many other vvomen that came vp together vvith him to Hierusalem ✠verse 42 And vvhen euening vvas come because it vvas the Parasceue vvhich is the Sabboth-eue ✠verse 43 came Ioseph of Arimathaea a noble Senatour vvho him self also vvas expecting the kingdom of God and he vvent in boldly to Pilate and asked the body of IESVS ✠verse 44 But Pilate marueled if he vvere novv dead And sending for the Centurion asked him if he vvere novv dead ✠verse 45 And vvhen he vnderstoode by the Centurion he gaue the body to Ioseph ✠verse 46 And Ioseph ″ bying sindon and taking him dovvne vvrapped him in the sindon and laid him in a monument that vvas hevved out of a rocke And he rolled a stone to the doore of the monument ✠verse 47 And Marie Magdalene and Marie of Ioseph beheld vvhere he vvas laid ANNOTATIONS CHAP. XV. 11. Cheefe Priests Heretikes abuse the ignorant people with these naughtie Priests of the old Testament to make that name odious and to discredite the Priests of Christ in the new Testament But for these Priests thou maist not maruel that they are so busy against Christ * partly because they were such as were intruded by the secular power of the Roman Emperour and from yere to yere by bribery and frendship not by succession according to the Law of Moyses partly because the time was now come when the old Priesthod of Aaron should cease and the new begin according to the order of Melchife dec and for these causes cod suffered their former priueleges of wisedom and iudgemeÌ„t and discretion to decay in these later vsurpers and that according to the Prophet saying The Law shal perish from the Priest and counsel from the Ancients But the Priesthod of the new Testament is to continew vnto the end of the world and hath as being the principal part of the Church the assistaÌ„ce of the Holy Ghost for euer promised to teach it al truth and for Peter the cheefe Priest thereof vnder Christ our Sauiour praied That his faith should not faile and to the rest he said He that heareth you heareth me â—â— To satisfie the people Pilate should haue suffered death rather then by other mens prouocation or commaundement haue executed an innocent as a Christian iudge should rather suffer al extremitie then giue sentence of death against a Catholike man for his faith â—6 Bying sindon This dutie done to Christes body after his departure was exceding meritorious and is therfore by holy write so often commended for an example to faithful men to vse al honour and deuotion towards the bodies of Saincts and holy persons CHAP. XVI The third day to three vvomen at his Sepulcher an Angel telleth that he is risen and vvil as he promised Mar. 14 28. shevv him self in Galileâ— 9 The same day he appeareth to Marie Magdalene aftervvard to tvvo Disciples yet the Eleuen vvil not beleeue it vntil to them also he appeareth 15 To vvhom hauing giuen commission into al nations vvith povver also of Miracles he ascendeth and they plant his Church euery vvhere verse 1 AND vvhen the Sabboth vvas past Marie Magdalene and Marie of Iames and Salôme ″ bought spices that comming they might anoint IESVS ✠verse 2 And very early the first of the Sabboths they come to the monument the sunne being novv risen ✠verse 3 And they said one to an other Vvho shal roll vs backe the stone from the doore of the monument ✠verse 4 And looking they savv the stone rolled backe for it vvas very great ✠verse 5 And entring into the monument they savv a yong man sitting on the right hand couered vvith a vvhite robe and they vvere astonied ✠verse 6 Vvho saith to them Be not dismaied you seeke IESVS of Nazareth that vvas crucified he is risen he is not here behold the place vvhere they laid him ✠verse 7 But goe tel his Disciples and Peter that he goeth before you into Galilee there you shal see him * as he told you ⊢ ✠verse 8 But they going forth fled from the monument for trembling and feare had inuaded them and they said nothing to any body for they vvere afraid ✠verse 9 And he rising early the first of the Sabboth * appeared first to Marie Magdalene * out of vvhom he had cast seuen deuils ✠verse 10 She vvent and told them that had been vvith him that vvere mourning and vveeping ✠verse 11 And they hearing that he vvas aliue and had been seen of her did not beleeue ✠verse 12 And * after he appeared in an ″ other shape to tvvo of them vvalking as they vvere going into the countrie ✠verse 13 and they going told the rest neither them did they beleeue ✠verse 14 Last * he appeared to those eleuen as they sate at the table and he exprobrated their incredulity and hardnes of hart because they did not beleeue them that had seen him risen againe ✠verse 15 And he said to them * Going into the vvhole vvorld preach the Gospel to al creatures ✠verse 16 He that ″ beleeueth and is baptized shal be saued but he that beleeueth not shal be condemned ✠verse 17 And them that beleeue ″ these signes shal folow In my name shal they cast out deuils They shal speake vvith nevv tonges ✠verse 18 Serpents shal they take avvay And if they drinke any deadly thing it shal not hurt them They shal impose hands vpon the sicke and they shal be vvhole ✠verse 19 And so our Lord IESVS after he spake vnto them * vvas assumpted into heauen and sate on the right hand of God ✠verse 20 But they going forth preached euery vvhere our Lord working vvithal and confirming the vvord vvith signes that folovved ⊢ ANNOTATIONS CHAP. XVI 1. Bought spices As she did bestow and consume a costly ointment vpon his body being yet aliue c. 14 3 Christ him self defending and highly commending the fact against Iudas and other who accounted it to be superfluous and better to be bestowed otherwise So not without great deuotion and merite she and these other women seeke to anoint his body dead though Heretikes or other simple persons may pretend such things to be better bestowed vpon the poore and therfore * she first before al other * and they next saw him after his Resurrection 12. In an other shape Christ though he haue but one corporal shape natural to his person yet by his omnipotencie he may be in whatsoeuer forme and appears in the likenesse of any other man or creature as he list Therfore let no man thinke it strange that he may be vnder the forme of bread in the B. Sacrament 16. He that beleeueth Note wel that whereas this Euangelist mentioneth only faith and baptisme as though to beleeue and to be baptized were
Christ in so easie and perfect penance and cleansing of sinnes as that first sacrament of generation did yeld vvhich applieth Christes death in such ample maner to the receiuer that it taketh avvay al paines due for sinnes before committed and therfore requireth no further penance aftervvard for the sinnes before committed al being vvashed away by the force of that Sacrament duely taken S. Augustine calleth the remission in Baptisme Magnam indulgentiam a great pardon Enchirid. c. 64. The Apostle therfore warneth them that if they fall from their faith and from Christes grace and lavv vvhich they once receiued in their Baptisme they may not looke to haue any more that first great and large remedie applied vnto them nor no man els that sinneth after Baptisme though the other penance vvhich is called the Second table after shipvvracke vvhich is a more paineful medicine for sinne then Baptisme requiring much fasting praying and other afflictions corporal is open not onely to other sinners but to al once baptized Heretikes or oppugners of the truth malitiously and of purpose or what way so euer during this life See S. Cypriah ep 52. S. Ambrose vpon this place S. Augustine cont ep Parm. li. 2. c. 13. and ep 50. S. Damascene li. 4. c. 10. 10. God is not vniust It is a vvorld to see vvhat vvringing vvrithing the Protestants make to shift them selues from the euidence of these vvordes vvhich make it most cleere to all not blinded in pride and contention that good vvorkes be moritorious and the very cause of saluation so far that God should be vniust if he rendered not heauen for the same Reuera grandis iniustitia Dei saith S. Hierom Si tantùm peocata puniret bona opera non susciperet That is In deede great vvere Gods iniustice ◠if he vvould onely punish sinnes and vvould not receiue good vvorkes Li. 2. cont Iouin c. 2. CHAP. VII To proue the Priesthod of Christ incomparably to excel the priesthod of Aaron and therfore that Leuitical priesthod novv to cease and that lavv also vvith it he scanneth euery vvord of the verse alleaged out of the Psalme Our Lord hath svvorne thou art a Priest for euer according to the order of Melchisedec verse 1 FOR this ″ Melchisedec the king of Salem Priest of the God most high * vvho mette Abraham returning from the slaughter of the kings and blessed him ✠verse 2 to vvhom also Abrahā deuided tithes of al first in deede by interpretation the king of iustice then also king of Salem vvhich is to say king of peace ✠verse 3 ″ vvithout father without mother vvithout genealogie hauing neither beginning of daies nor end of life but likened to the sonne of God continueth a priest for euer ✠verse 4 And ″ behold hovv great this man is to vvhom also Abraham the Patriarke gaue ″ tithes of the principal things ✠verse 5 And certes * they of the sonnes of Leui that take the priesthod haue commaundement to take tithes of the people according to the Lavv that is to say of their brethren albeit them selues also issued out of the loines of Abraham ✠verse 6 but he vvhose generation is not numbered among them tooke tithes of Abraham and blessed him that had the promises ✠verse 7 But vvithout al contradiction that vvhich is lesse ″ is blessed of the better ✠verse 8 And here in deede men that die receiue tithes but there he hath vvitnes that he liueth ✠verse 9 And that it may so be said by Abraham Leui also which receiued tithes vvas tithed ✠verse 10 for as yet he vvas in his fathers loines vvhen Melchisedec mette him ✠verse 11 If then consummation vvas by the Leuitical priesthod for vnder it the people receiued the Lavv ″ vvhat necessitie vvas there yet an other priest to rise according to the order of Melchisedec and not to be called according to the order of Aaron ✠verse 12 For the priesthod being ″ translated it is necessarie that a translation of the Lavv also be made ✠verse 13 For he on vvhom these things be said is of an other tribe of the vvhich none attended on the altar ✠verse 14 For it is manifest that our Lord sprung of Iuda in the which tribe Moyses spake nothing of priestes ' ✠verse 15 And yet it is much more euident if according to the similitude of Melchisedec there arise an other priest ✠verse 16 which vvas not made according to the Lavv of the carnal commaundement but according to the povver of life indissoluble ✠verse 17 For he vvitnesseth That thou art ″ a priest for euer according to the order of Melchisedec ✠verse 18 Reprobation certes is made ″ of the former cōmaundement because of the vveakenesse and vnprofitablenesse thereof ✠verse 19 For the Lavv brought nothing to perfection but an introduction of a better hope by the vvhich vve approche to God ✠verse 20 And in as much as it is not vvithout an othe the other truely vvithout an othe vvere made priestes ✠verse 21 but this ″ vvith an othe by him that said vnto him Our Lord hath svvorne and it shal not repent him thou art a priest for euer ✠verse 22 by so much is IESVS made a suretie of a better testamēt ✠verse 23 And the other in deede vvere made priestes ″ being many because that by death they vvere prohibited to continue ✠verse 24 but this for that he continueth for euer hath an euerlasting priesthod ✠verse 25 vvhereby he is able to saue also for euer going ' by him self to God alvvaies liuing to make intercession for vs. ✠verse 26 For it vvas seemely that vve should haue such a high priest holy innocent impolluted separated from sinners and made higher then the heauens ✠verse 27 vvhich hath not necessitie daily as the priestes first * for his ovvne sinnes to offer hostes then for the peoples for ″ this he did once in offering him self ⊢ ✠verse 28 For the Lavv appointeth priestes them that haue infirmitie but the vvord of the othe vvhich is after the Lavv the Sonne for euer perfected ANNOTATIONS CHAP. VII 1. Melchisede◠The excellencie of this person vvas so great that some of the antiquity tooke him to be an Angel and some the holy Ghost Vvhich opinion not onely the Hebrues that auouch him to be Sem the sonne of Noë but also the cheefe fathers of the Christians do condemne not doubting but he vvas a mere man and a Priest and a king vvhosoeuer he vvas for els he could not in office and order and sacrifice haue been so perfect a type and resemblance of our Sauiour as in this Chapter and other is shevved 3. Without father Not that he vvas vvithout father and mother saith S. Hierom ep 126 for Christ him self vvas not vvithout father according to his diuinity not vvithout mother in
trāslatiō to mainteine Caluins horrible blasphemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flac. Illyr vpon this place Caluins blasphemie that Christ suffered hel paines vpō the crosse and that his death othervvise were insufficient Christ yelding vp the Ghost accomplished our redemption Io. 19. 30 Christs Passiō sufficient for al but profitable to them only vvhich obey not by faith only but by doing as he and his Church commaund The Apostle omitteth to speake of the B. Sacrament as a mysterie then to deepe for the Ievves capacitie Heb. 10 26. ⸬ It is euident by these vvordes against the Nouatians and the Caluinists that S. Paul meant not precisely that they had done or could do any such sinne vvhereby they should be put out of all hope of saluation and be sure of damnation◠during their life Gen. 22 16. The Apostles forme of Catechisme and the poīts therof The Nouatians as al Heretikes made Scripture the groūd of their heresie * Ambr. de poenit li. 2. c. 2. Other places make no more for the Protestants then this doth for Nouatus Caluins heresie vpon this place vvorse then the Nouatians Ambr. loco cit in ep ad Heb. Chry. ho. 9 in c. 6 ad Hebr. The fathers exposition of this place The Sacramēt of penance is ready for al sinners vvhatsoeuer Hiero. ep 8 ad Demetriad c. 6. Gods iustice in revvarding meritorious vvorkes Gen. 14 18. ⸬ When the fathers catholike expositours pike out allegories and mysteries out of the names of mē the Protestāts not endued vvith the Spirit vvherby the scriptures vvere giuē deride their holy labours in the search of the same but the Apostle findeth high mysterie in the very names of persons and places as you see Nu. 18 21. Deu. 18 1. Ios 14 4. ⸬ The tithes giuen to Melchisedech were not giuē as to a mere mortal mā as al of the tribe of Leui Aarons order were but as to one representing the Sonne of God vvho now liueth and reigneth and holdeth his priesthod the functions therof for euer ` Priesthod Ps 109 4. Ps 10◠4. The Epistle for a Cōfessor that is a Bishop ` them that goe ⸬ Christ according to his humane nature praieth for vs continually representeth his former passion and merites to God the Father Leu. 9 7. 16 6. The resemblāce of Melchisedec to Christ in many points By the sundrie excellencies of Melchisedeck◠Priesthod is proued the excellēcie of the Priesthod sacrifice of the nevv Testament He receiued tithes of Abrahā consequently of Leui Aarō Tithes He blessed Abraham Blessing a great preeminēce specially in Priests The ful accomplishment of mans redēption vvas not by Aarons but by Melchisedecks Priesthod The Apostle to consute the Ievves false persuasion of Aarons Priesthod and sacrifices speaketh altogether of the sacrifice of the Crosse No lavvful state of people vvith out an external Priesthod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 External Priesthod necessarie for the nevv Testament External sacrifice also necessarie for the same The translation of the old Priesthod sacrifices must needes be into the said Priesthod and sacrifice of the Church Hovv Christ is a Priest for eues Christs eternal Priesthod consisteth in the perpetual sacrifice of his body bloud in the Church The Protestāts cauilling vpon particles agaīst Melchisedecks sacrifice Priesthod directly against the Apostle Christs eternal Priesthod and sacrifice in the Church is proued out of the fathers Ep. 126. * That is from Adā to the end of the vvorld represented by sacrifice The old commaundement and the new Maundy thursday vvhy so called The introduction of a new Priesthod The eternitie of the new Priesthod confirmed by the fathers othe Christs passion By the comparison of many priests one is not meant that there is but one Priest of the new Testament Esa c. 61. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is that the absolute sacrifice of eternal redēption could not be done by those many Aaronical priests but by one onely Christ Iesus vvho liueth a Priest for euer hath no successor and as cheefe priest worketh and concurreth vvith al Priests in their priestly functions ⸬ Christ liuing and reigning in heauē continueth his priestly functiō stil and is minister not of Moyses Sancta tabernacle but of his ovvne body bloud vvhich be the true holies and tabernacle not formed by mā but by Gods ovvne hand c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo 25 9. 40. ⸬ The promises and effectes of the Law were temporal but the promises and effectes of Christes Sacraments in the Church be eternal Hier. 31 31. Christs priesthod sacrifice is external not spiritual only * Beza in schol Test Gracolat in c. 7 Heb. num 8. How Christes body is made fit to be sacrificed and eaten perpetually Kingdom of heauen and heauēly things spokē of the Church Grace the effect of the new Testament The new Testamēt or couenant betwene God man Luc. 〈◊〉 Scriptures abused for phātastical inspirations Act. 2. Io. 14. ◠12. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 25. 26 1. 36. The Epistle vpon Imber saturday in Septemb. 3 Reg. 8. 2 Par. 5. Exo. 25 22. Exo 30 10. Leu. 16 2. 30. ⸬ The vvay to heauē vvas not open before Christs passion therfore the Patriarches and good men of the old Testament vvere in some other place of rest vntil then c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Al things done in the old Testament and priesthod were figures of Christes actions b The Epistle vpon Passion Sunday Leu. 9 8 16 6. 14 Nu. 19. ` shal ` cleanse Gal. 3 15 ⸬ Here we may learne that the Scriptures conteine not al necessarie tites or truthes whē neither the place to which the Apostle alludeth nor any other mentioneth half these ceremonies but he had them by tradition Exo. 24. 8. c By this word vvhich signifieth to emptie or draw out euen to the botom is declared the plentiful and perfect redēption of sinne by Christ c ad exhaurienda peccata Relikes They cōtinue vvithout putrefaction The holy CROSSE The sepulchres of Christ and his Saincts ep 17. c. 5. Images in Salomons temple commaunded by God Sacrifice not taken avvay by the nevv Testament but changed into a better One only sacrifice on the Crosse the redēption of the vvorld and one onely Priest Christ the redeemes thereof Li. de Sp. lit c. 11. The Apostles disputatiō being only against the errour of the Iewes cōcerning their sacrifices and priests the Protestants applying it against the sacrifice of the Masse priestes of the new Testament Caluins argumēt against the sacrifice of the altar maketh no lesse against the sacrifices of the old Lavv. The correspondēce of vvordes in dedicating both Testamēts proueth the real presence of bloud in the Chalice In the old Testament vvere figures of the novv in the nevv is resemblance of the heauenly state Christ once offered in blouddy sort but vnblouddily
And al this vvas done that the scriptures of the Prophers might be fulfilled TheÌ„ the disciples al leauing him fled ✠verse 57 But they taking hold of IESVS led him to Caiphas the high Priest vvhere the Scribes and auncients vvere assembled ✠verse 58 And Peter folovved him a farre of euen to the court of the high Priest And going in he sate vvith the seruants that he might see the end ✠verse 59 And the cheefe Priestes and the vvhole Councel sought false vvitnes against IESVS that they might put him to death ✠verse 60 and they found not vvhereas many false vvitnesses had come in And last of al there came tvvo false vvitnesses ✠verse 61 and they said * This man said I am able to destroy the temple of God and after three dayes to reedifie it ✠verse 62 And the high Priest rising vp said to him Ansvverest thou nothing to the things vvhich these do testifie against thee ✠verse 63 But IESVS held his peace And the high Priest said to him I adiure thee by the liuing God that thou tel vs if thou be Christ the sonne of God ✠verse 64 IESVS saith to him Thou hast said neuertheles I say to you hereafter you shal see * the Sonne of man sitting on the right hand of the povver of God and comming in the cloudes of heauen ✠verse 65 Then the high Priest rent his garments saying He hath blasphemed vvhat neede vve vvitnesses any further behold novv you haue heard the blasphemie ✠verse 66 hovv thinke you But they ansvvering said He is guilty of death ✠verse 67 Then did they spit on his face and buffeted him and other smote his face vvith the palmes of their hands ✠verse 68 saying Prophecie vnto vs O Christ vvho is he that strooke thee ✠verse 69 But Peter sate vvithout in the court and there came to him one â— vvenche saying Thou also vvast vvith IESVS the Galilean ✠verse 70 But he denied before them all saying I vvot not vvhat thou sayest ✠verse 71 And as he vvent out of the gate an other vvenche savv him and she saith to them that vvere there And this felovv also vvas vvith IESVS the Nazarite ✠verse 72 And againe he denied vvith an othe That I knovv not the man ✠verse 73 And after a litle they came that stoode by and said to Peter Surely thou also art of them for euen thy speache doth bevvray thee ✠verse 74 Then he began â— to curse and to svveare that he knevve not the man And incontinent the cocke crevve ✠verse 75 And Peter remembred the vvord of IESVS vvhich he had said Before the cocke crovv thou shalt deny me thrise And going forth ″ he vvept bitterly ANNOTATIONS CHAP. XXVI 1. This wast Cost bestowed vpon Christes body then aliue being to the same not necessary seemed to the disciples lost and fruitles so the like bestowed vpon the same body if the Sacrament vpon altars or Churches seemeth to the simple lost or lesse meritorious then if the same were bestowed vpon the poore 10. Good worke Cost bestowed for religion deuotion and signification is a meritorious worke and often more meritorious then to geue to the poore though both be very good and in some case the poore are to be preferred yea * in certaine cases of necessity the Church wil breake the very coÌ„secrated vessels and iewels of siluer and gold and bestow them in workes of mercy But we may remember very wel and our fathers knew it much better that the poore were then best releeued when most was bestowed vpon the Church 11. Haue not We haue him not in visible maner as he conuersed on the earth with his disciples needing releefe like other poore men but we haue him after an other sort in the B. Sacrament and yet haue him truly and really the self same body Therfore he saith they should not haue him because they should not so haue him but after an other maner as when he said Luc. 24 as though he were not then with them when I was with you 20. Twelue It must needes be a great mysterie that he was to worke in the institution of the new Sacrifice by the maruelous transmutatioÌ„ of bread and wine into his body and bloud Whereas he admitted none although many present in the citie but the twelue Apostles vvhich were already taught to beleue it without contradiction Io. 6 and were to haue the administration and consecration thereof by the Order of Priesthod which also was there geuen theÌ„ to that purpose Whereas at the eating of the Paschal lambe al the familie was wont to be present â—6 He tooke bread Here at once is instituted for the continuance of the external office of Christes eternal Priesthod according to the order of Melchisedec both a Sacrifice and a Sacrament though the Scriptures geue neither of these names to this action and our Aduersaries without al reason or religion accept in a sort the one and vtterly deny the other A Sacrifice in that it is ordeined to continew the memory of Christes death and oblation vpon the Crosse and the application of the general vertue thereof to our particular necessities by coÌ„secrating the seueral â—lemeÌ„ts not into Christes whole person as it was borne of the virgin or now is in heauen but the bread into his body apart as betrayed broken and geuen for vs the wine into his bloud apart as shed out of his body for remission of sinnes and dedication of the new Testament which be conditions of his person as he was in sacrifice and oblation In which mystical and vnspeakable maner he would haue the Church to offer and sacrifice him daily and he in mysterie and Sacrament dyeth though now not only in heauen but also in the SacrameÌ„t he be in deede per Concomitantiaâ— as the Church calleth it that is by sequele of al his partes to ech other whole aliue and immortal Which point because ouâ— Aduersaries vnderstand not not knowing the Scriptures nor the power of God they blaspheme and abuse the people to their damnation It is also a Sacrament in that it is ordeined to be receiued into our bodies and to feede the same to resurrection and immortality and to geue grace and saluation to our soules if we worthely receiue it 26. Blessed Our Aduersaries for the two wordes that are in Greeke and Latin benedixit and gratias egit he blessed he gaue thankes vse only the later of purpose to signifie that Christ blessed not nor consecrated the bread and the wine and so by that blessing wrought any effect vpon them but gaue thankes only to his father as we doe in saying grace But the truth is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to blesse and is referred to the thing that is blessed as Luc. 9 of the fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedixit eis he blessed them and
and Icónium and persvvading the multitudes and * stoning Paul they drevv him out of the citie thinking him to be dead ✠verse 19 But the disciples compassing him round about he rising vp entred into the citie and the next day he vvent forth vvith Barnabas vnto Derbè ✠verse 20 And vvhen they had euangelized to that citie and had taught many they returned to Lystra and Icónium and to Antioche ✠verse 21 confirming the hartes of the disciples and exhorting them to continue in the faith and that by many tribulations vve must enter into the kingdom of God ✠verse 22 And vvhen they ″ had ordained to them ″ Priests in euery Church and had praied vvith fastings they commended them to our Lord in vvhom they beleeued ✠verse 23 And passing through Pisidia they came into Pamphylia ✠verse 24 and speaking the vvord of our Lord in Pergé they vvent dovvne into Attalia ✠verse 25 and from theÌ„ce they sailed to Antioche * vvhence they had been deliuered to the grace of God vnto the vvorke vvhich they accomplished ✠verse 26 And vvhen they vvere come and â—ad assembled the Church they reported vvhat great things God had done vvith them that he had opened a doore of faith to the Gentils ✠verse 27 And they abode no litle time vvith the disciples ANNOTATIONS CHAP. XIIII 12. They vvould sacrifice This loe is the diuine vvorship consisting in external sacrifice and in acknovvledging the parties vvorshipped to be gods vvhich * may be done to no man nor creature and therfore the Apostles refuse it vvith al possible diligence and al the Angels and Saincts in heauen refuse that adoration by sacrifice The Catholike Church suffereth no Priest nor other so to vvorship any Sainct in heauen or earth She hath but one external Sacrifice vvhich is in the holy Masse of Christs body and bloud that she offereth to God alone and neither to Peter nor to Paul saith S. Augustine though the Priest that sacrificeth standeth ouer their bodies and offereth in their memories But other kindes of honours and dueties inferior vvithout al comparison hovv great so euer they be to this vve do as the Scriptures and Nature teache vs to al Superiors in heauen and earth according to the degrees of grace honour and blessednes that God hath called them vnto from our B. Ladie Christs ovvne mother to the lest seruant he hath in the vvorld for vvhich the Heretikes vvould neuer accuse Christian people of Idolatrie if they had either grace learning faith or natural affection â—â— Had ordained The Heretikes to make the vvorld beleeue that al Priests ought to be chosen by the voices of the people and that they neede no other Ordering or Consecration by Bishops pressing the proâ—ane vse of the * Greeke vvord more then the very natural signification requireth and Ecclesiastical vse beareth translate thus Ordained by election Vvhereas in deede this vvord in Scripture signifieth Ordering by imposition of hands as is plaine by other vvordes equiualent Act. 6 13. 1 Tim. 4. â— 2 Tim. 1. Vvhere the Ordering of Deacons Priests and others is called * Imposition of hands not of the people but of the Apostles And this to be the Ecclesiastical vse of the vvord appeareth by S. Hierom saying as is before alleaged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— the Ordering of Clerkes or Clergie men by praier of voice and imposition of hand â—â— Priests Euen so here also as before fleing from the proper apt knovven vvord vvhich is most precisely correspondent to the very Greeke in our tongue and al nations they translate for Priest Elder that is for a calling of Office a vvord of age for a terme of art and by consent of al the Church and Apostolike authoritie and Fathers appropriated to holy Order a vulgar common and profane terme Vvith as litle grace as if they should translate Pontificem a bridgemaker the Maior of London the Bigger of London And thus you see vvithin three vvordes compasse they flee guilefully from the Latin to the Greeke and againe guilefully from the Greeke to the vulgar English Such corruption of Scriptures their hatred of Priesthod driueth them vnto If they had translated it so vvhen the Scriptures vvere first vvritten at vvhich time the vvord vvas but nevvly receiued into the special and Ecclesiastical signification and vvhen it vvas yet taken sometimes in common profane sort as 1 Tim. 5. or there only vvhere our auÌ„cient Latin version turneth Presbyter into Senior because the vvord vvas not yet vvholy and only appropriated to holy Orders as aftervvard by vse of many hundred yeres it vvas and is their dealing might haue had some colour of honestâ—e and plainesse vvhich novv can not be but of plaine falshod and corruption and that of further purpose then the simple can see Vvhich is to take avvay the office of Sacrificing and other functions of Priests proper in the nevv TestameÌ„t to such as the Apostles often and the posteritle in maner altogether call Priests Presbyteros Vvhich vvord doth so certainely imply the authoritie of sacrificing that it is by vse made also the onely English of Sacerdos the Aduersaries them selues as vvel as vve so translating it in al the old and nevv Testament though they can not be ignorant that Priest commeth of Presbyter and not of Sacerdos and that antiquitie for no other cause applied the signification of Presbyter to Sacerdos but to shevv that Presbyter is in the nevv Lavv that vvhich Sacerdos vvas in the old the Apostles abstaining from this and other like old names at the first and rather vsing the vvordes Bishops Pastors and Priests because they might be distinguished from the Gouernours and sacrificers of Aarons order vvho as yet in the Apostles time did their old functions still in the Temple And this to be true and that to be a Priest is to be a man appointed to sacrifice the Heretikes them selues calling Sacerdos alvvaies a Priest must needes be driuen to confesse Although their folly is therein notorious to apply vvillngly the vvord Priest to Sacerdos and to take it from Presbyter vvhereof it is properly deriued not only in English but in other languages both french and Italian Vvhich is to take avvay the name that the Apostles and fathers gaue to the Priests of the Church to giue it vvholy onely to the order of Aaron vvhich neuer had it before our Priesthod began Neuer did there Heretikes stand so much vpon doubtful deriuations and descant of vvordes as these Protestants do and yet neuer men behaued them selues more fondly in the same as vvhosoeuer marketh the distinction of their Elders Ministers Deacons and such like shal perceiue CHAP. XV. Some of those Ievves also that vvere Christians do fall and are authors of the Heresie of Iudaizing 2 They referre the matter to Councel 7 Wherein after great disputation Peter striking the stroke
his humanity but for that his petigree is not set out in the Genesis as the genealogie of other Patriarches is but is sodenly induced in the holy historie no mention made of his stocke tribe beginning or ending and therfore in that case also resembling in a sort the sonne of God vvhose generation vvas extraordinarie miraculous and ineffable according to both his natures lacking a father in the one and a mother in the other his person hauing neither beginning nor ending and his kingdom and Priesthod specially in him self and in the Church being eternall both in respect of the time past and the time to come as the said Doctor in the same epistle vvriteth 4. Behold To proue that Christes Priesthod far passeth the Priesthod of Aaron and the Priesthod of the nevv Testament the Priesthod of the old lavv and consequently that the sacrifice of our Sauiour and the sacrifice of the Church doth much excel the sacrifices of Moyses lavv he disputeth proâ—oundly of the preeminences of Melchisedec aboue the great Patriarch Abraham vvho vvas father of the Leuites 4. Tithes The first preeminence that Abraham paied tithes and that of the best and most cheefe things that he had vnto Melchisedec as a duety and homage not for him self onely in person but for Leui vvho yet vvas not borne and so for the vvhole Priesthod of Leuies stocke acknovvledging thereby Melchisedec not onely to be a Priest but his Priest and Superior and so of al the Leuitical order And it is here to be obserued that vvhereas in the 14 of Genesis vvhence this holy narration is taken both in the Hebrue and in the 70 it standeth indifferent or doubtfull vvhether Melchisedec paied tithes to Abraham or tooke tithes of him the Apostle here putteth al out of controuersie plainely declaring that Abraham paid tithes to the other at the inferiour to his Priest and Superior And touching paiment of tithes it is a natural duety that men ovve to God in al lavves and to be giuen to his Priests in his behalfe for their honour and liuelihod Iacob promised or vovved to pay them Gen. 28. Moyses appointed them Leuit. 27. Num. 18. Deut. 12. 14. 26. Christ confirmeth that duety Mat. 23 and Abraham specially here giueth them to Melchisedec plainely thereby approuing them or their equiualent to be due to Christ and the Priesthod of the nevv Testament much more then either in the lavv of Moyses or in the lavv of Nature Of vvhich tithes due to the Clergie of Chrises Church see S. Cyprian ep 66. S. Hierom ep 1 c. 7. and ep 2 c. 5. to Hellodorus and Nepolianus S. Augustine ser 119 de tempore 7. Is blessed of the better The second preeminence is that Melchisedec did blesse Abraham vvhich vve see here S. Paul maketh a great and soueraine holy thing grounding our Sauiours prerogatiue aboue the vvhole order of Aaron therein and vve see that in this sort it is the proper act of Prieshod â— and that vvithout al controuersie as the Apostle saith he is greater in dignitie that hath authority to blesse then the person that hath not and therfore the Priests vocation to be in this behalfe far aboue any earthly king vvho hath not povver to giue benediction in this sacred maner neither to man nor other creature As here Melchisedec so Christ blessed much more and so haue the Bishops of his Church done and do Vvhich no man can maruel that our forefathers haue so highly esteemed and sought for if he marke the vvonderful mysterie and grace thereof here expressed 〈…〉 also vvhich here taketh blossing of Melchisedec him self though in an inferior sort blessed his sonnes as the other Patriarches did and fathers do their children by that example 11. If consummation The principal proposition of the vvhole epistle and al the Apostle discourse is inserted grounded vpon the former prerogatiues of Melchisedec aboue Abraham and Leul that is that the end perfection accomplishment and consummation of al mans dueties and debtes to God by the general redemption satisfaction full price and perfect ransom of al mankind vvas not atchieued by any or al the Priests of Aarons order not by any sacrifice or act of that Priesthod or of al the lavv of Moyses vvhich vvas grounded vpon the Leuitical Priesthod but by Christ and his Priesthod vvhich is of the order and rite of Melchisedec 11. What necessitie This disputation of the preeminence of Christes Priesthod aboue the Leuitical order is against the erroneous persuasion of the Ievves that thought their lavv Priesthod and sacrifices to be euerlasting and to be sufficient in them selues vvithout any other Priest then Aaron and his successors and vvithout al relation to Christes Passion or any other redemption or remission then that vvhich their Leuitical offices did procure not knovving that they vvere all figures of Christes death and to be ended and accomplished in the same Vvhich point vvell vnderstood and kept in mind vvill cleere the vvhole controuersie betvvixt the Catholikes and Protestants concerning the sacrifice of the Church for the scope of the Apostles disputation being to auouch the dignity preeminence necessitie and eternal fruite and effect of Christes Passion he had not to treate at all of the other vvhich is a sacrifice depending of his Passion specially vvriting to the Hebrues that vvere to be instructed and reformed first touching the sacrifice of the Crosse before they could fruitfully heare any thing of the other though in couert and by most euident sequele of disputation the learned and faithfull may easily perceiue vvherevpon the said Sacrifice of the Church vvhich is the Masse is grounded And therfore S. Hierom saith ep 126 that al these commendations of Melchisedec are in the type of Christ euius profectus Ecclesiae sacramenta sunt 12. Translated Note vvel this place and you shal perceiue thereby that euery lavvful forme and manner of lavv state or gouernement of Gods people dependeth on Priesthod riseth standeth falleth or altereth vvith the Priesthod In the lavv of Nature the state of the people hanged on one kind of Priesthod in the lavv of Moyses of an other in the state of Christianity of an other and therfore in the former sentence the Apostle said that the Ievvish people or Commonvvealth had their lavv vnder the Leuitical Priesthod and the Greeke more properly expresseth the matter that they vvere legitimated that is to say made a lavvful people or communitie vnder God by the Priesthod for there is no iust nor lavvful Commonvvealth in the vvorld that is not made legal and Gods peculiar and distinguished from vnlavvful Commonvveales that hold of false goddes or of none at al by Priesthod Vvherevpon it is cleere that the nevv lavv and al Christian peoples holding of the same is made lavvful by the Priesthod of the nevv Testament and that the Protestants shamefully are deceiued and deceiue others that vvould haue Christian Commonvveales to lacke
to the order of Aaron but according to the order of Melchisedec See ep 120. c. 19. ep 57. ad q. 1. in fine Thus you see vvhen the holy fathers handle the Scriptures they finde Masse and Sacrifice in many places vvhere the ignorant heretikes or the simple might thinke they speake onely of a common thankes giuing 16. God is promerited This latin vvord promeretur cannot be expressed effectually in any one English vvord It signifieth Gods fauour to be procured by the foresaid vvorkes of almes and charitie as by the deserts and merites of the doers Which doctrine and vvord of merites the Aduersaries like so il that they flee both here and els vvhere from the vvord translating here for promeretur Deus God is pleased more neere to the Greeke as they pretend Which in deede maketh no more for them then the latin vvhich is agreable to most auncient copies as vve see by Primasius S. Augustines scholer For if God be pleased vvith good vvorkes and shew fauour for them then are they meritorious and then only faith is not the cause of Gods fauour to men 17. Obey your Prelates There is nothing more inculcated in the holy Scriptures then obedience of the lay people to the Priests and Prelates of Gods Church in matters of soule conscience and religion Vvhereof the Apostle giueth this reason because they haue the charge of mens soules and must ansvver for them vvhich is an infinite preeminence and superiority ioyned vvith burden and requireth maruelous submission and most obedient subiection of al that be vnder them and their gouernement From this obedience there is no exception nor exemption of kings nor Princes be they neuer so great If they haue soules and be Christian men they must be subiect to some Bishop Priest or other Prelate And vvhatsoeuer he be though Emperour of all the vvorld if he take vpon him to prescribe and giue lawes of religion to the Bishops and Priests vvhom he ought to obey and be subiect vnto in religion he shal he damned vndoubtedly except he repent because he doth against the expresse vvord of God and law of nature And by this you may see the difference of an heretical and a disordered time from other Catholike Christian daies For heresie and the like damnable reuoltes from the Church of God is no more but a rebellion and disobedience to the Priests of Gods Church vvhen men refuse to be vnder their discipline to heare their doctrine and interpretation of Scriptures to obey their lawes and counsels This disobedience and rebellion from the Spiritual Gouernour vnder pretence of obedience to the Temporal is the bane of our daies and specially of our Countrie vvhere these new Sectes are properly mainteined by this false principle That the Prince in matters of soule and religion may commaund the Prelate vvhich is directly and euidently against this Scripture and all other that commaund the sheepe of Christes fold to obey their spiritual Officers THE ARGVMENT OF THE EPISTLE OF S. IAMES THIS Epistle as the rest folovving is directed specially as S. Augustine saith against the errour of only faith vvhich some held at that time also by misconstruing S. Paules vvordes Yea not only that but many other errours vvhich then also vvere annexed vnto it as they are novv doth this Apostle here touche expresly He saith therfore that not only faith but also good vvorkes are necessarie that not only faith but also good vvorkes do iustifie that they are actes of Religion or seruice and vvorship of God that to keepe al the commaundements of God and so to abstaine from al mortal sinne is not impossible but necessarie that God is not author of sinne no not so much as of tentation to sinne that vve must stay our selues from sinning vvith feare of our death of the Iudgement of hel and stirre our selues to doing of good vvith our revvard that vve shall haue for it in heauen These pointes of the Catholike faith he commendeth earnestly vnto vs inueighing vehemently against them that teach the coÌ„trarie errors Hovvbeit he doth vvithal admonish not to neglect such but to seeke their conuersion shevving them hovv meritorious a thing that is Thus then he exhorteth generally to all good vvorkes dehorteth from al sinne but yet also namely to certaine from certaine as from acception of persons from detraction and rash iudging from concupisceÌ„ce and loue of this vvorld from svvearing and to praier to almes to humilitie confession and penance but most copiously to patience in persecution Novv vvho this Iames vvas It is not be vvhose feast the Church keepeth the 25 of Iulie vvhich vvas S. Iohns brother and vvhose martyrdom vve haue Act. 12. but he vvhom the Church vvorshippeth the first of Maie vvho is called Frater Domini our lordes brother and brother to Iude and vvhich vvas the first Bishop of Hierusalem of vvhom vve reade Act. 15 21. and also Gal. 2. of vvhose vvonderful austeritie and puritie of life the Ecclesiasticall stories do report Euseb li. 2. c. â—2 Hiero. in Catalogo Therfore as the old High-priest had povver and charge ouer the Ievves not only in Hierusalem and Iurie but also dispersed in other Countries as vve vnderstand Act. 9. v. 1 2. so S. Iames likevvise being Bishop of Hierusalem and hauing care not only of those Ievves vvith vvhom he vvas resident there in Iurie but of al the rest also vvriteth this Epistle To the tvvelue tribes that are in dispersion and in them to al Christians vniuersally dispersed through the vvorld THE CATHOLIKE EPISTLE OF IAMES THE APOSTLE Catholike Epistle The vvord Catholike though in the title of this Epistle the rest folovving called The Catholike Epistles it be not vvholy in the same sense as it is in the Creede yet the Protestants so feare and abhorre the vvord altogether that in some of their Bibles they leaue it cleane out although it be in the Greeke and in some they had rather translate ridiculously thus The general Epistle c. vvhereas these are famously knovven and * specified in antiquitie by the name of Catholike Epistles for that they are vvritten to the vvhole Church not to any peculiar people or person as S. Paules are CHAP. I. Vve haue to reioyce in persecution but if vve be patient and vvithal absteine from al mortal sinne 9 considering hovv vve shal be exalted and crovvned for it vvhen the persecutor vvho enricheth him self vvith our spoiles shal fade avvay 13 But if any be tempted to fall or to any other euil let him not say God it the author of it vvho is the author of al good onely 19 Such points of the Caâ—â—-faith vve must be content to learne vvithout contradiction and anger and to doe accordingly 26 Because othervvise vve may talke of Religion but in deede it is no Religion verse 1 IAMES the seruant of God and of our Lord IESVS Christ to the tvvelue tribes
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
saying Verely this fellovv also vvas vvith him for he is also a Galilaean ✠verse 60 And Peter said Man I knovv not vvhat thou sayest And incontinent as he vvas yet speaking the cocke crevv ✠verse 61 And our Lord turning looked on Peter And Peter remembred the vvord of our Lord as he had said That before the cocke crovv thou shalt thrise denie me ✠verse 62 And Peter going forth a doores vvept bitterly ✠verse 63 And the men that held him mocked him beating him ✠verse 64 And they did blindefold him and smote his face And they asked him saying Prophecie vvho is it that smote thee ✠verse 65 And blaspheming many other things they said against him ✠verse 66 And vvhen it vvas day there assembled the auncients of the people and cheefe Priests and Scribes and they brought him into their councel saying ✠verse 67 If thou be Christ tel vs. And he said to them If I tel you you vvil not beleeue me ✠verse 68 if also I aske you vvil not ansvver me nor dimisse me ✠verse 69 But from hence forth the Sonne of man shal be sitting on the right hand of the povver of God ✠verse 70 And they al said Art thou then the sonne of God Vvho said You say that I am ✠verse 71 But they said Vvhat neede vve testimonie any further For our selues haue heard of his ovvne mouth ANNOTATIONS CHAP. XXII 15. With desire I haue desired This great desire he had to eate this Paschal lambe was not for it self vvhich he had celebrated many yeres before but because he meant immediatly after the Paschal of the Law vvas sacrificed eaten to institute the other new Paschal in the oblation and eating of his owne body by vvhich the old Paschal should end and be fulfilled and in which the old Testament and Law ceasing the Kingdom of God which is the state of the new Testament and of his Church should begin For the very passage from the old Law to the new was in this one supper 17. Taking the chalice This chalice according to the very euidence of the text it self also is not the second part of the Holy Sacrament but that solemne cuppe of vvine vvhich belonged as a libament to the offering and eating of the Paschal lambe Which being a figure specially of the holy Chalice vvas there drunken by our Sauiour and giuen to the Apostles also with declaration that it should be the last cuppe of the Law not to be drunken any more til it should be drunken new in the kingdom of God that is to say in the celebration of the B. Sacrament of his bloud of the new Testament And by this place it seemeth very like that the wordes in S. Matthew I wil not drinke of the fruite of the vine c. were pertaining to this cuppe of the old Law and not to the Holy Sacrament though they be there by repetition or recapitulation spoken after the holy Chalice 19. This is my body Although sense tel thee it is bread yet it is the body according to his vvordes let faith confirme thee iudge not by sense after the vvordes of our Lord let no doubt rise in thy minde Cyril mystag 4. Of the veritie of flesh and bloud there is left no place to doubt by the profession of our Lord him self and by our faith it is flesh and bloud in deede Is not this truth To them be it vntrue which deny IESVS CHRIST to be true God Hilar li. 8 de Trinit 19. Which is giuen As the former wordes make and proue his body present so these wordes plainely signifie that it is present as giuen offered or sacrificed for vs and being vttered in the present tence it signifieth not onely that it should aftervvard be giuen or offered on the Crosse but that it vvas then also in the Sacrament giuen and offered for vs. Whereby it is inuincebly proued that his Body is present as an host or Sacrifice and that the making or consecrating thereof must needes be Sacrificing And therfore the holy Fathers in this sense call it a Sacrificing Nissen orat 1 de resur Leo ser â— et â— de Pass Hesychius li. 2. in Leuit. c. 8. Grego ho. 37 in Euang. et Dial. li 4 c. 59. Cyrillus Hieros mystag 5. Dionys Eccl. hier c. 3. Ignat. ep 5. ad Smyrn Iustinus dial cum Tryph. circ med Iren. li. 4 c. 32 et 14. Tertu de cult fam et ad vxor li. 2. Cypr. ep ad Cacil et de Can. Do. Euseb Demonst euang li. 1 c. 10 Nazian orat â— cont IulianuÌ„ Chryst ho. 83 in 26 Mat. et li. 6 de Sacerd. Ambros li. 4 de Sacram. c. 6. et li. 1 Offic. c. 48. Hiero. in ep ad Hedib q 2. et ad Euagr. ep 126 to 3. August in psal 33 conc 1. et alibi sape Graci omnes in 9 Hebr. et Primasius Conc. Nic. 1. can 14. Ephes ad Nestor Constantinop 6. can 32. Nicen. â— act 6 to 3. Laâ—cran Constant Flor. Trid. 19. Doe this In these vvordes the holy Sacrament of Order is instituted because povver and coÌ„mission to doe the principal act and vvorke of Priesthod is giuen to the Apostles that is to doe that vvhich Christ then did concerning his body which was to make and offer his body as a sacrifice for vs and for all that haue neede of Sacrifice and to giue it to be eaten as Christes body sacrificed to al faithful For as the Paschal lambe was first sacrificed and then eaten so vvas his body and thus to doe he here giueth commission and authoritie to the Apostles and to al Priests which be their successors in this matter Dionys cal Hierar c. 3. Iren. li. 4 c. 32. Cypr. ep ad Cacil Chrys ho. 17 in ep ad Hebr. Ambros in Ps 38. in c. 10 ad Hebr. 19. For a commemoration This Sacrifice and Sacrament is to be done perpetually in the Church for the commemoration of Christ specially of his Passion that is to say that it may be a liuely representation exemplar and forme of his Sacrifice vpon the crosse Of vvhich one oblatioÌ„ on the crosse not onely al other sacrifices of the Lavv vvere figures but this also though this in a more nigh high mystical and maruelous sort then any other for in them Christ death vvas signified as by resemblance and similitudes of external creatures and bodies of brute beasts but in this of the new Testament his body visibly sacrificed on the crosse in and by the self same body sacrificed and immolated in SacrameÌ„t and vnder the shapes of bread and vvine is most neerely perfectly resembled and therfore this is most properly coÌ„memoratiue as most neerely expressing the very condition nature efficacie sort and substance of that on the crosse For which the holy fathers call it the very self same sacrifice though in other maner which was
he cried vvith a loude voice Lazarus come forth ✠verse 44 And forthvvith he came forth that had been dead bound feete and handes vvith vvinding bandes and his face vvas tied vvith a napkin IESVS said to them Loose him and let him goe ✠verse 45 Many therfore of the Ievves that vvere come to Marie and Martha and had seen the things that IESVS did beleeued in him ⊢ ✠verse 46 And certaine of them vvent to the Pharisees and told them the things that IESVS did ✠verse 47 The cheefe priests therfore and the pharisees gathered a councel and said Vvhat doe vve for this man doeth many signes ✠verse 48 If vve let him alone so al vvil beleeue in him and the Romanes vvil come and take avvay our place and nation ✠verse 49 But one of them named Caiphas being the high priest of that yere said to them You knovv nothing ✠verse 50 neither doe you cōsider that it is expedient for vs that one man die for the people and the vvhole natiō perish not ✠verse 51 And this he said not of him self but ″ being the high priest of that yere he prophecied that IESVS should die for the nation ✠verse 52 and not only for the nation but to gather into one the children of God that vvere dispersed ✠verse 53 From that day therfore they deuised to kil him ✠verse 54 IESVS therfore vvalked no more openly among the Ievves but he vvent into the countrie beside the desert vnto a citie that is called Ephrem and there he abode vvith his Disciples ⊢ ✠verse 55 And the Pasche of the Ievves vvas at hand and many of the countrie vvent vp to Hierusalem before the Pasche to sanctifie them selues ✠verse 56 They sought IESVS therfore and they communed one vvith an other standing in the temple Vvhat thinke you in that he is not come to the festiual day And the cheefe Priests Pharisees had giuen cōmaundemēt that if any man should knovv vvhere he vvas he should tel that they might apprehend him ANNOTATIONS CHAP. XI 31. Being the high Priest Maruel not that Christ preserueth his truth in the Church as wel by the vnworthy as the worthy Prelates thereof the giftes of the Holy Ghost folowing their Order and office as we see here in Caiphas and not their merites or person And if this man being many waies wicked and in part an vsurper and the Law and Priesthod being to decline and to giue place to Christs new ordinance had yet some assistance of God for vtterance of truth which him self meant not nor knew not how much more may we be assured that Christ wil not leaue Peters Seate * whose faith he promised should neuer falle though the persons which occupie the same were as il as the blasphemous and malitious mouthes of Heretikes do affirme CHAP. XII The Rulers dealing as if he hid him self 1 he cōmeth to Bethania ◠Where by occasion of Iudas the theefe murmuring at Marie Magdalens costly deuotion he foretelleth his death 12 From thence though they did novv intend to kil Lazarus also he rideth openly into Hierusalem the people because he had raised Lazarus confessing with their acclamations that he is Christ 20 Where certaine Gentils desiring to see him 22 he foretelleth the conuersion of the vvhole vvorld from the Diuel to him to be novv instant as the effect of his death vpon the Crosse 28 The Father also ansvvering from heauen to his prayer made to that purpose 37 yet after al this the Ievves continevv incredulous as Esay prophecied of them 42 though many beleeued but vvere ashamed to confesse him 44 Wherevpon he shevveth that it is glorious before God and saluation to them selues to beleeue in him and confesse him and damnable to despise him verse 1 IESVS therfore sixe daies before the Pasche came to Bethánia vvhere Lazarus vvas that had been dead vvhom IESVS raised ✠verse 2 And they made him a supper there and Martha ministred but Lazarus vvas one of them that sate at the table vvith him ✠verse 3 Marie therfore tooke a povvnd of ointement of right spikenard pretious and anointed the feete of IESVS and vviped his feete vvith her heare and the house vvas filled of the odour of the ointmēt ✠verse 4 One therfore of his disciples Iudas Iscariote he that vvas to betray him said ✠verse 5 ″ Vvhy vvas not this ointment sold for three-hundred pence and giuen to the poore ✠verse 6 And he said this not because he cared for the poore but because he vvas ″ a theefe and hauing the purse caried the things that vvere put in ✠verse 7 IESVS therfore said Let her alone that she may keepe it for the day of my burial ✠verse 8 For the poore you haue alvvaies vvith you but me you shal not haue alvvaies ✠verse 9 A great multitude therfore of the Ievves knevv that he vvas there and they came not for IESVS only but that they might see Lazarus vvhom he raised from the dead ⊢ ✠verse 10 But the cheefe Priests deuised for to kil Lazarus also ✠verse 11 because many for him of the Ievves vvent avvay and beleeued in IESVS ✠verse 12 And on the morovv a great multitude that vvas come to the festiual day vvhen they had heard that IESVS commeth to Hierusalem ✠verse 13 they tooke the boughes of palmes and vvent forth to meete him and cried Hosanna blessed is he that commeth in the name of our Lord the king of Israel ✠verse 14 And IESVS foūd a yong asse and sate vpon it as it is vvritten ✠verse 15 Feare not daughter of Sion behold thy king commeth sitting vpon an asses colt ✠verse 16 These things his disciples did not knovv at the first but vvhen IESVS vvas glorified then they remembred that these things had been vvritten of him and these things they did to him ✠verse 17 The multitude therfore gaue testimonie vvhich vvas vvith him vvhē he called Lazarus out of the graue and raised him from the dead ✠verse 18 For therfore also the multitude came to meete him because they heard that he had done this signe ✠verse 19 The Pharisees therfore said among them selues Doe you see that vve preuaile nothing behold the vvhole vvorld is gone after him ✠verse 20 And there vvere certaine Gentiles of them that came vp to adore in the festiual day ✠verse 21 These therfore came to Philippe vvho vvas of Bethsaida of Galilee and desired him saying Sir vve are desirous to see IESVS ✠verse 22 Philippe commeth and telleth Andrevv Againe Andrevv Philippe told IESVS ✠verse 23 But IESVS ansvvered them saying The houre is come that the Sonne of man shal be glorified ✠verse 24 Amen amen I say to you vnles the graine of vvheate falling into the ground die it self remaineth alone but if it die it
the dead in the name of our Lord. for the vvhich S. Hierom also as is noted before saith that the ordering of Priests is by imposition of handes and imprecation of voice 14. Of Priesthod The practise of the Church giueth vs the sense of this place vvhich the auncient Councel of Carthage doth thus set dovvne When a Priest taketh orders the Bishop blessing him and holding his hand vpon his head let al the Priests present lay also their hands on his head by the Bishops hands c. Vvho seeth not novv that holy Orders giuing grace by an external ceremonie and vvorke is a Sacrament So al the old Church counteth it And S. Augustine cont ep Parmen li. 2 c. 13. plainely saith that no man doubteth but it is a Sacrament and lest any man thinke that he vseth not the vvord Sacrament proprely and precisely he ioyneth it is nature and name vvith Baptisme Againe vvho seeth not by this vse of imposition of hands in giuing Orders and other Sacraments that Christ the Apostles and the Church may borovv of the Ievvish rites certaine conuenient ceremonies and Sacramental actions seing this same as * the Heretikes can not deny vvas receiued of the maner of Ordering Aaron and the Priests of the old lavv or other heads of the people See Exod. 39. Num. 27 23. 16. Saue both thy self Though Christ be our onely Sauiour yet the Scriptures forbeare not to speake freely and vulgarly and in a true sense that man also may saue him self and others But the Protestants notvvithstanding folovv such a captious kind of Diuinitie that if a man speake any such thing of our Lady or any Sainct in heauen or other meane of procuring saluation they make it a derogation to Christes honour Vvith such hypocrites haue vve novv a daies to do CHAP. V. Hovv to behaue himself tovvardes yong and old 3 to bestovv the Churches oblations vpon the needy vvidovves 9 and not to admitte the said Churches vvidovves vnder threescore yeres old 17 In distribution to respect vvel the Priests that are painful 19 and hovv in his Consistorie to heare accusations against Priests 22 to be straite in examining before he giue Orders to be chast and to remitte somevvhat of his drinking vvater verse 1 A Seniour rebuke not but beseeche as a father yong men as brethren ✠verse 2 old vvomen as mothers yong vvomen as sisters in al chastitie ✠verse 3 Honour vvidovves vvhich are ″ vvidovves in deede ✠verse 4 But if any vvidovv haue children or nephevves let her learne first to rule her ovvne house and to render mutual dutie to her parents for this is acceptable before God ✠verse 5 But she that is a vvidovv in deede and desolate let her hope in God and continue in obsecrations praiers night and day ✠verse 6 For she that is in deliciousenes liuing is dead ✠verse 7 And this commaund that they be blamlesse ✠verse 8 But if any man haue not care of his ovvne and especially of his domesticals ″ he hath denied the faith and is vvorse then an infidel ✠verse 9 ″ Let a vvidovv be chosen of no lesse theÌ„ three score yeres vvhich hath been the ″ vvife of one husband ✠verse 10 hauing testimonie in good vvorkes if she haue brought vp her children if she haue receiued to harbour if she haue vvashed the Saincts feete if she haue ministred to them that suffer tribulation if she haue folovved euery good vvorke ⊢ ✠verse 11 But the yonger vvidovves auoid For vvhen they shal be ″ vvanton in Christ ″ they vvil marie ✠verse 12 ″ hauing damnation because they haue made void ″ their first faith ✠verse 13 and vvithal idle also they learne to goe about from house to house not only idle but also ful of vvordes and curious speaking things vvhich they ought not ✠verse 14 ″ I vvil therfore the yonger to marie to bring forth children to be housevviues to giue no occasion to the aduersarie for to speake euil ✠verse 15 For novv certaine are turned backe ″ after Satan ✠verse 16 If any faithful man haue vvidovves let him minister to them and let not the Church be burdened that there may be sufficient for them that are vvidovves in deede ✠verse 17 The priestes that rule vvel let them be esteemed vvorthie of double honour especially they that labour ″ in the vvord and doctrine ✠verse 18 For the Scripture saith Thou shalt not moosel the mouth to the oxe that treadeth out the corne and The vvorke man is vvorthie of his hâ—re ✠verse 19 Against a priest receiue not accusation but vnder tvvo or three vvitnesses ✠verse 20 Them that sinne reproue before al that the rest also may haue feare ✠verse 21 I testifie before God and Christ IESVS and the elect Angels that thou keepe these things vvithout preiudice doing nothing by declining to the one part ✠verse 22 Impose haÌ„des on no man lightly neither do thou communicate vvith other mens sinnes Keepe thy self chast ✠verse 23 Drinke not yet ″ vvater but vse a litle vvine for thy stomake and thy often infirmities ✠verse 24 Certaine mens sinnes be manifest going before to iudgement and certaine men they folovv ✠verse 25 In like maner also good deedes be manifest they that are othervvise can not be hidde ANNOTATIONS CHAP. V. 3. Widovves in deede S. Ambrose calleth them vvidovves and desolate in deede that might marie but to make them selues better and more vvorthy of God refuse mariage vvhich they knovv to be but once blessed imitating * holy Anne vvho in fasting and praiers serued God night and day neuer knovving but one husband Such professed vvidovves then are to be honoured and succoured Neither doth he speake onely of the Churches vvidovves of vvhom specially aftervvard but of al that by profession kept their vvidovvhod exhorting them to passe their time in praier and fasting v. 5. Vvhich vvas an honorable and holy state much vvritten of and commended in the primitiue Church namely by S. Ambrose and by S. Augustine vvho vvrote bookes intitled thereof and make it next to virginitie Ambr. de viduis August de bono viduitatis 8. He hath denied Not that by this or by any other deadly sinne except incredulitie or doubtfulnes in beleefe they lose their faith but that their factes be not ansvverable to their faith and to Christian religion vvhich prescribeth al such duties 9. Let a vvidovv be chosen Novv he speaketh more particularly and specially of such vvidovves as vvere nourished and found by the oblations of the faithful the almes of the Church and did vvithal some necessarie seruices about vvomen that vvere to be professed or baptized for their instruction and addressing to that and other Sacraments and also about the sicke and impotent and vvithal sometimes they had charge of the Church goods or the disposition
✠verse 5 So Christ also ″ did not glorifie him self that he might be made a high priest but he that spake to him My Sonne art thou I this day haue begotteÌ„ thee ✠verse 6 As also in an other place he saith Thou art ″ a priest for euer according to the order of Melchisedec ⊢ ✠verse 7 Vvho in the daies of his flesh ″ vvith a strong crie and teares offering praiers and supplications to him that could faâ—e him from death vvas heard ″ for his reuerence ⊢ ✠verse 8 And truely vvhereas he was the Sonne he learned by those things vvhich he suffered obedience ✠verse 9 and being consummate ″ vvas made to al that obey him cause of eternal saluation ✠verse 10 called of God a high priest according to the order of Melchisedec ✠verse 11 Of vvhome vve haue great speache and ″ inexplicable to vtter because you are become vveake to heare ✠verse 12 For vvhereas you ought to be maisters for your time you neede to be taught againe your selues vvhat be the elements of the beginning of the vvordes of God and you are become such as haue neede of milke not of strong meate ✠verse 13 For euery one that is partaker of milke is vnskilful of the vvord of iustice for he is a childe ✠verse 14 But strong meate is for the perfect them that by custome haue their senses exercised to the discerning of good euil ANNOTATIONS CHAP. V. 1. Euery high Priest By the description of a Priest or high Priest for to this purpose al is one matter he proueth Christ to be one in most excellent sort First then a Priest must not be an Angel or of any other nature but mans Secondly euery man is not a Priest but such an one as is specially chosen out of the rest and preferred before other of the community seuered assumpted and exalted into a higher state and dignitie then the vulgar Thirdly the cause and purpose vvhy he is so sequestred and piked out from the residue is to take charge of Diuine things to deale as a mediator betvvixt God and the people to be the Deputie of men in such things as they haue to craue or to receiue of God and to present or giue to him againe Fourthly the most proper and principal part of a Priests office is to offer oblations giftes and sacrifices to God for the sinnes of the people vvithout vvhich kind of most soueraine dueties no person people or Commonvvealth can appertaine to God and vvhich can be done by none of vvhat other dignitie or calling soeuer he be in the vvorld that is not a Priest diuers Princes as vve read in the Scriptures punished by God and king Saul deposed from his kingdom specially for attempting the same And generally vve may learne here that in ijs qua sunt ad Deum in an matters touching God his seruice and religion the Priest hath onely charge and authority as the Prince temporal is the peoples gouernour guider and so retaine in the things touching their vvorldly affaires Vvhich must for al that by him be directed and manneged no othervvise but as is agreable to the due vvorship and seruice of God against vvhich if the terrene Povvers commit any thing the Priests ought to admonish them from God Vve learne also hereby that euery one is not a Priest and that the people must alvvaies haue certaine persons chosen out from among them to deale in their sutes and causes vvith God to pray to minister Sacraments and to sacrifice for them And vvhereas the Protestants vvil haue no Priest Priesthod nor sacrifice but Christ and his death pretending these vvordes of the Apostle to be verified onely in the Priesthod and Seruice of the old lavv and Christes person alone and after him of no moe therein they shevv them selues to be ignorant of the Scriptures and of the state of the nevv Testament and induce a plaine Atheisme and Godlesnesse into the vvorld for so long as man hath to doe vvith God there must needes be some deputed and chosen out from among the rest to deale according to this declaration of the Apostle in things pertaining to God and those must be Priests for els if men neede to deale no more but immediatly vvith Christ vvhat doe they vvith their Ministers Vvhy let they not euery man pray and minister for him self and to him self Vvhat doe they vvith Sacraments seing Christes death is as vvel sufficient vvithout them as vvithout sacrifice Vvhy standeth not his death as vvel vvith Sacrifice as vvith Sacraments as vvel vvith Priesthod as vvith other Ecclesiastical functioÌ„ There is no other cause in the vvorld but that Sacrifice being the most principal act of religion that man ovveth to God both by his Lavv and by the lavv of nature the Diuel by these his ministers vnder pretence of deferring or artributing the more to Christes death vvould abolish it This definition of a Priest and his function vvith al the properties thereto belonging holdeth not onely in the lavv of Moyses and order of Aarons Priesthod but it vvas true before in the lavv of nature in the Patriarches in Melchisedec and novv in Christ and all his Apostles and Priests of the nevv Testament sauing that it is a peculiar excellencie in Christ that he onely offered for other mens sinnes and not at all for his ovvne as all other doe 4. Taketh to him self A special prouiso for all Priests preachers and such as haue to deale for the people in things pertaining to God that they take not that honour or office at their ovvne hands but by lavvful calling and consecration euen as Aaron did By vvhich clause if you examine Luther Caluin Beza and the like or if al such as novv a daies intrude them selues into sacred functions looke into their consciences great and foul matter of damnation vvil appeare 5. Did not glorifie him self The dignity of Priesthod must needes be passing high and soueraine vvhen it vvas a promotion and pereferment in the sonne of God him self according to his manhod and vvhen he vvould not vsurpe nor take vpon him the same vvithout his fathers expresse commission and calling therevnto An eternal example of humility and an argument of condemnation to al mortal men that arrogate vniustly any function or povver spiritual that is not giuen them from aboue and by lavvful calling and commission of their superiors 6. A Priest for euer In the 109 Psalme from vvhence this testimonie is taken both Christes kingdom and Priesthod are set fourth but the Apostle vrgeth specially his Priesthod as the more excellent and preeminent state in him our Redemption being vrought atchieued by sacrifice vvhich vvas an act of his Priesthod and not of his kingly povver though he vvas properly a king also as Melchisedec vvas both Priest and king being a resemblance of Christ in both but much more in his
an external Priesthod or Christes death to abolish the same for this is a demonstration that if Christ haue abolished Priesthod he hath abolished the nevv lavv vvhich is the nevv Testament and state of Grace vvhich as Christian Commonvvealths liue vnder Neither vvere it true that the Priesthod vvere traÌ„slated vvith the Lavv if al external Priesthod ended by Christes death vvhere the nevv lavv began for so the lavv should not depend on Priesthod but dure vvhen al Priesthod vvere ended vvhich is against S. Paules doctrine Furthermore it is to be noted that this legitimation or putting Communities vnder lavv and Priesthod of vvhat order soeuer is no othervvise but ioyning one vvith an other in one homage or sacrifice external vvhich is the proper act of Priesthod for as no lavvful state can be vvithout priesthod so no priesthod can be vvithout sacrifice And vve meane alvvaies of Priesthod sacrifice taken in their ovvne proper signification as here S. Paul taketh them for the constitution difference alteration or traÌ„slation of states and lavves rise not vpon any mutation of spiritual or metaphorically taken Priesthod or sacrifice but vpon those things in proper acception as it is most plaine Lastly it foloweth of this that though Christ truely sacrificed him self vpon the Crosse there also a Priest according to the order of Melchisedec and there made the ful redemption of the vvorld confirmed and consummated his compact and Testament and the lavv and priesthod of this his nevv and eternal state by his bloud yet that can not be the forme of sacrifice into vvhich the old Priesthod and sacrifices vvere translated vvherevpon the Apostle inferreth the translation of the Law For they all vvere figures of Christes death and ended in effect at his death yet they vvere not altered into that kind of sacrifice vvhich vvas to be made but once and vvas executed in such a sort that peoples and nations Christened could not meete often to vvorship at it nor haue their law and Priestes constituted in the same though for the honour and duety remembrance and representatioÌ„ thereof not onely vve Christianâ— but also al peoples faithful both of Iewes Gentiles haue had their priesthod and sacrifices according to the difference of their states Vvhich kind of Sacrifices vvere translated one into an other and so no doubt is the Priesthod Leuitical properly turned into the Priesthod and sacrifice of the Church according to Melchisedecks rite and Christes institution in the formes of bread and vvine See the next note 17. A Priest for euer Christ is not called a Priest for euer onely for that his person is eternal or for that he sitteth on the right hand of God and perpetually praieth or maketh intercession for vs or for that the effect of his death is euerlasting for al this proueth not that in proper signification his Priesthod is perpetual but according to the iudgement of al the fathers grounded vpon this deepe and diuine discourse of S. Paul and vpon the very nature definition and propriety of Priesthod and the excellent act and order of Melchisedec and the state of the new law he is a Priest for euer according to Melchisedecks order specially in respect of the sacrifice of his holy body and bloud instituted at his last supper and executed by his commission commaundement and perpetual concurrence vvith his Priests in the formes of bread and vvine in vvhich things onely the said high Priest Melchisedec did sacrifice For though S. Paul make no expresse mention hereof because of the depth of the mysterie and their incredulity or feeblenesse to vvhom he vvrote yet it is euident in the iudgement of all the learned fathers vvithout exception that euer vvrote either vpon this epistle or vpon the 14 of Genesis or the Psalme 109 or by occasion haue treated of the sacrifice of the altar that the eternity and proper act of Christes Priesthod and consequently the immutability of the new law consisteth in the perpetual offering of Christes body and bloud in the Church Which thing is so vvell knowen to the Aduersaries of Christes Church and Priesthod and so graunted that they be forced impudently to cauill vpon certaine Hebrue particles that Melchisedec did not offer in bread and vvine yea and vvhen that vvill not serue plainely to deny him to haue been a Priest vvhich is to giue checkmate to the Apostle and to ouerthrow all his discourse Thus vvhiles these vvicked men pretend to defend Christes onely Priesthod they in deede abolish as much as in them lieth the vvhole order office and state of his eternall law and Priesthod Arnobius saith By the mysterie of bread and vvine he vvas made a Priest for euer And againe The eternal memorie by vvhich he gaue the food of his body to them that feare him in psal 109. 110. Lactatius In the Church he must needes haue his eternal Priesthod according to the order of Melabisedec Li. 14. Institut S. Hierom to Luagrius Aarons Priesthod had an end bus Melchisedecks that is Christes and the Churches is perpetuall both for the time past and to come S. Chrysostom therfore calleth the Churches sacrifice hostiaâ— inconsumptibâ—em an host or sacrifice that can not be consumed ho. 17 in 9 Hebr. S. Cyprian bostiam qua sublatae nulla esset futura religio an host vvhich being taken away there could be no religion de Canaâ— Dâ—mini nu 2. Emissenus perpetuam oblationem perpetuò currentem redemptionem a perpetual oblation and a redemption that runneth or continueth euerlastingly ho. 5 de Pasch And our Sauiour expresseth so much in the very institution of the B. Sacrament of his body and bloud specially vvhen he calleth the later kind the nevv Testament in his bloud signifying that as the old law vvas established in the bloud of beastes so the new vvhich is his eternal Testament should be dedicated and perpetual in his owne bloud not onely as it vvas shed on the Crosse but as giuen in the Chalice And therfore into this sacrifice of the altar saith S. Augustine li. 17 de Ciuit. c. 20. S. Leo ser 8 de Passione and the rest vvere the old sacrifices to be translated See S. Cyprian ep 63 ad Cecil nu 2. Ambrose de Sacram. li. 5. 6. 4. S. Augustine in Psal 33. Conc. â— and li. 17. de Ciuit. c. 17. S. Hierom ep 17. c. 2. ep 126. Epiph. har 55. Theodoret in Psal 109. Damascene li. 4. c. 14. Finally if any of the fathers or all the fathers had either vvisedom grace or intelligence of Gods vvorde and mysteries this is the truth If nothing vvil serue our Aduersaries Christ Iesus confound them and defend his eternal Priesthod and state of his new Testament established in the same 18. Of the former commaundement The vvhole law of Moyses conteining all their old Priesthod sacrifice sacraments and ceremonies is called the Old commaundement and the new Testament conteining
the sacrifice of Christes body and bloud and al the sacraments and graces giuen by the same is named the Nevv mandatum for vvhich our forefathers called the Thursday in the holy vveke Maundy thursday because that in it the new law and Testament was dedicated in the Chalice of his bloud the old mandatum law Priesthod and sacrifices for that they vvere insufficient and vnperfect being taken avvay and this new sacrifice after the order of Melchisedec giuen in the place thereof 19. The introduction Euer obserue that the abrogation of the old law is not an abolishing of al Priesthod of al Priesthod but an introductiō of a new conteining the hope of eternal things vvhere the old had but temporal 21. With an othe This othe signifieth the infallible and absolute promis of the eternitie of the new Priesthod and state of the Church Christ by his death and bloud shed in the sacrifice of the Crosse confirming it sealing it and making him self the surety and pledge therof For though the new Testament vvas instituted giuen and dedicated in the Supper yet the vvarrant confirmation and eternal operation therof vvas atchieued vpon the Crosse in the one oblation and one general and euer lasting redemption there made 23. Being many The Protestants not vnderstanding this place feine very folishly that the Apostle should make this difference betvvixt the old state and the new that in the old there were many Priests in the new none at all but Christ Which is against the Prophet Esay specially prophecying of the Priests of the new Testament as S. Hierom declareth vpon the same place in these vvordes You shal be called the Priests of God the ministers of our God shal it be said to your it taketh away al visible Priesthod consequently the lawful state that the Church and Gods people haue in earth vvith al Sacraments and external vvorship The Apostle then meaneth first that the absolute sacrifice of cōsummation perfection and vniuersal redemption vvas but one once done and by one onely Priest done and therfore it could not be any of the sacrifices or al the sacrifices of the Iewes law or vvrought by any or by all of them because they vvere a number at once and succeding one an other euery of their offices and functions ending by their death and could not vvorke such an eternal redemption as by Christ onely vvas vvrought vpon the Crosse Secondly S. Paul insinuateth therevpon that Christ neuer loseth the dignitie or practise of his eternal Priesthod by death nor othervvise neuer yeldeth it vp to any neuer hath successors after him that may enter into his roome or right of Priesthod as Aaron and al other had in the Leuitical Priesthod but that him self vvorketh and concurreth vvith his ministers the Priests of the new Testament in al their actes of Priesthod as vvel of sacrifice as Sacrament blessing preaching praying and the like vvhat so euer This therfore vvas the fault of the Hebrues that they did not acknowledge their Leuitical sacrifices and Priesthod to be reformed and perfited by Christes sacrifice on the Crosse and against them the Apostle onely disputeth and not against our Priests of holy Church or the number of them vvho al confesse their Priesthod and al exercises of the same to depend vpon Christes onely perpetual Priesthod 27. This did he once This is the special preeminence of Christ that the offereth for other mens sinnes onely hauing none of his owne to offer for as al other Priests both of the old and new law haue And this againe is the special dignitie of his owne person not communicable to any other of vvhat order of Priesthod so euer that he by his death which is the onely oblation that is by the Apostle declared to be irreiterable in it self paied the one full sufficient ransom for the redemption of all sinnes CHAP. VIII Out of the same Psalme 109 he vrgeth this also Sit thou on my right hand shevving that the Leuitical tabernacle on earth vvas but a shadovv of his true Tabernacle in heauen vvithout vvhich he should not be a Priest at all 6 Vvhereas he is of a better Priesthod the◠they as also he proueth by the excellencie of the nevv Testament aboue the old verse 1 BVT the summe concerning those things vvhich be said is Vve haue such an high priest vvho is sette on the right hand of the seate of maiestie in the heauens ✠verse 2 a minister of the holies and of the true tabernacle vvhich our Lord pight not man ✠verse 3 For euery high priest is appointed to offer giftes and hostes vvherfore it is ″ necessarie that he also haue some thing that he may offer ✠verse 4 ″ if then he vvere vpon the earth neither vvere he a priest vvhereas there vvere that did offer giftes according to the Lavv ✠verse 5 that serue the exampler shadow of ″ heauenly things As it vvas ansvvered Moyses vvhen he finished the tabernacle * See quod he that thou make al things according to the exampler vvhich vvas shevved thee in the mount ✠verse 6 But novv he hath obtained a better ministerie by so much as he is mediatour of a better testament vvhich is established in better promises ✠verse 7 For if that former had been void of fault there should not certes a place of a secōd been sought ✠verse 8 For blaming them he saith Behold the daies shal come saith our Lord and I vvil consummate vpon the house of Israel and vpon the house of Iuda a nevv Testament ✠verse 9 not according to the testament vvhich I made to their fathers in the day that I tooke their hand to bring them out of the land of Aegypt because they did not continue in my testament and I neglected them saith our Lord. ✠verse 10 For this is the testament vvhich I vvil dispose to the house of Israel after those daies saith our Lord Giuing my lavves ″ into their minde in their hart vvil I superscribe them and I vvil be ″ their God and they shal be my people ✠verse 11 and eueryone ″ shall not teach his neighbour and euery one his brother saying Knovv our Lord because al shal knovv me from the lesser to the greater of them ✠verse 12 because I wil be merciful to their iniquities their sinnes I wil not now remember ✠verse 13 And in saying a nevv the former he hath made old And that vvhich grovveth auncient and vvaxeth old is nigh to vtter decay ANNOTATIONS CHAP. VIII 3. Necessarie that he also Euen now being in heauen because he is a Bishop and Priest he must needes haue somewhat to offer and vvherein to do sacrifice and that not in spiritual sort onely for that could not make him a Priest of any certaine order And it is most false and vvicked to hold vvith the Caluinistes that Melchisedecks Priesthod
the dead othervvise it is yet of no value vvhiles he that tested liueth ✠verse 18 Vvherevpon neither vvas the first certes dedicated vvithout bloud ✠verse 19 For al the commaundement of the Lavv being read of Moyses to al the people he taking the bloud of calues and goates vvith vvater and scarlet vvool and hyssope sprinkled the very booke also it self and al the people ✠verse 20 saying * ″ This is the bloud of the Testament vvhich God hath commaunded vnto you ✠verse 21 The tabernacle also al the vessel of the ministerie he in like maner sprinkled with bloud ✠verse 22 And al things almost according to the lavv are cleansed with bloud and vvithout sheading of bloud there is not remission ✠verse 23 It is necessarie therfore that ″ the examplers of the coelestials be cleansed vvith these but the celestials them selues vvith better hostes then these ✠verse 24 For IESVS is not entred into Holies made vvith hand examplers of the true but into heauen it self that he may appeare novv to the countenance of God for vs. ✠verse 25 Nor that he should ″ offer him self often as the high priest entereth into the Holies euery yere in the bloud of others ✠verse 26 othervvise he ought to haue suffered often from the beginning of the vvorld but novv once in the cōsummation of the vvorldes to the destructiō of sinne he hath appeared by his ovvne host ✠verse 27 And as it is appointed to men to die once and after this the iudgement ✠verse 28 so also Christ vvas offered once to exhaust the sinnes of many the second time he shal appeare vvithout sinne to them that expect him vnto saluation ANNOTATIONS CHAP. IX 4. A golden potte The Protestants count it superstitious to keepe vvith honour and reuerence the holy memories or monuments of Gods benefites and miracles or the tokens of Christes Passion as his Crosse garments or other things appertaining to him or his Saincts and thinke it impossible that such things should dure so long vvhen they may here see the reuerent and long reseruation of Manna vvhich of it self vvas most apt to putrifie and of Aarons rodde onely for that it sodenly florished by miracle the tables of the Testament c. See a notable place in S. Cyril li. 6 cont Iulian. vvhere he defendeth against Iulian the Apostataes blasphemie he keeping and honouring of that Crosse or vvood vvhich Christ died on See also S. Paulinus ep 11. and vvhat reuerence S. Hierom and the faithful of his time did to the sepulchres of Christ and his Martyrs and to their relikes We reuerence and vvorship saith he euery vvhere Martyrs sepulchres and putting the holy ashes to our eies if vve may vve touch it vvith our mouth also and do some thinke that the monument vvherein our Lord vvas buried it to be neglected But our Protestant can not skill of this they had rather folovv Vigilantius Iulianus the Apostata and such Maisters then the holy Doctors and euident practise of the Church is al ages 5. Cherubins You see it is a fond thing to conclude vpon the first or second commaundement that there should be no sacred images in the Church vvhen euen among these people that vvere most prone to idolatrie and grosse in imagination of spiritual things such as Angels are and to vvhom the precept vvas specially giuen the same God that forbade them grauen idols did commaund these images of Angels to be made and set in the soueraine holiest place of al the Tabernacle or Temple By vvhich it is plaine that much more the images of Christ and his B. mother and Saincts that may be more truely pourtered then mere spiritual substances can be are not contrarie to Gods cōmaundement nor against his honour or repugnant to any other Scripture at all vvhich condemne onely the Idols or pourtraitures of the Heathen made for adoration of false Gods 10. Vntil the time of correction Al those grosse and carnal sacrifices ceremonies and obseruations instituted to cleanse and purifie the flesh from legal irregularities and impurities onely and not reaching to the purging of the soules consciences of men being commaunded not for euer but till Christes comming ceased then and better more forcible and more spiritual Sacraments vvere instituted in their place For vve may not imagine Christ to haue taken avvay the old and put none in their places or to alter the sacraments onely into other sacraments external and not also to translate the sacrifices to some other more excellent for it is called tempus correctionis non abolitionis sacrificij aut legis the time of correction not of abolishing sacrifice or lavv Neither haue they more reason to affirme Christes one oblation vpon the Crosse to haue rather taken avvay al kind of sacrifice then al manner of Sacraments The time and state of the nevv Testament is not made lavvlesse hostlesse or vvithout sacrifice but it is the time of correction or reformation and abettering al the foresaid things 12. Eternal redemption No one of the sacrifices nor al the sacrifices of the old lavv could make that one general price ransom and redemption of all mankind and of al sinnes sauing this one highest Priest Christ and the one sacrifice of his bloud once offered vpon the Crosse Vvhich sacrifice of redemption can not be often done because Christ could not die but once though the figures also thereof in the lavv of nature and of Moyses vvere truely called sacrifices as specially this high and maruelous commemoration of the same in the holy Sacrament of the altar according to the rite of the nevv Testament is most truely and sigularly as S. Augustine calleth it a sacrifice But neither this sort nor the other of the old lavv being often repeated and done by many Priests al vvhich vvere and are sinners them selues could be the general redeeming and consummating sacrifice nor any one of those Priests nor al the Priests together either of the lavv of Nature or of Aarons or Melchisedecks order except Christ alone coulde be the general redeemers of the vvorld And this is the Apostles meaning in al this comparison and opposition of Christes death to the old sacrifices and of Christ to their Priests and not that Christes death or sacrifice of the Crosse should take avvay al sacrifices or proue that those Aaronical offices vvere no true sacrifices at al nor those Priests verily Priests They vvere true Priests true sacrifices though none of those sacrifices vvere the high capital and general sacrifice of our price and redemption nor none of them or of those Priests could vvithout respect to this one sacrifice of Christes death vvorke any thing to Gods honour or remission of sinnes as the Ievves did falsely imagine not referring them at al to this general redemption and remission by Christ but thinking them to be absolute sacrifices in them selues
And that to haue been the errour of the Hebrues you may read in S. Augustine li. 3. doct Christ c. 6. And this vve tel the Protestants is the onely purpose of the Apostle But they be so grosse or ignorant in the Scriptures and so malitiously set against Gods and the Churches truth that they peruersely and folishly turne the vvhole disputation against the sacrifice of the B. Masse and the Priests of the new Testament as though vve held that the sacrifice of the altar vvere the general redemption or redeeming sacrifice or that it had no relation to Christes death or that it vvere not the representation and most liuely resemblance of the same or vvere not instituted and done to apply in particular to the vse of the partakers that other general benefite of Christes one oblation vpon the Crosse Against the Ievves then onely S. Paul disputeth and against the false opinion they had of their Priests and sacrifices to vvhich they attributed al remission and redemption vvithout respect of Christes death 15. Of those preuarications The Protestants do vnlearnedly imagine that because al sinnes be remitted by the force of Christes passion that therfore there should be no other sacrifice after his death Vvhereas in deede they might as vvell say there ought neuer to haue been sacrifice appointed by God either in the lavv of Nature or of Moyses as al their argumeÌ„ts made against the Sacrifice of the Church vpon the Apostles discourse proue as vvel or rather onely that there vvere no sacrifices of Aarons order or Leuitical lavv at all For against the Ievves false opinion concerning them doth he dispute and not a vvord touching the sacrifice of the Church vnto vvhich â—n al this discourse he neuer opposeth Christes sacrifice vpon the Crosse al Christian men vvel knovving that the host oblation of those tvvo though they differ in maner and external forme yet is in deede al one The Apostle then shevveth here plainely that al the sinnes that euer vvere remitted since the beginning of the vvorld vvere no othervvise forgiuen but by the force and in respect of Christes Passion Yet it folovveth not therevpon that the oblations of Abel Abraham Aaron c vvere no sacrifices as by the Heretikes foolish deduction it should do S. Paul not opposing Christes Passion to them for the intent to proue them to haue been no sacrifices but to proue that they vvere not absolute sacrifices nor the redeeming or consummating Sacrifice vvhich could not be many nor done by many Priests but by one and at one time by a more excellent Priest theÌ„ any of them or any other mere mortal man And that you may see the blasphemous pride and ignorance of Caluin and in him of al his fellovves read so many as may read Heretical bookes his commentarie vpon this place and there you shal see him gather vpon this that Christes death had force from the beginning vvas the remedie for al sinnes since the creation of the vvorld therfore there must be no moâ— but that one sacrifice of Christes death Vvhich must needes by his deduction hold as it doth in deede no lesse against the old sacrifices then the nevv sacrifice of the Church and so take avvay al vvhich is against the Apostles meaning and al religion 20. This is the bloud Christes death vvas necessarie for the full confirmation ratification and accomplishement of the nevv Testament though it vvas begonne to be dedicated in the sacrifice of his last supper being also vvithin the compasse of his Passion Vvhich is euident by the vvordes prouounced by Christ ouer the holy chalice vvhich be correspondent to the vvordes that vvere spoken as the Apostle here declareth in the first sacrifice of the dedication of the old lavv hauing also expresse mention of remission of sinnes thereby as by the bloud of the nevv Testament Vvhereby it is plaine that the B. Chalice of the altar hath the very sacrificall bloud in it that vvas shed vpon the Crosse in by vvhich the nevv Testament vvhich is the lavv of spirit grace and remission vvas dedicated and doth consist And therfore it is also cleere that many diuine things vvhich to the Heretikes or ignorant may seeme to be spoken onely of Christes sacrifice vpon the Crosse be in deede verified fulfilled also in the sacrifice of the altar Vvhereof S. Paul for the causes aforesaid vvould not treate in plaine termes See Isychius li. 1 in Leuit. c. 4 paulo post initium applying al these things to the immolation of Christ also in the Sacrament 23. The examplers Al the offices places vessels and instruments of the old lavv vvere but figures and resemblances of the state and sacraments of the nevv Testament vvhich are here called celestials for that they are the liuely image of the heauenly state next ensuing vvhich be therfore specially dedicated and sanctified in Christes bloud sacrificed on the altar and sprinkled vpon the faithful as the old figures and people vvere cleansed by the bloud of beasts And therfore by a transition vsual in the holy Scriptures the Apostle sodenly passeth in the senteÌ„ce immediatly folovving and turneth his talke to Christes entrance into heauen the state vvhereof both by the Sacraments of the old lavv and also more specially by them of the nevv is prefigured 25. Offer him self often As Christ neuer died but once not neuer shal die againe so in that violent painful and blouddy sort he can neuer be offered againe neither needeth he so to be offered any more hauing by that one action of sacrifice vpon the Crosse made the full ransom redemption and remedie for the sinnes of the vvhole vvorld Neuerthelesse as Christ died and vvas offered after a sort in all the sacrifices of the Lavv and Nature since the beginning of the vvorld al vvhich vvere figures of this one oblation vpon the Crosse so is he much rather offered in the sacrifice of the altar of the nevv Testament incomparably more neerely diuinely and truely expressing his death his body broken his bloud shed then did any figure of the old lavv or other sacrifice that euer vvas as being in deede though in hidden sacramental and mysticall and vnblouddy maner the very self same B. body and bloud the self same host oblation and sacrifice that vvas doue vpon the Crosse And this truth is most euident by the very forme of vvordes vsed by our Sauiour in the institution and consecration of the holy Sacrament and by the profession of all the holy Doctors Our sacrifice saith S. Cyprian is correspondent to the Passion of Christ And The sacrifice that vve offer is the Passion of Christ ep 63. nu 4. nu 7. S. Augustine de fâ—d ad Pet. c. 19. In those carnal sacrifices vvas the prosiguring of the flesh of Christ vvhich he vvas to offer for sinnes and of the bloud vvhich he vvas to sheads but in this Sacrifice is the commemoration of the flesh of Christ vvhich
more religious then the Protestants Beza Annot. 〈◊〉 Test 155â— The ceremonies of Sacraments done though not mentioned De fid â—p â— 9. Act. 22 4 Gal. 1 13. The Epistle vpoÌ„ the Conuersion of S. Paul Ian. 25. 1. Cor. 15 8. ⸬ The heretikes that conclude CHRIST so in heauen that he caÌ„ be no where els til the day of Iudgement shal hardly resolue a maÌ„ that would know where CHRIST was when he appeared here in the way and spake these words to Saul ⸬ Paul also him self though with the diuine and heauenly voice prostrated and instructed yet was sent to a man to receiue the Sacraments to be ioyned to the Church August de doct Chr. lib. 1. in Prâ—â—m 2 Cor. 11 32. The Church visibly procedeth still vvith much comfort manifold increase euen by persecution ` healeth ⸬ Behold good vvorkes and almes-deedes the force thereof reaching euen to the next life ⸬ The praiers of our Almes folke beadsmen may do vs great good eueÌ„ after our departure For if they procured her temporal life much more may they helpe vs to Gods mercâ—e and to release of punishment in Purgatorie The 4 part THE propagation of the Church to the Gentils also ⸬ Here God first vttered to Peter that the time was come to preach also to the Gentiles and to coÌ„uerse with them for their saluation no lesse then with the Iewes with ful freedoÌ„ to eate al meates without respecte of the prohibition of certaine made in the old Law c In the Greeke fasting praying c At the time of praier specially God sendeth men comfortable visitations ⸬ Note these apparitions and visions to S. Peter Cornelius and others in the Scriptures very ofteÌ„ agaiÌ„st the incredulity of our Heretikes that wil beleeue neither vision nor miracle not expressed in Scripture these being beleeued of Christian men eueÌ„ before they were written c Not such as beleeue only but such as feare God and worke iustice are acceptable to him b The Epistle vpoÌ„ Munday in Easter weeke Mat. 4 12 The Epistle vpoÌ„ Munday in vvhitsoÌ„vveeke Good vvorkes before faith are preparatiues to the same not properly meritorious â—ed in huÌ„c locum Act. 8. The Canonical houres De Orat. Dom. nu 15. Act. 2. Act. 10. Luc. 23. Mattins Psal 5. Euensong Dan. 6. Act. 3. Adoration of creatures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are iustified before must not omit the Sacraments Act. 10 9. Act. 1 5. ⸬ Good Christians heare and obey gladly such truthes as be opened vnto them from God by their cheefe Pastors by vision reuelation or otherwise Act. 8 1. The Epistle vpoÌ„ S. Barnabees day Iun. 11. Act. 4 36. Act. 9 30. The name of CHRISTIANS The Church visible Hierony cont Lucif c. 7. in fine Names of Sectaries and Heretikes Protestants Diuers religious orders are not diuers sectes Ierem. 35. Num. 6. Papistes Catholikes and true Christians al one Not to be with the Pope is to be with Antichrist 〈…〉 ep 37 ep 58 ad Damas The name of CHRISTIANS The name of CATHOLIKES CREDO ECCLESIAM CATHOLICAM The ProtestaÌ„ts deride the name CATHOLIKE * In the Catechismes of the Lutherans The Epistle vpoÌ„â— S. Peter and Paules day Iun. â—9 ⸬ As Peters person vvas more notorious then others therfore better garded then other for feare he should escape so Gods prouidence in preseruing deliuering him for the longer gouernment of his Church is very maruelous ⸬ It is much for the praise of these good Christians that the assemble to Gods seruice praier was kept in their houses in the time of persecution that the Apostle came thither straight out of prison as his first refuge as now Christian people doe much to their coÌ„mendatioÌ„ in places where Heresie doth reigne ⸬ Though God had so miraculously deliuered him yet he would not teÌ„pt God by taâ—ying among his persecutors but accordiÌ„g to Christes coÌ„maundement fled for a time ⸬ Princes that take delite in the flattery and praises of the people so much that they forget them selues to be meÌ„ to giue the honour to God may be warned by this example Act. 11 29. S. Peters chaines Patronage of Angels Gen. 41 16 Publike praier for S. Peter the head The 5 part THE taking of the Gospel avvay from the obstinate Iewes and geuing of it to the Gentils by the ministerie of Paul and Barnabas c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` Barieu Exod. Iosue Iud. 1 Reg. 8. 1. Reg. 16 Ps 88 21 Psa 131 11. Lu. 3 3. Lu. 3 15. The Epistle vpoÌ„ Tuesday in Easter vveeke Lu. 23 1 Act. 1 3. ` to vs their children Ps 2 7. Esa 55 3. Ps 15 10 Abac. 1 5 c the GeÌ„tiles desired c deuout proselytes ⸬ The Ievves of their ovvne free vvil repelling the truth are vnvvorthy of Christ and vvorthily forsaken and the Gentils though they beleeued specially by Gods grace and preordination yet they beleeue also by their ovvne free vvil vvhich standeth vvel vvith Gods prouidence Es 46 6 Lu. 9 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles liturgie or Masse Gal. â— Paul Barnabas are consecrated by men Imber daies * Leo ep 81 c. 1. Praescript times of fasts Epipha in compend Leo ser 3 et 4 de 〈◊〉 7 mensis Imposition of handes Holy orders * Act. 2 42 Hiero. 〈◊〉 c. 58 Esa Spiritual officers of out soules c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ The Heathen might by the daily benefites of God haue knovven him at the least to haue beene their Creatour and only Lord though the mysterie of our Redemption vvere not opened to them 2. Cor. 11 25. ⸬ Vve see by this first that SS Paul Barnabas vvere Bishops hauing here authoritie to giue holy Orders secondly that there vvas euen then a difference betwixt Bishops and Priests though the name in the primitiue Church vvas often vsed indifferently lastly that alvvaies fasting praying were preparatiues to the giuing of holy Orders Act 13 2 Aug. li. 10. de Ciu. Dei â— 1. 〈◊〉 Aug. li. 8. de Ciu. 6. 27. Dulta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical translation against holy orders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiero. in 11. Esa Heretical traÌ„slation against Priesthod If Saâ—â—rdos be a Priest much more Presbyter Presbyter Priest Prebâ—re Preti Gal. 5 2. ` them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c AuÌ„cients here often in this chapter are the same that Priestes vers 2 as S. Hierom taketh it also 1 Pet. 5. the greeke approueth being alvvaies one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests Hiero. in 1 ad Tit. et 4 ad Galat. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b See the Annot vers 28 toward the ende Act. 10 20. Act. 10 45. ⸬ By that faith which worketh by charitie for a dead faith can not purifie the hart of man See chap. 16 31. Amos. 9 11. c Other latin copies and the greeke read thus writing by their handes an epistle contâ—ining these things ⸬ Hereof
and in others that are partakers of the merite as of a sacrifice vvhich name it hath by a Metaphore Col. 4 14 ` â—vvil deliuer 2 Timo. 1 16. c This Linus vvas coadiutor with vnder â— Peter so counted secoÌ„d in the number of Popes The Apostle prophecied of our nevv delicate preachers Esa 30. v. 10. Vvorkes meritorious How heauen is due both of iustice and mercie It is not of vs but of Gods grace that vvorkes be meritorious Mat. 20. To such good vvorkes heaueÌ„ is due to say the contrarie is to derogate from Gods grace In Ps 100 2 Corinth 8. 2. Tim. 1 9. 1. Tim. 3 2. Epimenides ⸬ He speaketh not of the Churches abstaining from meates some times vvhich is not for any vncleannes in the creatures but for chastening their bodies but he meaneth the Ievvish superstition vvho novv being Christians vvould not cease to put difference of cleane and vncleane according to their old lavv See S. Augustine Cont. Faust li. 31. c. 4. Rom. 14 20. Priests must be consecrated by Bishops only The popular election of the Cleargie taken avvay The preemineÌ„ce of a Bishop aboue a Priest To put no differeÌ„ce betvvene them is Aërius heresie Heret translation Bigami excluded from holy Orders and the causes thereof The notable men of both TestameÌ„ts that liued coÌ„tineÌ„tly from vviues Only the Protestants complaine that they haue not the gift of chastitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudicos Eph. 6 5. Col. 3 22. 1. Pet. 2 18. The Epistle at the first Masse on Christmas day and vpon the Circumcision of our Lord. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Bishops must be stout and coÌ„maund in Gods cause and the people must in no vvise disobey or contemne them b The Epistle at the 2 Masse on Christmas day and in the Votiue Masse of our B. Lady betvvene Christmas and Candlemas c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1 9. ⸬ As before in the Sacrament of holy Orders 1. Tim. 4. and 2 Tim. 1 so here it is plaine that Baptisme giueth grace that by it as by an instrumental cause we be saued 1 Tim. 4. 2. Tim. 2 23. ⸬ These admonitions or correptions must be giuen to such as erre by our Spiritual Gouernours and Pastors to vvhom if they yeld not Christian men must auoid them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesse Vvho is proprely an Heretike vvho is not Description or markes hovv to knovv an Heretike vit Aug. c. 1â— The former markes agree to the Protestants Their bookes seruice preaching must be auoided Ep. 52. nu 7. The Church seeketh the amendement of the most obstinate Heretikes Heretikes cut them selues froÌ„ the Church ⸬ Faith and charitie commeÌ„ded alwais together both necessarie to make a complete ChristiaÌ„ man and to iustification saluation ⸬ The dueties of charitie and mercie done to Christes prisoners are exceding acceptable to God and al good men Col. 4 9. ⸬ Al Spiritual men ought to be exceding propense and ready to procure mens pardon and recoÌ„ciliation to al penitents ⸬ The great debt duetie that vve owe to such as be our spiritual parents in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and beleefe in Saincts 2. Tim. 1. 1. Tim. 2. 1. Pet. 1. * Yet vvas Christ head of the Gentils also So likevvise his vicar S. Peter notwithstaÌ„diÌ„g his more peculiar Apostleship ouer the Iewes Rom. 5. Heb. 1â— Heretical corruption * In the English Bible of the yerâ— 2579. The Epistle to the Hebrues is S. Paules The Epistle at the third masse on Christmas day Sap. 7 26. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The excellencie of Christ aboue Angels Ps 2 7. 2. reg 7 14. Ps 96 8. Ps 103 4. Ps 44 7. Ps 101 26. Ps 109 1 1. Cor. 15 25. ⸬ The holy Angels saith S. Augustine to the societie of vvhom vve aspire in this our peregrination as they haue eternitie to continue so also facilitie to knovv and felicitie to rest for they do helpe vs vvithout al difficultie because vvith their spiritual motions pure and free they labour or trauel not De Ciuis li. 11. c. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The B. Sacrament a figure and yet the true body The adoratioÌ„ of Christ in the B. Sacrament c As that vvhich runneth out of a broken vessel or that ruÌ„neth by is lost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 16 20. Ps 8 5. 1 Cor. 15 Eph. 1. Pâ—ilip 2 8. ⸬ This proueth against the Caluinists that Christ by his PassioÌ„ merited his owne glorification which they would not for shame deny of Christ but that they are at a point to deny al meritorious workes yea eueÌ„ in Christ also and therfore they translate also this senteÌ„ce heretically by transposing the wordes In the Bible printed the yere 1579. Ps 21 23 Ps 17 3. Es 8 18. Ose 13 14. 1 Cor. 15 54. c The dignitie of man in that Christ tooke our nature vnto his person in Deitie and not the nature of Angels The excellencie of Christ aboue Moyses Nu. 12 7 Ps 94 8 ⸬ Faith is the ground worke of our creatioÌ„ in Christ which if we hold not fast al the building is lost Nu. 14 37. 21 23. Ps 94 11 ⸬ If the Apostle had not euideÌ„tly here shewed that the Sabboths rest was a figure of the eternal repose in heauen who durst to haue applied that Scripture of Gods rest the seuenth day to that purpose Or hovv can our Aduersaries now reprehend the like applicatioÌ„ manifoldly vsed in al holy auncient writers to the like end Gen. 2 2. Heb. 3 7. c So Iosue is called in Greeke ⸬ Whatsoeuer God threateneth by his vvord concerning the punishment of sinne and incredulitie shal be executed be the offense neuer so secrete deepe or hidden in our harts because Gods speach passeth easily and searcheth throughly euery part power and facultie of mans soul The Epistle in a Masse for the election of the Pope Scripture abused against inuocation of Saincts The Epistle for a Bishop that is a Confessor and for S. Thomas of Canterburie 2 Par. 26 18. 1 Par. 23 13. Ps 2 7. Ps 109 4. The descriptioÌ„ of a Priest and his office 3 Reg. 13. 2 Par. 26. 1 Reg. 13. The Princes temporal authoritie how far it extendeth There is a peculiar order calling of Priests of the new Testament Priests and sacrifice necessarie in the new Testament nothing derogatorie to Christs priesthod or sacrifice The difference and excellencie of Christs Priesthod Al true priests and preachers must be lawfully called thereto The dignitie function of Priesthod is not to be vsurped Christ both Priest king but his Priesthod more excellent of the two Psal 2. 109. Christ a Priest as he is man not as he is God 〈◊〉 pag. 89. The sacrifice on the Crosse vvas the principal acte of Christs priesthod Luc. 23. 46. Priests praiers more effectual Christs Priestly actions Notorious Heretical
to abuse the simple do falsifie this sentence of the Apostle to make it serue for the mariage of Votaries it is notorious First they vse deceit in supplying the verbe substantiue that vvanteth making it the Indicatiue moode thus Mariage is honorable c. as though the Apostle affirmed al mariage to be honorable or lavvful vvhere the verbe to be supplied ought rather to be the Imperatiue moode Let mariage be honorable that so the speache may be an exhortation or commaundement to them that be or vvil be maried to vse them selues in that state in al fidelity cleanlinesse and coniugal continencie one tovvard an other as vvhen S. Peter also and this Apostle exhorte maried men to giue honour to their vviues as to the vveaker vessels and to possesse their vessel in honour not in the passions of ignominie and vncleanlinesse this is honorable or chast mariage to vvhich he here exhorteth And that it is rather an exhortation then an affirmation it is euident by the other partes and circumstances of this place both before after al vvhich are exhortations in their owne translations this only being in the middes and as indifferent to be an exhortation as the rest by their owne confession they restraine of purpose Our text therfore and al Catholike translatioÌ„s leaue the sentence indifferent as it is in the Greeke and as true translatours ought to do not presuming to addict it to one side lest they should restraine the sense of the holy Ghost to their owne particular fantasie Againe our new Translatours corrupt the text in that they translate in omnibus among al men because so they thinke it vvould sound better to the ignorant that Priests Religious and al vvhosoeuer may marie vvhere they can not tell either by the Greeke or Latin that in omnibus should be the masculine gendre rather then the neutre as not only Erasmus but the Greeke doctors also take it to signifie that mariage should be honorably kept betweene man and vvife in al pointes and in al respectes See S. Chrys and Theophyl in hunc locum For there may be many filthy abuses in vvedlocke vvhich the Apostle vvarneth them to take heede of and to keepe their mariage-bed vndefiled But the third corruption for their purpose aforesiad and most impudent is that some of the Caluinistes for in omnibus translate inter quosuis vvith a marginal interpretation to signifie al orders conditions states and qualities of men So boldly they take away al indifferencie of senses and make Gods vvord to speake iust that vvhich them selues vvould and their heresie requireth in vvhich king they passe al impudencie and al heretikes that euer vvere 7. Remember your Prelates Vve be here vvarned to haue great regard in our life and beleefe to the holy fathers Doctors glorious Bishops gone before vs in Gods Church not doubting but they being our lawful Pastors had and taught the truth of vvhom S. Augustine said That vvhich they found in the Church they held fast that vvhich they learned they taught that vvhich they receiued of their fathers the same they deliuered to their children Cont. Iulian. li. 2 c. 10. Vvhich respect to our holy forefathers in faith is now in this vvicked contempt of the Heretikes so much the more to be had See the said holy doctors second booke against Iulian the Pelagian throughout vvhat great account he maketh of them in the confutation of heresies and hovv far he preferreth them aboue the proud Sectmaisters of that time as vve must now doe against our new doctors This place also is rightly vsed to proue that the Church of God should keepe the memories of Saincts departed by solemne holidaies and other deuout vvaies of honour 9. Not vvith meates He speaketh not of Christian fastes but of the legal difference of meates vvhich the Hebrues vvere yet proâ—e vnto not considering that by Christes faith they vvere made free from al such obseruations of the Law 10. We haue an altar He putteth them in minde by these vvordes that in folowing to much their old Iewish rites they depriued them selues of an other maner and a more excellent sacrifice and meate meaning of the holy altar and Christes ovvne blessed body offered and eaten there of vvhich they that continue in the figures of the old Law could not be partakers This altar saith I sychius is the altar of Christes body vvhich the Ievves for their incredulity must not behold Li. 6 c. 21 in Leuit. And the Greeke vvord as also the Hebrue ansvvering therevnto in the old testament signifieth properly an altar to sacrifice on and not a metaphorical and spiritual altar Vvhereby vve proue against the Heretikes that vve haue not a common table or profane communion borde to eate mere bread vpon but a very altar in the proper sense to sacrifice Christes body vpon and so called of the fathers in respect of the said body sacrificed Greg. Nazianz. in orat de sorore Gorgonia Chrys demonst quòd Christus sit Deus Socrat. li. 1. c. 20. 25. Aug. ep 86. De ciu Dei li. 8. c. 27. li. 22. c. 10. Confess li. 9 c. 11. 13. Cont. Faust Manich. li. 20. c 21. Theophyl in 23. Mat. And vvhen it is called a table it is in respect of the heauenly foode of Christs body and bloud receiued 15. The hoste or praise Though it may signifie the spiritual sacrifices of praise and thankesgiuing of vvhat sort soeuer ye it specially may be thought to signifie the great Sacrifice of the B. body and bloud of Christ not as vpon the Crosse vvhich vvas but once done in bloudy sort but as in the Church and new Testament vvhere it is daily done vnblouddily being the proper host of laude and thankes giuing and therfore called the Eucharist and being the fruite and effecte of Christ and his Priests lippes or vvordes that is of consecration because this sacrifice is made by the force of the holy vvordes And vvhen vve reade in the psalme and other places of the olde Testament of the host of praise it may be thought to be a prophecie of the nevv Sacrifice not of euery vulgar thankes giuing And so the old fathers in the primitiue Church to hide the mysteries from the vnvvorthy or heathen often speake What is saith S. Augustine a more holy sacrifice of praise then that vvhich consisteth in thankes giuing all vvhich the faithful do knovv in the sacrifice of the Church Li. 1. cont aduers leg preph c. 18. Againe c. 20. The Church from the times of the Apostles by the most certaine successions of Bishops offereth to God in the body of Christ the Sacrifice of praise And a 〈◊〉 aftervvard Novv Israel according to the spirit that is the Church offereth a singular Sacrifice according to the spirit of vvhose house be vvil not take calues nor goates but vvil take the Sacrifice of praise not according