his elect that crie to him day and night I say to you he vvil quickly reuenge them And if God do not heare the Saincts sometime nor graunt their requestes is it therfore consequent that they do not or may not pray Then Christ him self should not haue praied his father to remoue the bitter cuppe of death from him because that petition vvas not graunted 10. Reuengest thou not They do not desire reuenge vpon their enemies for hatred but of charitie and zeale of Gods honour praying that his enemies and the persecutors of his Church and Saincts that vvil not repent may be confounded and that our Lord would accelerate his general iudgement that so they might attaine the perfect crowne of glorie promised vnto them both in body and soule vvhich is to desire the resurrection of their bodies vvhich then shal triumph perfectly and fully ouer the persecutors that so cruelly handled the bodies of the elect vvhich shal then appeare glorious to the enemies cōfusion 11. Til their fellovv seruantes be complete There is a certaine number that God hath ordained to die for the testimonie of truth and the Catholike faith for conformitie of the members to the head CHRIST our cheefe Martyr and til that number be accomplished the general condemnation of the vvicked persecutors shal not come nor the general reward of the elect CHAP. VII The earth being to be punished 3 they are commaunded to saue them that are signed in their foreheads 4 vvhich are described and numbered both of the Ievves and Gentiles blessing God 13 Of them that vvere clothed in vvhite stoles or long robes verse 1 AFTER these things I savv foure Angels stāding vpon the foure corners of the earth holding the foure vvindes of the earth that they should not blovv vpon the land nor vpon the sea nor on any tree ✠verse 2 And I savv an other Angel ascending from the rising of the sunne hauing the signe of the liuing God he cried vvith a loud voice to the foure Angels to vvhom it vvas giuen to hurt the earth and the sea ✠verse 3 saying Hurt not the earth and the sea nor the trees til vve signe the seruants of our God in their foreheades ✠verse 4 And I heard the number of them that vvere signed an hundred fourtie foure thousand vvere signed of euery tribe of the children of Israël ✠verse 5 Of the tribe of Iuda tvvelue thousand signed Of the tribe of Ruben tvvelue thousand signed Of the tribe of God tvvelue thousand signed ✠verse 6 Of the tribe of Aser tvvelue thousand signed Of the tribe of Nephthali tvvelue thousand signed Of the tribe of Manasses tvvelue thousand signed ✠verse 7 Of the tribe of Simeon tvvelue thousand signed Of the tribe of Leui tvvelue thousand signed Of the tribe of Issachar tvvelue thousand signed ✠verse 8 Of the tribe of Zabulon tvvelue thousand signed Of the tribe of Ioseph tvvelue thousand signed Of the tribe of Beniamin tvvelue thousand signed ✠verse 9 After these things I savv a great multitude vvhich no man could number of al nations and tribes and peoples tonges standing before the throne and in the sight of the Lambe clothed in vvhite robes and palmes in their hands ✠verse 10 And they cried vvith a lovvd voice saying Saluation to our God vvhich sitteth vpon the throne and to the Lambe ✠verse 11 and al the Angels stoode in the circuite of the throne and of the seniors and of the foure beastes and they fal in the sight of the throne vpon their faces and adored God ✠verse 12 saying Amen Benediction and glorie and vvisedom thākesgiuing honour and povver and strength to our God for euer and euer Amen ⊢ ✠verse 13 And one of the seniors ansvvered said to me These that are clothed in the vvhite robes vvho be they whence came they ✠verse 14 And I said to him My Lord thou knovvest And he said to me These are they vvhich are come out of great tribulation and haue vvashed their robes and made them vvhite in the bloud of the Lambe ✠verse 15 therfore they are before the throne of God and they serue him day and night in his temple and he that sitteth in the throne shal dvvel ouer them ✠verse 16 * they shal no more hunger nor thirst neither shal the sunne fall vpon them nor any heate ✠verse 17 because the Lambe vvhich is in the middes of the throne shal rule them and shal conduct them to the liuing fountaines of vvaters and * God vvil vvipe avvay al teares from their eies ⊢ CHAP. VIII 1 The seuenth seale being opened there appeare Angels vvith trempets 5 and vvhen an other Angel povvred out fire taken from the altar vpon the earth there folovv diuers tempestes 7 In like maner vvhiles foure Angels of the seuen sound their trempets there fall sundrie plagues verse 1 AND vvhen he had opened the seuenth seale there vvas made silence in heauen as it vvere halfe an houre ✠verse 2 And I savv seuen Angels standing in the sight of God and there vvere giuen to them seuen trompets ✠verse 3 And an other Angel came and stoode before the altar hauing a golden censar and there vvere giuen to him many incenses that he should giue of the praiers of al sainctes vpon the altar of gold vvhich is before the throne of God ✠verse 4 And the smoke of the incēses of the praiers of the sainctes ascended from the hand of the Angel before God ✠verse 5 And the Angel tooke the censar and filled it of the fire of the altar and cast it on the earth and there vvere made thunders voices and lightenings and a great earthquake ✠verse 6 And the seuē Angels vvhich had the seuen trompets prepared them selues to sound vvith the trompet ✠verse 7 And the first Angel sounded vvith the trompet and there vvas made haile and fire mingled in bloud and it vvas cast on the earth the third part of the earth was burnt the third part of trees vvas burnt and al greene grasse vvas burnt ✠verse 8 And the second Angel sounded vvith the trompet and as it vvere a great mountaine burning vvith fire vvas cast into the sea and the third part of the sea vvas made bloud ✠verse 9 and the third part of those creatures died vvhich had liues in the sea and the third part of the shippes perished ✠verse 10 And the third Angel sounded vvith the trompet and a great starre fel from heauen burning as it vvere a torche and it fel on the third part of the floudes and on the fountaines of vvaters ✠verse 11 and the name of the starre is called vvormevvod and the third part of the vvaters was made into worme wod and many men died of the vvaters because they vvere made bitter ✠verse 12
the Gentiles to be innumerable c The elect of the Gentiles ⸬ Boughes of the palme tree be tokens of triumph and victorie The Epistle for many Martyrs The glorie of Martyrs Esa 49 10. Es 25 8. Apo. 21 4. THE 4 VISION ⸬ The Priest standing at the altar praying offering for the people in the time of the high mysteries Christ him self also being present vpon the altar is a figure of this thing therevnto he alludeth c If this be S. Michael or any Angel and not Christ him self as some take it Angels offer vp the praiers of the faithful as the 24 Elders did chap. 5. for this vvvord Saincts is taken here for the holy persons on earth as often in the Scripture though it be not against the Scriptures that the inferior Sainct or Angel in heaueÌ„ should offer their praiers to God by their superiors there But hereby vve coÌ„clude against the Protestants that it derogateth not from Christ that Angels or Saincts offer our praiers to God as also it is plaine of Raphael Tob. 12 12. Most vnderstand al this of Heretikes ⸬ The fall of an Arch heretike as Arius Luther Caluin out of the Church of God Which haue the key of Hel to open bring forth al the old condemned heresies buried before in the depth c Innumerable peâ—y heretikes folowing their Maisters after the opening the smoke of the bottomlesse pit Apoc. 6 16. The cheefe Maister of heretikes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English Destroier c Pagans Infidels and sinful impenitent Catholikes must be condemned also ⸬ This phrase being the like both in greeke and latin signifieth such sorowful penal repentance as causeth a man to forsake his former sinnes and depart from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the same phrase c. 2 21 22. Act. â— v. 22. Vvho are seduced by Heretikes The manifold hypocrisie of Heretikes Herâ—t translation CHRIST the valiant Angel is here described ` pillers ⸬ Many great mysteries and truthes are to be preserued in the Church vvhich for causes knovven to Gods prouidence are not to be vvritten in the booke of holy Scripture Dan. 12 7. c This vvas the maner of taking an othe by the true God as 〈◊〉 32. Ezec. 3 1 c By earnest studie and meditation ⸬ Svveete in the reading but in fulfilling somevvhat bitter because it coÌ„mauÌ„deth workes of penance and suffering of tribulatioÌ„s ⸬ Three yeres and a halfe vvhich is the time of Antichrists reigne and persecution ⸬ The great Antichrist c He meaneth Hierusalem named Sodom and Aegypt for the imitatioÌ„ of theÌ„ in wickednes So that we see his cheefe reigne shal be there though his tyrannie may extend to al places of the vvorld ⸬ The wicked reioyce vvhen holy men are executed by the tyrants of the vvorld because their life and doctrine are hurdenous vnto them ⸬ The kingdoÌ„ of this world vsurped before by Satan Antichrist shal aftervvard be Christes for euer ⸬ To repay the hire or wages for so both the Greeke vvord and the latin signifie due to holy men proueth against the protestaÌ„ts that they did truely merite the same in this life Enoch Elias yet aliue shal preach in the time of Antichrist THE 3 PART ⸬ This is properly principally spoken of the Church and by allusion of our B. Lady also The Dragons incredulous persecuting multitude and Antichrist the cheefe head thereof c The great Diuel Lucifer ⸬ The spirites that fall from their first state into Apostasie vvith him and by his meanes c The Diuels endeuour agaiÌ„st the Churches children and specially our B. Ladies onely sonne the head of the rest Ps 2 9. Apoc. 2 27. ⸬ Vvhen the Angels or vve haue the victorie vve must knovv it is by the bloud of Christ and so al is referred alvvaies to him ⸬ This often insinuatioÌ„ that Antichrists reigne shal be but three yeres a halfe Dan. 7 25. Apoc. 12 2. 3. in this chap. v. 6. c. 13 5. proueth that the heretikes be excedingly blinded vvith malice that hold the Pope to be Antichrist who hath ruled so many ages The Church shal flee as to a desert in Antichrists time but not decay or be vnknowen no not for so short a time S. Michael fighting vvith the dragon Antichrists atteÌ„pts to draw from the true faith ⸬ They that now folow the simplest grossest heretikes that euer were without seeing miracles vvould then much more folow this great seducer working miracles ⸬ No heretikes euer liker Antichrist theÌ„ these in our daies specially in blasphemies against Gods Church Sacraments Saincts ministers and al sacred thinges Apoc. 3. 5 Gen. 9 6 Mt. 26 52. ⸬ An other false prophet inferior to Antichrist shal vvorke vvonders also but al referred to the honour of his maister Antichrist So doth Caluin other Arch-heretikes peruert the world to the honour of Antichrist and so do their scholers also for the honour of them Many mysteries expounded Great persecution by Antichrist and his ministers Their blessednes that continue coÌ„stant The honour of Christs image is for the honour of Christ Antichrists triple honour against the honour of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ProtestaÌ„ts by abolishing of Christes image crosse and irreuereÌ„ce to the name IESVS make a ready vvay to the honour of Antichrist Io. 14 29. Antichrists name secrete Antichrist shal be one special man and of a peculiar name The Pope can not be Antichrist Al scaming of letters to expresse Antichrists name is vncertaine Irem li. 5 in fine The Epistle vpoÌ„ S. Innocents day in Christmas ⸬ Christ and the same number of elect that were signed chap. 7. ` learne 〈◊〉 ⸬ One state of life more excelleÌ„t then an other and virgins for their puritie passing the rest alwaies accompanying Christ according to the Churches hymne out of this place Quecunque pergis virgines sequuntur c. c This the Church applieth to the holy Innocents that died first for Christ Ps 145. Act. 14. Esa 21. ⸬ The citie of the diuel which is the vniuersal societie of the wicked misbeleuers il liuers in the vvorld Ier. 51. Apo. 18. ⸬ The great damnatioÌ„ that shal folovv them that forsake Christ the Church worship Antichrist or his image ⸬ Faith is not ynough to saluatioÌ„ without fulfilling of Gods coÌ„mauÌ„dements b The Epistle in a daily Masse for the dead Ioel 3. Mat. 13. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lacuÌ„ fat trough lake Beza Praying for the dead and vnto Saincts at the altar The place abused against Purgatorie ansvvered ` á modo ` 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Photius in Lexico THE 4 PART Of the 7 last plagues final damnatioÌ„ of the vvicked The tribulations about the day of iudgement c Baptisme ⸬ The song of Moyses and Christ is the new TestameÌ„t and the old ` Saincts THE EIETH VISION linen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬
be the sonne of the Church For a good Emperour is within the Church not aboue the Church Ambr. lib. 5. Epist Orat. de Basil trad 30. As Angels As Christ proueth here that in heauen they neither marry nor are married because there they shal be as Angels by the very same reason is proued that Saints may heare our prayers and helpe vs be they neere or farre of because the Angels do so and in euery moment are present vvher they list and neede not to be neere vs when they heare or helpe vs. 30. As Angels Not to marry nor be married is to be like to Angels therfore is the state of Religious men and women and Priests for not marrying worthely called of the Fathers an Angelical life Cyp. lib. 2. de discipl haâ— Virg. sub finem 32. Of the dead S. Hierom by this place disproueth the Heretike Vigilantius and in him these of our time which to diminish the honour of Saincts call them of purpose dead men 40. On these two Hereby it is euident that al dependeth not vpon faith only but much more vpon charitie though faith be the first which is the loue of God and of our neighbour which is the summe of al the law and the Prophetes because he that hath this double charitie expressed here by these two principal commaundemeÌ„ts fulfilleth and accomplisheth al that is commaunded in the Law and the Prophetes CHAP. XXIII The Scribes and Pharisees after al this continuing stil incorrigible although he wil haue the doctrine of their Chaire obeied yet against their workes and namely their ambition he openly inueigheth crying to them eight woes for their eightfold hypocrisie and blindnes 34 and so concluding with the most worthy reprobation of that persecuting generation and their mother-citie Ierusalem with her Temple verse 1 THEN IESVS spake to the multitudes and to his disciples ✠verse 2 saying Vpon â— the chaire of Moyses haue sitten the Scribes and the Pharisees ✠verse 3 Al things therfore â— vvhatsoeuer they shal say to you obserue ye and doe ye but according to their vvorkes doe ye not for they say and doe not ✠verse 4 For * they binde heauy burdens importable and put them vpon mens shoulders but vvith a finger of their ovvne they vvil not moue them ✠verse 5 But they doe al their vvorkes for to be seen of men for they make brode their phylacteries and enlarge their * fringes ✠verse 6 And they â— loue the first places at suppers and * the first chaires in the Synagogs ✠verse 7 and salutations in the market-place and to be called of men Rabbi ✠verse 8 But be not you called Rabbi for â— one is youâ— maister and al you are brethren ✠verse 9 And call none father to your selfe vpon earth for one is your father he that is in heauen ✠verse 10 Neither * be ye called â— maisters for one is your maister Christ ✠verse 11 He that is the greater of you shal be your seruiteur ✠verse 12 And he that exalteth him self shal be humbled and he that humbleth him self shal be exalted ◠✠verse 13 But vvo to you â— Scribes Pharisees hypocrites because you shut the kingdom of heauen before men For your selues do not enter in those that are going in you suffer not to enter ✠verse 14 Wo to you Scribes and Pharisees hypocrites because you * deuoure vvidovves houses â— praying long prayers for this you shal receiue the greater iudgement ✠verse 15 Wo to you Scribes and Pharisees hypocrites because you goe round about the sea and the land to make one proselyte and vvhen he is made you make him the childe of hel â— double more then your selues ✠verse 16 Wo to you blinde guides that say Whosoeuer shal svveare by the temple it is nothing but he that shal svveare by the gold of the temple is bound ✠verse 17 Ye foolish and blinde for vvhether is greater the gold or the temple that sanctifieth the gold ✠verse 18 And vvhosoeuer shal svveare by the altar it is nothing but vvhosoeuer shal svveare by the gift that is vpon it is bound ✠verse 19 Ye blinde for vvhether is greater the gift or the altar that â— sanctifieth the gift ✠verse 20 He therfore that svveareth by the altar svveareth by it and by al things that are vpon it ✠verse 21 and vvhosoeuer shal svveare by the temple svveareth by it and â— by him that dvvelleth in it ✠verse 22 and he that svveareth by heauen svveareth by the throne of God by him that sitteth thereon ✠verse 23 Wo to you Scribes and Pharisees hypocrites because you tithe mint and anise and cummin and haue left the vveightier things of the lavv iudgemeÌ„t and mercie and faith these things you ought to haue done not to haue omitted those ✠verse 24 Blinde guides that straine a gâ—at and svvallovv a camel ✠verse 25 Wo to you Scribes and Pharisees hypocrites because you make cleane that on the outside of the cuppe and dish but vvithin you are ful ' of rapine and vncleannes ✠verse 26 Thou blinde Pharisee first make cleane the inside of the cuppe and the dish that the outside may become cleane ✠verse 27 Wo to you Scribes and Pharisees hypocrites because you are like to vvhited sepulchres vvhich outvvardly appeare vnto meÌ„ beautiful but vvithin are ful of dead mens bones and al filthines ✠verse 28 So you also outvvardly in deede â— appeare to men iust but invvardly you are ful of hypocrisie and iniquitie ✠verse 29 Wo to you Scribes and Pharisees ye hypocrites because you build the Prophets sepulchres and â— garnish the moniments of iust men ✠verse 30 and say If vve had been in our fathers dayes vve had not been their felovves in the bloud of the Prophets ✠verse 31 Therefore you are a testimonie to your ovvne selues that you are the sonnes of them that killed the Prophets ✠verse 32 And fil you vp the measure of your fathers ✠verse 33 You serpents vipers broodes hovv vvil you flee from the iudgement of hel ✠verse 34 Therfore behold I send vnto you Prophets and vvise men and scribes and of them you shal kil crucifie and of them you shal scourge in your Synagogs and persecute from citie into citie ✠verse 35 that vpon you may come al the iust bloud that vvas shed vpon the earth from the bloud of * Abel the iust eueÌ„ vnto the bloud of * Zacharias the sonne of Barachias vvhom you murdered betvvene the temple and the altar ✠verse 36 Amen I say to you al these things shal come vpon this generation ✠verse 37 * Hierusalem Hierusalem vvhich killest the Prophets and stonest them that vvere sent to thee hovv often vvould I gather together thy children as the henne doth gather together her chickens vnder her
one grote doth she not light a candle and svveepe the house and seeke diligently vntil she finde ✠verse 9 And vvhen she hath found calleth together her frendes and neighbours saying Reioyce vvith me because I haue found the grote vvhich I had lost ✠verse 10 So I say to you there shal be ioy ″ before the Angels of God vpon one sinner that doth penance ⊢ ✠verse 11 And he said A certaine man had tvvo sonnes ✠verse 12 and the yonger of them said to his father Father giue me the portion of substance that belongeth to me And he deuided vnto them the substance ✠verse 13 And not many daies after the yonger sonne gathering al his things together vvent from home into a farre countrie and there he vvasted his substance liuing riotously ✠verse 14 And after he had spent al there fel a sore famine in that countrie and he began to be in neede ✠verse 15 And he vvent and cleaued to one of the citizens of that countrie And he sent him into his farme to feede svvine ✠verse 16 And he vvould faine haue filled his bellie of the huskes that the svvine did eate and no bodie gaue vnto him ✠verse 17 And returning to him self he said Hovv many of my fathers hirelings haue aboundance of bread and I here perish for famine ✠verse 18 I vvil arise and vvil goe to my father and say to him Father I haue sinned against heauen and before thee ✠verse 19 I am not novv vvorthie to be called thy sonne make me as one of thy hirelings ✠verse 20 And rising vp he came to his father And vvhen he vvas yet farre of his father savv him and vvas moued vvith mercie and running to him fel vpon his necke and kissed him ✠verse 21 And his sonne said to him Father I haue sinned against heauen before thee I am not novv vvorthie to be called thy sonne ✠verse 22 And the father said to his seruants Quickely bring forth the first stole and doe it on him and put a ring vpō his hand and shoes vpon his feete ✠verse 23 and bring ″ the fatted calfe and kil it and let vs eate and make merie ✠verse 24 because this my sonne vvas dead and is reuiued vvas lost and is found And they began to make merie ✠verse 25 But his elder sonne vvas in the field and vvhen he came and drevv nigh to the house he heard musicke and dauncing ✠verse 26 and he called one of the seruants and asked vvhat these thinges should be ✠verse 27 And he said to him Thy brother is come and thy father hath killed the fatted calfe because he hath receiued him safe ✠verse 28 But he had indignation and vvould not goe in His father therfore going forth began to desire him ✠verse 29 But he ansvvering said to his father Behold so many yeres doe I serue thee and I neuer transgressed thy commaundement and thou didst neuer giue me a kidde to make merie vvith my frendes ✠verse 30 but after that thy sonne this that hath deuoured his substance vvith whoores is come thou hast killed for him the fatted calfe ✠verse 31 But he said to him Sonne thou art alvvaies vvith me and al my things are thine ✠verse 32 But it behoued vs to make merie and be glad because this thy brother vvas dead and is reuiued vvas lost and is found ⊢ ANNOTATIONS CHAP. XV. 7. Then vpon ninety nine iust Neither God nor the Saincts in heauen nor men in earth do for al that esteeme more of penitent sinners then they do of them that continevv iust and godly though by the soden motion and present affection of ioy that man taketh and expresseth in such alteration and nevv fallen good it be here signified that the conuersion of euery sinner is exceding acceptable to God and giueth his Saincts nevv cause of ioy and thankes giuing to God in an other kinde then for the continuance of the iust 10. Before the Angels The Angels and other celestial spirits in heauen do reioyce at euery sinners conuersion they know then and haue care of vs yea our hartes and inward repentance be open to them how then can they not heare our prayers And betwixt Angels and the blessed soules of Saincts there is no difference in this case the one being as highly exalted as the other and as neere God in whom and by whom onely they see and know our affaires as the other 23. The fatted calfe This feasting and festiuitie saith S. Augustine li. 2 qu. Euang. c. 33. to 4. are novv celebrated throughout the vvhole vvorld the Church being dilated and spred for that calfe in the body and bloud of our Lord is both offered to the Father and also feedeth the vvhole house And as the calfe signifieth the B. Sacrament of the body and bloud of Christ so the first stole may signifie our innocencie restored in baptisme and the rest other graces and giftes giuen vs in the other Sacraments CHAP. XVI He teacheth the riche to procure heauen vvith their riches 14 And being therfore derided of the couetous Pharisees vvho savv temporal riches promised in the letter of the Lavv he shevveth that novv is come the preaching of the kingdom of God howbeit the Lavv for al that in no iote shal be frustrat 19 foretelling them also that the couetous Ievvis shal be denied of their father Abraham when poore Laxarus the penitent Gentily shal rest in his bosome verse 1 AND he said also to his Disciples There vvas a cartaine riche man that had a bailife he vvas il reported of vnto him as he that had vvasted his goods ✠verse 2 And he called him and said to him Vvhat heare I this of thee render account of thy bailiship for novv thou canst no more be bailife ✠verse 3 And the bailife said vvithin him self Vvhat shal I doe because my lord taketh avvay from me the bailiship digge I am not able to begge I am ashamed ✠verse 4 I knovv vvhat I vvil doe that vvhen I shal be remoued from the bailiship they may receiue me into their houses ✠verse 5 Therfore calling together euery one of his lords detters he said to the first Hovv much doest thou ovve my lord ✠verse 6 But he saith An hundred pipes of oile And he said to him Take thy bil and sit dovvne quickly vvrite fiftie ✠verse 7 After that he said to an other But thou hovv much doest thou ovve Vvho said An hundreth quarters of vvheat He said to him Take thy bil and vvrite eightie ✠verse 8 And ″ the lord praised the bailife of iniquitie because he had done vvisely for the children of this vvorld are vviser then the children of light in their generation ✠verse 9 And I say to you Make vnto you frendes of the mammon of iniquitie that vvhen you faile ″ they may
consider the Apostle high priest of our confession IESVS ✠verse 2 vvho is faithful to him that made him as also * Moyses in al his house ✠verse 3 For this man is esteemed vvorthie of more ample glorie aboue Moyses by so much as more ample glorie then the house hath he that framed it ✠verse 4 For euery house is framed of some man but he that created al things is God ✠verse 5 And Moyses in deede vvas faithful in al his house as a seruant for a testimonie of those things vvhich vvere to be said ✠verse 6 but Christ as the Sonne in his ovvne house which house are vve if vve keepe firme the confidence and glorie of hope vnto the end ✠verse 7 Vvherefore as the holy Ghost saith To day if you shal heare his voice ✠verse 8 harden not your hartes as in the exacerbation according to the day of tentation in the desert ✠verse 9 vvhere your fathers tempted me proued savv my vvorkes ✠verse 10 fourtie yeres For the vvhich cause I vvas offended vvith this generation and said They doe alvvaies erre in hart And they haue not knovven my vvaies ✠verse 11 to vvhom I svvare in my vvrath If they shal enter into my rest ✠verse 12 Bevvare brethren lest perhaps there be in some of you an euil hart of incredulitie to depart from the liuing God ✠verse 13 but exhort your selues euery day vvhiles to day is named that none of you be obdurate vvith the fallacie of sinne ✠verse 14 For vve be made partakers of Christ yet so if vve keepe the beginning of his substance firme vnto the end ✠verse 15 Vvhile it is said To day if you shal heare his voice do not obdurate your hartes as in that exacerbation ✠verse 16 For some hearing did exasperate but not al they that vvent out of Aegypt by Moyses ✠verse 17 And vvith vvhom vvas he offended fourtie yeres vvas it not with them that sinned * vvhose carcasses vvere ouerthrovven in the desert ✠verse 18 And to vvhom did he svveare that they should not enter into his rest but to them that were incredulous ✠verse 19 And vve see that they could not enter in because of incredulitie CHAP. IIII. That they must feare to be excluded out of the foresaid rest vvhich he proueth out of the psalme 12 considering that Christ seeth their most invvard secretes 14 And that he as their Priest vvho also him self suffered is able and ready to strengthen them in confession of their faith verse 1 LET vs feare therfore lest perhaps forsaking the promis of entring into his rest some of you be thought to be vvanting ✠verse 2 For to vs also it hath been denounced as also to them but the vvord of hearing did not profit them not mixt vvith faith of those things vvhich they heard ✠verse 3 For vve that haue beleeued shal enter into the rest as he said As I svvare in my vvrath if they shal enter into my rest and truely the vvorkes from the foundation of the vvorld being perfited ✠verse 4 For he said in a certaine place of the seuenth day thus And God rested the seuenth day from al his vvorkes ✠verse 5 And againe in this If they shal enter into my rest ✠verse 6 Because then it remaineth that certaine enter into it and they to vvhom first it vvas preached did not enter because of incredulitie ✠verse 7 againe he limiteth a certaine day To day in Dauid saying after so long time as is aboue said To day if you shal heare his voice doe not obdurate your hartes ✠verse 8 For if Iesus had giuen them rest he vvould neuer speake of an other day aftervvard ✠verse 9 Therfore there is left a sabbatisme for the people of God ✠verse 10 For he that is entred into his rest the same also hath rested frō his vvorkes as God from his ✠verse 11 Let vs hasten therfore to enter into that rest that no man fal into the same example of incredulitie ✠verse 12 For the vvord of God is liuely and forcible and more persing then any tvvo edged svvord and reaching vnto the diuision of the soule and the spirit of the ioyntes also and the marowes and a discerner of the cogitations and intentes of the hart ✠verse 13 And there is no creature inuisible in his sight but al things are naked and open to his eies to vvhom our speache is ✠verse 14 Hauing therfore a great high Priest that hath entred the heauens IESVS the sonne of God let vs hold the confession ✠verse 15 For vve haue not a high priest that can not haue compassion on our infirmities but tempted in al things by similitude except sinne ✠verse 16 ″ Let vs goe therfore vvith confidence to the throne of grace that vve may obteine mercie and finde grace in seasonable aide ANNOTATIONS CHAP. IIII. 16. Let vs go vvith confidence The Aduersaries go about to proue by these vvordes that vve neede no helpe of Saincts to obtaine any thing Christ him self being so readie and vve being admonished to come to him vvith confidence as to a most merciful Mediator and Bishop But by that argument they may as vvel take avvay the helpes and praiers of the liuing one for an other And vve do not require the helpe either of the Saincts in heauen or of our brethren in earth for any mistrust of Gods mercie but for our ovvne vnvvorthines being assured that the praier of a iust man auaileth more vvith him then the desire of a greuous sinner and of a number making intercession together rather then of a man alone vvhich the Heretikes can not deny except they reproue the plaine Scriptures Neither do vve come lesse to him or vvith lesse confidence vvhen vve come accompanied vvith the praiers of Angels Saincts Priests or iust men ioyning vvith vs as they fondly imagine and pretend but vvith much more affiance in his grace mercie and merites then if vve praied our selues alone CHAP. V. That Christ being a man and infirms vvas therein but as al Priests and that he also vvas called of God to this office offering as the others 8 and suffered obediently for our example 11 Of vvhose Priesthod he hath much to say but that the Hebrues haue neede rather to heare their Catechisme againe verse 1 FOR ″ euery high Priest taken from amōg men is appointed for mē in those things that pertaine to God that he may offer giftes and sacrifices for sinnes ✠verse 2 that cā haue compassion on them that be ignorant and do erre because him self also is cōpassed vvith infirmitie ✠verse 3 therfore he ought as for the people so also for him self to offer for sinnes ✠verse 4 * Neither doth any man ″ take the honour to him self but he that is called of God * as Aaron ⊢
may be broken and otherwise emploied 78. nu 10. pag. 92. nu 25. Sainctes know our doings hartes heare our praiers 64. 184. 186. m. 187. 428. 457. m. They are as Angels 198. They may be present with the liuing 49. 110. m. at their ovvne toÌ„bes monumeÌ„ts 711. Praying to Saincts that they pray for vs. 380 m. 186. 304. 471. 668 at large 679. 709. 711. 717. 309. m. They are our mediators an aduocates without any derogatioÌ„ to Christ 471. 568. 678. 679. 714 m. How Christ is our only Mediator and only Aduocate 568. 678. 679. The conclusion of al praiers is Per Christum Dominum nostrum 265 marg The Protestants arguments ansvvered 409. 607. 608. 611. nu 9. 568. 678. Vigilantius their father founder of this heresie refuted by S. Hierom 711. Hovv S. Hierom saith that Christ his Saincts are euery where ibidem Their Festiuities or holidaies 7. nu 16. 75. m. 507. at large 668. Their memories or commemorations in the sacrifice of the Masse 332. 454. 726. Canonizing of Saincts 7. Their miracles 33. nu 24. See Miracles Relikes The great honour of Saincts and that it is no derogation to Christs honour 55. nu 28. pag. 350. nu 16. pag. 553 marg 577. 601. 653. 703 marg 704. 714 marg 720 marg 742 marg They are patrones of men and countries 404. They are called sauiours redeemers c. vvithout derogation to Christ 569. 577. 653. 308 marg our hope 548 marg God and our Ladie saue vs the like speaches 337. 700. To beleeue in Saincts 409. nu 14. pag. 601. Saluation No man sure of his saluation but in hope 263. 394. 402. nu 16. pag. 403. 418. 433. 444. 493. 530. 393. marg See F. The Protestants special faith Satisfaction See Penance Satisfactorie vvorkes of one for an other 474. 485. 538. Satisfaction enioyned 143 m. Schisme Prefigured in the Ievves Schismatical temples 166. 227. 228. 448. in Ieroboams calues and altars 448. in Corè Darhan Abiron 482. 695. contrarie to the vnitie of the Church 456 501. nu 9. pag. 519. 520. detestable and sacrilegious 520. The beginning of al Schismes 426 marg In schisme no vvorke auailable to saluation 14. nu 24. pag. 180. 263. nu 4. pag. 457. num 1. See Church Schismatikes Schismatical seruice sermons to be auoided 94. 482. 590. 225 marg Specially the Communion 442. 447. 448. See Heretike and Heresie Scandal 112 marg 356. 386 marg Scripture Canonical and not Canonical discerned and iudged by the Church 499. 500. See pag. 2 after the preface S. Augustines sentences cited at large The Scripture and Church Whether is elder and of more authoritie 500. The Protestants deny many bookes of the Scripture because they are repugnant to their heresies See Heretikes They many vvaies corrupt the Scriptures See Heretikes Priuate Phantastical interpretatioÌ„ of Scriptures 669. 672. Al Heretikes and the Diuel him self alleage Scriptures but falsely p. 5. nu 25. p. 11. nu 6. p. 34. 145 m. 162. nu 20. p. 261. 402. 14. nu 35. 39. pa. 613. 645. 651. nu 12. p. 646. nu 21. p. 682. 711. 740. VvomeÌ„ great tatlers talkers of Scripture 568. Not the great talkers and hearers thereof but the doers are blessed 698 m. The Scripture is ful of profound senses 232. 508. hard to vnderstand 151 marg 311 marg 558. nu 6. pag. 613. nu 4. pag. 672. 673. 661. nu 19. p. 662 marg 740. S. Paules epistles hard about iustification by faith and therfore misconstrued of old and new heretikes 389. 646. 672. The Epistle to the Romanes hard concerning predestination 404 marg The difficultie of the Apocalypse 699. The Protestants count al Scriptures easie for euery maÌ„ to vnderstand by his priuate spirit therfore they reiect the Doctors expositioÌ„s admit nothing but Scripture 672. Their folish distinction that S. Paules epistles are not hard but the matter he vvriteth of ibid. The self same scriptures alleaged by the old heretikes and the Protestants and answered by the fathers long agoe 444. nu 5. pag. 575. 646. 711. 712. The Scripture coÌ„sisteth in the true sense therof which is only in the Cath. Church 477. nu 6. p. 669. nu 20. The bare letter killeth both Iew Heretike 477. They searche not the Scriptures deepely but superficially 232. Vvho be the litle ones that best vnderstand the Scriptures 30. nu 25. p. 169. nu 21. The auncient fathers humilitie in reading and expounding the Scriptures 67â— 5â—8 661. nu 19. pag. 699. Catholike Doctors only are right handlers of the Scriptures 590. The curse for adding and diminishing thereof and that it pertaineth to heretikes not to Catholike expositors 45. The interpretation of Scripture is called prophecie 413 marg when the same is according to the rule of faith ibid. Of the translating and reading the holy Scriptures in the vulgar tongue of the difficultie of them vvith what humilitie they ought to be read of many others pointes concerning the sacred Scriptures see the Preface to the reader The text corrupted by old heretikes 684. 687. Scriptures haue not only a literal sense but also a mystical and allegorical 7. nu 15. pag. 508. 607 marg 614 marg The ProtestaÌ„ts deride the mystical interpretations of the auncient Doctors 614 marg The people may not iudge of the sense of Scriptures or of their Pastors expositions 344. The comfort and profite of Christian Cathol men in reading and hearing the Scriptures 344. 419 marg 592. Vvhat they finde in searching the Scriptures 230. Not only Scriptures but tradition also 622. marg 559. 592. 279 marg 678 marg 717 marg The Apostles and Churches precepts 336 marg See Tradition The Churches order in reading the Scriptures in her diuine Seruice See CHVRCH Secte taken sometime in good part but novv in the euil 373. 362 marg Simonie vvhat and vvhy so called 314. Vvhat a heinous sinne ibid. nu 22. Sinne original actual 395. nu 14. 676. nu 7. Al conceiued and borne in original sinne Christ excepted and his B. mother 395. No man liueth vvithout sinne 676. nu 8. pag. 16. S. Augustine excepteth our B. Ladie ibidem Sinnes mortal and venial 14. 16. 385. 643. 676. Not God but the Diuel is author of sinne 36 m. See God Hovv the Diuel sinned from the beginning 682. CoÌ„cupiscence cause of sinne 642 m. Al sinne procedeth of three special things mentioned by S. Iohn 677 marg The lavv did not cause sinne 395. 398 m. Mortal sinne excludeth grace and iustice 682. Venial sinnes consist vvith grace and true iustice 676. Examples of venial sinnes 676. How they are taken away without any Sacrament 258. they may be forgiuen after death 94. Al remission of sinnes is by the Passion of Christ 676. Many secundarie meanes instruments of remission by which the Passion of Christ is applied 676. Vvhat is meant by Sinnes couered and not imputed 392. Sinnes against the holy Ghost 33. nu 31. Sinnes crying
there were no free wil August lib. 2. cap. 4. 5. 8. de act cum Foelic Manich. CHAP. XVII As he promised he giueth them a sight of the glorie vnto which Suffering doth bring â— aâ—d then againe doth inâ—ulcate his Passion 14 A deuil also he casteth out which his Disciples could not for their incredulitie and lacke of praying and fasting 22 being yet in Galilee he reuealeth more about his Passion 24 and the tribute that the Collectors exacted for al he payeth for himself and Peter declaring yet withal his freedom both by word and miracle verse 1 AND after six dayes IESVS taketh vnto him Peter and Iames and Iohn his brother and bringeth them into a high mountaine apart ✠verse 2 And he vvas ″ transfigured before them And his face did shine as the sunne his garments became vvhite as snovv ✠verse 3 And behold there ″ appeared to them Moyses and Elias talking vvith him ✠verse 4 And Peter ansvvering said to IESVS Lord it is good for vs to be here if thou vvilt let vs make here three tabernacles one for thee and one for Moyses and one for Elias ✠verse 5 And as he vvas yet speaking behold a bright cloude ours had ovved them And loe a voice out of the cloude saying This is my vvelbeloued sonne in vvhom I am vvel pleased heare ye him ✠verse 6 And the disciples hearing it fel vpon their face and vverefore afraid ✠verse 7 And IESVS came and touched them and he said to them Arise and feare not ✠verse 8 And they lifting vp their eyes savv no body but only IESVS ✠verse 9 And as they descended from the ″ mount IESVS commaunded them saying Tel the vision to no body til the Sonne of man be risen from the dead ⊢ ✠verse 10 And his Disciples asked him saying what say the Scribes then that * Elias must come first ✠verse 11 But he ansvvering said to them ″ Elias in deede shal come and restore al things ✠verse 12 And I say to you that Elias is already come and they did not knovv him but vvrought on him vvhatsoeuer they vvould So also the Sonne of man shal suffer of them ✠verse 13 Then the Disciples vnderstoode that of Iohn the Baptist he had spoken to them ✠verse 14 And * vvhen he vvas come vnto the multitude there came to him a man falling dovvne vpon his knees before him ✠verse 15 saying Lord haue mercie vpon my sonne for he is lunatike and sore vexed for he falleth often into the fire and often into the vvater ✠verse 16 and I offered him to thy Disciples and they could not cure him ✠verse 17 IESVS ansvvered and said O faithles and peruerse generation hovv long shal I be vvith you Hovv long shal I suffer you bring him hither to me ✠verse 18 And IESVS rebuked him and the deuil vvent out of him and the ladde vvas cured from that houre ✠verse 19 Then came the Disciples to IESVS secretely and said ″ Why could not vve cast him out ✠verse 20 IESVS said to them because of your incredulity for amen I say to you if you haue ″ faith as a mustard seede you shal say to this mountaine Remoue from hence thither and it shal remoue and nothing shal be impossible to you ✠verse 21 But this kinde is not cast out but by ″ prayer and fasting ✠verse 22 And * vvhen they conuersed in Galilee IESVS said to them The Sonne of man is to be betraied into the hands of men ✠verse 23 and they shal kil him and the third day he shal rise againe And they vvere stroken sadde excedingly ✠verse 24 And vvhen they vvere come to Capharnaum there came they that receiued the didrachmes vnto Peter and said to him Your maister doth he not pay the didrachmes ✠verse 25 He saith Yes And vvhen he vvas entered into the house IESVS preuented him saying what is thy opinion Simon The kings of the earth of vvhom receiue they tribute or cense of their children or of strangers ✠verse 26 And he said Of strangers IESVS said to him Then the ″ children are free ✠verse 27 But that vve may not scandalize them goe thy vvaies to the sea and cast a hooke and that fish vvhich shal first come vp take and vvhen thou hast opened his mouth thou shalt find a stater take that and giue it them for ″ me and thee ANNOTATIONS CHAP. XVII 2. Transfigured Marke in this Transfiguration many maruelous points as that he made not only his owne body which then was mortal but also the bodies of Moyses and Elias the one dead the other to die for the time as it were immortal thereby to represent the state and glorie of his body and his Saincts in heauen By which maruelous transfiguring of his body you may the lesse maruel that he can exhibite his body vnder the forme of bread and vvine or otherwise as he list 3. Appeared Moyses By this that Moyses personally appeared and was present with Christ it is plaine that the Saincts departed may in person be present at the affaires of the liuing August de cura pro mort c. 15. 16. For euen as Angels els where so here the Saincts also serued our Sauiour and therfore as Angels both in the old Testament and the new were present often at the affaires of men so may Saincts 9. Mount This mount commonly esteemed and named of the ancient fathers Thabor S. Peter calleth the holy Mount because of this wonderful vision like as in the old Testament where God appeared to Moyses in the bush and els where to others he calleth the place of such Apparitions holy ground Wherby it is euident that by such Apparitions places are sanctified and therevpon groweth a religion and deuotion in the faithful toward such places and namely to this Mount Thabor called in S. Hierom Itabirium Ep. 17. there was great Pilgrimage in the Primitiue Church as vnto al those places which our Sauiour had sanctified with his presence and miracles and therfore to the whole land of promis for that cause called the holy land Su S. Hiero. in Epitap Paula ep 17. 18 ad Mercellam 11. Elias shal come He distinguisheth here plainly betwene Elias in person who is yet to come before the iudgement and betwene Elias in name to wit Iohn the Baptist who is come already in the spirit and vertue of Elias So that it is not Iohn Baptist only nor principally of whom Malachie prophecieth as our Aduersaries say but Elias also him self in person 19. Why could not we No maruel if the Exorcists of the Catholike Church which haue power to cast out diuels yet doe it not alwaies when they wil and many times with much a doe Wheras the Apostles hauing receiued this power * before ouer vncleane spirites
time ✠verse 10 And in time he sent to the husbandmen a seruant that they should giue him of the fruit of the vineyard Vvho beating him sent him avvay emptie ✠verse 11 And againe he sent an other seruant But they beating him also and reprochfully abusing him sent him avvay emptie ✠verse 12 And againe he sent the third vvho vvounding him also cast him out ✠verse 13 And the lord of the vineyard said Vvhat shal I doe I vvil send my beloued sonne perhaps vvhen they shal see him they vvil reuerence him ✠verse 14 Vvhom vvhen the husbandmen savv they thought vvithin them selues saying This is the heire let vs kil him that the heritage may be ours ✠verse 15 And casting him forth out of the vineyard they killed him Vvhat therfore vvil the Lord of the vineyard doe to them ✠verse 16 He vvil come and vvil destroy these husbandmen and vvil giue the vineyard to others Vvhich they hearing said to him God forbid ✠verse 17 But he beholding them said Vvhat is this then that is vvritten The stone vvhich the builders reiected the same is become into the head of the corner ✠verse 18 Euery one that falleth vpon this stone shal be quashed and vpon vvhom it shal fall it shal breake him to pouder ✠verse 19 And the cheefe Priests and Scribes sought to lay handes vpon him that houre and they feared the people for they knevv that he spake this similitude to them ✠verse 20 * And watching they sent spies which should feine them selues iust that they might take him in his talke and deliuer him to the principaltie and povver of the Praesident ✠verse 21 And they asked him saying Maister vve knovv that thou speakest and teachest rightly and thou doest not accept person but teachest the vvay of God in truth ✠verse 22 Is it lavvful for vs to giue tribute to Caesar or no ✠verse 23 But considering their guile he said to them Vvhy tempr you me ✠verse 24 Shevv me a penie Vvhose image hath it and inscription They ansvvering said Caesars ✠verse 25 And he said to them Render therfore the things that are Caesars to to Caesar and the things that are Gods to God ✠verse 26 And they could not reprehend his vvord before the people and marueiling at his ansvver they held their peace ✠verse 27 * And there came certaine of the Sadducees vvhich denie that there is a resurrection and they asked him ✠verse 28 saying Maister Moyses gaue vs in vvriting * If a mans brother die hauing a vvife and he haue no children that his brother take her to vvife and raise vp seede to his brother ✠verse 29 There vvere therfore seuen brethren and the first tooke a vvife and died vvithout children ✠verse 30 And the next tooke her and he died vvithout children ✠verse 31 And the third tooke her In like maner also al the seuen and they left no seed and died ✠verse 32 Last of al the vvoman died also ✠verse 33 In the resurrection therfore vvhose vvife shal she be of them sithens the seuen had her to vvife ✠verse 34 And IESVS said to them The children of this vvorld marrie and are giuen in mariage ✠verse 35 but they that ″ shal be counted vvorthie of that vvorld and the resurrection from the dead neither marrie nor take vviues ✠verse 36 neither can they die any more for they are ″ equal to Angels and they are the sonnes of God seeing they are the sonnes of the resurrectioÌ„ ✠verse 37 But that the dead rise againe Moyses also shevved beside the bush as he calleth the Lord The God of Abraham and the God of Isaac and the God of Iacob ✠verse 38 For God is not of the dead but of the liuing for al liue to him ✠verse 39 And certaine of the Scribes ansvvering said to him Maister thou hast said vvel ✠verse 40 And further they durst not aske him any thing ✠verse 41 But he said to them * Hovv say they that Christ is the sonne of Dauid ✠verse 42 and Dauid him self saith in the booke of psalmes The Lord said to my Lord Sit on my right hand ✠verse 43 til I put thine enemies the foote stoole of thy feete ✠verse 44 Dauid then calleth him Lord and hovv is he his sonne ✠verse 45 And al the people hearing him he said to his Disciples ✠verse 46 * Bevvare of the Scribes that vvil vvalke in robes and loue salutations in the market-place and the first chaires in the synagogs and the cheefe roomes in feastes ✠verse 47 vvhich deuoure vvidovves houses feining long praier These shal receiue greater damnation ANNOTATIONS CHAP. XX. â—â— Shal be counted vvorthie This truth and speach that good men be vvorthy of heauen is according to the Scriptures and signifieth that mans vvorkes done by Christs grace do condignely or vvorthely deserue eternal ioy as Sap. 3. God proued them and found them vvorthy of him self and Mat. 10. He that loueth his father more then me is not vvorthy of me and Colos 1 That you may vvalke vvorthy of God and most plainly Apoc. 3. They shal vvalke vvith me in vvhite because they are vvorthy as of Christ c. 1 Thou art vvorthy o Lord to receiue glorie c. And that to be counted vvorthie and to be vvorthie is here al one it is plaine by the Greeke vvord vvhich S. Paul vseth so as the aduersaries ovvne English Testaments do testifie reading thus Hebre. 10. Of hovv much sorer punishment shal he be vvorthie vvhich c. And it must needes signifie because men for sinnes are not only counted but are in deede vvorthie of punishment as them selues do graunt They do greatly therfore forget them selues and are ignorant in the Scriptures and knovv not the force nor the valure of the grace of God which doth not onely make our labours grateful to God but worthie of the reward which he hath prouided for such as loue him See the Annot. 2 Thess 1 5. â—6 Equal to Angels Saincts of our kinde now in their soules and after their resurrection in body and soule together shal be in al things equal to Angels and for degree of blisse many Saincts of greater merite shal be aboue diuers Angels as S. Iohn Baptist the Apostles and others and our B. Lady aboue al the orders of holy spirits in dignitie and blisse and no maruel our nature by Christ being so highly exalted aboue al Angels CHAP. XXI He commendeth the poore vvidovv for her tvvo mites aboue al. 5 Hauing said that the Temple shal be quite destroied 7 he foretelletb first many things that shal goe before 20 then a signe also vvhen it is neere after vvhich shal come the destruction it self in most horrible maner vvithout hope of restitution vntil al Nations of the Gentils be gathered into his Church in
euil into the resurrection of iudgement ⊢ ✠verse 30 I can not of my self doe any thing As I heare so I iudge and my iudgement is iust because I seeke not my vvil but the vvil of him that sent me ✠verse 31 If I giue testimonie of my self my testimonie is not true ✠verse 32 There is an other that giueth testimonie of me and I knovv that the testimonie is true vvhich he giueth of me ✠verse 33 * You sent to Iohn and he gaue testimonie to the truth ✠verse 34 But ″ I receiue not testimonie of man but I say these things that you may be saued ✠verse 35 He vvas the lampe burning and shining And you vvould for a time reioyce in his light ✠verse 36 But I haue a greater testimonie then Iohn For the vvorkes vvhich the Father hath giuen me to perfit them the very vvorkes them selues vvhich I doe giue testimonie of me that the Father hath sent me ✠verse 37 And the Father that sent me him self hath * giuen testimonie of me neither haue you heard his voice at any time nor seen his shape ✠verse 38 and his vvord you haue not remaining in you because vvhom he hath sent him you beleeue not ✠verse 39 ″ Search the scriptures for you thinke in them to haue life euerlasting and the same are they that giue testimonie of me ✠verse 40 and you vvil not come to me that you may haue life ✠verse 41 Glorie of men I receiue not ✠verse 42 But I haue knovven you that the loue of God you haue not in you ✠verse 43 I am come in the name of my Father and you receiue me not if an other shal come in his ovvne name him you vvil receiue ✠verse 44 Hovv can you beleeue that receiue glorie one of an other and the glorie vvhich is of God only you seeke not ✠verse 45 Thinke not that I vvil accuse you to the Father there is that accuseth you Moyses in vvhom you trust ✠verse 46 For if you did beleeue Moyses you vvould perhaps beleeue me also for of me he hath vvritten ✠verse 47 And if you doe not beleeue his vvritings hovv vvil you beleeue my vvordes ANNOTATIONS CHAP. V. 2. A pond This is as great a wonder and worke as was in the old Law yet neuer recorded in the Scripture before the conditions and circunstances of the same much to be distinctly weighed against the Miscreants of this time for many causes First that God without derogation to his honour yea to the great cōmendation of it doth giue vertue of miracles and cure to water or other creatures Secondly that he giueth such vertues to these creatures specially which be by vse and occupying in sacred functions or otherwise as it were sanctified for this pond was it wherein the carcasses of sheepe therfore called Probatica other beasts to be sacrificed were first washed to which being alwaies red as S. Hierom saith with the bloud of hostes this force was giuen for the commendation of the sacrifices of the Law there offered How much more may we acknowledge such workes of God miraculously done in or about the Sacrifice or Sacrament of the new Testament which faithlesse men wholy reiect and condemne for fables because they know not the Scriptures nor the power of God Thirdly that this operation was giuen at one time more then an other rather on great festiual daies then other vulgar times for this vvas the feast of Pasche or of Pentecost as daies more sanctified and vvhen the people made greater concourse which shevveth that vve should not vvonder to see great miracles done at the Memories and feastes of Martyrs or other great Festiuities more then at other places and times Fourthly that the Angels or some special Saincts are Presidents or Patrones of such places of miracle and workers also vnder God of the effects that there extraordinarily be done Which ought to make Christians lesse doubt that the force of diuers waters in the world is iustly attributed by our forefathers and good stories to the prayers and presence of Saincts which profane incredulous men referre onely to nature vntruely pretending that God is more glorified by the workes of nature which be of his ordinarie prouidence then by the graces of Miracle giuen to his Saincts or Angels by his extraordinarie prouidence Fifthly that miracles be not wrought on men by their faith onely and as wel by their presence in spirit as in body or vpon the parties desire or deuotion onely according to the Heretikes pretext that God is a like present by his power and grace to euery man and place and therfore that men neede not to go from their owne houses or countries to seeke holines or health at the places of Christs or his Saincts birth death memories for none could haue benefite of this water but he that could touch it and be in it corporally and at that iust time when the water was in motion by the Angel Yea sixtly we may consider that in such cases to make the matter more maruelous rare and more earnestly to be sought for and to signifie to vs that God hath al such extraordinary operations in his owne wil and commaundement without al rules of our reasons and questioning thereon none could be healed but that person who first could get into the pond after the Angel came and stirred the same Seuenthly that these graces of corporal cures giuen to this water * prefigure the like force of the Sacrament of Baptisme for the cure of soules though we neede not seeke correspondence thereof to the figure in euery point Lastly Christ by his power of excellencie and prerogatiue could and did heale this poore man that could get no body to help him into the water because he earnestly and long desired the remedie by God appointed but was excluded by necessitie as our Lord saueth al such as die without Baptisme if they in their owne persons earnestly intended desired and sought for the same 14. Sinne no more We may gather hereby that this mans long infirmitie was for punishment of his sinnes and that men often attribute their sicknes to other natural defects and seeke for remedies of the world in vaine when the sinne for which it was sent remaineth or is not repented of◠and therfore that in al infirmities men should first turne to God goe to their Ghostly father and then call for the wordly Phisicions afterward 34. I receiue not Our Maister meaneth that mans testimonie is not necessarie to him nor that the truth of his Diuinitie dependeth on worldly witnesses or mens commendations though to vs such testimonies be agreable and necessarie and so for our instruction he vouchsaued to take the testimonies of Iohn the Baptist and Moyses and the Prophets and departing out of this world to send forth al his Apostles and in
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
hovv far such things are to be obserued and vvhen not And in such things as these and in other like vvhich according to circunstances require alteration it is that S. Augustine saith li. 2 de bapt c. 3. to 7. The former general or plenarie Councels may be amended by the later â—â— Fornication Fornication and contamination vvith Idols are of them selues mortal sinnes and therfore can neuer be lavvful yet because the Gentiles by custome vvere prone to both and of fornication made very smal account it pleased the Holy Ghost to forbid both specially Concerning the other points of absteining from bloud and stiffled meates they vvere things of their ovvne nature indifferent in vvhich for a time the Ievves vvere to be borne vvithal and the Gentils to bâ— a litle exercised to obedience By vvhich vve may see the great authoritie of Gods Church and Councels vvhich may commaund for euer or for a time such things as be fitte for the state of times and nations vvithout any expresse Scriptures at al and so by commaundement make things necessarie that vvere before indifferent 24. Going forth from vs. A proper discription or note of Heretikes Schismatikes and seditious teachers to go out from their spiritual Pastors and Gouernours and to teach vvithout their commission and approbation to disquiet the Catholike people vvith multitude of vvordes and svveete speaches and finally to ouerthrovv their soules 28. To the Holy Ghost and to vs. By this first vve note that it is not such a fault as the Heretikes vvould make it in the sight of the simple or any incongruitie at al to ioyne God and his creatures as the principal cause and the secondarie in one speache and to attribute that to both vvhich though diuersely yet procedeth of both God and you say good people commonly God and our Ladie Christ and S. Iohn We confesse to God and to Peter and Paul as God and his Angel To our Lord and Gedeon The svvord of our Lord and of Gedeon Our Lord and Moyses Christ and his Angels Our Lord and al Saincts ep ad Philem. S. Paul and our Lord 1 Thes 1 6. Al these speaches being partly Scriptures partly like vnto the Scriptures speaches are vvarraÌ„ted also by this Councel vvhich saith boldly hath giuen the forme thereof to al other Councels lavvfully called and confirmed to say the like It hath pleased the Holy Ghost and vs. S Cyprian ep 54. nu 2. reporting the like of a Synode holden in Afrike saith It hath pleased vs by the suggestion of the Holy Ghost Secondly vve note that the holy Councels lavvfully kept for determination or cleering of doubtes or condemning of errors and Heresies or appeasing of Schismes and troubles or reformation of life and such like important matters haue euer the assistance of Gods Spirit and therfore can not erre in their sentences and determinations concerning the same because the Holy Ghost can not erre from vvhom as you see here ioyntly vvith the Councel the resolution procedeth Thirdly vve learne that in the holy Councels specially though othervvise and in other Tribunals of the Church it be also verified Christes promes is fulfilled * that the Holy Ghost should suggest them and teach them al truth and that not in the Apostles time only but to the vvorldes end for so long shal Councels the Church and her Pastors haue this priuilege of Gods assistance as there be either doubtes to resolue or Heretikes to condemne or truthes to be opened or euil men to be reformed or Schismes to be appeased for vvhich cause S. Gregorie li. 1 ep 24 sub fin reuerenceth the foure general Councels Nicen Constantinop Ephes Chalced. as the foure bookes of the holy Gospel alluding to the number and of the fifth also he saith that he doth reuerence it alike and so vvould he haue done moe if they had beene before his time vvho saith of them thus Whiles they are concluded and made by vniuersal consent him self doth he destroy and not them vvhosoeuer presumeth either to loose whom they binde or to binde vvhom they loose S. Gregorie therfore reuerencing al fiue alike it may be marueled vvhence the Heretikes haue their fond difference betvvixt those foure first and other later attributing much to them and nothing to the rest Vvhereas in deede the later can erre no more then the first foure being holden and approued as they vvere and hauing the Holy Ghost as they had But in those first also vvhen a man findeth any thing against their Heresies as there be diuers things then they say plainely that they also may erre and that the Holy Ghost is not tied to mens voices nor to the number of sentences Vvhich is directly to reproue this first Councel also of the Apostles and Christes promes of the Holy Ghosts assistance to teach al truth Yea that you may knovv and abhorre these Heretikes throughly heare ye vvhat a principal Sect-Maister vvith his blasphemous mouth or penne vttereth saying that In the very best times such vvas partly the ambition of Bishops partly their folishnes and ignorance that the very blind may easily perceiue Satan verily to haue beene president of their assemblies Good Lord deliuer the people and the vvorld from such blasphemous tongues and bookes and giue men grace to attend to the holy Scriptures and Doctors that they may see hovv much not only S. Augustine and other fathers attribute to al general Councels specially to vvhich they referre them selues in al doubtes among them selues and in al their controuersies vvith Heretikes but to vvhich euen S. Paul him self so specially taught by God and others also yelded them selues Notorious is the saying of S. Augustine concerning S. Cyprian Vvho being a blessed Catholike Bishop and Martyr yet erred about the rebaptizing of such as vvere Christened by Heretikes If he had liued saith S. Augustine li. 2 de bapt c. 4 to haue seen the determination of a plenarie Councel vvhich he savv not in his life time he vvould for his great humilitie and charitie straight vvay haue yelded and preferred the general Councel before his ovvne iudgement and his fellovv Bishops in a Prouincial Councel only Vvhereby also vve learne that Prouincial Councels may erre though many times they do not and being conformable to the general Councels or confirmed and allovved by them or the See Apostolike their resolutions be infallible as the others are If any here aske vvhat neede so much disputing study and trauail in Councels to find out and determine the truth if the Holy Ghost infallibly guide them Vve ansvver that such is the ordinarie prouidence of God in this case to assist them vvhen they doe their endeuour and vse all humane meanes of industrie and not els And so though somvvhat othervvise God assisted the Euangelistes and other vvriters of the holy Scriptures that they could not erre in penning the same but yet they did
that perish is folishnes but to them that are saued that is to vs it is the povver of God ✠verse 19 For it is vvritten I vvil destroy the vvisedom of the vvise and the prudence of the prudent I vvil reiecte ✠verse 20 Vvhere is the vvise vvhere is the Scribe vvhere is the disputer of this vvorld Hath not God made the vvisedom of this vvorld folish ✠verse 21 For because in the vvisedom of God the vvorld did not by vvisedom knovv God it pleased God by the folishnes of the preaching to saue them that beleeue ✠verse 22 For both the Ievves aske signes and the Greekes seeke vvisedom ✠verse 23 but vve preach Christ crucified to the Ievves certes a scandal and to the Gentiles folishnes ✠verse 24 but to the called Ievves Greekes Christ the povver of God and the vvisedom of God ✠verse 25 For that vvhich is the folish of God is vviser then men and that vvhich is the infirme of God is stronger then men ✠verse 26 For see your vocation brethren that not many vvise according to the flesh not many mightie not many noble ✠verse 27 but the folish things of the vvorld hath God chosen that he may confound the vvise and the vveake things of the vvorld hath God chosen that he may confound the strong ✠verse 28 and the base things of the vvorld and the contemptible hath God chosen and those things vvhich are not that he might destroy those things vvhich are ✠verse 29 that no flesh may glorie in his sight ✠verse 30 And of him you are in Christ IESVS â— vvho is made vnto vs vvisedom from God iustice sanctificatioÌ„ and redemption ✠verse 31 that as it is vvritten He that doth glorie may glorie in our Lord. ⊢ ANNOTATIONS CHAP. I. 5. In al knovvledge Obserue that the Apostles neuer vvrote their letters but to such as vvere conuerted to Christes faith before for men can not lightly learne the Christian religion by reading Scriptures but by hearing and by the presence of their teachers which may instruct them at large and particularly of euery Article as clerely breefely by letters they could not doe Neither doth novv any man learne his faith first but by hearing of his parents and Maisters for if vve should vvhen vve come to yeres of discretion â—e set to picke our faith out of the Scriptures there vvould be a madde vvorke and many faithes among vs. 30. Who is made He meaneth not as our Aduersaries captiously take it that vve haue no iustice sapience nor sanctity of our ovvne other then Christes imputed to vs but the sense is that he is made the author giuer and meritorious cause of al these vertues in vs for so the Apostle interpreteth him self plainely in the 6 Chapter folovving vvhen he vvriteth thus You be vvashed you be iustified you be sanctified in the name of our Lord IESVS CHRIST and in the Spirit of our God CHAP. II. That his ovvne preaching among them vvas in humble maner in the sight of man 3 Hovvbeit it is most profound vvisedom as they should and vvould perceiue if they vvere not carnal vvhich is taught in the Church of Christ verse 1 AND I brethren vvhen I came to you I came not in loftinesse of speache or of vvisedom preaching to you the testimonie of Christ ✠verse 2 For I iudged not my self to knovv any thing among you but IESVS Christ and him crucified ✠verse 3 And * I vvas vvith you in infirmitie and feare and much trembling ✠verse 4 and my speache and my preaching vvas not in the persuasible vvordes of humane vvisedom but in shevving of spirit and povver ✠verse 5 that your faith might not be in the vvisedom of men but in the povver of God But vve speake vvisedom among the perfect ✠verse 6 but the vvisedom not of this vvorld neither of the princes of this vvorld that come to naught ✠verse 7 but vve speake the vvisedom of God in a mysterie which is hid vvhich God did predestinate before the worlds vnto our glorie ✠verse 8 which none of the princes of this vvoâ—ld did knovv for if they had knovven they vvould neuer haue crucified the Lord of glorie ✠verse 9 But as it is vvritten That vvhich eie hath not seen nor eare hath heard neither hath it ascended into the hart of maÌ„ vvhat things God hath prepared for them that loue him ✠verse 10 but to vs God hath reuealed by his Spirit For the Spirit searcheth al things yea the profoundities of God ✠verse 11 For vvhat man knovveth the things of a man but â— the spiâ—it of a man that is in him so the things also that are of God no man knovveth but the spirit of God ✠verse 12 And vve haue receiued not the spirit of this vvorld but the spirit that is of God â— that vve may knovv the things that of God are giuen to vs. ✠verse 13 vvhich also vve speake not in learned vvordes of humane vvisedom but in the doctrine of the Spirit comparing spiritual things to the spiritual ✠verse 14 But â— the sensual man perceiueth not those things that are of the spirit of God for it is folishnes to him and he can not vnderstand because he is spiritually examined ✠verse 15 But the spiritual man iudgeth al things and him self is iudged of no man ✠verse 16 For * vvho hath knovven the sense of our Lord that may instructe him But vve haue the sense of Christ ANNOTATIONS CHAP. II. 11. But the spirit of man One man can not knovv an others cogitations naturally but God giueth to Prophets and other euen in this vvorld oftentimes by extraordinary grace to knovv mens secretes As he did to S. Peter to knovv the fraude of Ananias and Sapphira and to Eliseus his seruants bribery in his absence and vvhat vvas done in the king of Syria his chamber and as he giueth to al Angels and Saincts so far as is conuenient to our necessities and their heauenly glorie to vnderstand not onely our vocal praiers but our invvard repentance and desires 12. That vve may knovv The Protestants that chalenge a particular spirit reuealing to eche one his ovvne predestination iustification and saluation vvould dravv this text to that purpose Vvhich importeth nothing els as is plaine by the Apostles discourse but that the holy Ghost hath giuen to the Apostles by them to other Christian men to knovv Gods ineffable gifts bestovved vpon the beleeuers in this time of grace that is Christes Incarnation Passion presence in the Sacrament the incomprehensible ioyes of heauen vvhich Pagans Ievves and Heretikes deride 14. The sensual man The sensual man is he specially that measureth these heauenly mysteries by natural reason humane prudence external sense and vvorldly affection as the Ievv Pagane and Heretike doe and sometime both here and els vvhere the
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
sometime immoderately or iest to much or couet somevvhat inteÌ„peratly or plucke fruite ouer greedily or in eating take somevvhat more then aftervvard vvas vvel digested or haue their intention in time of praier somevvhat distracted and such like thus in sense S. Augustine Vvhereby vve may learne vvhich be venial sinnes that consist vvith true iustice can not alvvaies be auoided euen of holy men in this life In the booke de fide ad Petrum c. 41. are excepted from this common rule of sinners the children vvhich be nevvely baptized and haue not yet vse of reason to sinne either mortally or venially CHAP. II. If any sinne mortally he must not dispaire 3 To knovv God rightly is not to beleeue onley but to keepe his commaundements 7 and that this is no nevv doctrine but the very primitiue though a nevv life it is 9 Therfore he that beleeueth must also loue his brethren 12 and that men must not loue the vvorld but doe that vvhich God vvilleth 18 Many are gone out of the Church and become Seducers al the ministers of Antichrist but true Christians must continue in their old faith considering the revvard and that they neede not goe to schole to any Heretike the Holy Ghost himself being the scholemaster of the Church 29 he doth earnestly inculcate iustiâ—e and good vvorkes verse 1 My litle children these things I vvrite to you â— that you sinne not But if any man shal sinne vve haue â— an aduocate vvith the Father IESVS Christ the iust ✠verse 2 and he is the propitiation for our sinnes and not for ours only but also â— for the vvhole vvorldes ✠verse 3 And in this vve know that vve haue knovven him if vve obserue his commaundements ✠verse 4 â— He that saith he knovveth him and keepeth not his coÌ„maundements is a lier and the truth is not in him ✠verse 5 But he that keepeth his vvord in him in very deede the charitie of God is perfited in this vve knovv that vve be in him ✠verse 6 He that saith he abideth in him ought euen as he walked him self also to vvalke ✠verse 7 My deerest I vvrite not a nevv coÌ„maundement to you but an old coÌ„mmaundemeÌ„t vvhich you had from the beginning The old coÌ„maundement is the vvord vvhich you haue heard ✠verse 8 Againe * a nevv commaundement vvrite I to you vvhich thing is true both in him and in you because the darkenesse is passed and the true light novv shineth ✠verse 9 He that saith he is in the light and hateth his brother is in the darkenesse euen vntil novv ✠verse 10 * He that loueth his brother abideth in the light and scandal is not in him ✠verse 11 But he that hateth his brother is in the darkenesse and vvalketh in the darkenesse and knovveth not vvhither he goeth because the darkenes hath blinded his eies ✠verse 12 I vvrite vnto you litle children because your sinnes are forgiuen you for his name ✠verse 13 I vvrite vnto you fathers because you haue knovven him vvhich is from the beginning I vvrite vnto you yong men because you haue ouercome the vvicked one ✠verse 14 I vvrite to you infantes because you haue knovven the Father I vvrite vnto you yong men because you are strong and the vvord of God abideth in you you haue ouercome the vvicked one ✠verse 15 Loue not the vvorld nor those things vvhich are in the vvorld If any man loue the vvorld the charitie of the Father is not in him ✠verse 16 because al that is in the vvorld is the concupiscence of the flesh the concupiscence of the eies and the pride of life vvhich is not of the Father but is of the vvorld ✠verse 17 And the vvorld passeth and the concupiscence thereof But he that doeth the vvil of God abideth for euer ✠verse 18 Litle children it is the last houre as you haue heard that Antichrist commeth now there are become â— many antichristes vvhereby vve knovv that it is the last houre ✠verse 19 â— They vvent out from vs but ″ they vvere not of vs. for if they had been of vs they vvould surely haue remained with vs but â— that they may be manifest that they are not al of vs. ✠verse 20 But you haue the vnction from the Holy one and â— knovv al things ✠verse 21 I haue not vvritten to you as to them that knovv not the truth but as to them that knovv it and that no lie is of the truth ✠verse 22 Vvho is a lier but he vvhich denieth that IESVS is not Christ This is Antichrist vvhich denieth the Father and the Sonne ✠verse 23 Euery one that denieth the Sonne neither hath he the Father He that confesseth the Sonne hath the Father also ✠verse 24 You that vvhich you haue heard from the beginning let it abide in you If that abide in you vvhich you haue heard from the beginning you also shal abide in the Sonne the Father ✠verse 25 And this is the promis vvhich he promised vs life euerlasting ✠verse 26 These things haue I vvritten to you concerning them that seduce you ✠verse 27 And you the vnction vvhich you haue receiued from him let it abide in you And you haue no neede that any man teache you but as his vnction teacheth you of al things and it is true and it is no lie And as it hath taught you abide in him ✠verse 28 And now litle children abide in him that vvhen he shal appeare vve may haue confidence and not be coÌ„founded of him in his coÌ„ming ✠verse 29 If you know that he is iust knovv ye that euery one also vvhich doeth iustice is borne of him ANNOTATIONS CHAP. II. 1. That you sinne not S. Iohn saiâ—h V. â—ede vpon his place is not contrarie to him self in that he seeketh here to make them vviâ—hout sinne vvhom he said in the last chapter could not be vvithout al sinnes but in the former place he vvarned vs only of our frailety that vve should not arrogate to our selues perâ—â—ct innocencie here he prouoketh vs to vvatchfulnes and diligence in resisting and auoiding siâ—nes specially the greater vvhich by Gods grace may more easily he repelled 1. An aduocate The calling and office of an Aduocate is in many things proper to Christ and in euery condition more singularly and excellently agreing to him then to any Angel Sainct or creature liuing though these also be rightly and cruely so called that not onely vvithout al derogation but much to the honour of Christs aduocation To him soly and onely it agreeth to procure vs mercie before Gods face by the general ransom price paiment of his bloud for our deliuerie as is said in the sentence folovving And he is the propitiation for our sinnes and nâ—t for ours onely but for the vvhole vvorlds In vvhich sort
he is our onely aduocate because he is our onely redeemer and herevpon he alone immediatly by and through him self and vvithout the aide or assistance of any other man or Angel in his ovvne name right and merites confidently dealeth in our causes before God our iudge so procureth our pardon vvhich is the highest degree of aduocation that can be Al vvhich notvvithstanding yet the Angels and Saincts and our fellovves aliue may and do pray for vs and in that they deale vvith God by intercession to procure mercie for vs may iustly be called our aduocates not so as Christ is vvho demaundeth al things immediatly by his ovvne merites but as secondary intercessors vvho neuer aske nor obtaine any thing for vs but per Christum Dominum nostrum by and through Christ our common Lord Aduocate and Redeemer of mankinde And behold hovv S. Augustine tract 1 in ep Io. vpon these very vvordes preuented the Heretikes cauillations Sed dicit aliquis c. But some man vvil say Do not the Saincts them pray for vs do not Bishops then or Prelates and Pastors pray for the people Yetâ— saith he Marke the Scriptures and you shal finde that the Apostles praied for the people and againe desired the people to pray for them and so the head praieth for al and the members one for an other And likevvise lest the Heretikes should say there is a difference betvvixt the liuing and the dead in this case thus the same holy father vvriteth vpon the 85 Psalme in fine Our Lord Iesus Christ doth yet make intercession for vs al the Martyrs that be vvith him pray for vs neither vvil their intercession cease til vve cease our gronings In this sense therfore vvhosoeuer praieth for vs either aliue or dead is our aduocate as S Augustine ep 59 to Paulinus circa med calleth Bishops the peoples aduocates vvhen they giue them their benediction or blessing So doth the holy Church call our B. Lady our aduocate by the very vvordes of S. Irenaeus that you may see such speaches be no nevv inuentions of the later ages but Apostolical The obedient Virgin MARIE saith he is made the aduocate of the disobedient virgin Eue. And to confound the ProtestaÌ„ts plainely in that they thinke or pretend that the aduocation or patronage of Saincts should be iniurious to Christ remeÌ„ber that * our Sauiour acknovvledgeth Angels to be deputed for the protection vvhich is nothing els but aduocation of infants before the face of God besides the plaine examples in the old Testament Gen. 48. v. 16. Tob. 5. v. 27. c. 12. v. 12. Dan. 10. And this not onely the Catholike Church but the very English Protestants them selues in their seruice booke and in the Collect of Michelmas day professe and pray for the same protection or aduocation of Angels and defend the same against their yonger brethren the Puritanes 2. For the vvhole vvorlds S. Augustine gathereth hereof against the Donatistes and al other Heretikes that vvould driue the Church into corners or some certaine countries from the vniuersalitie of al Nations vvhereof it vvas named by the Apostles Catholike that the true religion and Church and consequently the effect of Christs propitiation death and aduocation pertaineth not to one age nation or people but to the vvhole vvorld S. Augustine vpon this place to 9. tract 1 in ep Io. 4. He that saith he knovveth To knovv God here signifieth as it doth often in the Scriptures to loue that is as in the last chapter to be in societie vvith him and to haue familiar and experimental knovvledge of his graces If any vaunt them selues thus to knovv God and yet keepe not his commaundements he is a lier as al Caluinistes and Lutherans that professe them selues to be in the fauour of God by onely faith affirming that they neither keepeâ— not possibly can keepe his commaundements 18. Many antichrists The holy Apostle S Iohn saith S. Cyprian did not put a difference betvvixt one heresie or schisme and an other not meant any sort that specially separated them selues but generally called al vvithout exception antichristes that vvere aduersaries to the Church or vvere gone out from the same And a litle after It is euident that al be here called antichristes that haue seuered them selues from the charitie and vnitie of the Catholike Church So vvriteth he ep 76. nu 1 ad Magnum Vvhereby vve may learne that al Heretikes or rather Arch-heretikes be properly the precursors of that one and special Antichrist vvhich is to come at the last end of the vvorld vvhich is called here immediatly before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that peculiar and singular Antichrist 19. They vvent cut from vs. An euident note and marke vvhereby to conuince al Heretikes and false teachers to vvit that being once of the common Catholike Christian fellovvship they forsooke it and vvent out from the same Simon Magus Nicolas the Deacon Hymenaeus Alexander Philétus Arîus Macedonius Pelagius Nestorius Eutyches Luther Caluin and the like vvere of the common societie of al vs that be Christian Catholikes they vvent out from vs vvhom they savv to liue in vnitie of faith and religion together and made them selues nevv conuenticles therfore they vvere as the Apostle here shevveth antichristes and vve and al that abide in the auncient fellovvship of Christian religion that vvent not out of their fellovvship in vvhich vve neuer vvere nor out of any other societie of knovven Christians can not be Schismatikes or Heretikes but must needes be true Christian Catholike men Let our aduersaries tel vs out of vvhat Church vve euer departed vvhen and vvhere and vnder vvhat persons it vvas that vve reuolted as vve can tel them the yere the places the Ringleaders of their reuolt 19. They vvere not of vs. He meaneth not that Heretikes vvere not or could not be in or of the Church before they vvent out or fel into their heresie or schisme but partly that many of them vvhich aftervvard fall out though they vvere before vvith the rest and partakers of al the Sacraments vvith other their fellovves yet in deede vvere of naughtie life and conscience vvhen they vvere vvithin and so being rather as if humors and superfluous excrements then true and liuely partes of the body after a sort may be said not to haue been of the body at al. So S. Augustine expoundeth these vvordes in his commentarie vpon this place tract 3. but els vvhere more agreably as it seemeth that the Apostle meaneth that such as vvil not tarie in the Church but finally forsake it to the end in the prescience of God and in respect of the small benefite they shal haue by their temporal smal abode there be not of or in the Church though according to this present state they are truely members thereof Li. de corrept gr c. 9 de dono perseuâ—â— c. 8. 19. That they may be manifest God permitteth
number of places specially of the English Bible printed the yere 1562 that vve neede not much to stand vpon it As this also is seen to al the vvorld that they doe it of purpose to seduce the poore ignorant people and to make them thinke that vvhatsoeuer in the Scriptures is spoken against the idols of the Gentiles vvhich the Prophet calleth Simulachra Gentium is meant of pictures sacred images holy memories of Christ and his Saincts Against such seducers the second sacred Councel of Nice called the seuenth Synode decreeth thus Act. 4. pag. 122. Quicunque sententias sacrae scriptura de Idolis contra venerendas imagines adduâ—unt anathema Qui venerandas imagines idola appellant anaÌ„thema Qui dicuntâ— Christiani adorant imagines vt Deos anathema that is AnaÌ„thema to al them that bring the sentences of holy Scripture touching Idols against the venerable images Anáthema to them that call the venerable images idols Anáthema to them that say Christiam adore images as gods Novv in their later translations the Heretikes perceiuing that the vvorld seeth their vnhonest dealing corrected them selues in some places and in this place haue put idols in the text but to giue the people a vvatchvvord that the Churches images are to be comprised in the vvord idols they haue put images in the margent But concerning this matter it is most euident that neither euery idol is an image nor euery image an idol and that hovvsoeuer the origine or etymologie of the vvord idol may be taken in the Greeke yet both the vvordes and the things be in truth and by the vse of al tonges far differing The great dragon that the Babylonians adored Dan. 14 vvas an idol but not an image the Cherubins in Salomons temple vvere images but not idols and the face of the Queene in her coine or elsvvhere as Caesars face vpon the coine that Christ called for is an image but not an idol and the Heretikes dare not translate that text of Scripture thus Vvhose idol is this superscription nor call the Queenes image the idol of the Queene nor Christ the idol of his father nor vvoman the idol of the man nor man the idol of God al vvhich in Scripture be named images for al that and be so in deede and not idols vvhich conuinceth that the Heretikes be false corrupt translatours in this place and other the like confounding these tvvo vvordes as if they vvere al one But as for the hauing of images or purtraites of holy things not onely in priuate houses but also in Churches God him self doth vvarrant vs vvho * coÌ„maunded euen the Ievves them selues a people most prone to idolatrie and that after he had giuen them a special precept of not hauing making or vvorshipping of idols to make the images of Angels the Cherubins and that in the soueraine holiest place of adoration that vvas in the Temple about the Arke yea and in respect of vvhich sacred images partly they did as S. Hierom saith ep 17 c. 3 so great reuerence to the holy place called Sancta sanctorum If they then vvere vvarranted and commaunded to make and haue in so great reuereÌ„ce the images of mere spirites or Angels vvhose natural shape could not be expressed hovv much more may vve Christians haue and reuerence the images of Christ his B. mother the Apostles and other Saincts being men vvhose shape may be expressed So doth the said Nicene Councel argue against the Heretikes vvhich at that time vvere the Aduersaries of images And note here that eight hundred yeres agoe they vvere straight counted Heretikes that began to speake against images and that Councel vvas called purposely for them and condemned them for Heretikes confirmed the former auncient reuerence and vse of sacred images vvhich began euen in our Sauiours time or litle after vvhen good religious folke for loue and reuerence made his image namely the vvoman that he healed of the blouddy fluxe vvhich image vvas also approued by miracles as the Ecclesiastical historie telleth and namely Eusebius Eccl. hist li. 7 c. 14. vvho also vvitnesseth that the images of Peter and Paul vvere in his daies as you may see also in S. Augustine li. d. consens Euangelist c. 10 that their pictures commonly stoode together in Rome euen as at this day Of our Ladies image see S. Gregorie li. 7. ep 5. indict 2 ad Ianuar. ep 53. In vvhom also li. 7. ep 109 you may see the true vse of images that they are the bookes of the vnlearned and that the people ought to be instructed and taught the right vse of them euen as at this day good Catholike folke doe vse them to helpe increase their deuotion in al Catholike Churches yea the Lutherans them selues reteine them still S. Damascene vvrote three bookes in defense of sacred images against the foresaid Heretikes THE SECOND EPISTLE OF IOHN THE APOSTLE He commendeth the lady and her sonnes for continuing in the old saith bidding them so to doe hereafter also lest they lose the revvard of their vvorkes in the day of iudgement and to Ioue the true beleeuers but vvith Heretikes to haue no societie exprâ—ssing also the points then in controuersie verse 1 THE Senior to the lady Elect and her children vvhom I loue in truth and not I onely but also al that haue knowen the truth ✠verse 2 for the truth vvhich abideth in vs and shal be vvith vs for euer ✠verse 3 Grace be vvith you mercie peace from God the Father and from Christ IESVS the sonne of the Father in truth and charitie ✠verse 4 I vvas exceding glad because I haue found of thy children vvalking in truth as vve haue receiued commaundement of the Father ✠verse 5 And novv I beseeche thee Lady not as vvriting a nevv commaundement to thee but that vvhich vve haue had ″ from the beginning * that vve loue one an other ✠verse 6 And this is charitie that vve vvalke according to his commaundements For this is the commaundement that as you haue heard from the beginning you walke in the same ✠verse 7 because many seducers are gone out into the vvorld which do not confesse IESVS Christ to haue come into flesh this is a seducer and an antichrist ✠verse 8 Looke to your selues that you lose not the thinges vvhich you haue vvrought but that you may receiue a ful revvard ✠verse 9 Euery one that reuolteth and persisteth not in in the doctrine of Christ hath not God He that persiteth in the doctrine the same hath both the Father and the Sonne ✠verse 10 If * any man come to you and bring not ″ this doctrine ″ receiue him not into the house ″ nor say God saue you vnto him ✠verse 11 For he that saith vnto him God saue you communicateth vvith his vvicked vvorkes ✠verse 12 Hauing moe thinges to vvrite vnto you I
vpon Seuens seuen Churches seuen Angels seuen starres seuen spirites seuen candlestickes seuen lampes seuen trumpets seuen vialâ— seuen horneâ— of the Lambe seuen hilles seuen thunders seuen heades of the Dragon signifying the Diâ—el seuen of the beast that is Antichrist seuen of the beast that the harlot rid vpon finally the number also of the visions is specially marked to be seuen in this booke and euery time that this number is vsed in this prophecie it hath a mysterie a more large meaning then the nature of that number is precisely and vulgarly taken for As vvhen he vvriteth to seuen Churches it is to be vnderstood of al the Churches in the vvorld as the seuen Angels for al the Angels or gouernours of the vvhole Catholike Church and so forth in the rest because the number of Seuen hath the perfection of vniuersalitie in it as S. Augustine saith li. 5 quâ—st in Deuter. q. 42. 4. From the 7 spirites The Holy Ghost may be here meant and so called for his seuen fold giftes and graces as some expositours thinke but it seemeth more probable that he speaketh of the holy Augels by comparing this to the like in the 5 Chapter folovving vvhere he seemeth to call these the seuen spirites sent into al the vvorld as S. Paul to the Hebrues c. 1. 14 speaketh of Angels and so the Protestants take it in their coÌ„mentaries vvhich vve note because therevpon they must needes confesse that the Apostle here giueth or vvisheth grace and peace not from God onely but also from his Angels though that benediction commeth one vvay of God and an other vvay of his Angels or Sainctes being but his creatures And so they may learne that the faithful often loyning in one speache God and our Lady our Lord and any of his Saincts to helpe vs or blesse vs is not superstitious but an Apostolical speache and so the Patriarch said Gen. 48. v. 16. The Angel that deliuereth me from al euils blesse these children See the Annot. Act. 25 28. 6. A kingdom and Priests As al that truely serue God and haue the dominion and superioritie ouer their concupiscences and vvhatsoeuer vvould induce them to sinne be kings so al that employ their vvorkes and them selues to serue God offer al their actions as an acceptable sacrifice to him be priests Neuerthelesse as if any man vvould therevpon affirme that there ought to be no other earthly povvers or kings to gouerne in vvorldly affaires ouer Christians be vvere a seditious Heretike euen so are they that vpon this or the like places vvhere al Christians be called priests in a spiritual sort vvould therfore inferre that euery one is in proper signification a Priest or that al be Priests alike or that there ought to be none but such spiritual priests for it is the seditious voice of Corè saying to Moyses and Aaron Let it suffiâ—â— you that al the multitude is of holy ones and the Lord is in theâ—â— Vvhy are you extolled ouer the people of the Lord Num. 16. 10. On the Dominical day Many notable pointes may be marked here first that euen in the Apostles time there vvere daies deputed to the seruice of God and so made holy and different though not by nature yet by vse and benediction from other profane or as vve call them vvorke-daies Secondly that the Apostles and faithful abrogated the Sabboth vvhich vvas the seuenth day and made holy day for it the next day folovving being the eight day in count from the creation and that vvithout al Scriptures or coÌ„maundement of Christ that vve reade of yea vvhich is more not onely othervvise then vvas by the Lavv obserued but plainely othervvise then vvas prescribed by God him self in the second commaundement yea and othervvise then he ordained in the first creatioÌ„ vvhen he sanctified precisely the Sabboth day not the day folovving Such great povver did Christ leaue to his Church and for such causes gaue he the holy Ghost to be resident in it to guide it into al truthes euen such as in the Scriptures are not expressed And if the Church had authoritie inspiration from God to make Sunday being a vvorke-day before an euerlasting holy day and the Saturday that before vvas holy day novv a common vvorkeday vvhy may not the same Church prescribe appoint the other holy feasts of Easter Vvhitsuntide Christmas and the rest for the same vvarrant she hath for the one that she hath for the other Thirdly it is to be noted that the cause of this change vvas for that novv vve Christians esteeming more our redemption then our first creation haue the holy day vvhich vvas before for the remembrance of Gods accomplishment of the creation of things novv for the memorie of the accomplishment of our redemption Vvhich therfore is kept vpon that day on vvhich our Lord rose from life to death vvhich vvas the day after the Sabboth being called by the Ievves vna or prima Sabbathi the first of or after the Sabboth Mat 28. Act. 10. 1 Cor. 16. Fourthly it is to be marked that this holy day by the Apostles tradition also vvas named Dominiâ—â—â— dieâ— our Lordes day or the Dominike vvhich is also an old Ecclesiastical vvord in our language for the name Sunday is a heathenish calling as al other of the vveeke daies be in our laÌ„guage some imposed after the names of planets as in the Romans time some by the name of certaine Idols that the Saxons did vvorship to vvhich they dedicated their daies before they vvere Christians Vvhich names the Church vseth not but hath appointed to call the first day the Dominike after the Apostle here the other by the name of Feries vntil the last of the vveeke vvhich she calleth by the old name Sabboth because that vvas of God and not by imposition of the heathen See the marginal Annotation Luc. 24 1. Lastly obserue that God reuealeth such great things to Prophets rather vpon holy daies and in times of contemplation sacrifice and praier then on other profaue daies and therfore as S. Peter Act. 10 had a reuelation at the six houre of praier and Zacharie Luc. 1 at the houre of incense and Cornelius Act. 10 vvhen he vvas at his praiers the ninthe houre so here S. Iohn noteth that he had al these maruelous visions vpon a Sunday 13. Vested in a Priestly garment He appeared in a long garment or vestment proper vnto Priests for so the vvord poderes doth signifie as Sap. 18 24 and that vvas most agreable for him that represented the person of Christ the high Priest and appeared to Iohn being a most holy Priest and vvho is specially noted in the Ecclesiastical historie for his Priestly garment called péâ—alon or lamina Euseb li. 3 hist Eccl. c. 25. li. 5 c. 23. 20. The seuen starres The Bishops are the starres of the Church as the Churches them selues are the golden
is here cōmended in them thirdly vvisedom diligence in trial of false Apostles and preachers comming in sheepe-skinnes vvhere is signified the vvatchful prouidence that ought to be in them that Heretikes enter not into their flockes 5. Vvil moue Note that the cause vvhy God taketh the truth from certaine countries and remoueth their Bishops or Churches into captiuitie or desolation is the sinne of the Prelates and people And that is the cause no doubt that Christ hath taken avvay our golden candlesticke that is our Church in England God graunt vs to remember our fall to doe penance and the former vvorkes of charitie vvhich our first Bishops and Church vvere notable and renovvmed for 6. Because thou hatest Vve see here that of al things Christian people specially Bishops should haue great zeale against Heretikes and hate them that is their vvicked doctrine and conditions euen as God hateth them for vvhich onely zeale our Lord saith here that he beareth vvith some Churches and Prelates and saueth them from perishing 6. Of the Nicolaites Heretikes haue their callings of certaine persons as is noted at large Act. 11 26. These had their name of Nicolas one of the 7 first Deacons that vvere chosen Act. 6. Vvho is thought to haue taught communitie of vvomen or vviues and that it vvas lavvful to eate of meates offered to idols Vvhich later point is such a thing as if one should hold it lavvful to receiue the bread or vvine of the nevv Communion vvhich is a kinde of Idolothytae that is idolatrous meates for though such creatures be good by creation yet they be made execrable by profane blessings of Heretikes or Idolaters And concerning the name of Nicolaites giuen here by our Lord him self to those Heretikes it is a very paterne and marke vnto the faithful for euer vvhat kinde of men they should be that should be called after the like sort Arians Macedonians Nestorians Lutherans Zuinglians c. See S. Hierom cont Lucifer in fine 14. To cast a scandal Iosephus vvriteth that vvhen Balaam could not curse Gods people nor othervvise anoy them he taught Balaca vvay hovv to ouerthrovv them to vvit by presenting vnto them their Heathen vvomen very beautiful and delicate dishes of meate offered to Bel-phego◠that so being tempted they might fall to heathenish maners and displease God To vvhich craftie counsel of Balaam the Apostle resembleth Heretikes fraude vvho by offering of libertie of meate vvomen Church goodes breache of vovves and such other licentious allurements cause many moe to fall then by their preaching 20. The vvoman Iezabel He vvarneth Bishops to be zelous and stout against false Prophets and Heretikes of vvhat sort soeuer by alluding couertly to the example of holy Elias that in zeale killed 450 false prophets of Iezabel and spared not Achab nor Iezabel them selues but told them to their faces that they troubled Israel that is the faithful people of God And vvhether there vvere any such great vvoman then a furtherer and promotour of the Nicolaites vvhom the Prophete should here meane it is hard to say 21. She vvil not repent See free vvil here most plainely and that God is not the proper cause of obduration or impenitence but man him self onely Our Lord giueth sinners so long life specially to expect their amendment but Iezabel to vvhom the Apostle here alludeth vvould neuer repent 22. They that cōmit aduoutrie vvith her Such as communicate vvith Heretikes shal be damned alas vvith them for not onely such as vvere in their hartes of Iezabels religion or invvardly beleeued in Baal but such as externally for feare vvorshipped him vvhich the Scriptures call bovving of their knees to Baal are culpable as novv many bovv their knees to the Communion that bovv not their hartes 26. I vvil giue him povver Obserue that not onely Angels haue povver and regiment ouer Countries vnder God but novv for the honour of Christ humane nature and for his ministerie in the vvorld the Saincts deceased also being in heauen haue gouernement ouer men and Prouinces and therfore haue to doe vvith our affaires in the vvorld Vvhich is against the Heretikes of these daies that to take avvay our praiers to Saincts vvould spoile them of many soueraine dignities vvherein the Scriptures make them equal vvith Angels CHAP. III. He is commaunded to vvrite to the Churches of Sardis Philadelphia and Laodicia recalling them that erre to penance by threatening but praising the rest and promising revvard to him that ouercommeth 15 detesting also the cold indifferent Christian 20 He saith that God knocketh at the doore of mens hartes by offering his grace for to enter in to him that vvil open vnto him by consent of free vvil verse 1 ANd to the Angel of the Church of Sardis write Thus saith he that hath the seuē Spirites of God and the seuen starres I know thy vvorkes that thou hast the name that thou liuest and thou art dead ✠verse 2 Be vigilant and confirme the rest of the things vvhich vvere to die For I finde not thy vvorkes ful before my God ✠verse 3 Haue in minde therfore in vvhat maner thou hast receiued and heard and keepe and doe penance If therfore thou vvatch not * I vvil come to thee as a theefe thou shalt not knovv vvhat houre I vvil come to thee ✠verse 4 But thou hast a fevv names in Sardis vvhich haue not defiled their garments and they shal vvalke vvith me in vvhites because they are vvorthy ✠verse 5 ″ He that shal ouercome shal thus be vested in vvhite garmentes and I vvil not put his name out of the booke of life and I vvil confesse his name before my father and before his Angels ✠verse 6 He that hath an eare let him heare vvhat the Spirit saieth to the Churches ✠verse 7 And to the Angel of the Church of Philadelphia vvrite Thus saith the Holy one and the True one he that hath the * key of Dauid he that openeth and no man shutteth shutteth and no man openeth ✠verse 8 I know thy vvorkes Behold I haue giuen before thee a doore opened vvhich no man can shut because thou hast a litle povver and hast kept my vvord and hast not denied my name ✠verse 9 Behold I vvil giue of the synagogue of Satan vvhich say they be Ievves and are not but doe lie Behold I vvil make them come and ″ adore before thy feete and they shal knovv that I haue loued thee ✠verse 10 because thou hast kept the vvord of my patience and I vvil keepe thee from the houre of tentation vvhich shal come vpon the vvhole vvorld to tempt the inhabitants on the earth ✠verse 11 Behold I come quickely hold that vvhich thou hast ″ that no man take thy crovvne ✠verse 12 He that shal ouercome I vvil make him a piller in the temple of my God and he
the Church militant may ioyne vvith the triumphant and vvith al the orders of Angels vvho also are present at the consecration and doe seruice there to our common Lord and Maister as S. Chrysostom vvriteth li. 6 de Sacerdotie and hâ— 1. de verb. Esa to 1. The Greekes call it the hymne Trisagies that is Thrise holy CHAP. V. 4. S. Iohn vveeping because no man could open the booke sealed vvith seuen seales â— the Lambe that vvas slaine opened it vvhich being done 8 the foure beastes and foure and tvventie seniors vvith an innumerable multitude of Angels al creatures did glorifie him excedingly verse 1 AND I savv in the right hand of him that sate vpon the throne a booke vvritten vvithin and vvithout sealed vvith seuen seales ✠verse 2 And I savv a strong Angel preaching vvith a loude voice Vvho is vvorthie to opeÌ„ the booke to loose the seales thereof ✠verse 3 And no man vvas able neither in heauen nor in earth nor vnder the earth to open the booke nor looke on it ✠verse 4 And I vvept much because no man vvas found vvorthie to open the booke nor to see it ✠verse 5 And one of the seniors said to me Vveepe not behold the * lion of the tribe of Iuda the roote of Dauid hath vvonne to open the booke and to loose the seuen seales thereof ✠verse 6 And I savv and behold in the middes of the throne and of the foure beastes and in the middes of the seniors a Lambe standing as it were slaine hauing seuen hornes seuen eies vvhich are the seuen spirites of God sent into al the earth ✠verse 7 And he came and receiued the booke out of the right hand of him that sate in the throne ✠verse 8 And vvhen he had opened the booke the foure beastes and the foure and tvventie seniors fel before the Lambe hauing euery one harpes and golden vials ful of odours which are ″ the praiers of sainctes ✠verse 9 and they sang a nevv canticle saying Thou art vvorthie o Lord to take the booke and to open the seales thereof because thou vvast slaine and hast redeemed vs to God in thy bloud out of euery tribe and tonge and people and nation ✠verse 10 and * hast made vs to our God ″ a kingdom ' and priestes and vve shal reigne vpon the earth ✠verse 11 And I looked and heard the voice of many Angels round about the throne and of the beastes of the seniors and the number of them vvas * thousandes of thousandes ✠verse 12 saying vvith a loud voice The Lambe that vvas slaine is vvorthie to receiue povver and diuinitie ' and vvisedom strength and honour and glorie and benediction ⊢ ✠verse 13 And ″ euery creature that is in heauen and vpon the earth and vnder the earth and that are in the sea and that are therein al did I heare saying * To him that sitteth in the throne to the Lambe benediction and honour and glorie and povver for euer and euer ✠verse 14 And the foure beastes said Amen And the foure and tvventie seniors fel on their faces and adored him that liueth for euer and euer ⊢ ANNOTATIONS CHAP. V. 8. The praiers of Saincts Hereby it is plaine that the Saincts in heauen offer vp the praiers of faithful and holy persons in earth called here saincts and in Scripture often vnto Christ And among so many diuine vnsearcheable mysteries set dovvne vvithout exposition it pleased God yet that the Apostle him self should open this one point vnto vs that these odours be the laudes and praiers of the faithful ascending and offered vp to God as incense by the Saincts in heauen that so the Protestants may haue no excuse of their errour That the Saincts haue no knovvledge of our affaires or desires 10. A kingdom and priests To serue God and subdue vices and sinnes is to reigne or to be a king spiritually likevvise to offer vnto him the sacrifices of good vvorkes is to be a priest after a sort though neither the one nor the other in proper speache See the Annotation before Chap. 1. v. 6. 13. Euery creature He meaneth the creatures in heauen as Angels and Saincts the holy persons in earth and those that vvere in Limbo or be in Purgatorie for of the damned in hel he can not speake in this case lastly of the peoples in Ilands here called the sea vvhich the Prophets vse often to name seuerally vvhen they foretel the spreading of Christs glorie through the vvorld as Esa c. 49. Heare ye â—â—andes and you people a far of c. CHAP. VI. 1 Foure seales of the seuen being opened there folovv diuerse effectes against the earth 9 vvhen the fifth seale vvas opened the soules of martyrs desire that the iudgement may be hastened 12 and at the opening of the sixt there are signes shovved of the iudgement to come verse 1 AND I savv that the Lambe had opened one of the seuen seales and I heard one of the foure beastes saying as it vvere the voice of thunder Come and see ✠verse 2 And I savv And behold a vvhite horse and he that sate vpon him had a bovv and there vvas a crovvne giuen him and he vvent forth conquering that he might conquer ✠verse 3 And vvhen he had opened the second seale I heard the second beast saying Come see ✠verse 4 And there vvent forth an other horse redde and he that sate thereon to him it vvas giuen that he should take peace from the earth and that they should kil one an other and a great svvord vvas giuen to him ✠verse 5 And vvhen he had opened the third seale I heard the third beast saying Come and see And behold a blacke horse and he that sate vpon him had a balance in his hand ✠verse 6 And I heard as it vvere a voice in the middes of the foure beastes saying Tvvo poundes of vvheate for a penie and thrise tvvo poundes of barley for a penie and vvine and oile hurt thou not ✠verse 7 And vvhen he had opened the fourth seale I heard a voice of the fourth beast saying Come see ✠verse 8 And behold a pale horse and he that sate vpon him his name vvas death and hel folovved him and povver vvas giuen to him ouer the foure partes of the earth to kil vvith svvord vvith famine and vvith death and vvith beastes of the earth ✠verse 9 And vvhen he had opened the fifth seale I savv ″ vnder the altar the soules of them that vvere slaine for the vvord of God and for the testimonie vvhich they had ✠verse 10 ″ and they cried vvith a loude voice saying Hovv long Lord holy true iudgest thou not and ″ reuengest thou not our bloud of them that dvvel on the earth ✠verse 11 And vvhite stoles vvere giuen to
✠verse 18 And an other Angel came forth from the altar vvhich had povver ouer the fite and he cried vvith a loud voice to him that had the sharpe sickle saying Thrust in thy sharpe sickle and gather the clusters of the vineyard of the earth because the grapes thereof be ripe ✠verse 19 And the Angel thrust his sharpe sickle into the earth and gathered the vineyard of the earth cast it into the great presse of the vvrath of God ✠verse 20 and the presse vvas troden vvithout the citie and bloud came forth out of the presse vp to the horse bridles for a thousand sixe hundred furlongs ANNOTATIONS CHAP. XIIII 13. From hence forth novv This being specially spoken of Martyrs as not onely S. Augustine seemeth to take it but the Caluinists them selues translating in domino for our Lords cause the Protestants haue no reason to vse the place against Purgatorie or praier for the departed seeing the Catholike Church and al her children confesse that al Martyrs are straight after their death in blisse and neede no praiers Vvhereof this is S. Augustines knovven sentence He doeth iniurie to the Martyr that praieth for the Martyr Ser. 17 de verb. Apost c. 1. and againe to this purpose he vvriteth thus most excellently tract 84 in Ioan. We keepe not a memorie of Martyrs at our Lords table as vve doe of other that rest in peace that is for the intent to pray for them but rather that they may pray for vs c. But if vve take the vvordes generally for al deceased in state of grace as it may be also then vve say that euen such though they be in Purgatorie and Gods chastisement in the next life and neede our praiers yet according to the foresaid vvordes of S. Augustine do rest in peace being discharged from the labours afflictions and persecutions of this vvorld and vvhich is more from the daily dangers of sinne and damnation and put into infallible securitie of eternal ioy vvith vnspeakable comfort of conscience and such in deede are more happie and blessed then any liuing vvho yet are vsually in the Scriptures called blessed euen in the middes of the tribulations of this life Vvhereby vve see that these vvordes from hence forth they shal rest from their labours may truely agree to them also that are in Purgatorie and so here is nothing proued against Purgatorie Lastly this aduerbe á modo in Latin as in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not properly signifie from this present time forvvard as though the Apostle had said that after their death and so forvvard they are happie but it noteth and ioyneth the time past together vvith the time present in this sense that such as haue died since Christs Ascension vvhen he first entring into heauen opened it for others goe not to Limbus Patrum as they vvere vvont before Christs time but are in case to goe straight to blisse except the impediment be in them selues Therfore they are here called blessed that die novv in this state of grace of the nevv Testament in comparison of the old faithful and good persons CHAP. XV. 2 They that had novv ouercome the beast and his image and the number of his name do glorifie God 6 To seuen Angels hauing the seuen last plagues are giuen seuen cuppes full of the vvrath of God verse 1 AND I savv an other signe in heauen great and maruelous seuen Angels hauing the seuen last plagues Because in them the wrath of God is consummate ✠verse 2 And I savv as it vvere a sea of glasse mingled vvith fire and them that ouercame the beast and his image and the number of his name standing vpon the sea of glasse hauing the harpes of God ✠verse 3 and singing the song of Moyses the seruant of God and the song of the Lambe saying Great and maruelous are thy vvorkes Lord God omnipotent iust and true are thy vvaies King of the vvorldes ' ✠verse 4 Vvho shal not feare thee o Lord and magnifie thy name because thou only art holy because al nations shal come adore in thy sight because thy iudgements be manifest ✠verse 5 And after these things I looked and behold the temple of the tabernacle of testimonie was opened in heauen ✠verse 6 and there issued forth the seuen Angels hauing the seuen plagues from the temple reuested vvith cleane and vvhite stone ' girded about the breastes vvith girdles of gold ✠verse 7 And one of the foure beastes gaue to the seuen Angels seuen vials of gold ful of the vvrath of the God that liueth for euer and euer ✠verse 8 And the temple vvas filled vvith smoke at the maiestie of God and at his povver and no man could enter into the temple til the seuen plagues of the seuen Angels vvere consummate CHAP. XVI Vpon the pouring out of the seuen cuppes of Gods vvrath on the land the sea the fountaines the seat of the beast Euphrâtes and the aire there arise sundrie plagues in the vvorld verse 1 AND I heard a great voice out of the temple saying to the seuen Angels Goe and poure out the seuen vials of the vvrath of God vpon the earth ✠verse 2 And the first vvent and poured out his vial vpon the earth and there vvas made a cruel and very sore vvound vpon men that had the character of the beast and vpon them that adored the image thereof ✠verse 3 And the second Angel poured out his vial vpon the sea and there vvas made bloud as it vvere of one dead and euery liuing soul died in the sea ✠verse 4 And the third poured out his vial vpon the riuers the fountaines of vvaters and there vvas made bloud ✠verse 5 And I heard the Angel of the vvaters saying Thou art iust ô Lord vvhich art and vvhich vvast the holy one because thou hast iudged these things ✠verse 6 because they haue shed the bloud of the Sainctes and Prophets thou hast giuen them bloud to drinke for they are vvorthie ✠verse 7 And I heard an other saying Yea Lord God omnipotent true and iust are thy iudgements ✠verse 8 And the fourth Angel poured out his vial vpon the sunne and it vvas giuen vnto him to afflict men vvith heate and fire ✠verse 9 and men boiled vvith great heate and blasphemed the name of God hauing povver ouer these plagues neither did they penance to giue him glorie ✠verse 10 And the fift Angel poured out his vial vpon the seate of the beast and his kingdom vvas made darke and they together did eate their tonges for paine ✠verse 11 they blasphemed the God of heauen because of their paines and vvoundes did not penance from their vvorkes ✠verse 12 And the sixt Angel poured out his vial vpon that great riuer Euphrâ—tes and dried vp
called to the supper of the mariage of the Lambe ⊢ And he said to me These vvordes of God be true ✠verse 10 â— And * I fel before his feete to adore him And he saith to me See thou doe not I am thy fellovv-seruant and of thy brethren that haue the testimonie of IESVS Adore God For the testimonie of IESVS is the spirit of prophecie ✠verse 11 And I savv heauen opened and behold a vvhite horse and he that sate vpon him vvas called Faithful and True and vvith iustice he iudgeth fighteth ✠verse 12 And his eies as a flame of fire and on his head many diademes hauing a name written vvhich no man knovveth but him self ✠verse 13 * And he vvas clothed vvith a garment sprinkled vvith bloud his name is called THE VVORD OF GOD. ✠verse 14 And the hostes that are in heauen folovved him on vvhite horses clothed in vvhite and pure silke ✠verse 15 And out of his mouth procedeth a sharpe svvord that in it he may strike the Gentiles And * he shal rule them in a rod of yron and he treadeth the vvine presse of the furie of the vvrath of God omnipotent ✠verse 16 And he hath in his garment and in his thigh vvritten * KING OF KINGES AND LORD OF LORDES ✠verse 17 And I savv one Angel standing in the sunne he cried vvith a loud voice saying to al the birdes that did flie by the middes of heauen Come and assemble together to the great supper of God ✠verse 18 that you may eate the flesh of kings and the flesh of tribunes and the flesh of valiants and the flesh of horses of them that sit on them the flesh of al freemen and bondmen and of litle and great ✠verse 19 And I savv the beast and the kings of the earth their armies gathered to make vvarre vvith him that sate vpon the horse and vvith his armie ✠verse 20 And the beast vvas appreheÌ„ded and vvith him the false â—prophet vvhich vvrought signes before him vvherevvith he seduced them that tooke the character of the beast and that adored his image These tvvo were cast aliue into the poole of fire burning also with brimstone ✠verse 21 And the rest vvere slaine by the svvord of him that sitteth vpon the horse vvhich procedeth out of his mouth and al the birdes vvere filled vvith their flesh ANNOTATIONS CHAP. XIX 4. Amen Alleluia These tvvo Hebrâ—e vvordes as other els vvhere both in the Greeke Latin text are kept religiously not translated vnles it be once or tvvise in the Psalmes Yea and the Protestants them selues keepe them in the text of their English Testaments in many places and maruel it is vvhy they vse them not in al places but sometimes turne Amen into verely vvhere of see the Annotation Ioan. 8. v. 34. and in their Seruice booke they translate Alleluia into Praise ye the Lord as though Alleluia had not as good a grace in the acte of seruing God vvhere it is in deede properly vsed as it hath in the text of the Scripture The Church Catholike doth often and specially vse this sacred vvord to ioyne vvith the Church triumphant consisting of Angels and Saincts vvho here are said to laude and praise God vvith treat reioycing by this vvord Alleluia and by often repetition thereof as the Catholike Church also vseth namely in Easter time euen til Vvhiâ—-sontide for the ioy of Christs resurrection vvhich as S. Augustine declareth ep ad Ianuarium vvas the general vse of the Primitiue Church making a greater mysterie and matter of it then our Protestants novv do At other times of the yere also he saith it vvas sung in some Churches but not in al and S. Hierom numbereth it among the heresies of Vigilantius That Alleluia could not be sung but at Easter Aduers Vigilant c. 1. The truth is by the vse of the Scriptures it hath more in it then Praise ye the Lord signifying vvith laude glorifying and praising of God a great reioycing vvithal mirth and exultation of hart in the singers thereof and that is the cause vvhy the holy Church saith Laus tibi Domine Praise be to thee ô Lord in Lent and times of penance and mourning but not Alleluia vvhich as S. Augustine also declareth is a terme of signification and mysterie ioyned vvith that time and then vsed specially in the Church of God vvhen she representeth to vs in her Seruice the ioyes and beatitude of the next life vvhich is done specially at Easter by the ioyful celebrating of Christs glorious Resurrection and Ascension after the penal time of Lent vvhich representeth the miserie of this life See S. Augustine Ser. 1. 5. c. 9 6. c. 9 de Diuersis to 10. and his enaâ—tation vpon the 148 Psalme for in the titles and endes of diuerse holy Psalmes this Alleluia is ful of mysterie sacred signification Vvhere vve must aske the Protestants vvhy they haue left it out altogether being in the Hebrue saying neither Alleluia nor Praise the Lord in the Bible 1577 that nine times in the sixe last Psalmes Moreouer the said holy Doctor li. 2 de doct Christ c. 11 affirmeth that Amen Alleluia be not translated into any other language propter sanctiorem authoritatem for the more sacred authoritie of the vvordes so remaining and ep 178. he saith that it is not lavvful to translate them Nam sciendum est c. for it is to be knovven saith he that al nations do sing Amen and Alleluia in the Hebrue vvordes vvhich neither the Latine man not the Barbarous may translate into his ovvne language See S. Hierom also epist 137. And namely for our Nation S. Gregorie vvil beare vs vvitnes that our countrie receiued the vvord Alleluia vvith their Christianitie saying thus li. 27 Moral c. 6. Lingua Britannia qua nihil aliud nouerat quim barbarum frendere iamdudum in Diuinis laudibus Hebraeum â—â—pit resenare Alleluia that is The Britan tongue vvhich knevv nothing els but to mutter barbarously hath begone of late in Gods diuine laudes and praises to sound the Hebrue Alleluia And for Iurie S. Hierom ep 17. c. 7 vvriteth that the husbandmen at the plough sang Alleluia vvhich vvas not then their vulgar speache Yea he saith that in Monasteries the singing of Alleluia vvas in stâ—ede of a bel to call them together ad Collectam in Epitaph Paulâ—e c. 10. This vvord is a sacred Christian mystical and Angelical song and yet in the nevv seruice booke it is turned into Praise ye the Lord and Alleluia is quite gone because they list neither to agree vvith the Church of God not vvith the vse of holy Scriptures no not vvith their ovvne translations but no maruel that they can not sing the song of our Lord and of Angels in a strange countrie that is out of the
Catholike Church in the captiuitie of schisme heresie Lastly vve might aske them vvhether it be al one to say Mat. 21 Hosanna Saue vs vve beseeche thees vvhereas Hosanna is vvithal aâ—vvord of exceding congratulation and ioy vvhich they expressed tovvard out Sauiour euen so Alleluia hath an other maner of sense and signification in it then can expressed by Praise ye the Lord. 8. Iustifications of Saincts Here the Heretikes in their translations could not alter the vvord iustifications into ordinances or constitutions as they did falsely in the first of S. Luke vvhereof see the AnnotatioÌ„ there vers 6. but they are forced to say in Latin iustificationes as Beza and in English righteousnes for iustifications they vvil not say in any case for feaâ—e of inconuenience yea and they can not deny but these iustifications be the good vvorkes of saincts but vvhere * they make this glose that they be so called because are the fruites of effect of faith and of the iustice vvhich vve haue by onely faith it is most euidently false against the very text and nature of the word for there is no cause vvhy any thing should be called a mans iustification but for that it maketh him iust so that iustifications be the vertues of faith hope charitie and good deedes iustifying or making a man iust and not effectes of iustification neither faith onely but they al together be the very ornaments and invvard garments beauty and iustice of the soule as here it is euident 10. And I fel. The Protestants abuse this place and the example of the Angels forbidding Iohn to adore him being but his fellow seruant and appointing him to adore God against al honour reuerence and adoration of Angels Saincts or other sanctified creatures teaching that no religious vvorship ought to be done vvto them But in truth it maketh for no such purpose but only vvarneth vs that Diuine honour and the adoration due to God alone may not be giuen to any Angel or other creature S. August de vera relig cap. vltimo And vvhen the Aduersaries replie that so great an Apostle as Iohn vvas could not be ignorant of that point not vvould haue giuen diuine honour vnto an Angel for so he had been an Idolater and therfore that he vvas not reprehended for that but for doing any religious reuerence or other honour vvhatsoeuer to his fellovv-seruant 〈◊〉 ve ansvver that by the like reason S. Iohn being so great an Apostle if this later kinde of reuerence had been vnlavvful and to be reprehended as the Protestants hold it is no lesse then the other could not haue been ignorant thereof not vvould haue done it Therfore they might much better haue learned of S. Augustine q. 61 in Genes hovv this facte of S. Iohn vvas corrected by the Angel and vvherein he errour vvas In effect it is thus That the Angel being so glorious and ful of maiestie presenting Christs person and in his name vsing diuers vvordes proper to God as I am the first and the last and aliue and vvas dead and such like might vvel be taken of S. Iohn by errour of his person to be Christ him self and that the Apostle presuming him to be so in deede adored him vvith Diuine honour vvhich the Angel correcting told him he vvas not God but one of his fellovves and therfore that he should not so adore him but God Thus then vve see Iohn vvas neither so ignorant to thinke that any vndue honour might be giuen to any creature not so il to commit idolatrie by doing vndue vvorship to any Angel in heauen and therfore vvas not culpable at al in his facte but onely erred materially as the Scholemen call it that is by mistaking one for an other thinking that vvhich vvas an Angel to haue been our Lord because he knevve that our Lord him self is also * called an Angel and hath often appeared in the visions of the faithful And the like is to be thought of the Angel appearing in the 22 of the Apocalypse vvhether it vvere the same or an other for that also did so appeare that Iohn not tell vvhether it vvere Christ him self or no til the Angel told him Once this is certaine that Iohn did not formally as they say commit idolatrie not sinne at al herein knovving al dueties of a Christian man no lesse then an Angel of heauen being also in as great honour vvith God yea and in more then many Angels Vvhich perhaps may be the cause and consequently an other explication of this place that the Angel knovving his great greaces and merites before God vvould not accept any vvorship or submission at his handes though Iohn againe of like humilitie did it as also immediatly aftervvard chap. 22. vvhich belike he vvould not haue done if he had been precisely aduised by the Angel but a moment before of errour vnduetifulnes in the facte Hovvsoeuer that be this is euident that this the Angels refusing of adoration taketh not avvay the due reuerence and respect vve ought to haue to Angels or other sanctified persons and creatures and so these vvordes See thou doe it not signifie rather an earnest refusal then any signification of crime to be committed thereby And maruel it is that the Protestants making them selues so sure of the true sense of euery doubtful place by conference of other Scriptures folow not here the conference and comparing of Scriptures that them selues so much of onely require Vve vvil giue them occasion and a methode so to doe thus He that doubteth of this place findeth out three things of question vvhich must be tried by other Scriptures The first vvhether there ought to be or may be any religious reuerence or honour done to any creatures taking the vvord religion or religious vvorship not for that special honour vvhich is properly and onely due to God as S. Augustine sometimes vseth it but for reuerence due to any thing that is holy by sanctification or application to the seruice of God The second thing is vvhether by vse of Scriptures that honour be called adoration in latin or by a vvord equiualent in other languages Hebrue Greeke or English Lastly vvhether vve may by the Scriptures fall downe prostrate before the things or at the feete of the persons that vve so adore â—or of ciuil duetie done to our Superiors by capping kneeling or other courtesie I thinke the Protestants vvil not stand vvith vs though in deede their arguments make as much against the one as the other But for religious vvorship of creatures vvhich vve speake of let them see in the Scriptures both old and nevv first vvhether the Temple the tabernacle the Arke the propitiatorie the Cherubins the altar the bread of proposition the Sabboth and al their holies vvere not reuerenced by al signes of deuotion and religion vvhether the Sacraments of Christ the Priests of
ASSVMPTION of our Lady Gosp 168. S. Bartholomew Ep. 456. vers 26 to the 30. Gosp 152. S. Levvis king of France Gosp 193. The Decoll of S. Iohn Bapt. Gosp 101. The NATIVITIS of our Lady Gosp 3. HOLY ROODE day in September or the Exaltation of the holy CROSSE Ep. 528. Gosp 255. S. Matthevves eue Gosp 149. S. Matthevves day Gosp 22. Michelmas day Ep. 698. Gosp 50. S. Francis Ep. 511 Gosp 29. S. Dionysius Areopagita Ep. 343. Gosp 152. as vpon Alhalovves eue S. Luke Ep. 484. Gosp 166. SS Simon and Iude Ep. 518. Gosp 262. Alhalovves eue Ep. 708. Gosp 152. ALHALOVVES day Ep. 712. Gosp 11. Al-â—oules day Ep. 466. Gosp 230. S. Martin Gosp 171. verse 33 to the 37. S. Clement Ep. 531. Gosp 70. S. Catharine Gosp 71. verse 1 to the 14. vvhich is the Gospel for holy virgins For Saincts generally and in common Apostles eue gosp 262. For a Martyr that is a Bishop Ep. 469. 642. gosp 181. and 45. For a Martyr that is no Bishop Epistle as vpon S. Georges day gosp 62. For one Martyr Ep. 641. 662. gosp 254. and 262. For many Martyrs Ep. 393. 400. 481. 626. 632. 655. 713. 734. Gosp 11. 29. 68. 152. 172. 199. 265. For a CoÌ„fessor that is a Bishop Ep. 608. 615. 636. Gosp 70. 72. 123. 171. For a Confessor that is no Bishop Ep. 432 and 531. Gosp 175. 193. 254. For holy Abbots Gosp 54. For holy Virgins Martyrs Gosp 36. 71. For holy Virgins not Martyrs Ep. 438. 488. vers 17 to the 3 of the chapter following Gosp as for holy Virgins Martyrs For other holy vvomen not Virgins Gosp 36. For holy Vvidovves Ep. 578. Gosp as for holy vvomen not virgins The DEDICATION of a Church or CHVRCH HOLYDAY Ep. 741. Gosp 195. IN votiue Masses that is such as are said according to mens deuotion for diuers peculiar causes Of the B. Trinitie Ep. 493. Gosp 263. Of the holy Ghost Ep. 311. Gosp 260. Of the Passion of our Lord Gosp 272. Of the holy Crosse Ep. 528. Gosp 56. Of our B. Ladie Ep. 598. Gosp 135. 140. 171. 272. Of the holy Angels Ep. 708. Gosp 218. Of the blessed Apostles Peter Paule Ep. 301. Gosp 54. For any necessitie Gosp 117. For remission of sinnes Ep. 398. Gosp 170. For choosing of the Pope Epist 607. Gosp 260. Vpon the Popes creation coronation day Ep. 655. Gosp 44. Against schisme or for any necessitie of the Church Ep. 518. Gosp 266. Against the Paganes Gosp 170. In time of warre Gosp 68. For peace Gosp 275. vers 19 to the 24. Against the plague Gosp 147. as vpon Saturday in whitsun weeke For the sicke Ep. 651. Gosp 20. For Mariage Ep. 521. Gosp 53. In Masses of Requiem Epist 466. 550. 725. Gosp 230. 234. 235. 251. AN AMPLE AND PARTICVLAR TABLE DIRECTING THE READER TO AL CATHOLIKE truthes deduced out of the holy Scriptures and impugned by the Aduersaries A ABSOLVTION of a Priest The excellencie of this power aboue the power of Angels Princes 47. 277. Vvhat is to loose and binde 47. Abstinence See Fasting Adoration of God Latrîa and adoration of creatures Dulia pag. 11. nu 11. pa. 321. nu 25. pa. 332. nu 12. p. 633. nu 21. AdoratioÌ„ of the Arke Crucifixe Images Relikes and the like pag. 633. nu 21. of Angels Saincts and holy persons pag. 706. 737 at large 744 marg S. Iohns adoring of the Angel explicated 736. 737. Vvhat is to adore in spirit truth 218. Reuerence to holy persons euen to the kissing of their feete 300. Alleluia 735 and 736 at large Not to be translated ibid. The song both of the Chruch militant and triuÌ„phant ibid. 734 marg A word of maruelous ioy and so vsed in the Churches seruice euen in the primitiue Church 736. Sung in our countrie at our first conuersioÌ„ ib. Sung in al Christian NatioÌ„s ib. The Protestants had rather say Praise ye the Lord. ib. In translating sixe Psalmes they haue lest it out nine times ibidem Almes redeeme sinnes c. pa. 143. marg 173. nu 41. They procure vs patrones in heauen pag. 186. nu 9. release of paines after our death 317 marg increase grace 486 marg Great Almes-men happie pag. 353. nu 35. pa. 486. nu 6. 174 marg 317 marg Almes and hospitalitie to Preists and other holy men 28. 163. marg 186. 485. 486. 487. 511. 534. 588. 637. to Catholike prisoners 341 marg 600 m. See Vvorkes The more able the greater must our almes be 121 marg Vvhen a man is bound to giue almes 681 marg Altars pag. 638. nu 10. Altars sanctified by the sacrifice of Christs body pag. 67. Altar vvhy called table sometime pa. 638. Dedication or consecration of altars vvith Saincts Relikes 711. Amen amen doubled vvhat it signifieth pa. 244. nu 34. Amen not to be translated ib. 234 marg 735. 736. Angels Protectors of men pag. 52. nu 10. pag. 326. nu 15. 679. of countries 701. of Chruches ibidem The Protestants also hold this against the Puritanes 679. They helpe vs. pag. 604. marg 541. S. Paules place of the religioÌ„ of Angels explicated pag. 14. nu 18. Praying to Angels ibid. Peace from God and the holy Angels 700. Nine orders of Angels pag. 514. nu 21. S. Michael patrone of the Church 721. fighting vvith the dragon ibid. Anoiling See E. Entremâ— Vâ—ctiâ— Antichrist pag. 556. 557. 558. 718. 723 at large vvhy so called pa. 558. He shal be one singular man 556. nu 3. p. 724. He shal come neere the vvorldes end 557. nu 4. His reigne three yeres and a halfe p. 71. nu 22. 29. 123 marg 718 marg 711 marg 740. He shal abolish the Masse p. 558. suffer no worship but of him self only p. 557. nu 4. Al framing letters to expnesse his name vncertaine 724. Heretikes his forerunners specially these of our daies pa. 556. 558. 722 marg 723. 741. The apostasie of him his from the Cath. Church p. 556. His persecution of the same 720 marg 721. 723. 741. His attempts to dravv from the true faith 721. Many Antichristes 556. The Pope can not be Antichrist p. 554 marg pa. 557. p. 231 marg 721 marg 724. 740. The Protestants make S. Leo and S. Gregorie furtherers of Antichrist pa. 557. They place Antichrist in the See of Rome in S. Paules daies p. 557. 240 marg Not to be vvith the See of Rome is to be with Antichrist p. 323. 556. nu 3. Apostles their name dignitie authoritie pag. 154. nu 13. p. 37. nu 11. p. 53. nu 18. p. 488. Their number of Tvvelue mystical p. 94. nu 14. p. 290 marg Some of them more principal Apostles p. 492. The actes of SS Peter and Paul in two seueral tables 374. 375. They left their vviues p. 21. nu 14. p. 55 marg 191 marg p. 148. nu 38. So did S. Philip the Deacon 354 marg See Priests They vovved pouertie 55. nu 27.
The Gospel on the Imber Saturday in Sept. ⸬ The figtree vvith only leaues no fruite is the Iewes synagogue euery other people or persoÌ„ which hath faith and faire wordes and no good workes Mt. 13 31. Mr. 4 30. ⸬ See Annota Matth. 13 31. Mt. 13 33. Mt. 7 13 ⸬ Christians in their liues must seeke the strait way but in religion the ancient common way ⸬ The Gentils comming into Gods fauour later are preferred before the Iewes which were first c Non capit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mt. 23 37. ⸬ The Iewes lost their preeminence by their owne free will not by Gods causing who ceased not to call and crie vpon them and they would not heare Whereby free will is plainly proued Some punished for example Nu. 16. 2 Mach. 3 Act. 5. Diseases not natural Penance Schisme Cont. lit Petil. li. 2 c. 55. The Gospel vpoÌ„ the 16 SuÌ„day after Pentecost ⸬ Reward for charitable deedes and that they may be done for reward against our Aduersaries The Gospel vpoÌ„ the 2 Sunday after Pentecost ⸬ Worldlines wealth and voluptuousnes are the things that specially hinder men from God The Gospel for a Martyr that is a Bishop And for S. Basil Iun. 14. Mt. 10 37. ⸬ No creature so deere vnto vs vvhich vve must not hate or forsake if it hinder vs and in that respect that it hindereth vs from Christ or his Church our Saluation ⸬ He that is a right Christian man must make his account that if he be put to it as he often may be in times of persecution he must renouÌ„ce al that euer he hath rather then forsake the Catholike faith Mt. 5 13. Mar. 9 50. Free-vvil ep 50 paâ—lo post princip ep 204. li. 1 cont ep Gaudent 6. 25. Heretikes may by penal lawes be coÌ„pelled to the Catholike faith The Gospel vpoÌ„ the 3 Sunday after Pentecost ⸬ This man is our Sauiour Christ whose care trauaile in serching reducing sinners to repentaÌ„ce al spiritual men specially should folow Mat. 18 12. ⸬ This vvoman is the catholike Church vvho also coÌ„tinually seeketh her lost children The Gospel vpoÌ„ Saturday in the 2 weeke of Lent The prodigal sonne is a paâ—ble both of the Gentils conuersion also of euery dissolute sinner peniteÌ„tly returning to God ⸬ Gods wonderful and tender mercie toward penitent sinners Ioy in heauen for euery penitent The Angels and Saincts knovv our hartes Mt. 22 14. The B. SacrameÌ„t and Sacrifice of the Altar The Gospel vpoÌ„ the 8 SuÌ„day after Pentecost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ MaÌ„mon saith S. Hierom q. 6. ad Algas in the Syriake tongue signifieth riches Mammon of iniquitie because they are often il gotten or il bestowed or occasion of euil or at the least worldly false not the true heaueÌ„ly riches Mat. 6 24. Mat. 11 12. Mat. 5 18. Mat. 5 31. 19 9. Mar. 10 11. 1. Cor. 7 11. The Gospel vpoÌ„ Thursday in the 2 weeke of LeÌ„t ⸬ Lazarus in Abrahams bosome and rest but both in hel and not in the kingdom of heauen before Christ Hiero. ep 3. Epitaph Nepot ⸬ To be in continual pleasures ease wealth peace and prosperlty in this world is perilous a signe of paines in the next S. Hiero. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a horrible distance ⸬ AbrahaÌ„ had knowledge of things in earth which were not in his time as that they had Moyses and the Prophets bookes which he neuer saw August de cura pro mor. c. 14. Good vvorkes Tob. 12 9. Mat. 25. Almes meritorious The Saincts do pray for vs. Mariage after diuorce vnlavvfull Vnmerciful riche men Abrahams bosome Limbus patruÌ„ Zach. 9 11. Esa 42 7. * Aug. in Ps 85. Ep. 99. Christ desceÌ„ded into Hel and deliuered the fathers Purgatorie Aug. ep 99. Saincts do heare our praiers and haue care of vs. Gen. 32. Calu. li. 3 Caluins blasphemie Iustit c. 22 sect 24. Mt. 18 7 ⸬ Not of mere necessitie for then it were no fault but praesupposing the great wickednes of men it is impossible but there shal be scandals therfore it foloweth VvoÌ„ to him by whom they come Mar. 9 42. Mt. 18 21. Mat. 17 20. THE fourth part of this Gospel The coÌ„ming of Christ into Iewrie towardes his Passion The Gospel vpoÌ„ the 13 SuÌ„day after Pentecost Leu. 14 2. ⸬ And yet we see here it vvas not only faith but also his thankfulnes returniÌ„g to giue glorie to God ⸬ Vvhile they aske and looke for a temporal kingdoÌ„ in pompe and glorie loe their king Messias was now amoÌ„g theÌ„ whose spiritual kingdoÌ„ is vvithin al the faithful that haue dominioÌ„ ouer sinne Mt. 24 23. Mar. 13 21. ⸬ No man must ruÌ„ne out of the Church after Schismatikes to heare them preach Christ in corners Christs doctrine being open in al the world See annot Mt. 14 23. * Gen. 7 5 Gen. 19 24. Gen. 19 26. How we are vnprofitable profitable seruants Mt. 25 〈◊〉 Io. 15 14. Confession to the Priest ⸬ Vve should pray alwaies by faith hope and charitie and by working the thinges that be acceptable to God though special times of vocal praiers in the Canonical houres be assigned for the sturring of vs vp to God through external signes of deuotion The Gospel vpoÌ„ the 10 Sunday after Pentecost ⸬ To take pride of fasting tithing or any good worke is naught though the workes theÌ„ selues be very good ⸬ So doe the priests and people at the holy Altar knocke their breasts say with the huÌ„ble Publicane Deus propitius August ps 31 conc 3. Mt. 19 13. Mr. 10 13. ⸬ In matters of faith religion we must be as humble obedient to the Catholike Church as yong childreÌ„ to their parents Mt. 19 16. Mr. 10 17. Exo. 20 13. ⸬ Not faith only but also keeping the coÌ„maundements purchase life euerlasting See annot Mat. 19 16. ⸬ This is not a commaundmeÌ„t or precept but counsel vvhich the religious do folow See Annot Mat. 19. ⸬ The Apostles among other things left their wiues also as S. Hierom noteth out of this place li. 1 adu Iouin ⸬ Life euerlastiÌ„g the reward for leauing or losing willingly our goods for Christs sake Mt. 20 17. Mr. 10 32. The Gospel vpoÌ„ the Sunday of Quiquagesme The Church erreth not in faith Hier conâ— Lucif c. 6. Aug. de vnit Ec. c. 15 de verb. Do. Ser. 〈◊〉 The Gospel vpoÌ„ the Dedication of a Church Zachaeus Mt 18 12. The Gospel for a confessor that is not a Bishop and namely for S. Lewis the king of France August 25. Mt. 25 14. ⸬ Marke here against the aduersaries that the rewards of these two good seruants be diuers vnaequal according to the diuersitie or inequality of their gaines that is their merites and yet one receiueth the peny Mt. 20 9. as wel as the other that is heauen or life
li. 2. c. 39. Io. 20 31. Hier. in Catal. a Io. 21 20. b Mat. 4. 21. b Mat. 4. 21. c Act. 12 2. a Io. 13 23. 24. c. 21 20. a Io. 13 23. 24. c. 21 20. a Io. 13 23. 24. c. 21 20. b Io. 20 4. c Io. 21 7. The 1. parte THE ACTES of Christ before his manifestation whiles Iohn Baptist was yet baptizing The Gospel at the third Masse vpō Christmas day And euery day at the end of Masse ` nothing that was made ET VERBVM CARO FACTVM EST. ⸬ He is preferred made of more dignitie and excellencie then I because he was before me al things eternal God The Gospel vpō the 3 Sunday in Aduent Mal. 4 5 Deu. 18 15. ⸬ By like the Iewes ignorātly vnderstood not the place in Deuteronomie of Christ and therfore they aske also whether he be the Prophet there spoken of See also c. 7 40. Esa 40 3. Mt. 3 11. ⸬ He doth oftē here signifie the great difference of his baptisme of Christs as of his person Christs See Annot. Mat. 3. Mr. 1 8. Lu. 3 16. The Gospel on the octaue of the Epiphanie ` sinnes AGNVS DEI at Masse The Gospel vpō S. Andrews eue ⸬ Messias in Hebrue in Greeke Christ ī English Anointed to witte with the spiritual oile of grace aboue his brethren Ps 44. ⸬ Cephas in Syriake Peter in Greeke in English Rocke See Mat. 16 18. The Gospel in a votiue Masse of the holy Angels Gen. 28 12. How God the Sonne is called the VVORD The Platonikes August de Ciu. Dei li. 10 c. 29. The VVORD coeternal vvith the Father distinct in person and of the Father Calu. inst li. 1 c. 13. sect 23 25. The VVORD true God by nature 1 Io. c. 5 20. The Protestants are like the vvrāgling Ariās The VVORD not a creature but the creator Free-vvil Humble kneeling at the solemne wordes of Christs incarnation How mortal men see God The B. Trinitie Peter by his new name designed to be the Rocke of the Church Cephas Petrus Li. 2 c. 12 in Ioan. The Gospel vpō the 2 Sunday after the Epiphanie ⸬ He that seeth water turned in to wine nedeth not dispute or doubt hovv Christ changed bread into his body The Gospel vpō Munday in the fourth vveeke of Lent Ps 68 10. Mt. 26. 61. 27 40. Christ with his presence honoureth and approueth Mariage Cyril in 2 Io. c. 22. Our Ladies intercession Translatours of holy Scriptures Our lady doubteth not but Christ vvil graūt her petition li. 2 in Io. c. 23. Profaners of Gods Church are to be punished in soul body by the Spiritual power The B. Sacrament is not to be giuen to nouices or yonglings in faith Tract in Io. 11. The Gospel vpō Holy Roode day Maij ◠⸬ We folow rather S. August those ancient fathers which most commōly vnderstand this place of the holy Ghost not of the winde◠although both senses be good Nu. 21 9 The Gospel vpō Munday in the whitsonweeke Io. 1 19. Io. 1 20. Baptisme in water necessarie to saluation August haeres 18. Baptisme in two cases not necessarie but othervvise supplied Euery infidel and namely heretikes are iudged already Gal. 5 6. Tit. 3 11◠The excellencie of Christs povver and graces ⸬ He did not baptize ordinarily yet that he baptized his Apostles S. Aug. thinketh it very probable ep 108. Gen. 48 22. The Gospel vpō Friday in the ◠weeke in Lent ⸬ This woman is a figure of the Church not yet iustified but now to be iustified Aug. tract 15 in loan ⸬ There were many other causes why the faithful Iewes could not abide the Samaritans but their precise abstaining from their companie cōuersation was their Schismatical Temple and seruice in moūt Garîzim c He speaketh of his baptizing in the Holy Ghost See Io. c. 7 39. Deu. 12 6. Ps 121 13. 4 Reg. 17 28 36. ⸬ This womā mystically beīg the Church it is here signified that they which at the first beleeue because the Church teacheth so afterward be much confirmed sinding it in the Scripture also and by other instructions Mt. 4 12 Mr. 1 14 Luc. 4 14. Io. 2 9. The Gospel vpō the 20 Sunday after Pentecost Io. 2 11. The Schismatical tēple contendeth against the true Tēple Ioseph li. antiq 11. c. 8. The true Temple preuaileth Ioseph li. 13. antiq c. 6. The true Temple is proued by continual succession Christian adoratiō throughout al natiōs in euery place in spirit veritie that is in the Sacraments and seruice of the new law ful of spirit grace in the veritie of things before prefigured specially the true sacrifice of Christs body and bloud Mal. 1 11. Io. 1 17. The 2 part THE ACTES of Christ in Iewrie hauing already begonne his solemne Manifestation in Galilee Mt. 4 12 the second Pasche of his preaching The Gospel vpō friday in the first vveeke of Lent ⸬ By our latin text and the Greeke this miraculous pond vvas in or vpon Probatica that is a place vvhere the sheepe to be sacrificed vvere kept But by other latin copies S. Hierom and some Greeke fathers Probatica is the very pōd it self so called because the sheepe of sacrifice vvere there vvashed ` Bethesda c multū tempus haberet ` is passed The Gospel vpō Alsoules day ⸬ Not faith only but good and il deedes shal be counted and accordingly rewarded at the day of iudgement Io. 1 19. Mt. 3 17 ⸬ Catholikes searche the scriptures and finde there Peters his successors Primacie the real presence the Priests power to forgiue sinnes iustification by faith good workes Virginitie preferred before matrimonie breach of the vow of cōtinencie damnable voluntarie pouertie Penāce almes and good deedes meritorious diuers rewardes I heauē accordīg to diuers merites such like ⸬ He meaneth specially Antichrist How thē can the Pope be he seing the Iewes receiue him not 1 Vertue of miracles giuen to creatures 2 The same giuē specially to sanctified creatures Hiero. de locis Hebr. post med 3 Miracles done at on time more thē at an other specially ī greater solemnities 4 Angels and Sainctes patrones Workers in places of miracles 5 Miracles in certaine places wrought vpō thē that corporally visite the same See S. Augustine ep 137. 6 Al reasonīg in these matters must yeld to Gods pleasure Hiero. con Lucifer c. ◠10. 2. 7 This water is a figure of Baptisme 8 Christ extraordinarily healeth and saueth vvithout creatures Sinne the cause of sicknes and infirmities Neither Ievves nor Heretikes finde the truth because they searche not the Scriptures deepely but read superficially The 3. part His ACTES in Galilaee in Iewrie about the third Pasche and after The Gospel vpō Midlen◠Sūday Mt. 14 13. Mar. 6 32. Lu. 9 10 Mt. 14 23. Mr. 6 46. ⸬ These wordes do plainly import that the giuing thankes was an
Gentils general good ⸬ If God could and did turne their fall and sinne into the good of the Gentils much more vvil he vvorke good of their general conuersion vvhich shal be at length the accomplishmeÌ„t of the Church consisting of both the Nations ⸬ We see that he vvhich standeth by faith may fall from it and therfore must liue in feare and not in the vaine presumption and securitie of the Heretikes Esa 59 20. The Epistle vpoÌ„ Trinitie Sunday Esa 40 13. Gods answer to Elias of 7000 maketh nothiÌ„g for the Protestants Inuisible Church 2 Par. 17. What workes are not what are the cause of saluation God is not anthor of sinne Aug. Ep. 105. ad Sixtum A paraphrastical explication of the text conceruing the Iewes and Gentils their standing falling rising againe c. How far to deale and to know in the doctrine of predestination The Heretikes writings of predestination The second part of this Epistle moral The Epistle vpoÌ„ the 1 Sunday after the Epiphanie Phil. 4 18. Eph. 5 17. 1. Th. 4 3. ⸬ None must presume to medle aboue the measure of Godsgift or out of the compasse of his state and vocation 2 Cor. 12 11. Eph. 4 7. The Epistle vpoÌ„ the 2 Sunday after the Epiphanie ⸬ Prophecie is interpretatioÌ„ of the Scriptures which is according to the rule of faith when it is not against the right faith or when it is profitable to edifie charitie as S. Augustine speaketh li. 5. Doct. Chr. c. 27 and li. 1. c. 3â— and in effect he saith the same li. 12. Confess c. 18 vnto c. 32. c dilectio ` memories ⸬ Cursing is a vice wherevnto the common people is much giuen who often curse theÌ„ on whom they can not otherwise be reuenged they may see here that it is a great fault b The Epistle vpoÌ„ the 3 SuÌ„day after the Epiphanie Deu. 32 35. Pro. 25 21. The body chastifed by penaÌ„ce is a grateful sacrifice The Apostolical rule or analogie of faith c. 6 17. c. 16 17. 1. Tim. 6 20. Gal. 1 6. Gal. 2 1. Act. â—5 6. The Heretikes phaÌ„tastical rule or rather rules of faith many and diuers one from an other Tit. 3 7. 1. Pet. 2 13. Mt. 22 21. The Epistle vpoÌ„ the 4 Sunday after the Epiphanie Exo. 20 13. ⸬ Here vve learne that the Law may be is fulfilled by loue in this life against the Aduersaries saying it is impossible to keepe the commaundements Leu. 19 18. The Epistle vpoÌ„ the 1 Sunday in Aduent Obedience to teÌ„poral rulers in what cases Act. 4 19 3 29. In what sense al power or superioritie is of God Chrys in ep Ro. ho. 〈◊〉 In things lawfully coÌ„maunded it is mortal sinne not to obey our Superiors The Apostle speaketh of teÌ„poral powers Heresies against rule and Superioritie The obedience of Catholikes both to Spiritual and temporal Superiors Hiero. in Mat. 17. The Clergie exempted from tribute S. Augustines conuersion ` eateth 2. Cor. 5 10. Es 45 23. ⸬ Common that is vncleane See Annot. Marc. 7 2. Though he vvish the vveake to be borne vvithal yet he vttereth his minde plainly that in deede al the meates forbidden and vncleane in the Lavv are novv throught Christ cleansed lawful for euery maÌ„ to vse 1. Cor. 8. Tit. 1 15 The Apostles meaning about eating or not eating certaine meates The Heretikes fondly abuse this place against the fastes of the Church Folish Heretikes see not the differeÌ„ces of things Distinction of daies The text explicated concerning euery mans coÌ„science in Iudaical meates and drinkes Not eating but disobedience damnable To doe against our conscience is sinne Chrys hâ— 26. in ep Râ— Vvhat actions of infidels are sinne and what are not Luther Psa 68 10. The Epistle vpoÌ„ the 2. Sunday in Aduent ⸬ He meaneth al that it vvitten in the old TestameÌ„t much more al things vvritten in the nevv TestameÌ„t are for our learning and comfort c Vnitie in religion commended ⸬ Christ did execute his office and ministerie onely tovvards the people of Circumcision that is the Iewes Psa 17. 50. Deu. 32. 43. Psa 116 1. Esa 11 10. Es 52. 13 ⸬ He 〈◊〉 the holy persons that hauing forsaken al their goods for Christ vvere vvholy 〈◊〉 to 〈◊〉 our Lord vvith al their minde â— Hiero. against Vigilantius the Heretike reprehending the almes giuen to 〈◊〉 as do the Heretikes also of our time ⸬ In that the Apostle desired to be praied for vve may be moued to seeke the same as a great benefite c The onely salutation of so vvorthy a man is sufficient to fil him vvith greate grace that is so saluted Chrys in 2. Tim. 4. ⸬ This domestical Church vvas either that faith ful and ChristiaÌ„ houshold or rather the Christians meeting together there in such good houses to heare diuine seruice and the Apostles preaching in those times of persecution ` Iunia c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Protestants here teasoÌ„ thus Peter is not here saluted therfore he vvas neuâ—r at Rome See the Annotation c Of the Prince of the Apostle saith Theodorete vpon this place ⸬ The special vvay that Heretikes haue euer had to beguile vvas and is by svveete vvordes gay speaches which their sheepes cote see before described particularly in the Aunotations vpon S. Matthevv c. 7 15. That S. Peter was at Rome Chalced. conc act 1. See the Annotations 1 Peto c. 5 18. The Protestants great argument that Peter was neuer at Rome Epiph. har 27. The Heretikes hatred of the Romane see li. 2. cont li. Petil. c. 51. Kissing the Pax. Orig. in 1â— ad Ro. Against Sect-maisters hovv to examine our saith Heretikes giuen to voluptuousnes Act. 19 21. 1 Cor. 16 5. The 1. part Of Schismes that vvere about their baptizers preachers ⸬ The beginning of al Schismes is ouer much admiring addicting mens selues to their owne particular Maisters Act. 18 8. Es 38 18 The Epistle for S. Agatha Febr. 5. Ier. 9 23 Faith coÌ„meth by hearing rather then reading Christ is made our iustice because he is the author of the iustice in vs. Act. 18 1. Es 6 4 4. Esa 40 13. Hovv Angels and Saincts mortal men knovv our cogitations Act. 5. 4. reg â— 6. * Luc. 15 7. The Heretikes allegatioÌ„ for their vaine securitie ansvvered The sensual man The spiritual man Hovv the spiritual man â—udgeth al is iudged of none Iren. li. 4. â— 6â— The Church is vnder no mans iudgement ⸬ The Church onely hath truth both in her milke and in her bread that is vvhether she instruct the perfect or the imperfect who are called carnal Aug. li. 15. c. â— cont Faust ` carnal c A maruelous dignitie of spiritual pastors that they be not onely the instruments or ministers of Christ but also Gods coadiutors in the vvorke of our Saluation c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 5 13. Ps 93 11 Good vvorkes meritorious and the
it is Apostolical doctrine that men may do or vvorke iustice and that so doing they be iust by their workes proceding of Gods grace not by faith or imputation onely Hovv Christ is our only Aduocate How Angels Saincts men aliue are our aduocates Sainctes in heauen pray for vs. Iren. li. 3. c. 33. li. 5 post med The B. virgin is our aduocate D. Hiero. in Mat. c. 18. Angels are our protectors The Catholike Church is the only true Church Not only faith Al Heretikes are antichrists the foreruÌ„ners of the great Antichrist The marke of al heretikes is their going out of the Catholike societie The Catholikes can not be proued to haue gone out Hovv Heretikes are of the Church before they fall By heresies constaÌ„t Catholikes are knovven Euery good Catholike is sufficiently taught by the Church to saluation ⸬ Not by nature as Christ is but by grace and adoption c Hovv we shal see God be like vnto him in the next life see S. Augustine ep 111. 112. li. 12. de ciuit Dei c. 29. ⸬ This teacheth vs that maÌ„ sanctifieth him self by his free wil working together with Gods grace S. Augustine vpon this place Es 53 4. 1 Pet. 2 24. Io. 8 44 The Epistle for S. Polycarpus Ian. 26. Io. 13. 15 Gen. 4 8 The Epistle vpon the 2 SuÌ„day after Pentecost Io. 15 13 Iâ— 2 15. ⸬ Euery man is bound to giue almes according to his abilitie when he seeth his brother in great necessitie Mat. 21. Io. 14. 1 Io. 5. Io. 17 3. 13 34. ⸬ Lest any maÌ„ should thinke by the wordes next before onely faith in Christ to be commaunded or to please God he addeth to saith the coÌ„maundemeÌ„t of charitie or loue of our neighbour Io. 14 23. Concupiscence remaining after Baptisme is no sinne vvithout consent Heretical exposition of Scriptures No man in grace sinneth mortally True iustice Hovv the Diuel sinned from the beginning Not ony faith c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 8 47 10 27. The Epistle vpon the first Sunday after Pentecost Io. 3 16. Io. 1 18. 1 Tim. 6 16. ⸬ No man in this life nor with corporal eies caÌ„ see the proper essence or substaÌ„ce of the Deitie See S. August ad Paulin. de videÌ„do Deo ep 112. Io. 13 34 15 12. Heretical boasting of the spirit The Church only not euery priuate man hath to proue and discerne spirites Io. 14 16. Caluin To confesse or deny any article which the Cath. Church teacheth is at al times a certaine marke of Catholike or heretike Many old heresies that dissolued Christ The Greeke text corrupted by old heretikes li. 9. 9. 3â— A sure marke of true of false teachers â— Against the ProtestaÌ„ts special faith and presumptnoua securitie of saluation 2 Pet. 1 10. 2. Tim. 4. 7. The feare of God in iust men coÌ„nÌ„fisteth with charitie 1. Cor. 9. Prou. 28. Iob c. 9. Phil. 2. Vvhat feare agreeth not with charitie Seruile feare is not il Mat. 10. Mao 11 30. The Epistle vpon Dominica in albis or Low Sunday 1 Cor. 15 57. Io. 3 36. Mt. 7 7. 21 22. 1 Io. 3 22. c or if vve knovv c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` not to death Luc. 24 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The coÌ„maundements possible to be kept Mat. â—â— Heret translation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three persons one substaÌ„ce in the B. Trinitie The Arians corrupt the text of Scripture Vvhat is a sinne to death Praier for the dead Some of the dead may not be praied for It is proued that the Apostle speaketh of praying for the dead The Caluinists blasphemie to auoid this sense of the Apostle Heret translation against sacred images Psal 113. The 2 Councel of Nice pronouÌ„ceth anathema that is a curse against the Caluinists Edit ColoÌ„ an 1567. * The Bible of the yere 1577. The great difference of idol image Sacred images in Churches by Gods ovvne vvarrant Exod. 25. The 2 Councel of Nice vvas gathered against Imagebreakers The antiquitie of holy images * 〈◊〉 citato The vse and fruite of holy images Io. 15 12. 1 Io. 3 11. ⸬ Revvard for keeping fast the Catholike faith c To goe backe or reuolt from the receiued truth and doctrine Apostolical it damnable Ro. 16 17. To hold fast the old receiued faith To bring vvilfully an other doctrine then the Catholike Church setteth dovvne is alvvaies a marke of seducers and Heretikes Vvhen wherein to coÌ„uerse with Heretikes is tolerable vvhen wherein it is damnable S. Iohn vvould not be in one bath with Cerinthus the Heretike The like zeale of S. Polycarpe and other Apostolike men in not communicating with Heretikes Tit. 3. ` pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ A great grace to be beneficial to strangers specially to them that be of our Catholike faith and suffer for the same b It seemeth saith S. Bede he vvas an Arch-heretike or proud Sectmaister c That is I vvil rebuke them and make them knovven to be vvicked Bede c commonebo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1â— Mat. 1â— Mat. 1â— Ioh. 19. * Euseb hist li. 3. c. 10. Luâ— â— Mat. 10. Mat. 10. Maâ— 3. pag. 379. 646. ⸬ Diuers Heretikes abuse the libertie of Christes grace and Gospel to the fulfilling of their carnal lustes and coÌ„cupisceÌ„ces 2 Pet. 2. c This is our Sauiour not Iosuè as S. Hierom noteth ep 17. see Abac. c. 3. v. 18. Nu. 14 37. Gen. 19. c exfâ—rnicat◠⸬ Such be heretikes that wil not be subiect to any 〈…〉 refuse to obey the lawes either of Spiritual or Temporal rulers in vvhich kinde specially in blaspheming the supreme Spiritual Magistrate the Protestants do passe ` rebuke ` because they Gen. 4 8 Nu. 22. Nu. 16. 1 Tim. 4 2 Tim. â— 2 Pet. 3. ` your Truthes vnwritten and knowen by tradition IgnoraÌ„ce maketh Heretikes blaspheme Heretikes â—â—sembled to Cain Balaam and Corè Al Heretikes segregate them selues Hier. ad Paulin Ca. 1. 2. 3. 1 part Ca. 4. to the 8. 2. Ca. 8. to the 12 3 C. 12. 13. 14. 4 C. 15. to the 21. 1 Io. 2 Apoc. 17. 5 C. 21. 22. The Church readeth this booke at Maâ—tins froÌ„ the 3 SuÌ„day after Easter vnto the 4. The 1 part Seuen epistles to the Churches The Epistle vpon Michelmas day Septemb 29 on the Apparition of S. Michael Mai. 8. ⸬ There be many specially novv a daies that be great readers hearers and talkers of Scriptures but that is not ynough to make them good or blessed before God except they keepe the things prescribed and taught therein according to our Sauiours saying Luc. 11. Blessed are they that heare the vvord of God and keep it Exo. 3 14. Col. 1. Heb. 9. 1 Pet. 1. 1 Pet. 2. Zach. 12 Esa 44. Apo. 21. 22 13. ⸬ Banished thither for religion by Nero or rather by Domitian almost 60 yeres after Christes AscensioÌ„ c I had a visioÌ„ and not with my corporal eies
but in spirit I beheld the similitudes of the thinges folovving b The I GENERAL VISION of the 7 according to S. Ambrose ⸬ It seemeth not to be Christ him self but an Angel bearing Christes person vsing diuers speaches proper to Christ c podére Sap. 18 24. Esa 41 4. 44 6. ⸬ S. Irenaeus alluding to this saith The Church euery vvhere preacheth the truth and this is the seuenfold candlesticke bearing the light of Christ c. Li. 5. aduersâ—haer An admonition to the reader concerning the difficultie of this booke Numbers mystical The number of Seuen mystical specially in this booke Grace peace from God the holy Angels God and our Ladie saue vs and the like Hovv al Christians be both kings Priests Difference of holy daies and vvorkedaies Sunday made holiday by the Apostles the Churches authoritie Other feastes ordained by the Church As Saturday was in memorie of the creation so Sunday of Christs resurrection The Church vseth not the Heathenish names of daies but Dies Dominicus feriae Sabbatum God giueth greater grace at holy times of praier fasting Priestly garments The true religioÌ„ manifest as the light on a candlesticke Mat. 5. 15 Angels Protectors Bishops Priests are called Angels Malach. 2 7. ⸬ That vvhich before he vvilled him to vvrite to the church he now vvilleth to be vvritten to the Angels or Bishops of the same onely vvhere vve see it is al one to the Church and to the head or gouernour therof ⸬ By this vve see is plainely refuted that vvhich some Heretikes hold that a man once in grace or charitie can neuer fall from it Apoc. 1 17. ⸬ This Church representeth the state of them that are spoiled of their goodes emprisoned manifoldly afflicted for the catholike faith ⸬ The singular revvard of Martyrdom ⸬ The death of the body is the first death the death of the soule the secoÌ„d vvhich Martyrs are surest to escape of al men ⸬ The special residence of Satan is vvhere the faithful are persecuted for Christes truth vvhere not to deny the Cath. faith for feare is much here commended Nu. 24 14. 25 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calculâ—Ì„ ⸬ None of these are any thing vvorth vvithout the other 3 Reg. 18. 1 Reg. 16. ⸬ Vvho 〈◊〉 nor here that good vvorkes deserue al utioÌ„ as il workes damnation and that it is not faith alone that God revvardeth but that faith vvhich vvorketh by charitie Ps 7 10 Ier. 11 20. ` depthes Ps 2 9. ⸬ This great priuilege of Saâ—cts riseth of the povver and preeminence of Christ vvhich his father gaue him according to his humanitie and therfore to deny it to Saincts is to deny it to Christ him self Christs care of his Church Special vertues required in a Bishop Sinne is the cause that God taketh the Cath. faith from couÌ„tries Zeale against Heretikes Nicolaites the first Heretikes so called as a paterne of Arians Lutherans and the like peculiar callings Balaam ouercomming Gods people by persuasion of lecherie and bellicheere vvas a type of Heretikes li. 4. Antiq c. 6. 2. Pet. 2 15. Iuda v. 11. Zeale against Heretikes 3 Reg. 18. Achab and Iezabel Free vvil God is not author of euil They that communicate vvith Heretikes shal be daÌ„ned vvith them 3 Reg. 19. v. 18. Ro. 11. Saincts also are Patrones not only Angels 1 Thes 5 2. 2 Pet. 3 10. Apo. 16 15. c Such as haue not coÌ„mitted deadly sinne after baptisme ⸬ Note that there is in maÌ„ a vvorthinesse of the ioyes of heauen by holy life this is a coÌ„moÌ„ speache in holy Scripture that man is worthy of God of heaueÌ„ of saluatioÌ„ Esa 22 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastici 24 9. 14. Col. 1 15. Prou. 3 12. Heb. 12 6. ⸬ God first calleth vpoÌ„ man and knocketh at the doore of his hart that is to say offereth his grace and it lieth in man to giue coÌ„sent by free wil holpen also by his grace Doing vvel in respect of revvard Adoration of creatures called Dulia Perseuêrance in good continuing to the end Neuters of indifferents in religion The 2 part first the booke with 7 seales secoÌ„dly 7 Angels with trumpets THE 2 VISION In which is represented vnto vs the glorie and maiestie of God in heauen and the incessant honour praises of al Angels and Saincts assisting him Vvhich is resembled in the daily honour done to him by al orders and sortes of holy men in the Church militant also ⸬ These foure beastes and the like described Ezaech 1 by the iudgement of the holy Doctors signifie the 4 Euangelistes and in them al true preachers the man Mathevv the lioÌ„ Marke the calle Luke the egle Iohn See the causes hereof in the Summe of the 4 Euangelist pag. 1. S. Gregoin 1. Ezech. Es 6 3. The Sanctus thrise repeated THE 3 VISION ⸬ S. Gregorie taketh it to be the booke of holy Scripture li. 4. Dialog c. 42. ⸬ He speaketh not of the damned in Hel of vvhom there could be no question but of the faithful in Abrahams bosome in Purgatorie c So did Iacob Gen. 49. call Christ for his kingly fortitude in subduing the vvorld vnto him Gen. 49 9. b The Epistle vpon al-Hallovves eue ⸬ So Christ is called for that he is the immaculate host or sacrifice for our sinnes ⸬ This maketh against the Caluinistes vvho are not coÌ„tent to say that vve merite not but that Christ merited not for him self Calu. Philip 2. v. 9. 1 Pet. 2. ` kinges The Epistle in a votiue Masse of the holy Angels Dan. 7. 10. ` riches ⸬ Al the said creatures are bound to giue honour not onely to God but to Christ as man and our redeemer so they here doe Apoc. 4 11. The Saincts in heauen offer our praiers to God Spiritual kings and Priests Limbus Patrum and Purgatorie ⸬ This one stole signifieth the glorie or blisse of the soule onely but at the day of iudgement they shal haue it doubled by adding the glorie of their body also c The tribulation that shal fall in the time of Antichrist Osâ—e 10. Lu. 23 50. Consecration of altars vvith Sainctâ— relikes Saincts be present at their tombes and relikes The Caluinistes heresie concerning the Saincts consuted by S. Hierom long agoe Apoc. 14. They vnlearnedly accuse S. Hierom aâ— an Vbiquiste Hovv S. HieroÌ„ saith Christ his Saincts are euery vvhere Iob. 1. That Saincts pray for vs S. Hierom proueth against the Heretike Vigilantius Hovv Martyrs crie for reuenge b The Epistle vpon Al hallovves day ⸬ It is an allusion to the signe of the Crosse vvhich the faithful beare in their foreheads to shevv they be not ashamed of Christ S. August tract 43. in Io. c Of al the tribes put together so many 144000. He signifieth by these thousands and the multitude folowing al the elect but the elect of the Ievves to be in a certaine number the elect of
The great reuenge that God vvil doe at the later day vpon the persecutors of his Saincts ⸬ The desperate and damned persons shal blaspheme God perpetually vvhich shal be such onely as do not repent in this life c See chap. 9. v. 20 in the margent ⸬ The dragon is the Diuel the beast Antichrist or the societie wherof he is head the false-prophet either Antichrist him self or the companie of Heretikes and seducers that folovv him ` issue forth three Apoc. 3. 2 Cor. 5 3. c The hil of theaues by S. Hieroms interpretation ⸬ The citie or coÌ„monvvealth of the vvicked deuided into three partes into infidels Heretikes and euil Catholikes This citie is here called BabyloÌ„ vvhereof see the Annorat vpon the next chapter v. 5. Ier. 25 15. ⸬ The final damnation of the vvhole companie of the reprobate called here the great vvhoore c These many vvaters are many peoples v. 15. ⸬ It signifieth the short reigne of Antichrist vvho is the cheefe horne or head of the beast ⸬ Some expound it of ten smal kingdoms into which the Romane Empire shal be deuided vvhich shal al serue Antichrist both in his life and a litle after ` doe 1 Tim. 6 15. Apo. 19 16. ⸬ Not forcing or mouing any to folow Antichrist but by his iust iudgement for punishment of their sinnes permitting theÌ„ to beleeue and coÌ„sent to him The ProtestaÌ„ts here vvil needs haue BabyloÌ„ to be Rome but not in S. Peters epistle By Babylon according to al the fathers is signified partly the whole societie of the wicked partly the citie of Rome only in respect of the terrene heathenish state of them that persecuted the Church li. aduers Iudan The Church of Rome is neuer called Babylon Ro. 1. Mysterie This woman signifieth al persecutors of saincts Putting heretikes to death is not to shede the bloud of saincts The Protestants madnes in expounding the 7 hilles of Rome the Angel himself expounding it otherwise Vvhat is the eight beast The double interpretation of Babylon Apo. 14 8. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ The measure of paines damnation according to the wicked pleasures or vnlawful delites of this life which is a fore sentence for such people as turne their whole life to â—â—st and riot Es 47 8 ⸬ Kings and Marchants are most encombered dangered and drovvned in the pleasures of this vvorld vvhose vvhole life traficke is if they be not exceding vertuous to finde varietie of earthly pleasures Vvho seing once the extreme end of their ioyes and of al that made their heauen here to be turned into paines damnation eternal then shal houle vveepe to late c The Angels and al Saincts shal reioyce and laude â—od to see the wicked confounded and Gods iustice executed vpon their oppressors persecutors and this is that vvhich the Martyrs praied for chap. 6. Ier. 51. 63. ⸬ By this it seemeth cleere that the Apostle meaneth not any one citie but the vniuersal companie of the reprobate vvhich shal perish in the day of iudgement the old prophets also naming the vvhole nuÌ„ber of Gods enemies mystically Babylon as Ierem. â— 52. The Epistle for many martyrs ALLELVIA ⸬ This often repeating of Allelu-ia in times of reioycing the Church doth folow in her Seruice ⸬ At this day shal the whole Church of the elect be finally perfectly for euer ioyned vnto Christ in mariage inseparable Mat. 22 Lu. 14 ⸬ That is the feast of eternal life prepared for his spouse the Church Apoc. 22. 9. Es 63 1. c The second person in Trinitie the Sonne of the Vvord of God vvhich vvas made flesh Io. 1. Apoc. 2 27. Apo. 17 14. ⸬ Euen according to his humanitie also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen Alleluia not translated Alleluia often vsed in the Church specially in Easter time Epist ad Ian. c. 17. c. 15. It signifieth more then as the Protestants traÌ„slate it praise ye the lord â—Palse translation Amen and Alleluia should not be translated into vulgar tongues Al nations in the primitiue Church sang Amen and Alleluia The ProtestaÌ„ts profane this vvord by translating it and diminish the signification thereof Psal 136. IustificatioÌ„s are good vvorkes not as the effectes of saith iustifying but because them selues also with faith iustifie a man Beza S. Iohns adoring of the Angel explicated against the protestaÌ„ts abusing the same The ProtestaÌ„ts are reâ—elled by their ovvne reason S. Iohn erred only in the person mistaking the Angel to be Christ him self and so adoring him as God Apoc. c. 1. Esa 9 in Graco Malac. 3. S. Iohn sinned not in this adoration An other explication of this place The ProtestaÌ„ts by conference of Scriptures might finde â—eligious adoratioÌ„ of creatures Aug. de vera relig c. 55. Three points herein examined and proued by Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 5. 137. 1 Religious vvorship of creatures Dan. 6. 3 Reg. 8. Ios 7. Ps 98. 131. 2 The same is called adoration 3 Falling prostrat before the persons or things adored Gen. 18. Exod. 3. Iosue 5. Adoring of Angels Adoring of Prophets and holy persons Dan. 2. * or Iaddus 4 Reg. 4. Iudith 13. See in S. Augustine li. 20. de Ciuit. c. 7. 8. seq the exposition of this chapter ⸬ Quid in millenariâ— numero nisi ad proferandam nouam sobolem perfecta vniuersitas praesâ—ita generationis exprimâ—◠〈◊〉 hinc per 〈◊〉 dicitur It regnabunt cuÌ„ 〈◊〉 â—illâ— aâ—nis 〈◊〉 regnum sancta Ecclesia vniuersitatis perfâ—câ—ione soâ—iidatur D. Gregor li. 9. Moral c. 1. ⸬ S. Augustine thinketh that these do not signifie any certaine natioÌ„s but al that shal then be ioyned vvith the Diuel and Antichrist against the Church li. 20. de Ciuit. c. 11. See S. Hierom in Exech li. 11. Ezec. 38 14. 39 2. See S. Hierom in Exech li. 11. THE 6 VISION ⸬ They shal then be new not the substaÌ„ce but the shape chaÌ„ged 2 Pet. 3. See S. Augustine li. 20. de Ciuit. c. 14. c The bookes of mens conscieÌ„ces where it shal plainely be read vvhat euery mans life hath been Apoc. 3 5. 21 27. ⸬ Such as doe no good workes if they haue age and time to doe them are not found in the booke of life Bishops consistories iudicial power 1. Cor. 5. During a thousand yeres that is the time ofthis militant Church saints reigne vvith Christ in soule only The rest are dead and damned in soule during the same time The first resurrection of the soule only Priests some proprely so called some vnproprely 1. Pet. â— The binding and loosing of Satan explicated by S. Augustine The short reigne of Antichrist Millenarij or Chiliastâ— The Scriptures hard By S. Augustines foresaid explication is eurdently deduâ—ed against the ProtestaÌ„ts that the Churche can not erre and that the Pope can not possibly be Antichrist An inuincible demoÌ„stration Mat. 24. Lu. 18 8. The campâ— of Saincts is the Catho Church through the vvorld As novv Heretikes in particular countries so Antichrist shal persecute the Churches of al nations Vvhat is meanâ— by fire from heauen The booke of euery mans workes opened in the day of iudgement THE 5 PART The final glorificatioÌ„ of the Church Esa 63 17. 66 21. The Epistle vpon the dedication of a Church 2 Pet. 3 13. c The Church triumphant ⸬ This tabernacle is Christ according to his humanitie Es 25. 8. Apoc. 7 17. c This happie day shal make an end of al the miseries of this mortalitie ` because the Esa 43 19. Apoc. 1 8. 22 13. ⸬ He that hath the victorie against sinne in the Church militant shal haue his revvard in the triumphant c Al that commit mortal sinnes and repent not shal be damned THE 7 AND LAST VISION ⸬ The glorie of the Church triumphant c The names of the Patriarches and Apostles honorable and glorious in the triumphant Church ⸬ See S. Hierom ep 17. touching this description of the heauenly Hierusalem vvhich is the Church triuÌ„phaÌ„t teaching that these things must be taken spiritually not carâ—â—ally ⸬ Al external sacrifice which now is necessarieâ—dutie of the faithful shal then cease and therfore there shal neede no material temple Esa 60 19 Es 60 3. Esa 60 11. ⸬ None not perfectly cleaÌ„sed of their suâ—nes can enter into this heauenly Hieruselem Apo. 20 12. The state of glorified bodies ◠′ vvater of life ⸬ Christ is our tree of life in the Church by the B. Sacramé in heauen by his visible presence and influence of life euer lasting both to our bodies and soules of vvâ—oÌ„ Salomon saith The tree of life to al that apprâ—heâ—d him Prou. 3. Apo. 21. Esa 60 THE CONCLVSION Apo. 19 10. ⸬ You see it is al one to adore before the feete of the angel to adore the Angel though to adore him â—e not expressed as in the 19 chap. See the anÌ„otatioÌ„ there v. 10. c Man by Gods grace doing good workes doth increase his iustice ⸬ Heauen is the reward hire repaiment for good workes in al the Scriptures yet the aduersaries wil not see it Ro. 2 6. Apo. 21 6. 1 8. Es 55 1. The curse agaiÌ„st adding or diminishing is against Heretikes not Catholike expositours A breefe petitioÌ„ vnto IESVS Christ to come quickly as S. Iohn here speaketh and to iudge the cause of Catholikes Protestants * The Epistles omitted are taken out of the Old TestameÌ„t ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞