnes be remitted 10. The Sonne of man As Christ proueth vnto them that him self as man and not as God only hath power to remitte sinnes by that in al their sightes he was able to doe miracles and make the sickman sodenly arise so the Apostles hauing power graunted them to doe miracles though they be not God may in like maner haue authority from God to remitte sinnes not as God but as Gods ministers 10. In earth This power that the Sonne of man hath to remitte sinnes in earth was neuer taken from him but dureth still in his Sacraments and ministers by whom he remitteth sinnes in the Church and not in heauen only For concerning sinne there is one court of conscience in earth and an other in heauen and the iudgement in heauen foloweth and approueth this on earth as is plaine by the wordes of our Sauiour to Peter first and then to al the Apostles Whatsoeuer you shal bind vpon earth shal be bound in heauen Whatsoeuer you shal loose vpon earth shal be loosed in heauen wherevpon S. Hierom saith That Priests hauing the keies of the kingdom of heauen iudge after a sort before the day of iudgement And S. Chrysost li. 3 de Sacerd. paul post princip more at large 25. In necessity In necessity many things be done without sinne which els might not be done and so * the very chalices and consecrated iewels and vessels of the Church in cases of necessity are by lawful authority turned to profane vses which otherwise to alienate to a mans priuate commoditie is sacrilege CHAP. III. The blind Pharisees seeking his death for doing good vpon the Sabboths he meekely goeth out of the vvay vvhere the people that flocke vnto him and his Miracles are innumerable 13 Yea to his Tvvelue also hauing neede of moe vvorkmen he geueth povver to vvorke Miracles â—0 He so occupieth him self for soules that his kinne thinke him madde 22 The Scribes of Hierusalem come so farre and yet haue nothing but absurdly to blaspeme his casting out of Diuels to their ovvne damnation â—1 That the Ievves should not after their maner thinke it ynough that he is of their bloud he telleth that such rather are deere to him as keepe Gods commaundements verse 1 AND he entred againe into the Synagogue and there vvas a man there that had a vvithered hand ✠verse 2 And they
24 But in those daies after that tribulation * the sunne shal be darkened and the moone shal not giue her light ✠verse 25 and the starres of heauen shal be falling dovvne and the povvers that are in heauen shal be moued ✠verse 26 And then they shal see the * Sonne of man comming in the cloudes vvith much povver and glorie ✠verse 27 And then shal he send his Angels and shal gather together his elect from the foure vvindes from the vttermost part of the earth to the vttermost part of heauen ✠verse 28 And of the figtree learne ye a parable Vvhen novv the bought thereof is tender and the leaues come forth you knovv that sommer is very nigh ✠verse 29 so you also vvhen you shal see these things come to passe knovv ye that it is very nigh at the doores ✠verse 30 Amen I say to you that this generation shal not passe vntil al these things be done ✠verse 31 Heauen and earth shal passe but my vvordes shal not passe ✠verse 32 But of that day or houre no man knovveth neither the Angels in heauen nor the Sonne but the Father ✠verse 33 Take heede vvatch and pray for you knovv not vvhen the time is ✠verse 34 Euen as a man vvho being gone into a strange countrie left his house and gaue his seruants authoritie * ouer ech vvorke and commaunded the porter to vvatch ✠verse 35 Vvatch ye therfore for you knovv not vvhen the lord of the house commeth at euen or at midnight or at the cocke crovving or in the morning ✠verse 36 lest comming vpon a soden he finde you sleeping ✠verse 37 And that vvhich I say to you I say to al Vvatch ⊢ ANNOTATIONS CHAP. XIII 4. When shal these things be The miseries which did fall before the destruction of the Temple and citie of Hierusalem were a resemblance of the extreme calamitie that shal befall before the later day at the time of Antichrist wherevpon Christs speaketh indifferently of both 6. I am he As before destruction of Hierusalem diuerse Seducers arose and called them selues Christes promising the people deliuerance from the feares and dangers they were in of forraine souldiars so shal there come many towards the end of the world and make them selues Christes and Authors of Sectes and shal gaiue many Disciples as in plaine wordes foloweth in this chapter v. 22. There shal rise vp False-Christs and False-Prophets c. 14. The abomination of desolation No heresie doth so properly and purposely tend to this abomination of desolation * which by Antichrist shal be atchieued as this Caluinisme which taketh away with other Sacraments and external worship of God the very sacrifice of Christes Body and bloud Which being taken away as S. Cyprian saith no religion can remaine 22. Signes and Wonders Fasle-Christes and False-Prophets be seducers who in the later day by the power of the diuel shal seeme to worke wonders and yet men must not beleeue them Much lesse these which for their false faith can not shew so much as one false miracle CHAP. XIIII Iudas by occasion of Marie Magdalens ointment doth sel him to the Councel of the Ievves 12 After the Paschal lambe he giueth them the bread of life Io. 6. in a mystical sacrifice or separation of his bodie and bloud 27 and that night is after his prayer 43 taken of thee levves men Iudas being their Captaine is forsaken of the other eleuen for feare 53 is falsly accused and impiously condemned of the Ievves Councel 65 and shamefully abused of them 66 and thrise denied of Peter Al euen as the Scriptures and him self had often foretold verse 1 AND the Pasche vvas and the Azymes after tvvo daies and the cheefe Priests and the Scribes sought hovv they might by some vvile lay hands on him and kil him ✠verse 2 For they said Not on the festiual day lest there might be a tumult of the people ✠verse 3 And * vvhen he vvas at Bethania in the house of Simon the Leper and sate at meate there came a vvoman hauing an alabaster boxe of ointment of pretious spike-narde and breaking the alabaster-boxe she povvred it out vpon his head ✠verse 4 But there vvere certaine that had indignation vvithin them selues and said Vvhereto is ″ this vvast of the ointment made ✠verse 5 For this ointment might haue been sold for more then three hundred pence and giuen to the poore And they murmured against her ✠verse 6 But IESVS said ″ Let her alone vvhy do you molest her she hath vvrought a good vvorke vpon me ✠verse 7 for the poore you haue alvvaies vvith you and vvhen you vvil you may doe them good but me you haue not alvvaies ✠verse 8 That vvhich she had she hath done she hath preuented to anoint my body to the burial ✠verse 9 Amen I say to you Vvheresoeuer this Gospel shal be preached in the vvhole vvorld that also vvhich she hath done shal be told for a memorie for her ✠verse 10 And * Iudas Iscariote one of the Tvvelue vvent his vvay to the cheefe Priests for to betray him to them ✠verse 11 Vvho hearing it vvere glad and they promised him that they vvould giue him money And he sought hovv he might betray him conueniently ✠verse 12 And * the first day of the Azymes vvhen they sacrificed the Pasche the Disciples say to him Vvither vvilt thou that vve goe and prepare for thee to eate the Pasche ✠verse 13 And he sendeth tvvo of his Disciples and saith to them Goe ye into the citie and there shal meete you a man carying a pitcher of vvater folovv him ✠verse 14 and vvhithersoeuer he entreth say to the maister of the house that the Maister saith Vvhere is my refectorie vvhere I may eate the Pasche vvith my Disciples ✠verse 15 And he vvil shevv you a great chamber adorned and there prepare for vs. ✠verse 16 And his Disciples vvent their vvaies and came into the citie and they found as he had told them and they prepared the Pasche ✠verse 17 And * vvhen euen vvas come he commeth vvith the Tvvelue ✠verse 18 And vvhen they vvere sitting at the table and eating IESVS said Amen I say to you that one of you shal betray me he that eateth vvith me ✠verse 19 But they began to be sad and to say to him seuerally Is it I ✠verse 20 Vvho said to them One of the Tvvelue he that dippeth vvith me his hand in the dish ✠verse 21 and the Sonne of man in deede goeth * as it is vvritten of him but vvo to that man by vvhom the Sonne of man shal be betrayed it vvere good for him if that man had not been borne ✠verse 22 And * vvhiles they vvere eating IESVS tooke ″ bread and
sinnes And we also haue obtained by him that wonderful grace for it is said to his Disciples Whose sinnes you shal remit they are remitted to them And how should not he be able to remit sinnes who gaue others power to doe the same 28 Leauing al folowed him The * profane Iulian charged Matthevv of to much lightnes to leaue al and folovv a stranger at one vvord but in deede hereby is seen the maruelous efficacie of Christes vvord and internal vvorking that in a moment can alter the hart of a man and cause him nothing to esteeme the things most deere vnto him Which he did not onely then in presence but also daily doth in the Church For so S. Antonie S. Francis and others by hearing only the vvord of our Sauiour read in the Church forsooke al and folowed him CHAP. VI. For reprouing by Scripture and miracle as also by reason the Pharisees blindnes about the obseruation of the Sabboth 11 they seeke his death 12 Hauing in the mountaine prayed al night he chooseth tvvelue Apostles 17 and after many miracles vpon the diseased 20 he maketh a sermon to his Disciples before the people proposing heauen to such as vvil suffer for him 24 and vvo to such as vvil not 27 Yet vvithal exhorting to doe good euen to our enemies also 19 and that the Maisters must first mend them selues 46 finally to doe good vvorkes because only faith vvil not suffice verse 1 AND it came to passe on the Sabboth second-first vvhen he passed through the corne his Disciples did plucke the eares and did eate rubbing them vvith their hands ✠verse 2 And certaine of the Pharisees said to them Vvhy doe you that vvhich is not lavvful verse 3 on the Sabboths And IESVS ansvvering them said ″ Neither this haue you read vvhich Dauid did vvhen him self vvas an hungred and they that vvere vvith him ✠verse 4 * hovv he entred into the house of God and tooke the loaues of Proposition and did eate and gaue to them that vvere vvith him vvhich it is not lavvful to eate * but only for Priests ✠verse 5 And he said to them That the sonne of man is Lord of the Sabboth also ✠verse 6 And it came to passe on an other Sabboth also that he entred into the synagogue and taught * And there vvas a man and his right hand vvas vvithered ✠verse 7 And the Scribes and Pharisees vvatched if he vvould cure on the Sabboth that they might finde hovv to accuse him ✠verse 8 But he knevv their cogitations and he said to the man that had the vvithered hand Arise and stand forth into the middes And rising he stoode ✠verse 9 And IESVS said to them I aske you if it be lavvful on the Sabboths to doe vvel or il to ″ saue a soule or to destroy ✠verse 10 And looking about vpon them al he said to the man Stretch forth thy hand And he stretched it forth and his hand vvas restored ✠verse 11 And they vvere replenished vvith madnes and they communed one vvith an other vvhat they might doe to IESVS ✠verse 12 And it came to passe in those daies he vvent forth into the mountaine to pray and he passed ″ the vvhole night in the prayer of God ✠verse 13 * And vvhen day vvas come he called his Disciples and he chose tvvelue of them ″ vvhom also he named Apostles ✠verse 14 ″ Simon vvhom he surnamed Peter and Andrevv his brother Iames and Iohn Philippe and Bartholomevv ✠verse 15 Matthevv and Thomas Iames of Alphaeus and Simon that is called Zelótes ✠verse 16 and Iude of Iames and Iudas Iscariote vvhich vvas the traitour ✠verse 17 And descending vvith them he stoode in a plaine place and the multitude of his Disciples and a very great companie of people from al Ievvrie and Hierusalem and the sea coast both of Tyre and Sidon ✠verse 18 vvhich vvere come to heare him and to be healed of their maladies And they that vvere vexed of vncleane spirits vvere cured ✠verse 19 And al the multitude sought to touch him because vertue vvent forth from him and healed al ⊢ ✠verse 20 And he lifting vp his eies vpon his Disciples said * Blessed are ye poore for yours is the kingdom of God ✠verse 21 Blessed are you that novv are an hungred because you shal be filled Blessed are you that novv doe vveepe because you shal laugh ✠verse 22 Blessed shal you be vvhen men shal hate you and vvhen they shal separate you and vpbraide you and abandon your name as euil for the sonne of mans sake ✠verse 23 ″ Be glad in that day and reioyce for behold your revvard is much in heauen ⊢ for according to these things did their fathers to the Prophets ✠verse 24 But vvo to you that are riche because you haue your consolation ✠verse 25 Vvo to you that are filled because you shal be hungrie Vvo to you that novv doe laugh because you shal mourne and vveepe ✠verse 26 Vvho vvhen al men ″ shal blesse you for according to these things did their fathers to the false-Prophets ✠verse 27 But to you I say that doe heare Loue your enemies doe good to them that hate you ✠verse 28 Blesse them that curse you and pray for them that calumniate you ✠verse 29 And he that striketh thee on the cheeke offer also the other And from him that taketh avvay from thee thy robe prohibit not thy coate also ✠verse 30 And to euery one that asketh thee giue and of him that taketh avvay the things that are thine aske not againe ✠verse 31 And according as you vvil that men doe to you doe you also to them in like maner ✠verse 32 And if you loue them that loue you vvhat thanke is to you for sinners also loue those that loue them ✠verse 33 And if ye doe good to them that doe you good vvhat thanke is to you for sinners also doe this ✠verse 34 And if ye lend to them of vvhom ye hope to receiue vvhat thanke is to you for sinners also lend vnto sinners for to receiue as much ✠verse 35 But loue ye your enemies doe good and ″ lend hoping for nothing thereby and your revvard shal be much and you shal be the sonnes of the Highest because him self is beneficial vpō the vnkinde and the euil ✠verse 36 Be ye therfore merciful as also your father is merciful ✠verse 37 Iudge not you shal not be iudged condemne not you shal not be cōdemned forgiue and you shal be forgiuen ✠verse 38 Giue and there shal be giuen to you good measure pressed dovvne and shaken together and running ouer shal they giue into your bosome For vvith the same measure that you do meate it shal be measured to you againe ✠verse
said also to the multitudes When you see a cloude rising from the vvest by and by you say A shoure commeth and so it commeth to passe ✠verse 55 and vvhen the south vvinde blovving you say That there vvil be heate and it commeth to passe ✠verse 56 Hypocrites the face of the heauen and of the earth you haue skil to discerne but this time hovv doe you not discerne ✠verse 57 And vvhy of your selues also iudge you not that vvhich is iust ✠verse 58 * And vvhen thou goest vvith thy aduersarie to the Prince in the vvay endeuour to be deliuered from him lest perhaps he dravv thee to the iudge and the iudge deliuer thee to the exactour and the exactour cast thee into prison ✠verse 59 I say to thee thou shalt not goe out thence vntil thou pay the very last mite ANNOTATIONS CHAP. XII ◠Euery one that confesseth A Catholike man is bound to confesse his faith being called to accoumpt or examined by Iew Heathen or Heretike concerning the same Neither is it ynough to keepe Christ in his hart but he must also acknowledge him in his wordes and deedes And to deny Christ or any article of the Catholike faith for shame or feare of any worldly creature hath no lesse punishment then to be denied refused and forsaken by Christ at the houre of his death before al his Angels Which is an other maner of presence and Consistorie then any Court or Session that men can be called to for their faith in this world 11. Be not careful That the poore vnclearned Catholike should not be discouraged or make his excuse that he is a simple man not able to ansvver cunning Heretikes nor to giue a reason of his beleefe and therfore must suffer or say any thing rather then come before them our Maister giueth them comfort promising that the Holy Ghost shal euer put into their hartes at time of their appearance that vvhich shal be sufficient for the purpose not that euery one vvhich is conuented before the Aduersaries of faith should alvvaies be endeed vvith extraordinary knovvledge to dispute and confute as the Apostles and others in the primitiue Church vvere but that God vvil euer giue to the simple that trusteth in him sufficient courage and vvordes to confesse his beleefe For such an one called before the Commissioners saith ynough and defendeth him self sufficiently vvhen he ansvvereth that he is a Catholike man that he wil liue and die in that faith which the Catholike Church throughout al Christian countries hath and doth teach and that this Church can giue them a reason of al the things vvhich they demaund of him c. 14. Who hath appointed Christ refused to medle in this temporal matter partly because the demaund proceded of couetousnes and il intention partly to giue an example to Clergie men that they should not be vvithdravven by secular affaires and controuersies from their principal function of praying preaching and spiritual regiment but not vvholy to forbid them al actions pertaining to vvorldly busines specially vvhere and vvhen the honour of God the increase of religion the peace of the people and the spiritual benefite of the parties doe require In vvhich cases S. Augustin as Possidonius vvriteth vvas occupied often vvhole daies in ending vvorldly controuersies and so he vvriteth of him self also not doubting but to haue revvard therfore in heauen 21. Riche to God vvard He is riche tovvards God that by his goods bestovved vpon the poore hath store of merits and many almesmens praiers procuring mercie for him at the day of his death and iudgement vvhich is here therfore called treasure laid vp in heauen vvhere the barnes be large ynough The necessitie of vvhich almes is by Christ him self here shevved to be so great and so acceptable to God that rather then they should lacke the fruite thereof they should sel al they haue and giue to the poore 34. Where your treasure is If the riche man vvithdravven by his vvorldly treasure can not set his hart vpon heauen let him send his mony thither before him by giuing it in almes vpon such as vvil pray for him and his hart vvil solovv his purse thither CHAP. XIII He threateneth the Iewes to be forsaken vnles they doe penance 10 and confoundeth them for maligning him for his miraculous good doing on the Sabboths 18 but his kingdom the Church as contemptible as it seemeth to them now in the beginning shal spread ouer al the world 20 and conuert al 23 and what an hartsore it shal be to them at the last day to see them selues excluded from the glorie of this kingdom and the Gentils admitted in their place 31 foretelling that it is not Galilee that he feareth but that obstinate and reprobate Hierusalem vvil nedes murder him as also his messengers afore and after him verse 1 AND there vvere certaine present at that very time telling him of the Galilaeans vvhose bloud Pilate mingled vvith their sacrifices ✠verse 2 And he ansvvering said to them Thinke you that ″ these Galileans vvere sinners more then al the Galilaeans that they suffred such things ✠verse 3 No I say to you but vnles you haue penance you shal al likevvise perish ✠verse 4 As those eightene vpō vvhom the toure fel in Silóe and slevv them thinke you that they also vvere detters aboue al the men that dvvel in Hierusalem ✠verse 5 No I say to you but if you haue not penance you shal al likevvise perish ✠verse 6 And he said this similitude A certaine man had a figtree planted in his vineyard and he came seeking for fruite on it and found not ✠verse 7 And he said to the dresser of the vineyard Loe it is three yeres since I come seeking for fruite vpon this figtree and I finde not Cut it dovvne therfore vvhereto doth it also occupie the ground ✠verse 8 But he ansvvering saith to him Lord let it alone this yere also vntil I digge about it and dung it ✠verse 9 and if happily it yeld fruite but if not hereafter thou shalt cut it dovvne ✠verse 10 And he vvas teaching in their synagogue on the Sabboths ✠verse 11 And behold a vvoman that had a spirit of infirmitie eightene yeres and she vvas crooked neither could she looke vpvvard at al. ✠verse 12 Whom vvhen IESVS savv he called her vnto him and said to her Woman thou art deliuered from thy infirmitie ✠verse 13 And he imposed hands vpon her and forthvvith she vvas made straight and glorified God ✠verse 14 And the Archsynagogue ansvvering because he had indignation that IESVS had cured on the Sabboth said to the multitude Sixe daies there are vvherein you ought to vvorke in them therfore come and be cured and not in the Sabboth day ✠verse 15 And our Lord ansvvering to him said Hypocrite doth not euery one
an asse or an oxe fallen into a pit and vvil not incontinent dravv him out on the Sabboth day ✠verse 6 And they could not ansvver him to these things ✠verse 7 And he spake to them also that vvere inuited a parable marking hovv they chose the first seats at the table saying to them ✠verse 8 when thou art inuited to a mariage sit not dovvne in the first place lest perhaps a more honorable then thou be inuited of him ✠verse 9 and he that bade thee and him come and say to thee Giue this man place and then thou begin vvith shame to take the last place ✠verse 10 But vvhen thou art bidden goe sit dovvne in the lovvest place that vvhen he that inuited thee commeth he may say to thee Frende sit vp higher then shalt thou haue glorie before them that sit at table vvith thee ✠verse 11 because euery one that exalteth him self shal be humbled and he that humbleth him self shal be exalted ⊢ ✠verse 12 And he said to him also that had inuited him Vvhen thou makest a dinner or a supper call not thy frendes nor thy brethrē nor kinsmen nor thy neighbours that are riche lest perhaps they also inuite thee againe and recompense be made to thee ✠verse 13 But vvhen thou makest a feast cal the poore feeble lame and blinde ✠verse 14 and thou shalt be blessed because they haue nor to recōpense thee for recompense shal be made thee in the resurrection of the iust ✠verse 15 Vvhen one of them that sate at the table vvith him had heard these things he said to him Blessed is he that shal eate bread in the kingdom of God ✠verse 16 But he said to him A certaine man made a great supper and called many ✠verse 17 And he sent his seruant at the houre of supper to say to the inuited That they should come because novv al things are ready ✠verse 18 And they began al at once to make excuse The first said to him I haue bought a farme and I must needes goe forth and see it I pray thee hold me excused ✠verse 19 And an other said I haue bought fiue yoke of oxen and I goe to proue them I pray thee hold me excused ✠verse 20 And an other said I haue maried a vvife and therfore I can not come ✠verse 21 And the seruant returning told these things to his lord Then the maister of the house being angrie said to his seruant Goe forth quickly into the streates and lanes of the citie and the poore and feeble and blinde and lame bring in hither ✠verse 22 And the seruant said Lord it is done as thou didst commaunde and yet there is place ✠verse 23 And the lord said to the seruant Goe forth into the waies and hedges and ″ compel them to enter that my house may be filled ✠verse 24 But I say to you that none of those men that vvere called shal tast my supper ⊢ ✠verse 25 And great multitudes vvent vvith him and turning he said to them ✠verse 26 * If any man come to me and hateth not his father and mother and vvife and children and brethren and sisters yea and his ovvne life besides he can not be my disciple ✠verse 27 And he that doth not beare his crosse and come after me cannot be my disciple ✠verse 28 For vvhich of you minding to build a toure doth not first sit dovvne and recken the charges that are necessarie vvhether he haue to finish it ✠verse 29 lest after that he hath laid the foundation and is not able to finish it al that see it begin to mocke him ✠verse 30 saying That this man began to build and he could not finish it ✠verse 31 Or vvhat king about to goe to make vvare against an other king doth not first sit dovvne and thinke vvhether he be able vvith ten thousands to meete him that vvith tvventie thousands commeth against him ✠verse 32 Othervvise vvhiles he is yet farre of sending a legacie he asketh those things that belong to peace ✠verse 33 So therfore euery one of you that doth not renounce al that he possesseth cannot be my disciple ⊢ ✠verse 34 * Salt is good But if the salt leese his vertue vvherevvith shal it be seasoned ✠verse 35 It is profitablè neither for the ground nor for the dunghil but it shal be cast forth He that hath eares to heare let him heare ⊢ ANNOTATIONS CHAP. XIIII 2◠Compel them The vehement persuasion that God vseth both externally by force of his vvord and miracles and internally by his grace to bring vs vnto him is called compelling not that he forceth any to come to him against their owne willes but that he can alter and mollifie an hard hart and make him vvilling that before vvould not S. Augustine also referreth this compelling to the penal lawes which Catholike Princes do iustly vse against Heretikes and Schismatikes prouing that they who are by their former professiō in Baptisme subiect to the Catholike Church and are departed from the same after Sectes may and ought to be compelled into the vnitie and societie of the vniuersal Church againe and therfore in this sense by the two former partes of the parable the Ievves first and secondly the Gentils that neuer beleeued before in Christ vvere inuited by faire svveete meanes onely but by the third such are inuited as the Church of God hath power ouer because they promised in baptisme and therfore are to be reuoked not onely by gentle meanes but by iust punishment also CHAP. XV. By occasion of the Pharisees murmuring at him for receiuing penitent sinners he sheweth what ioy shal be in heauen for the conuersion of one sinner 11 and for the yonger sonne which is the Gentils 25 the elder to wit the Iewes in the meane time disdaining thereat and refusing to come into his Church verse 1 AND there approched Publicans and sinners vnto him for to heare him ✠verse 2 And the Pharisees and the Scribes murmured saying That this man receiueth sinners and eareth vvith them ✠verse 3 And he spake to them this parable saying ✠verse 4 * Vvhat man of you hauing an hundred sheepe and if he hath lost one of them doth he not leaue the ninetie nine in the desert and goeth after that vvhich vvas lost vntil he finde it ✠verse 5 And vvhen he hath found it laieth it vpon his shoulders reioycing ✠verse 6 and comming home calleth together his frendes and neighbours saying to them Reioyce vvith me because I haue found my sheepe that vvas lost ✠verse 7 I say to you that euen so there shal be ioy in heauen vpon one sinner that doth penance ″ then vpon ninetie nine iust that neede not penance ✠verse 8 Or vvhat vvoman hauing ten grotes if she leese
these things vvas stroken sad because he vvas very riche ✠verse 24 And IESVS seeing him stroken sad said Hovv hardly shal they that haue money enter into the kingdom of God ✠verse 25 For it is easier for a camel to passe through the eie of a nedle then for a riche man to enter into the kingdom of God ✠verse 26 And they that heard said And vvho can be saued ✠verse 27 He said to them The things that are impossible vvith men are possible vvith God ✠verse 28 And Peter said Loe vve haue left al things and haue folovved thee ✠verse 29 Vvho said to them Amen I say to you There is no man that hath leaft house or parents or brethren or vvife or children for the kingdom of God ✠verse 30 and shal not receiue much more in this time and in the vvorld to come life euerlasting ✠verse 31 * And IESVS tooke the Tvvelue and said to them Behold vve goe vp to Hierusalem and al things shal be consummate vvhich vvere vvritten by the Prophets of the sonne of man ✠verse 32 For he shal be deliuered to the Gentiles and shal be mocked and scourged and spit vpon ✠verse 33 and after they haue scourged him they vvil kil him and the third day he shal rise againe ✠verse 34 And they vnderstoode none of these things and this vvord vvas hid from them and they vnderstoode not the things that vvere said ✠verse 35 And it came to passe vvhen he drevv nigh to Iericho a certaine blinde man sate by the vvay begging ✠verse 36 And vvhen he heard the multitude passing by he asked what this should be ✠verse 37 And they told him that IESVS of Nazareth passed by ✠verse 38 And he cried saying IESVS sonne of Dauid haue mercie vpon me ✠verse 39 And they that vvent before rebuked him that he should hold his peace But he cried much more Sonne of Dauid haue mercie vpon me ✠verse 40 And IESVS standing commaunded him to be brought vnto him And vvhen he vvas come neere he asked him ✠verse 41 saying Vvhat vvilt thou that I doe to thee but he said Lord that I may see ✠verse 42 And IESVS said to him Do thou see thy faith hath made thee vvhole ✠verse 43 And forthvvith he savv and folovved him magnifying God And al the people as they savv it gaue praise to God ⊢ ANNOTATIONS CHAP. XVIII 8. Shal he finde faith The Luciferians and Donatists vsed this place to excuse their fall from the Church as our Aduersaries novv doe saying that it vvas decaied in faith vvhen they forsooke it To vvhom vve answer as S. Hierom and S. Augustin answered them that Christ saith not that there should be no faith leaft in earth but by this maner of speache the insinuateth that at the later day in the great persecution of Antichrist faith should be more rare and the faithful among so many wicked not so notorious specially that perfect faith containing deuotion trust and affection toward God which our Maister so praised in certaine vpon whom he wrought miracles and by force vvhereof mountaines might be moued vvhich is rare euen vvhen the Church florisheth most CHAP. XIX In Ieriche he lodgeth in the house of Zachaus a Publicane and against the murmuring Iewes openeth the reasons of his so doing 11 He shevveth that the last day should not be yet 15 and whas then in the iudgement he vvil doe both to vs of his Church as vvel good as bad 47 and also to the reprobate Ievves 29 Being nevv come to the place of his Passion he entreth vveeping and foretelling the destruction of blinde Hierusalem vvhich triumph as their Christ 4◠He shevveth his zeale for the house of God and teacheth therein euery day 47 The rulers would destroy him but for feare of the people verse 1 AND entring in he vvalked through Iericho ✠verse 2 And behold a man named Zachaeus and this vvas a Prince of the Publicans and he riche ✠verse 3 And he sought to see IESVS vvhat he vvas and he could not for the multitude because he vvas litle of stature ✠verse 4 And running before he ″ vvent vp into a sycomore tree that he might see him because he vvas to passe by it ✠verse 5 And vvhen he vvas come to the place IESVS looking vp savv him and said to him Zachaeus come dovvne in hast because this day I must abide in thy house ✠verse 6 And he in hast came dovvne and receiued him reioycing ✠verse 7 And vvhen al savv it they murmured saying that he turned in to a man that vvas a sinner ✠verse 8 But Zachaeus standing said to our Lord Behold the halfe of my goods Lord I giue to the poore and if I haue defrauded any man of any thing ″ I restore fourefold ✠verse 9 IESVS said to him That this day saluation is made to this house because that he also is the sonne of Abraham ✠verse 10 * For the Sonne of man is come to seeke and to saue that vvhich vvas lost ⊢ ✠verse 11 They hearing these things he added and spake a parable for that he was nigh to Hierusalem and because they thought that forthvvith the kingdom of God should be manifested ✠verse 12 He said therfore * A certaine noble man vvent into a farre countrie to take to him self a kingdom and to returne ✠verse 13 And calling his ten seruants he gaue them ten poundes and said to them Occupie til I come ✠verse 14 And his citizens hated him and they sent a legacie after him saying Vve vvil not haue this man reigne ouer vs. ✠verse 15 And it came to passe after he returned hauing receiued his kingdom and he commaunded his seruants to be called to vvhom he gaue the money that he might knovv how much euery mā had gained by occupying ✠verse 16 And the first came saying Lord thy pound hath gotten ten poundes ✠verse 17 And he said to him Vvel fare thee good seruant because thou hast been faithful in a litle thou shalt haue povver ouer ten cities ✠verse 18 And the second came saying Lord thy pound hath made fiue poundes ✠verse 19 And he said to him And be thou ouer fiue cities ✠verse 20 And an other came saying Lord loe here thy pound vvhich I haue had laid vp in a napkin ✠verse 21 for I feared thee because thou art an austêre man thou takest vp that thou didst not set dovvne and thou reapest that vvhich thou didst not sovv ✠verse 22 He saith to him By thine ovvne mouth I iudge thee naughtie seruant Thou didst knovv that I am an austere man taking vp that I set not dovvne and reaping that vvhich I sovved not ✠verse 23 and vvhy didst thou not giue my money to the banke and I comming might certes vvith vsurie haue
he accounteth of them by this that he dieth for them 15 and reuealeth vnto them the secretes of heauen 17 and appointeth their fruite to be perpetual 1◠confirming them also against the persecutions and hatred of the obstinate Ievves verse 1 I AM the true vine and my father is the husband-man ✠verse 2 Euery branche in me not bearing fruite he vvil take it avvay and euery one that beareth fruite he vvil purge it that it may bring more fruite ✠verse 3 Novv you are cleane for the word vvhich I haue spoken to you ✠verse 4 Abide in me and I in you As the branche can not beare fruite of it self vnles it abide in the vine so you neither vnles you abide in me ✠verse 5 I am the vine you the branches he that abideth in me and I in him the same beareth much fruite for vvithout me you can doe nothing ✠verse 6 If any abide not in me he shal be cast forth as the branche and shal vvither and they shal gather him vp and cast him into the fire and he burneth ✠verse 7 If you abide in me and my vvordes abide in you you shal aske vvhat thing soeuer you vvil and it shal be done to you ⊢ ✠verse 8 In this my father is glorified that you bring very much fruite and become my Disciples ✠verse 9 As my father hath loued me I also haue loued you Abide in my loue ✠verse 10 If you keepe my precepts you shal abide in my loue as I also haue kept my fathers precepts and doe abide in his loue ✠verse 11 These things I haue spoken to you that my ioy may be in you and your ioy may be filled ✠verse 12 * This is my precept that you loue one an other as I haue loued you ✠verse 13 Greater loue then this no man hath that a man yeld his life for his frendes ✠verse 14 You are my frendes if you doe the things that I commaund you ✠verse 15 Novv I cal you not seruants for the seruant knovveth not vvhat his lord doeth But you I haue called frendes because al things vvhatsoeuer I heard of my father I haue notified vnto you ✠verse 16 You chose not me but I chose you and haue appointed you that you goe bring fruite and your fruite abide that vvhatsoeuer you aske the father in my name he may giue it you ⊢ ✠verse 17 These things I commaund you that you loue one an other ✠verse 18 If the vvorld hate you knovv ye that it hath hated me before you ✠verse 19 If you had been of the vvorld the vvorld vvould loue his ovvne but because you are not of the world but I haue chosen you out of the vvorld therfore the vvorld hateth you ✠verse 20 Remembre my vvord that I said to you * The seruant is not greater then his maister If they haue persecuted me you also vvil they persecute if they haue kept my vvord yours also vvil they keepe ✠verse 21 But al these things they vvil doe to you for my name sake because they knovv not him that sent me ✠verse 22 If I had not come and spoken to them they should not haue sinne but novv they haue no excuse of their sinne ✠verse 23 He that hateth me hateth my Father also ✠verse 24 If I had not done amōg them vvorkes that no other man hath done they should not haue sinne but novv both they haue seen and they doe hate both me and my Father ✠verse 25 But that the vvord may be fulfilled vvhich is vvritten in their lavv That they hated me gratis ⊢ ✠verse 26 But vvhen the Paraclete commeth vvhom I * vvil send you from the Father the Spirit of truth vvhich procedeth from the Father he shal giue testimonie of me ✠verse 27 and you shal giue testimonie because you are vvith me from the beginning ANNOTATIONS CHAP. XV. 4. Vnles you abide These conditional speaches If you remaine in the vine If you keepe my commaundements and such like giue vs to wit that we be not sure to persist or perseuêre nor to be saued but vnder conditions to be fulfilled by vs. Aug. de corrept gra c. 13. 4. Vnles it abide Whosoeuer by Heresie or Schisme or for any other cause is cut of or separated from the Church he can do no meritorious worke to Saluation 10. Keepe my praecepts This careful and often admonition of keeping his commaundements proueth that a Christian mans life is not onely or principally in faith but in good workes 24. If I had If the Iewes had not sinned by refusing Christ in case he had not done greater miracles then any other then were it a great folly of Catholikes to beleeue Luthers or Caluins new opinions without any miracles at all 26. Whom I vvil send The Holy Ghost is sent by the Sonne therfore he procedeth from him also as from the Father though the late Schismatical Greekes thinke otherwise 27. You shal giue He vouchsafeth to ioyne together the testimonie of the Holy Ghost and of the Apostles that we may see the testimonie of truth ioyntly to consist in the Holy Ghost and in the Prelats of the Church CHAP. XVI The cause vvhy be foretelleth them their persecution by the Ievves is that they be not aftervvard scandalized thereat 4 Though they thinke this heauie nevves it is for their vantage that he departeth because of the great benefites that they shal receiue by the comming them of the Holy Ghost vvho shal also be his vvitnes against his enemies 16 Although in this vvorld they shal so be persecuted yet to his heauenly Father they and their praiers made in his name shal be most acceptable and at length the childe that is Christ in al his members being borne their ioy shal be such as no persecutor can take from them 31 Hovvbeit at this instant of his apprehension they vvil al forsake him verse 1 THESE things haue I spoken to you that you be not scandalized ✠verse 2 Out of the synagogs they vvil cast you but the houre commeth that euery one vvhich killeth you shal thinke that he doeth seruice to God ✠verse 3 and these things they vvil doe to you because they haue not knovven the Father nor me ✠verse 4 But these things I haue spoken to you that vvhen the houre shal come you may remember them that I told you ⊢ ✠verse 5 But I told you not these things from the beginning because I vvas vvith you And novv I goe to him that sent me and none of you asketh me Vvhither goest thou ✠verse 6 But because I haue spoken these things to you sorovv hath filled your hart ✠verse 7 But I tel you the truth it is expedient for you that I goe For if I goe not the Paraclete shal not come to
this is desert ✠verse 27 And rising he vvent And behold a man of Aethiopia an eunuch of great authoritie vnder Candace the Queene of the Aethiopians vvho vvas ouer al her treasures vvas come to Hierusalem to adore ✠verse 28 and he vvas returning and sitting vpon his chariot and reading Esay the prophet ✠verse 29 And the Spirit said to Philippe Goe neere and ioyne thy self to this same chariot ✠verse 30 And Philippe running therevnto heard him reading Esay the prophet and he said Trovvest thou that thou vnderstaÌ„dest the things vvhich thou readest ✠verse 31 Vvho said And hovv can I vnlesse some man shevv me he desired Philippe that he vvould come vp and sit vvith him ✠verse 32 And the place of the scripture vvhich he did reade vvas this As a sheepe to slaughter vvas he led and as a lambe before his shearer vvithout voice so did he not open his mouth ✠verse 33 In humilitie his iudgement vvas taken avvay His generation vvho shal declare for from the earth shal his life be taken ✠verse 34 And the â—â—nuch ansvvering Philip said I beseeche thee of vvhom doth the Prophet speake this of him self or of some other ✠verse 35 And Philip opening his mouth and beginning from this scripture euangelized vnto him IESVS ✠verse 36 And as they vvent by the vvay they came to a certaine vvater and the eunuch said Lo vvater vvho ' doth let me to be baptized ✠verse 37 And Philip said If thou beleeue vvith al thy hart thou maiest And he ansvvering said I beleeue that IESVS CHRIST is the sonne of God ✠verse 38 And he commaunded the chariot to stay and both vvent dovvne into the vvater Philip and the Eunuch and ″ he baptized him ✠verse 39 And when they vvere come vp out of the vvater the Spirit of our Lord tooke avvay Philip and the eunuch savv him no more And he vvent on his vvay reioycing ✠verse 40 But Philip vvas found in Azótus passing through he euangelized to al the cities til he came to Caesaréa ⊢ ANNOTATIONS CHAP. VIII 2. Deuâ—us men As here great deuotion vvas vsed in burying his body so aftervvard at the Inuention Translation thereof And the miracles vvrought by the same and at euery litle memorie of the same vvere infinite as S. Augustine vvitnesseth li. 〈◊〉 de Ciuil Dei c. â— Sermon de S. Steph. 〈◊〉 10. 14. Sent Peter Some Protestants vse this place to proue S. Peter not to be head of the Apostles because he and S. Iohn were sent by the Tvvelue by vvhich reason they might as vvel conclude that he vvas not equal to the rest for commonly the Maister sendeth the man and the Superior the inferior vvhen the vvord of Sending is exactly vsed But it is not alvvaies so taken in the Scriptures for then could not the Sonne be sent by the Father not the Holy Ghost from the Father and the Sonne nor othervvise in coÌ„mon vse of the vvorld seing the inferior or equal may inâ—eaâ—e his frend or Superior to doe his busines for him and specially a body Politike or a Corporation may by election or othervvise choose their Head and send him so may the Citizens send their Maior to the Prince or Parliament though he be the head of the citie because he may be more fitte to doe their busines also the Superior or equal may be sent by his ovvne consent or desire Lastly the College of the Apostles comprising Peter vvith the rest as euery such Body implieth both the head and the members vvas greater then Peter their head alone as the Prince and Parliament is greater then the Prince alone And so Peter might be sent as by authoritie of the vvhole College notvvithstanding he vvere the head of the same 17. Did they impose If this Philip had been â— an Apostle saith S. Bede he might haue imposed his handes that they might haue receiued the Holy Ghost but this none can doe sauing Bishops For though Priests may baptize and anoint the Baptized also vvith Chrisme consecrated by a Bishop yet he can not signe his forehead vvith the same holy oile because that belongeth only to Bishops vvhen they giue the holy Ghost to the Baptized So saith he touching the Sacrament of Confirmation in 8 Act. This imposition therfore of hands together vvith the praiers here specified vvhich no doubt vvere the very same that the Church yet vseth to that purpose vvas the ministration of the Sacrament of Confirmation Whereof S. Cyptian saith thus They that in Samaria vvere baptized of Philip because they had lavvful and Ecclesiastical Baptisme ought not to be baptized any more but only that vvhich vvanted vvas done by Peter and Iohn to vvit that by praier made for them and imposition of handes the Holy Ghost might be povvred vpon them Vvhich novv also is done vvith vs that they vvhich in the Church are baptized be by the Rulers of the Church offered and by our praier and imposition of hand receiue the Holy Ghost and be signed vvith our Lordes seale So S. Cyprian But the Heretikes obiect that yet here is no mention of oile To vvhom vve say that many things vvere done and said in the administration of this and other Sacraments and al instituted by Christ him self and deliuered to the Church by the Apostles vvhich are not particularly vvritten by the Euangelists or any other in the Scripture among vvhich this is euident by al antiquitie and most general practise of the Church to be one S. Denys saith The Priests did present the baptized to the Bishop that he might signe them diuino dâ—ifico vnguento vvith the diuine and deifical ointment And againe Aduentum S. Spiritus consummans inunctio largitur the inunction consummating giueth the comming of the Holy Ghost Tertullian de resur carn nu 7 li. 1 adu Marcio speaketh of this CoÌ„firmation by Chrisme thus The flesh is anointed that the soul may be consecrated the flesh is signed that the soul may be sensed the flesh by imposition of hand is shadovved that the soul by the Spirit may be illuminated S. Cyprian likevvise ep 70. nu 2. He must also be anointed that is baptized vvith the oile sanctified on the Altar And ep 72 see also ep 73. nu 3 he expresly calleth it a Sacrament ioyning it vvith Baptisme as Melchiades doth ep ad omnes Hispaniaâ— Episcopos nu 2. to 1 Conâ— shevving the difference betvvixt it and Baptisme S. Augustine also cont lit Petil. li. 2. c. 104. The Sacrament of Chrisme in the kind of visible seales is sacred and holy euen as Baptisme it self Vve omit S. Cyril mystag 3. S. Ambrose li. 3 de Sacram. c. 2. de ijs qui mysterijs initiantur c. 7. S. Leo ep 88. the auÌ„cient Councels also of Laodicea can 48. Carthage 3 can 39. and Arausicanum 4 can 1. and others And S. Clement Apost
Immediatly therfore I sent to thee and thou hast done vvel in comming Novv therfore al vve are present in thy sight to heare al things vvhatsoeuer are commaunded thee of the Lord. ✠verse 34 And Peter opening his mouth said In very deede I perceiue that God is not an accepter of persons ✠verse 35 but in euery nation he that feareth him and vvorketh iustice is acceptable to him ✠verse 36 The word did God send to the children of Israël preaching peace by IESVS CHRIST this is Lord of al. ✠verse 37 You knovv the vvord that hath been made through al Ievvrie for * beginning frō Galilee after the baptisme vvhich Iohn preached ✠verse 38 IESVS of Nazareth hovv God anointed him vvith the holy Ghost and vvith povver vvho vvent through out doing good and healing al that vvere oppressed of the Deuil because God vvas vvith him ✠verse 39 And vve are vvitnesses of al things that he did in the countrie of the Ievves and in Hierusalem vvhom they killed hanging him vpon a tree ✠verse 40 Him God raised vp the third day and ″ gaue him to be made manifest ✠verse 41 not to al the people but to vs vvho did eate and drinke vvith him after he rose againe from the dead ✠verse 42 And he commaunded vs to preach to the people and to testifie that it is he that of God vvas appointed iudge of the liuing and of the dead ✠verse 43 To him al the prophets giue testimonie that al receiue remission of sinnes by his name vvhich beleeue in him ⊢ ✠verse 44 As Peter vvas yet speaking these vvordes the holy Ghost fel vpon al that heard the vvord ✠verse 45 And the faithful of the Circumcision that came with Peter vvere astonied for that the grace of the holy Ghost vvas poured out vpon the Gentiles also ✠verse 46 For they heard them speaking with tonges and magnifying God Then Peter ansvvered ✠verse 47 Can any man forbid vvater that these should not be ″ baptized vvhich haue receiued the holy Ghost as vvel as vve ✠verse 48 And he commaūded them to be baptized in the name of our Lord IESVS CHRIST ⊢ Then they desired him that he vvould tarie vvith them certaine daies ANNOTATIONS CHAP. X. 2. Doing many almes deedes He knevv God creator of al but that his omnipotent Sonne vvas incarnate he knevv not and in that faith he made praiers and gaue almes vvhich pleased God and by vvel doing he deserued to knovv God perfectly to beleeue the mysterie of the Incarnation and to come to the Sacrament of Baptisme So saith Venerable Bede out of S. Gregorie And S. Augustine thus li. 1 de Bapt. c. 8. Because vvhatsoeuer goodnes he had in praiers and almes the same could not profite him vnles he vvere by the band of Christian Societie and peace incorporated to the Church he is bidden to send vnto Peter that by him he may learne Christ by him he may be baptized c. Vvhereby it appeareth that such vvorkes as are done before iustification though they suffice not to saluation yet be acceptable preparatiues to the grace of iustification and such as moue God to mercie as it might appeare also by Gods like prouident mercifulnes * to the Eunuche though al such vvorkes preparatiue come of grace also othervvise they could neuer deserue at Gods hand of congruity or any othervvise tovvard iustification 9. To pray about the sixt houre The houre is specified for that there vvere certaine appointed times of praies vsed in the Lavv vvhich deuout persons according to the publike seruice in the Temple obserued also priuately and vvhich the Apostles and holy Church aftervvard both kept and increased Vvhereof thus vvriteth S. Cyprian very notably In celebrating their praiers vve finde that the three children with Daniel obserued the third sixt and ninthe houre as in Sacrament or mysterie of the holy Trinitie c. And a litle after Which spaces of houres the vvorshippers of God spiritually or mystically determining long since obserued set times to pray and aftervvard the thing became manifest that it vvas for Sacrament or mysterie that the iust so praied For at the third houre the holy Ghost descended vpon the Apostles fulfilling the grace of our Lords promis and at the sixt houre Peter going vp to the higher roome of the house vvas both by voice and signe from God instructed that al Nations should be admitted to the grace of saluation vvhereas of cleansing the Gentiles he doubted before and our Lord being crucified at the sixt houre at ninthe vvashed avvay our sinnes vvith his bloud But to vs deerly beloued beside the seasons obserued of old both the times and sacraments of praying be increased for vve must pray in the morning early that the Resurrection of our Lord may be celebrated by morning praier as of old the holy Ghost designed in the Psalme saying In the morning early vvil I stand vp to thee early in the morning vvilt thou heare my voice Tovvard the euening also vvhen the sunne departeth and the day endeth vve must of necessitie pray againe S. Hierom also vvriting of Daniels praying three times in a day saith There are three times vvherein vve must bovv our knees to God The third the sixt and the ninthe houre the Ecclesiastical tradition doth vvel vnderstand Moreouer at the third houre the Holy Ghost descended vpon the Apostles at the sixt Peter vvent vp into a higher chamber to pray at the ninthe * Peter and Iohn vvent to the Temple Againe vvriting to Eustochium a virgin and Nonne ep 22. c. 16. Though the Apostle bid vs pray alvvaies and to holy persons their very sleepe is praier yet vve must haue distinct houres of praier that if perhaps vve be othervvise occupied the very time may admonish vs of our office or duety The third sixt ninthe houre morning early and the euening no man can be ignorant of And to Demetrias ep 8. c. 8. that in the Psalmes and praier she must keepe alvvaies the third sixt ninthe houre euening midnight and morning He hath the like ep 7 c. 5. And ep 27 c. 10. he telleth hovv Paula the holy Abbesse vvith her religious Nonnes sang the Psalter in order in the morning at the third sixt ninthe houre euening midnight by midnight meaning the time of Martins therfore called Nocturnes agreably to S. Cyprian de Orat. Do. num 15 and by the morning the first houre called Prime al correspondent to the times and houres of Christs Passion as in S. Matthevv is noted c 26. 27. By al vvhich vve see hovv agreable the vse of the Churches seruice is euen at this time to the Scriptures and primitiue Church and hovv vvicked the Puritan Caluinistes be that count al such order and set seasons of praier superstition and lastly hovv insufficient and vnlike the nevv pretended Church-seruice of
Ghost vvent to Seleucia and thence sailed to Cypres ✠verse 5 And vvhen they vvere come to Salamîna they preached the vvord of God in the synagogs of the Ievves And they had Iohn also in their ministerie ✠verse 6 And vvhen they had vvalked through out the vvhole iland as farre as Paphos they found a certaine man that vvas a magician a false-prophete a Ievv vvhose name vvas Bar-iesu ' ✠verse 7 vvho vvas vvith the Proconsul Sergius Paulus a vvise man He sending for Barnabas Saul desired to heare the vvord of God ✠verse 8 But Elymas the magician for so is his name interpreted resisted them seeking to auert the Proconsul from the faith ✠verse 9 But Saul othervvise Paul replenished vvith the holy Ghost looking vpon him ✠verse 10 said O ful of al guile and al deceit sonne of the deuil enemie of al iustice thou ceasest not to subuert the right vvaies of our Lord. ✠verse 11 And novv behold the hand of our Lord vpon thee and thou shalt be blind not seing the sunne vntil a time And forthvvith there fel dimnesse and darkenesse vpon him and going about he sought some body that vvould giue him his hand ✠verse 12 Then the Proconsul vvhen he had seen that vvhich vvas done beleeued marueling at the doctrine of our Lord. ✠verse 13 And vvhen Paul and they that vvere vvith him had sailed from Paphos they came to Pergè in Pamphylia And Iohn depárting from them returned to Hierusalem ✠verse 14 But they passing through Pergè came to Antioche in Pisidia and entring into the synagogue on the day of the Sabboths they sate dovvne ✠verse 15 And after the lesson of the Lavv and the Prophets the princes of the Synagogue sent to them saying Men brethren if there be among you any sermon of exhortation to the people speake ✠verse 16 And Paul rising vp and vvith his hand beckening for silence said Ye men of Israël and you that feare God harken ✠verse 17 The God of the people of Israël chose our fathers and exalted the people vvhen they vvere seiourners in the land of Aegypt and in a mightie arme brought them out thereof ✠verse 18 and for the space of fourtie yeres tolerated their maners in the desert ✠verse 19 And destroying seuen nations in the land of Chanaan by lot he deuided their land among them ✠verse 20 as it vvere after foure hundred and fiftie yeres and after these things he gaue Iudges vntil Samuël the prophet ✠verse 21 And thenceforth they desired a king and he gaue them * Saul the sonne of Cis a man of the tribe of Beniamin fourtie yeres ✠verse 22 and remouing him he raised them vp * Dauid to be king to vvhom giuing testimonie he said I haue found Dauid the sonne of Iesse a man according to my hart vvho shall doe al my vvilles ✠verse 23 Of his seede God according to his * promisse hath brought forth to Israël a Sauiour IESVS ✠verse 24 Iohn * preaching before the face of his comming baptisme of penance to al the people of Israël ✠verse 25 And vvhen Iohn fulfilled his course he said Vvhom doe * you thinke me to be I am not he but behold there commeth after me vvhose shoes of his feete I am not vvorthie to vnloose ✠verse 26 Men brethren children of the stocke of Abraham they among you that feare God to you the vvord of this saluation vvas sent ✠verse 27 For they that inhabited Hierusalem and the princes thereof not knovving him nor the voices of the prophets that are read euery Sabboth iudging haue fulfilled them ✠verse 28 and finding no cause of death in him * desired of Pilate that they might kil him ✠verse 29 And vvhen they had cōsummated al things that vvere vvrittē of him taking him dovvne from the tree they put him in a monument ✠verse 30 But God raised him vp from the dead the third day ✠verse 31 vvho vvas * seen for many daies of them that came vp together vvith him from Galilee into Hierusalem vvho vntil this present are his vvitnesses to the people ✠verse 32 And vve preach vnto you that promisse vvhich vvas made to our fathers ✠verse 33 that God hath fulfilled this same to our children ' raising vp IESVS as in the second Psalme also it is vvritten My sonne art thou this day haue I begotten thee ✠verse 34 And that he raised him vp from the dead not to returne novv any more into corruption thus he said That I vvil giue you the holy things of Dauid faithful ✠verse 35 And therfore in an other place also he saith Thou shalt not giue thy holy one to see corruption ✠verse 36 For Dauid in his generation vvhen he had serued according to the vvil of God slept and he vvas laid to his fathers savv corruption ✠verse 37 But he vvhom God hath raised vp savv no corruption ✠verse 38 Be it knovven therfore to you men brethren that through him forgiuenesse of sinnes is preached to you from al the things from the vvhich you could not be iustified by the lavv of Moyses ✠verse 39 In him euery one that beleeueth is iustified ✠verse 40 Take heede therfore lest that come vpon you vvhich is spoken in the prophets ✠verse 41 See ye cōtemners and vvonder and perish because I vvorke a vvorke in your daies a vvorke vvhich you vvil not beleeue if any man shal tel it you ✠verse 42 And they going forth they desired them that the Sabboth folovving they would speake vnto them these wordes ✠verse 43 And vvhen the synagogue vvas dimissed many of the Iewes and of the strangers seruing God folovved Paul Barnabas vvho speaking exhorted them to continue in the grace of God ✠verse 44 But the next Sabboth the vvhole citie almost assembled to heare the vvord of God ✠verse 45 And the Ievves seing the multitudes vvere replenished vvith enuy contradicted those things vvhich vvere said of Paul blaspheming ✠verse 46 Then Paul and Barnabas constantly said To you it behoued vs first to speake the vvord of God but because you repell it and iudge your selues vnvvorthie of eternal life behold vve turne to the Gentils ✠verse 47 For so our Lord commaunded vs I haue put thee to be the light of the Gentils that thou maiest be saluation vnto the vtmost of the earth ✠verse 48 And the Gentils hearing it vvere glad and glorified the vvord of our Lord and there beleeued as many as vvere preordinate to life euerlasting ✠verse 49 And the vvord of our Lord vvas spred through out the vvhole countrie ✠verse 50 But the Ievves stirred vp religious and honest vvomen and the cheefe of the citie and raised persecution against Paul and Barnabas and they did cast them forth out of
representing the three Persons to Abraham or the one Angel that vvrastling vvith Iacob bare our Lords Person no such thing is any vvhere forbidden but is very agreable to the peoples instruction In vvhich sort the Angels vvere commonly pourtered and namely the Cherubins ouer the Propitiatorie as they be novv in the Church not in their natural forme but vvith corporal vvinges as the Seraphins appeared to Esay the Prophete to expresse their qualitie and office of being Gods Angels that is Messengers and God the Father vvith the vvorld in his hand to signifie his creation and gouernement of the same and such like Vvhereof the people being vvel instructed may take much good and no harme in the vvorld being novv through their faith in Christ far from al fond imagination of the false gods of the Pagans And therfore S. Gregorie saith of the Churches Images That vvhich scripture or vvriting doth to the readers the same doth the picture to the simple that looke therevpon for in it euen the ignorant see vvhat they ought to folovv in it they do read that knovv no letters Vvhere he calleth it a matter of antiquitie and very conuenient that in holy places Images vvere painted to the peoples instruction so they be taught that they may not be adored vvith diuine honour and he in the same place sharply rebuketh Serenus the Bishop of Massilia that of indiscrete zele he vvould take avvay Images rather then teach the people hovv to vse them 34. Dionysius Areopagita This is that famous Denys that first conuerted France and vvrote those notable and diuine vvorkes de Ecclesiastica caâ—lesti hierarchia de diuinis nominibus and others in vvhich he confirmeth and proueth plainely almost al things that the Church novv vseth in the ministration of the holy Sacraments and affirmeth that he learned them of the Apostles giuing also testimonie for the Catholike faith in most things novv controuersed so plainely that our Aduersaries haue no shift but to deny this Denys to haue been the author of them â—eyning that they be an others of later age Vvhich is an old flight of Heretikes but most proper to these of al others Vvho seeing al antiquitie against them are forced to be more bold or rather impudent then others in that point CHAP. XVIII As Corinth in Achaia he vvorketh vvith his ovvne hands preaching IESVS to be CHRIST vnto the Ievves vpon their Sabboths 6 But they being obstinate and blaspheming he in plaine termes forsaketh them and turneth to the Gentils among vvhom according to a vision that he had to embolden him he planteth the Church in great numbers 12 the obstinat Ievves in vaine soliciting the Proconsul against him 18 From thence as length departing he returneth 19 by Ephesus vvhere he promiseth the Ievves to returne to them 22 and so to Antioch in Syria from vvhence he began his iourney Act. 15 23 but not resting by and by he goeth againe to visite the nevv Churches that he planted Act. 16 in Galatia and Phrygia 24 Apollo in his absence mightily confounding the Ievves at Ephesus 27 and aftervvard at Corinth verse 1 AFTER these things departing from Athens he came to Corinth ✠verse 2 and finding a certaine Ievv named Aquila borne in Pontus vvho of late vvas come out of Italie and Priscilla his vvife because Claudius had commaunded al Ievves to depart from Rome he came to them ✠verse 3 And because he vvas of the same craft he remained vvith them and vvrought and they vvere tentmakers by their craft ✠verse 4 And he disputed in the synagogue euery Sabboth interposing the name of our Lord IESVS and he exhorted the Ievves and the Greekes ✠verse 5 And vvhen Silas and Timothee vvere come from Macedonia Paul vvas instant in preaching testifying to the Ievves that IESVS is CHRIST ✠verse 6 But they contradicting and blaspheming he shaking his garmeÌ„ts said to them Your bloud vpon your ovvne head I being cleane from hence forth vvil goe to the Gentiles ✠verse 7 And departing theÌ„ce he entred into the house of a certaine man named Titus Iustus one that serued God vvhose house vvas adioyning to the synagogue ✠verse 8 And Crispus the prince of the Synagogue beleeued our Lord vvith al his house and many of the Corinthians hearing beleeued and vvere baptized ✠verse 9 And our Lord said in the night by a vision to Paul Doe not feare but speake and hold not thy peace ✠verse 10 for-because I am vvith thee and no man shal set vpon thee to hurt thee for I haue much people in this citie ✠verse 11 And he sate there a yere sixe moneths teaching among them the vvord of God ✠verse 12 But Gallio being Proconsul of Achaia the Ievves vvith one accord rose vp against Paul and brought him to the iudgement seate ✠verse 13 saying That this man contrarie to the Lavv persuadeth men to vvorshippe God ✠verse 14 And Paul beginning to open his mouth Gallio said to the Ievves If it vvere some vniust thing or an heinous facte O you men Ievves I should by reason beare you ✠verse 15 But if they be questions of vvord names and of your lavv your selues looke vnto it I vvil not be iudge of these things ✠verse 16 And he droue them from the iudgement seate ✠verse 17 And al appreheÌ„ding Sósthenes the prince of the synagogue strooke him before the iudgement seate and Gallio cared for none of those things ✠verse 18 But Paul vvhen he had staied yet many daies taking his leaue of the brethren sailed to Syria and vvith him Priscilla and Aquila vvho had shorne his head in Cenchris for he had * a vovv ✠verse 19 And he came vnto Ephesus and them he left there But him self entring into the synagogue disputed vvith the Ievves ✠verse 20 And vvhen they desired him that he vvould tarie a longer time he consented not ✠verse 21 but taking his leaue and saying I vvil returne to you againe God vvilling he departed from Ephesus ✠verse 22 And going dovvne to Caesaréa he vvent vp and saluted the Church and came dovvne to Antioche ✠verse 23 And hauing taried there a certaine time he departed vvalking in order through the countrie of Galatia and Phrygia confirming al the disciples ✠verse 24 And a certaine Ievv named Apollo borne at Alexandria an eloquent man came to Ephesus mighty in the scriptures ✠verse 25 This man vvas taught the vvay of our Lord and being feruent in spirit he spake and taught diligently those things that pertaine to IESVS knovving only the baptisme of Iohn ✠verse 26 This man therfore began to deale confidently in the synagogue Vvhom vvhen Priscilla and Aquila had heard they tooke him vnto them and expounded to him the vvay of our Lord more diligently ✠verse 27 And vvhereas he vvas desirous to goe to Achaia the brethren exhorting vvrote to the disciples to
vpon him so 23 that for their crying the Tribune commaundeth him to be scourged as Which yet by his vvisedom he escapeth verse 1 MEN brethren and fathers heare vvhat account I doe render novv vnto you ✠verse 2 And vvhen they had heard that he spake to them in the Hebrevv tongue they did the more keepe sileÌ„ce ✠verse 3 And he saith * I am a man a Ievve borne at Tarsus in Cilicia but brought vp in this citie at the feete of Gamaliel instructed according to the veritie of the lavv of the fathers an emulátour of the Lavv as also al you are this day ✠verse 4 vvho * persecuted this vvay vnto death binding deliuering into custodies men vvomeÌ„ ✠verse 5 as the high Priest doth giue me testimonie and al the auncients ✠verse 6 of vvhom * receiuing letters also to the brethren I vvent to Damascus that I might bring them thence bound to Hierusalem to be punished verse 7 And it came to passe as I vvas going and dravving nigh to Damascus at midday sodeÌ„ly from heauen there shone round about me much light ✠verse 8 and falling on the ground I heard a voice saying to me Saul Saul vvhy persecutest thou me ✠verse 9 And I ansvvered Vvho art thou Lord And he said to me I am IESVS of Nazareth vvhom thou persecutest ✠verse 10 And they that vvere vvith me savv the light in deede but the voice they heard not of him that spake vvith me ✠verse 11 And I said Vvhat shal I doe Lord And our Lord said to me Arise and goe to Damascus and there it shal be told thee of al things that thou must doe ✠verse 12 And vvhereas I did not see for the brightnesse of that light being led of my companions by the hand I came to Damascus ✠verse 13 And one Ananias a man according to the Lavv hauing testimonie of al the Ievves inhabitants ✠verse 14 comming to me and standing by me said to me Brother Saul looke vp And I the self same houre looked vp on him ✠verse 15 But he said The God of our fathers hath prëordained thee that thou shouldest knovv his vvil and see the Iust one and heare a voice from his mouth ✠verse 16 because thou shalt be his vvitnes to al men of those things vvhich thou hast seen and heard ✠verse 17 And novv vvhat tariest thou Rise vp and be baptized vvash avvay thy sinnes inuocating his name ✠verse 18 And it befel me returning into Hierusalem and praying in the temple that I vvas in a traunce ✠verse 19 and savv him saying vnto me Make hast and depart quickely out of Hierusalem because they vvil not receiue thy testimonie of me ✠verse 20 And I said Lord they knovv that I did cast into prison and beate in euery synagogue them that beleeued in thee ✠verse 21 And vvhen the bloud of Steuen thy vvitnes vvas shed I stoode by and consented and kept the garments of them that killed him ✠verse 22 And he said to me Goe for into the Gentiles a farre vvil I send thee ✠verse 23 And they heard him vntil this vvord and they lifted vp their voice saying Avvay vvith such an one from the earth for it is not meete he should liue ✠verse 24 And vvhen they cried out and threvv of their garments and cast dust into the aire ✠verse 24 the Tribune commaunded him to be caried into the castel and to be beaten vvith vvhippes and that he should be tormented to knovv for vvhat cause they did so crie at him ✠verse 25 And vvhen they had bound him very straight vvith thoÌ„gs Paul saith to the Centurion standing by him Is it lavvful for you to vvhippe a man that is a Romane and vncondemned ✠verse 26 Vvhich the Centurion hearing vvent to the Tribune and told him saying Vvhat vvilt thou doe for this man is a citizen of Rome ✠verse 27 And the Tribune comming said to him Tel me art thou a Romane But he said Yea. ✠verse 28 And the Tribune ansvvered I obtained this citie vvith a great summe And Paul said But I vvas also borne to it ✠verse 29 Immediatly therfore they departed from him that vvere to torment him The Tribune also feared after he vnderstoode that he was a citizeÌ„ of Rome and because he had bound him ✠verse 30 But the next day meaning to knovv more diligently for vvhat cause he vvas accused of the Ievves he loosed him and commaunded the Priests to come together and al the Councel bringing forth Paul he set him among them CHAP. XXIII As the people in the tumult so also the very châ—efe of the Ievves in their Councel shevv them selues obstinaâ—â— and vvilful persecutors of the truth in S. Pauls person Whose behauiour tovvardes them is ful of constancie modestie and vvisedom 11 Christ also by a vision encouraging him and foretelling that he shal to Rome 12 Yea they conspire vvith 40 men to kil him traiterously 1â— But the matter being detected the Romane Tribune conueigheth him strongly to Caesaréa verse 1 AND Paul looking vpon the Councel said Men brethren I vvith al good conscience haue conuersed before God vntil this present day ✠verse 2 And the high Priest Ananias commaunded them that stoode by him to smite him on the mouth ✠verse 3 Then Paul said to him God shal strike thee thou vvhited vvall And thou sitting iudgest me according to the lavv and contrarie to lavv doest thou commaund me to be smitten ✠verse 4 And they that stoode by said Doest thou reuile the high Priest of God ✠verse 5 And Paul said â— I knevve not brethren that he is the high Priest For it is vvritten The prince of thy people thou shalt not misspeake ✠verse 6 And Paul knovving that the one part vvas of Sadducees and the other of Pharisees he cried out in the Councel Men brethren * I am a Pharisee the sonne of Pharisees of the hope and resurrection of the dead am I iudged ✠verse 7 And vvhen he had said these things there rose dissension betvvene the Pharisees and Sadducees and the multitude vvas diuided ✠verse 8 For the â— Sadducees say * there is no resurrection nor Angel nor spirit but the Pharisees confesse both ✠verse 9 And there vvas made a great crie And certaine of the Pharisees rising vp stroue saying Vve finde no euil in this man vvhat if a spirit hath spoken to him or an Angel ✠verse 10 And vvhen there vvas risen great dissensioÌ„ the Tribune fearing lest Paul should be torne in peeces by them coÌ„maunded the souldiars to goe dovvne and to take him out of the middes of them and to bring him into the castel ✠verse 11 And the night folovving our Lord standing by him said Be constant for as thou hast testified of me in Hierusalem so must thou testifie at Rome
also ✠verse 12 And vvhen day vvas come certaine of the Ievves gathered them selues together â— vovved them selues saying that they vvould neither eate nor drinke til they killed Paul ✠verse 13 And they vvere more then fourtie men that had made this conspiracie ✠verse 14 vvho came to the cheefe priests and the auncients and said By execration vve haue vovved our selues that vve vvil eate nothing til vve kill Paul ✠verse 15 Novv therfore giue you knovvledge to the Tribune vvith the CouÌ„cel that he bring him forth to you as if you meant to knovv some more certaintie touching him But we before he come neere are ready for to kil him ✠verse 16 Vvhich vvhen Paules sisters sonne had heard of their lying in vvaite he came and entred into the castel and told Paul ✠verse 17 And Paul calling to him one of the Centurions said Bring this yong man to the Tribune for he hath some thing to tel him ✠verse 18 And he taking him brought him to the Tribune and said The prisoner Paul desired me to bring this yong man vnto thee hauing some thing to say to thee ✠verse 19 And the Tribune taking him by the hand vvent aside vvith him apart and asked him Vvhat is it that thou hast to tel me ✠verse 20 And he said The Ievves haue agreed to desire thee that to morovv thou vvilt bring forth Paul into the Councel as though they meant to inquire some more certaintie touching him ✠verse 21 But doe not thou credite them for there lie in vvaite for him more then fourtie men of them vvhich haue vovved neither to eate nor to drinke til they kil him and they are novv ready expecting thy promisse ✠verse 22 The Tribune therfore dimissed the yong man commaunding that he should speake to no man that he had notified these things vnto him ✠verse 23 And calling tvvo Centurions he said to them Make ready tvvo hundred souldiars to goe as farre as Caesaréa and seuentie horsemen and launces tvvo hundred from the third houre of the night ✠verse 24 and prepare beasts that setting Paul on they might bring him safe to Felix the President ✠verse 25 For he feared lest perhaps the Ievves might take him avvay and kil him and him self aftervvard should sustaine reproche as though he vvould haue taken money ✠verse 26 vvriting a letter conteining this much Claudius Lysias to the most excellent President Felix greeting ✠verse 27 This man being apprehended of the Ievves and ready to be killed of them I comming in vvith the band deliuered him vnderstanding that he is a Romane ✠verse 28 and meaning to knovv the cause that they obiected vnto him I brought him downe into their Councel ✠verse 29 Vvhom I found to be accused concerning questions of their lavv but hauing no crime vvorthie of death or of bandes ✠verse 30 And vvhen it vvas told me of embushments that they had prepared against him I sent him to thee signifying also to the accusers to speake before thee Fare vvel ✠verse 31 And the souldiars according as it vvas commaunded them taking Paul brought him by night to Antipatris ✠verse 32 And the next day sending avvay the horsemen to goe vvith him they returned to the castel ✠verse 33 Vvho vvhen they vvere come to Caesaréa and had deliuered the letter to the President they did set Paul also before him ✠verse 34 And vvhen he had read and had asked of vvhat prouince he vvas and vnderstanding that of Cilicia ✠verse 35 I vvil heare the said he vvhen thy accusers are come And he commaunded him to be kept in Herods palace ANNOTATIONS CHAP. XXIII â— I knevv not Our Lord saith S. Cyprian in the Gospel when it was said to him Answerest thou the high Priest 〈◊〉 teaching that the honour of Priesthod must be kept said nothiÌ„g to the high Priest but only purging his innocencie said If I haue spoken euil beare witnes of euil but if wel why smitest thou me Also the blessed Apostle vvhen it vvas said to him Doest thou assaile the high Priest so with il wordes spake not any thing coÌ„tumeliously against the Priest whereas he might haue put forth him self stoutly against them which had both crucified our 〈◊〉 and vvhich had novv also lost their God and Christ Temple and Priesthod but though in false and spoiled Priests yet coÌ„sidering the very bare shadovv of the name of Priests he said I knew not brethren that he vvas high Priest By vvhich vvordes of the Apostle either it maâ— be thought he knevv not in deed that he vvas in that function because he had not beene of long time in those partes or els that he so said in respect of the abrogation of the high Priesthod of the Ievves vvhereby he knevv this man not to be truely any Priest as also because at this time they came not orderly to it by succession of Aaron and Lavv of Moyses but by the Roman Emperours fâ—uour * as is said before though as it is lavvful in such a case the Iesse to irritate them he frameth his speach so 〈◊〉 they might not take occasion of further accusation against him 8. The Sadducees This vvas the vvorst Heresie among the Ievves denying that there be any Angels or spirits the ResurrectioÌ„ also of the bodies consequeÌ„tly as it may very vvel be gathered by the booke of the Machabees they denied praier for the dead for to offer or pray for the dead to thinke rightly religiously of the ResurrectioÌ„ are made there sequels one of an other Of this sect of Sadducees vvas as Eusebius vvriteth li. 2. c. 2â— Ec. hist this Ananias the High Priest that caused Paul to be smitten for their Priesthod had novv no more the protection of God to preserue it in truth and right iudgement the Christian Priesthod being then established 12. Vovved them selues Such vovve other or execrations as this binde no man before God yea they must in no vvise be obserued It is a great offence either to vovv voluntarily or to take any such thing vpon a man for feare or by commaundement For example if thou haue rashly by promes vow or othe appointed to be reuenged vpon any man thou bindest not thy self thereby neither must thou keepe thy promes If thou be put to an othe to accuse Catholikes for seruing God as they ought to do or to vtter any innocent man to Gods enemies and his thou oughtest first to refuse such vnlavvful othes but if thou haue not constancie and courage so to do yet know thou that such othes binde not at al in conscience and Lavv of God but may and must be broken vnder paine of damnation For to make or take such vowes or othes is one sinne aâ—d to keepe them is an other far greater as vvhen Herode to keepe his othe killed Iohn Baptist And such vowes and othes to God as these are
according as the children of Israel vvere commaunded by God to separate them selues from the Schismatikes Corè Dathan and Abiron and their tabernacles by these vvordes Depart from the tabernacles of the impious men and touch ye not those things vvhich pertaine to them lest you be envvrapped in their sinnes CHAP. VII He procedeth to exhorte them to puritie and to receiue him into their charitie 3 Which lest they should thinke he speaketh to accuse them he commendeth them highly both for their behauiour tovvard Titus and for their penance vvhich they had done vpon his other epistle verse 1 HAVING therfore these promisses my deerest let vs cleanse our selues from al inquinatiō of the flesh and spirit persiting sanctification in the feare of God ✠verse 2 Receiue vs. Vve haue hurt no man vve haue corrupted no man vve haue circumuented no man ✠verse 3 I speake not to your cōdemnation for I said before that you are in our hartes to die together and to liue together ✠verse 4 Much is my confidence vvith you much is my glorying for you I am replenished vvith consolation I do excedingly abound in ioy in al our tribulation ✠verse 5 For also vvhen vve vvere come into Macedonia our flesh had no rest but vve suffered al tribulatiō vvithout combats vvithin feares ✠verse 6 But God that comforteth the humble did comforte vs in the comming of Titus ✠verse 7 And not only in his comming but also in the consolation vvhervvith he vvas comforted among you reporting to vs your desire your vveeping your emulation for me so that I reioyced the more ✠verse 8 For although I made you sorie in an epistle it repenteth me not albeit it repented me seing that the same epistle although but for a time did make you sorie ✠verse 9 Novv I am glad not because you vvere made sorie but because you vvere made ″ sorie to penance For you vvere made sorie according to God that in nothing you should suffer detriment by vs. ✠verse 10 For the sorovv that is according to God vvorketh penance vnto saluation that is stable but the sorovv of the vvorld vvorketh death ✠verse 11 For behold this very thing that you vvere made sorie according to God hovv great carefulnes it vvorketh in you yea defense yea indignation yea feare yea desire yea emulation yea reuenge in al things you haue shevved your selues to be vndefiled in the matter ✠verse 12 Therfore although I vvrote to you not for him that did the iniurie nor for him that suffered but to manifest our carefulnes that vve haue for you before God ✠verse 13 therfore vve are comforted But in our consolation vve did the more aboundantly reioyce vpon the ioy of Titus because his spirit vvas refreshed of al you ✠verse 14 And if to him I gloried any thing of you I am not cōfounded but as vve spake al things to you in truth so also our glorying that vvas to Titus is made a truth ✠verse 15 and his bovvels are more aboundantly toward you remembring the obedience of you al hovv vvith feare and trembling you receiued him ✠verse 16 I reioyce that in al things I haue confidence in you ANNOTATIONS CHAP. VII 9. Sorie to penance The sorovv vvhich a man taketh for vvorldly losses or any temporal aduersitie is not here commended but that vvhich is and ought to be in al men for their sinnes past vvhich is called here Sorovv tovvardes God and for penance othervvise called Contrition and is a thing excedingly requisite and much praised the fruites vvhereof are these that the Apostle reckeneth vvorking saluation Vvhich doctrine is farre distant from Luthers and Caluins and such vvicked Libertines that teach contrition to be al together a meanes to make sinnes either hypocrites or to put them in despaire CHAP. VIII By the example of the poore Macedonians he exhorteth them to contribute largely vnto the Church of Hierusalem 7 and by praising of them 9 and by the example of Christ 14 and by their ovvne spiritual profite in being partakers of that Churches merites 16 and by commending the collectors that he sendeth verse 1 AND vve doe you to vnderstand brethren the grace of God that is giuen in the churches of Macedonia ✠verse 2 that in much experience of tribulation they had aboundance of ioy their very deepe pouertie abounded vnto the riches of their simplicitie ✠verse 3 for according to their povver I giue them testimonie and aboue their povver they vvere willing ✠verse 4 vvith much exhortation requesting vs the grace and communication of the ministerie that is done tovvard the saincts ✠verse 5 And not as vve hoped but their ovvne selues they gaue first to our Lord then to vs by the vvil of God ✠verse 6 in so much that vve desired Titus that as he began so also he vvould perfit in you this grace also ✠verse 7 But as in al things you abound in faith and vvord and knovvledge al carefulnes moreouer also in your charitie tovvard vs that in this grace also you may abounde ✠verse 8 I speake not as commaunding but by the carefulnes of others approuing also the good disposition of your charitie ✠verse 9 For you knovv the grace of our Lord IESVS Christ that for you he vvas made poore wheras he vvas riche that by his pouertie you might be riche ✠verse 10 And in this point I giue counsel for this is profitable for you vvhich haue begōne not only to doe but also to be willing from the yere past ✠verse 11 but novv perfourme ye it also in deede that as your minde is prompt to be vvilling so it may be also to perfourme of that vvhich you haue ✠verse 12 For if the vvil be prompt it is accepted according to that vvhich it hath not according to that vvhich it hath not ✠verse 13 For not that other should haue ease and you tribulation but by an equalitie ✠verse 14 Let in this present time your ″ aboundance supplie their vvant that their aboundance also may supplie your vvant that there be an equalitie ✠verse 15 as it is vvritten He that had much abounded not and he that had litle vvanted not ⊢ ✠verse 16 And thankes be to God that hath giuen the self same carefulnes for you in the hart of Titus ✠verse 17 for that he admitted in deede exhortation but being more careful of his ovvne vvil he vvent vnto you ✠verse 18 Vve haue sent also vvith him the brother vvhose praise is in the Gospel through al the churches ✠verse 19 not only that but also he vvas ordeined of the churches fellovv of our peregrination for this grace vvhich is ministred of vs to the glorie of our Lord and our determined vvil ✠verse 20 auoiding this lest any man might reprehend vs in this fulnes that is ministred of vs. ✠verse 21 For
10 c. 23. Tradition caused him to beleeue that the baptized of heretikes should not be rebaptized notvvithstanding S. Cyprians authoritie and the manifold scriptures alleaged by him though they seemed neuer so pregnant De bap li. 2. c. 7. By tradition onely he and others condemned Heluidius the heretike for denying the perpetual virginitie of our Lady And vvithout this be the Scriptures neuer so plaine no Arian no Macedonian no Eutychian no Pelagian no Zuinglian vvil yeld We must vse tradition saith S. Epiphanius â—har 61 Apostolicorum For the Scripture hath not al things and therfore the Apostles deliuered certaine things in vvriting certaine by tradition and for that he alleageth this place also of S. Paul And againe haer 55. Melchised There be boundes set dovvne for the foundation and building vp of our faith the tradition of the Apostles and holy Scriptures and succession of doctrine so that truth is euery vvay â—insed S. Irenaeus li. 3. c. 4. hath one notable chapter that in al questions vve must haue recourse to the traditions of the Apostles teaching vs vvithal that the vvay to trie an Apostolical tradition and to bring it to the fountaine is by the Apostolike succession of Bishops but specially of the Apostolike See of Rome declaring in the same place that there be many barbarous people simple for learning but for constancie in their faith most vvise vvhich neuer had Scriptures but learned onely by tradition Tertullian li. de corona militis nu â— reckeneth vp a great number of Christian obseruations or customs as S. Cyprian in many places doth in maner the same vvhereof in fine he concludeth Of such and such if thou require the rule of Scriptures thou shalt finde none Tradition shal be alleaged the author custom the confirmer and faith the obseruer Origen also of this matter vvriteth in plaine termes that there be many thinges done in the Church vvhich he there nameth vvhereof there is no easier reason to be giuen then tradition from Christ and the Apostles ho. 5. in Numer S. Dionysius Areopagita referreth the praying and oblation for the dead in the Liturgie or Masse to an Apostolical tradition in fine Eâ— Hierarch c. 7. parte 3. So doth Tertullian De coron militit S. Augustine De â—ura pro mortuis c. 1. S. Chrysostom ho. 3. in ep ad Philip. in Moral S. Damascene Sâ—r. de defunctis in initio Vve might adde to al this that the Scriptures them selues euen al the bookes and partes of the holy Bible be giuen vs by tradition els vve should not nor could not take them as they be in deede for the infallible vvord of God no more then the vvorkes of S. Ignatius S. Clement S. Denys and the like The true sense also of the Scriptures vvhich Catholikes haue heretikes haue not remaineth stil in the Church by tradition The Crede is an Apostolike traditioÌ„ Ruffin in expo Symb. in principio Hiero. ep 61. c. 9. Ambros Ser. 38. Aug. de Symb. ad Catechum li. 3. c. 1. And vvhat Scriptures haue they to proue that vve must accept nothing not expresly vvritten in Scriptures Vve haue to the contrarie plaine Scriptures al the fathers most euident reasons that vve must either beleeue traditions or nothing at al. And they must be asked vvhether if they vvere assured that such and such things vvhich be not expressed in Scriptures vvere taught and deliuered by vvord of mouth from the Apostles they vvould beleeue them or no If they say no then they be impious that vvil not trust the Apostles preaching if they say they vvould if they vvere assured that the Apostles taught it then to proue vnto them this point vve bring them such as liued in the Apostles daies and the testimonies of so many fathers before named neere to those daies and the vvhole Churches practise and asseueratioÌ„ descending dovvne from man to man to our time vvhich is a sufficient proofe at least for a matter of fact in al reasonable mens iudgement specially vvhen it is knovven that S. Ignatius the Apostles equal in time vvrote a booke of the Apostles traditions as Eusebius vvitnesseth li. 3. Ec. hist c. 30. And Tertullians booke of prescriptioÌ„ against Heretikes is to no other effect but to proue that the Church hath this vantage aboue Heretikes that she can proue her truth by plaine Apostolike tradition as none of them can euer do CHAP. III. He desireth their praiers 4 and inculcateth his precepts and traditions namely of vvorking quietly for their ovvne liuing commaunding to excommunicate the disobedient verse 1 FOR the rest brethren pray for vs that the vvord of God may haue course and be glorified as also vvith you ✠verse 2 and that vve may be deliuered from importunate and naughtie men for al men haue not faith ✠verse 3 But our Lord is faithful vvho vvil confirme and keepe you from euil ✠verse 4 And vve haue confidence of you in our Lord that the things vvhich vve commaund both you doe and vvil doe ✠verse 5 And our Lord direct your hartes in the charitie of God and patience of Christ ✠verse 6 And vve denounce vnto you brethren in the name of our Lord IESVS Christ that you vvithdravv your selues froÌ„ euery brother vvalking inordinarly and not according to the traditioÌ„ vvhich they haue receiued of vs. ✠verse 7 For your selues knovv hovv you ought to imitate vs for vve haue not been vnquiet among you ✠verse 8 * neither haue vve eaten bread of any man gratis but in labour in toile night and day vvorking lest vve should burden any of you ✠verse 9 * Not as though vve had not authoritie but that vve might giue our selues a paterne vnto you for to imitate vs. ✠verse 10 For also vvhen vve vvere vvith you this vve denounced to you that if any vvil not vvorke â— neither let him eate ✠verse 11 For vve haue heard of certaine amoÌ„g you that vvalke vnquietly vvorking nothing but curiously meddling ✠verse 12 And to them that be such vve denounce beseeche them in our Lord IESVS Christ that vvorking vvith silence they eate their ovvne bread ✠verse 13 But you brethren * fainte not vvel-doing ✠verse 14 And if any â— obey not our vvord â— note him by an epistle ✠verse 15 and do not companie vvith him that he may be confounded and do not esteeme him as an enemie but admonish him as a brother ✠verse 16 And the Lord of peace him self giue you euerlasting peace in euery place Our Lord be vvith you al. ✠verse 17 The saluation vvith mine ovvne hand Paules vvhich is a signe in euery epistle so I vvrite ✠verse 18 The grace of our Lord IESVS Christ be vvith you al. Amen ANNOTATIONS CHAP. III. 10. Neither let them eate It is not a general precept or rule that euery man should liue by this handvvorke
c. 11. that I should be an vnhappie and miserable man if I should lacke the companie of a vvoman and the medicine of thy mercie to heale the same infirmitie I thought not vpon because I had not tried it and I imagined that continencie vvas in a mans ovvne povver and libertie vvhich in my self I did not feele being so foolish not to vnderstand that no man can be continent vnles thou giue it Verely thou vvouldest giue it if vvith invvard mourning I vvould knocke at thy 〈◊〉 and vvith sound faith vvould â—ast my care vpon thee By al vvhich you may easily proue that chastitie is a thing that may lavvfully be vowed that it is not impossible to be fulfilled by praier fasting and chastisement of mens concupiscence that it is a thing more grateful to God then the condition of maried persons for els it should not be required either in the Cleargie or in the Religious finally that it is most abominable to persuade the poore virgins or other professed to such sacarilegious vvedlocke which S. Augustine auoucheth to be vvorse then aduoutrie de bâ—n vidâ— â— 4. 11. Iouinian vvas the first that euer made mariage equal vvith virginitie or chast life for vvhich he vvas condemned of heresie Aug. in argumento li. de bonâ— Coniugali de pec merit li. 3. c. 7. Li. de hares har 82. He vvas the first that persuaded professed virgins to marie which S. Augustine saith vvas so clerely and vvithout question vvicked that it could neuer infect any Priest but certaine miserable Nunnes Yea for this strange persuasion he calleth Iouinian a monster saying of him thus Li. 2. Râ—tract cap. 22. The holy Church that is there at Rome most faithfully and stoutly resisted this monster S. Hierom calleth the said Heretike and his complices Christian epicures li 2 cont Iouin c. 19. See S. Ambrose ep 82 ad vâ—â—câ—llensem epiâ—â—opum in initiâ— But vvhat vvould these holy doctors haue said if they had liued in our doleful time vvhen the Protestants go quite avvay vvith this vvickednes and call it Gods vvord 17. In vvord and doctrine Such Priests specially and Prelates are vvorthy of double that is of the more ample honour that are able to preach and teach and do take paines therein Vvhere vve may note that al good Bishops or Priests in those daies vvere not so vvel able to teach as some others and yet for the ministerie of the Sacraments and for vvisedom and gouernement vvere not vnmeete to be Bishops and Pastors for though it be one high commendation in a Prelate to be able to teach as the Apostle before noted yet al can not haue the like grace therein and it is often recompensed by other singular giftes not lesse necessarie S. Augustine laboured in vvorde and doctrine Alipius and Valerius vvere good Bishops and yet had not that gift Possid in vit Aug. c. 5. And some times and countries require preachers more then other Al vvhich vve note to discouer the pride of Heretikes that contemne some of the Catholike Priests or Bishops pretending that they can not preach as they do vvith meretricious and painted eloquence â—3 Waâ—er You see hovv lavvful and hovv a holy a thing it is to fast from some meates or drinkes either certaine daies or alvvaies as this B. Bishop Timothee did vvho vvas hardly induced by the Apostle to drinke a litle vvine vvith his vvater in respect of his infirmities And marke vvithal vvhat a calumnious and stale cauillation it is that to abstaine from certaine meates and drinkes for punishment of the body or deuotion is to condemne Gods creatures See an homilie of S. Chrysostom vpon these vvordes to 5. CHAP. VI. Vvhat to teach seruants 3 If any teach against the doctrine of the Church obstinately he doth it of pride and for lucre 11 But the Catholike Bishop must folovv vertuâ— hauing his eie alvvaies to life euerlasting and to the coÌ„ming of Christ 17 Vvhat to commaund the riche 20 Finally to keepe most carefully the Catholike Churches doctrine vvithout mutation verse 1 WHOSOEVER are seruantes vnder yoke let them counte their maisters vvorthie of al honour lest the name of our Lord and his doctrine be blasphemed ✠verse 2 But they that haue faithful maisters let them not contemne them because they are brethren but serue the rather because they be faithful and beloued vvhich are partakers of the benefite These things teache and exhort ✠verse 3 If any man teach othervvise and consent not to the sound vvordes of our Lord IESVS Christ and to that doctrine vvhich is according to pietie ✠verse 4 he is proude knowing nothing but ″ languishing about questions and strife of vvordes of vvhich rise enuies contentions blasphemies euil suspicions ✠verse 5 conflictes of men corrupted in their minde and that are depriued of the truth that esteeme gaine to be pietie ✠verse 6 But pietie vvith sufficiencie is great gaine ✠verse 7 For vve * brought nothing into this vvorld doubtlesse verse 8 neither can vve take avvay any thing But * hauing foode and vvhervvith to be couered vvith these vve are content ✠verse 9 For they that vvil be made riche fall into tentation the snare of the deuil many desires vnprofitable and hurteful vvhich drovvne men into destruction and perdition ✠verse 10 For the roote of al euils is couetousenes vvhich certaine desiring haue erred from the faith and haue intangled them selues in many sorovves ✠verse 11 But thou ô man of God flee these things and pursue iustice pietie faith charitie patience mildenes ✠verse 12 Fight the good fight of faith apprehend eternal life ⊢ vvherein thou art called and hast confessed a good confession before many vvitnesses ✠verse 13 I commaund thee before God vvho quickeneth al things and Christ IESVS vvho * gaue testimonie vnder Pontius Pilate a good confession ✠verse 14 that thou keepe the commaundement vvithout spotte blamelesse vnto the comming of our Lord IESVS Christ ✠verse 15 vvhich in due times the Blessed onely Mightie vvil shevv the * King of kings and Lord of lordes ✠verse 16 vvho only hath immortalitie and inhabiteth light not accessible * vvhom no man hath seen yea neither can see to vvhom be honour and empire euerlasting Amen ⊢ ✠verse 17 Commaund the riche of this vvorld not to be high minded nor to trust in the vncertaintie of riches but in the liuing God vvho giueth vs al things aboundantly to enioy ✠verse 18 to doe wel to become riche in good workes to giue easily to communicate ✠verse 19 to heape vnto them selues a good fouÌ„dation for the time to come that they may apprehend the true life ✠verse 20 O Timothee keepe the ″ depositum auoiding the ″ profane nouelties of voices oppositions of ″ falsely called knovvledge ✠verse 21 Vvhich certaine promising haue erred about the faith Grace be vvith
yet here caÌ„not cast theÌ„ out But as for haeretikes they can neuer doe it nor any other true miracle to confirme their false saith 20. Faith as mustard seed This is the Catholike faith by which only al miracles are wrought yet not of euery one that hath the Catholike faith but of such as haue a great and forcible faith and withal the gift of miracles These are able as here wee see by Christes warrant not only to doe other wonderful miracles here signified by this one but also this very same that is to moue mountaines in deede as S. Paul also presupposeth and S. Hierom affirmeth and Ecclesiastical histories namely telleth of Gregorius Neocaesariensnis that he moued a mountaine to make roome for the foundation of a Church called therfore and for other his wonderful miracles Thaumaturgus And yet faithlesse Heretikes laugh at al such things and beleue them not 21. Prayer aud fasting The force of fasting and praying whereby also we may see that the holy Churche in Exorcismes doeth according to the Scriptures When shee vseth beside the name of IESVS many prayers and much fasting to driue out Deuils because these also are here required beside faith 26. The Children fres Though Christ to auoid scandal payed tribute yet in deede he sheweth that both him self ought to be free from such payments as being the kings sonne aswel by his eternal birth of God the Father as temporal of Dauid and also his Apostles as being of his familie and in them their successors the whole Clergie who are called in Scripture the lotte and portion of our Lord. which exemption and priuilege being grounded vpon the very law of nature it self and therfore practised euen among the Heathen Gen. 42 27. good Christian Princes haue confirmed and ratified by their lawes in the honour of Christ whose ministers they are and as it were the kings sonnes as S. Hierom declareth playnly in these wordes We for his honour pay not tributes and as the Kings sonnes are free from such payments Hiero. vpon this place 27. Me and thee A great mysterie in that he payed not only for him self but for Peter bearing the Person of the Churche and in whom as the cheefe the rest were conteyned Aug. q. exno Test q. â—5 to 4. CHAP. XVIII To his Disciples he preacheth against ambition the mother of Schisme 7 foretelling both the author vvhosoeuer he be and also his folovvers of their vvo to come 〈◊〉 and shevving on the contrary side hovv precious Christian soules are to their Angels to the Sonne of man and to his Father 15 charging vs therfore to forgiue our brethren vvhen also vve haue iust cause against them be it neuer so often and to labour their saluation by al meanes possible verse 1 AT that houre the Disciples came to IESVS saying ″ Who thinkest thou is the greater in the kingdom of heauen ✠verse 2 And IESVS calling vnto him a litle childe set him in the middes of them ✠verse 3 and said Amen I say to you vnles you be conuerted and become as litle children you shal not enter into the kingdom of heauen ✠verse 4 Whosoeuer therfore shal humble him self as this litle childe he is the greater in the kingdom of heaueÌ„ ✠verse 5 And he that shal receiue one such litle childe in my name receiueth me ✠verse 6 And * he that shal scandalize one of these litle ones that beleeue in me it is expedient for him that a milstone be hanged about his necke and that he be drovvned in the depth of the sea ✠verse 7 Vvo be to the vvorld for scandals for it is necessary that scandals do come but neuerthelesse vvo to that man by vvhom the scandall commeth ✠verse 8 And * if thy ″ hand or thy foote scandalize thee cut it of and cast it from thee It is good for thee to goe in to life maimed or lame rather then hauing tvvo hands or tvvo feete to be cast into euerlasting fire ✠verse 9 And if thine eye scandalize thee plucke him out and cast him from thee It is good for thee hauing one eye to enter into life rather then hauing tvvo eyes to be cast into the hel of fire ✠verse 10 See that you despise not one of these litle ones for I say to you that ″ their Angels in heauen alvvaies do see the face of my father vvhich is in heauen ✠verse 11 For * the Sonne of man is come to saue that vvhich vvas perished ✠verse 12 * Hovv thinke you If a man haue an hundred sheepe and one of them shal goe astray doth he not leaue ninetie nine in the mountaines and goeth to seeke that which is straied ✠verse 13 And if it chaunce that he finde it amen I say to you that he reioyceth more fore that then for the ninetie nine that vvent not astray ✠verse 14 Euen so it is not the vvil of your father vvhich is in heauen that one perish of these litle ones ✠verse 15 But * if thy brother shal offend against thee goe and rebuke him betvvene thee and him alone If he shal heare thee thou shalt gaine thy brother ✠verse 16 and if he vvil not heare thee ioyne vvith thee besides one or tvvo that in the mouth of * tvvo or three vvitnesses euery vvord may stand ✠verse 17 And if he vvil not heare them tel the Church And if he vvil not heare the Church let him be to thee as ″ the heathen and the Publican ✠verse 18 Amen I say to you whatsoeuer you ″ shal binde vpon earth shal be bound also in heauen and vvhatsoeuer you ″ shal loose vpon earth shal be loosed also in heauen ✠verse 19 Againe I say to you that if tvvo of you shal consent vpon earth concerning euery thing vvhatsoeuer they shal aske it shal be done to them of my father vvhich is in heauen ✠verse 20 For vvhere there be tvvo or three gathered in my name there am I ″ in the mindes of them ✠verse 21 Then came Peter vnto him and said * Lord how often shal my brother offend against me and I forgiue him vntil seuentimes ✠verse 22 IESVS said to him I say not to thee * vntil seuen times but vntil ″ seuentie times seuen times ⊢ ✠verse 23 Therfore is the kingdom of heauen likened to a man being a king that vvould make an account vvith his seruants ✠verse 24 And vvhen he began to make the account there vvas one presented vnto him that ovved him ten thousand talents ✠verse 25 And hauing not vvhence to repay it his lord commaunded that he should be sold and his wife and children and all that he had and it to be repayed ✠verse 26 But that seruant falling dovvne besought him saying Haue patience tovvard me and I vvil repay thee
all ✠verse 27 And the lord of that seruant moued vvith pitie dimissed him and the dette he forgaue him ✠verse 28 And vvhen that seruant vvas gone forth he found one of his felovv-seruants that did ovve him an hundred pence and laying hands vpon him thratled him saying Repay that thou ovvest ✠verse 29 And his felovv seruant falling dovvne besought him saying Haue patience tovvard me and I vvil repay the all ✠verse 30 And he vvould not but vvent his vvay and cast him into prison til he repayed the dette ✠verse 31 And his felovv-seruants seeing vvhat vvas done vvere very sorie and they came and told their lord al that vvas done ✠verse 32 Then his lord called him and he said vnto him Thou vngratious seruant I forgaue thee al the dette because thou besoughtest me oughtest nor thou therfore also to haue mercie vpon thy felovv-seruant euen as I had mercie vpon thee ✠verse 33 And his lord being angrie deliuered him to the tormenters vntil he repayed al the dette ✠verse 34 So also shal my heauenly father doe to you if you forgiue not euery one his brother from your hartes ⊢ ANNOTATIONS CHAP. XVIII 1. Who is the greater The occasion of this question and of thier contention for Superioritie among the rest of their infirmities which they had before the comming of the Holy Ghost was as certaine holy Doctors write vpon emulation toward Peter whom only they saw preferred before the rest in the payment of the tribute by these wordes of our Sauiour Geue it them for me and thee Chrys ho. 59. Hiero. in Mat. Vpon this place 7. Scandals The simple be most annoyed by taking scandal of their preachers Priests and elders il life and great damnation is to the guides of the people whether they be temporal or spiritual but specially to the spiritual if by their il example and slaunderous life the people be scaÌ„dalized 8. Hand foote eye By these partes of the body so necessarie and profitable for a man is signified that whatsoeuer is neerest and deerest to vs wife children freeudes riches al are to be conteâ—â—ned and forsaken for to saue our soule 10. Their Angels A great dignitie and a maruelous benefite that euery one hath from his Natiuitie an Angel for his custodie and Patronage against the wicked before the face of God Hiero. vpon this place And the thing is so plaine that Caluin dare not deny it and yet he wil needes doubt of it lib. 1. Inst c. 14. sect 1. 17. Not heare the Church Not only Heretikes but any other obstinate offender that wil not be iudged nor ruled by the Church may be excommunicated and so made as an Heathen or Publican was to the Iewes by the discipline of the same casting him our of the felowship of Catholikes Which Excommunication is a greater punishement then if he were executed by sword fire and wild beastes Aug. cont Adu leg liâ— c. 17. And againe he saith Man is more sharply and pitefully bound by the Churches Keies then with any yron or adamantine manicles or fetters in the world August ibidem 17. Heathen Heretikes therfore because they wil not heare the Church be no better nor no otherwise to be esteemed of Catholikes then heathen men and Publicans were esteemed of Catholikes then heathen men and Publicans were esteemed among the Iewes 18. You shal binde As before he gaue this power of binding and loosing ouer the whole first of al and principally to Peter vpon whom he builded his Church so here not only to Peter and in him to his successors but also to the other Apostles and in them to their successors euery one in their charge Hieron lib. 1. c. 14. aduers Iouin and Epist ad Heliod Cyprian de Vnit. Eccl. nu 3. 18. Shal loose Our Lord geueth no lesse right and authoritie to the Churche to loose then to binde as S. Ambrose writeth against the Nouatians who confessed that the Priests had power to binde but not to loose 20. In the middes of them Not al assemblies may chalenge the presence of Christ but only such as be gathered together in the vnity of the Church and therfore no conuenticles of Heretikes directly gathering against the Churche are warranted by this place Cypr. de vnit Eccles nu 7. 8. 22. Seuentie times seuen There must be no end of forgeuing them that be penitent either in the Sacrament by absolution or one man an other their offenses CHAP. XIX He ansvvereth the tempting Pharisees that the case of a man vvith his vvife shal be as in the first institution it vvas vtterly indissoluble though for one cause he may be diuorced 10 And therevpon to his Disciples he highly commendeth Single life for heaven 13 He vvil haue children came vnto him 16 He shevveth vvhat is to be done to enter into life euerlasting 20 What also for a rich man to be perfect 27 As also vvhat passing revvard they shal haue vvhich follovv that his counsel of perfection 29 yea though it be but in some one peece verse 1 AND it came to passe vvhen IESVS had ended these vvordes he departed from Galilee came into the coastes of Ievvrie beyond IordaÌ„ ✠verse 2 and great multitudes folovved him and he cured them there ✠verse 3 And there came to him the Pharisees tempting him and saying Is it lavvful for a man to dimisse his vvife for euery cause ✠verse 4 Who ansvvering said to them Haue ye not read that he which did make ' from the beginning made them male and femal And he said ✠verse 5 For this cause man shal leaue father and mother and shal cleane to his vvife and they tvvo shal be in one flesh ✠verse 6 Therfore novv they are not tvvo but one flesh That therfore vvhich God hath ioyned together let ″ not man separate ⊢ ✠verse 7 They say to him why then * did Moyses commaund to giue a bil of diuorce and to dimisse her ✠verse 8 He saith to them Because Moyses for the hardnes of your hart permitted you to dimisse your vviues but from the beginning it vvas not so ✠verse 9 And I say to you that * Whosoeuer shal dimisse his vvife ″ but for fornication and shal mary an other doth committe aduoutrie and he that shal mary her that is dimissed committeth aduoutrie ✠verse 10 His disciples say vnto him If the case of a man vvith his vvife be so it is not expedient to mary ✠verse 11 Who said to them ″ Not al take this vvord but they to vvhom it is giuen ✠verse 12 For there are eunuches which vvere borne so froÌ„ their mothers vvombe and there are eunuches vvhich were made by men and there are eunuches vvhich haue ″ gelded them selues for the kingdom of heauen ″ He that can take let him take ⊢ ✠verse 13 Then *
of you vpon the Sabboth loose his oxe or his asse from the manger and leadeth them to vvater ✠verse 16 But ″ this daughter of Abraham vvhom Satan hath bound loe these eightene yeres ought not she to be loosed from this bond on the Sabboth day ✠verse 17 And vvhen he said these things al his aduersaries vvere ashamed and al the people reioyced in al things that vvere gloriously done of him ⊢ ✠verse 18 He said therfore * Vvherevnto is the kingdom of God like and vvherevnto shal I esteeme it like ✠verse 19 It is like to a mustard seede vvhich a man tooke and cast into his garden and it grevv and became a great tree and the foules of the aire rested in the boughes thereof ✠verse 20 And againe he said * Like to vvhat shal I esteeme the kingdom of God ✠verse 21 It is like to leauen vvhich a vvoman tooke and hid in three measures of meale til the vvhole vvas leauened ✠verse 22 And he vvent by cities and tovvnes teaching and making his iourney vnto Hierusalem ✠verse 23 And a certaine man said to him Lord be they fevv that are saued * But he said to them ✠verse 24 Striue to enter ″ by the narrovv gate because many I say to you ″ shal seeke to enter and shal not be able ✠verse 25 But vvhen the good man of the house shal enter in and shut the doore and you shal begin to stand vvithout and knocke at the doore saying Lord open to vs and he ansvvering shal say to you I knovv you not vvhence you are ✠verse 26 then you shal begin to say Vve did ″ eate before thee and drinke and in our streates didst thou teach ✠verse 27 And he shal say to you I knovv you not vvhence you are depart from me al ye vvorkers of iniquite ✠verse 28 There shal be vveeping and gnashing of teeth vvhen you shal see Abraham and Isaac and Iacob and al the Prophets in the kingdom of God and you to be thrust out ✠verse 29 And there shal come from the East and the Vvest and the North and the South and shal sit dovvne in the kingdom of God ✠verse 30 And behold they are last that shal be first and they be first that shal be last ✠verse 31 The same day there came certaine of the Pharisees saying to him Depart and get the hence because Herod vvil kil thee ✠verse 32 And he said to them Goe and tel that foxe Behold I cast out deuils and perfite cures this day and to morovv and the third day I am consummate ✠verse 33 But yet I must vvalke this day and to morovv and the day folovving because it cannot be that a Prophet perish out of Hierusalem ✠verse 34 * Hierusalem Hierusalem vvhich killest the Prophets and stonest them that are sent to thee hovv often vvould I gather thy childrē as the bird doth her brood vnder her vvings and thou vvouldest not ✠verse 35 Behold your house shal be left desert to you And I say to you that you shal not see me til it come vvhen you shal say Blessed is he that commeth in the name of our Lord. ANNOTATIONS CHAP. XIII 2. These Galilaans It is Gods mercie that he straight punisheth not al offenders but some fevv for a vvarning to all as that for Schisme he striketh nor al such as haue forsaken the Church and the lavvful Priests as he did Coré and his complices that for spoile of Churches he reuengeth not al as he did Heliodorus and al that vow and reuoke their gifts to God as Ananias and Sapphîra Some few therfore for their iust deserts be so handled for example to prouoke al others guilty of the same crimes to doe penance Which if they doe not in this life they shal all assuredly perish in the next world Optatus li. 1 cont Parmen sub finem 16. This daughter we may see that many diseases which seeme natural doe procede of the Diuel by Gods permission either for sinne or for probation and both those kindes Christ specially cured for that no natural medicines could cure them and specially because he came to dissolue the workes of Satan both in body and soul 24. By the narrovv Our Lord is not contrarie to him self in that he ansvvereth the gate to be straite and fevv to be saued whereas els vvhere he said that many should come from the East and Vvest c. and ioy with Abraham in the kingdom of heauen Mat. 8. 11. For though they be few in respect of the vvicked of al sortes yet they be many in them selues and in the societie of Angels the vvheate cornes are scarse seen at the threshing vvhen they are medled with the chaffe but vvhen the il are remoued the vvhole barne of heauen shal be filled So saith S. Aug. Ser. 32 de verb. Do. 24. Shal seeke Many vvould be saued and looke to be saued but can not because they vvil not take paines to enter in at so straite a passage that is to say to fast much pray often doe great penance for their sinnes liue in holy Churches discipline abstaine from the pleasures of this world and suffer persecution and losse of their goods and liues for Christes sake 26. Eate before thee It is not ynough to feede vvith Christ in his Sacraments or to heare his vvord the Church to chalēge heauen thereby vnlesse vve liue in vnitie of the Catholike Church So S. Augustine applieth this against the Donatistes that had the very same seruice and Sacraments which the Catholike Church had but yet seuered them selues from other Christian countries by Schisme CHAP. XIIII By occasion of dining with a Pharisee 2 after that he hath againe confounded them for maligning him for his miraculous good doing on the Sabboth 7 he teacheth them humilitie seing their ambition 1◠and in their workes to seeke retribution not of men in this worlde but of God in the world to come 16 foretelling also that the Iewes for their worldly excuses shal not tast of the Supper but the Gentils in their place 〈◊〉 Yea that so far must men be from al worldlines that they must earnestly bethinke them before they enter into his Church and be ready to forgot all 34 specially considering they must be the salt of others also verse 1 AND it came to passe vvhen IESVS entred into the house of a certaine Prince of the Pharisees vpon the Sabboth to eate bread and they vvatched him ✠verse 2 And behold there vvas a certaine man before him that had the dropsie ✠verse 3 And IESVS ansvvering spake to the Lavvyers and Pharisees saying Is it Lavvful to cure on the Sabboth ✠verse 4 But they held their peace but he taking him healed him and sent him avvay ✠verse 5 And ansvvering them he said Vvhich of you shal haue