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
estimation examples of some peculiar traditions out of the fathers S. Chrysostom S. Basil S. Hierom. S. Augustine S. Epiphanius S. Irenaeus Tertullian S. Cyprian Origen The Scriptures giuen vs by tradition and the sense thereof The Creede an Apostolical tradition An inuincible argument for the credite of Traditions â— Here also 〈◊〉 as is noted before 2 Thess 2. 15. the aduersaries in their translatioÌ„s auoid the vvord Tradition being plaine in the Greeke lest them selues might seeme to be noted as men vvalking inordinately and not according to Apostolical Tradition as al Schismatikes Heretikes and rebels to Gods Church doe Ep. 6 18. Col. 4 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. 1. Cor. 4. 1. Th. 2. 1. Cor. 9 6. Gal. 6 9. The heretikes cauillation against Religious meÌ„ that vvorke not ansvvered 1 Cor. 9. The spiritual trauailes of the Clergie * See S. Cypr. ep 66. Religious meÌ„ working with their handes Monkes were shauen in the primitiue Church and Nonnes clipped of their heare S. Augustines opinion concerning Religious mens working or not working li. de â—p Monach. c. 21. Ecclesiastical censures against the disobedient Not to communicate with excoÌ„municate persons but in certaine cases 1 Timoth. 3. 1 Timoth. 3. * 1 Tim. 1. Act. 20. v. 25. 38. Col. 2. v. 1. ⸬ S. Augustine saith He that list to haue the hope of heaueÌ„ let him looke that he haue a good coÌ„scieÌ„ce to haue a good conscience let him beleeue vvorke vvel for that he beleueth she hath of faith that he vvorketh he hath of charitie Praefat. in Psa 31. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 7 13 Mt. 9 13. Mr. 2 17. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Euil life and no good conscience is often the cause that men fall to Heresie from the faith of the Catholike Church Againe this plainely reproueth the heretikes false doctrine saying that no man can fall from the faith that he once truely had Teaching othervvise then the doctrine receiued is a special marke of Heretikes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luthers teaching othervvise Al heretical doctrine is fables Curious questioning in religion Charitie the very formal cause of our iustification Heretikes great boasters but vnlearned Libertines alleage scripture Excommunication of Heretikes and the effect thereof The Priests high authoritie of Excommunication The terrible effect thereof ⸬ Euen for heathen kings Emperours by vvhom the Church suffereth persecution much more for al faithful Princes powers and people both spiritual and temporal for vvhom as members of Christes body and therfore ioyning in praier oblation vvith the ministers of the Church the Priestes more properly and particularly offer the holy Sacrifice See S. Augustine de orig anima li. 1. c. p. 2. Tim. 1 11. 1. Pet. 3 3. 1. Cor. 14 34. Gen. 1 27. 3 6. ` she The praiers petitions in the Masse deduced out of the Apostles vvordes by S. Augustine other fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PATER NOSTER in the Masse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Theoph. in hunc loc Praier in the Masse for kings and other God vvil no mans perditioÌ„ but the saluation of al. Hovv there is but one Mediator Christ and vvhat it is to be such a Mediator * Aug. li. 9. de Ciu. cap. 15. De fid ad Pet. c. 2. The different maner of praying to Christ and to Saincts Kyrie eleison Christe eleison Hovv there be many mediators as there be many sauiours and redeemers eueÌ„ in the Scriptures Iud. 3 9. 2 Esd 9 27. Act. 7 35. Women great talkers of Scripture and promoters of heresie * S. Chrys Ho. 9. in 1. Tim. Tit. 1 6. c He saith hauing children not getting children S. Ambr. Ep. 82. b Neophytus is he that vvas lately christened or nevvely planted in the mystical body of Christ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great charge great merite of Ecclesiastical functions The Apostle vnder the name of Bishop instructeth Priestes also The heretikes opinion coÌ„cerning Priests mariage 1 Cor. 7. S. Paules place of one vvife excludeth bigamos from holy Orders * li. 2 ep 25. Vvho are counted bigami Leuit. 21. The Heretical clergie nothing regardeth the Apostles prescription of one vvife None euer maried after holy Orders Socrat. li. 1 c. 8. They that vvere made Priests of maried men absteined from their vviues Sozom. li. 1 c. â—2 S. Epiphanius Mariage of Priests is contrarie to the auÌ„cient canoÌ„s Eusebius S. Hierom. S. Augustine See S. Leo ep 92. c. â— S. Ambrose Tertullian S. Cyprian Councels None rashly to be admitted to the Clergie Heretikes admit al sortes vvithout exception The three holy orders only bound to chastitie Leo ep 92. c. 3. Greg. li. 1 ep 42. The 4 inferiour orders not bound to chastitie Al the seuen orders auncient eueÌ„ from Christ and the Apostles time S. Ambrose calleth the B. of Rome Rector of the vvhole Church The heretikes say directly coÌ„trarie to the Apostle that the Church is not the piller of truth That the Church is the piller of truth and can not erre is proued by many reasons Io. 14 16. Mat. 16. Mat. 28. Eph. 4. Io. 17. Luc. 22. Psal 2. Eph. 5. The meaning of this article I beleeue the Cath. Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the visible Church that is the piller or truth and can not erre Vvhence the Church hath this priuilege neuer to erre S. Augustine Lactantius S. Cyprian S. Irenaeus 2 Tim. 3 3 Pet. 3. Iude v. 18. ⸬ We see plainely by these vvordes such abstinence only to be disalovved as condemneth the creatures of God to be naught by nature creation 1. Tim. 1 4. Tit. 3 9. ⸬ Some saith S. Chrysost expound this of fasting but they are deceiued-for fasting is a spiritual exercise See a goodly commentarie of these vvordes in S. August li. de mor. Eccl. Cath. c. 33. Al Heretikes are apostataes from the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. 19. The old Heresies against matrimonie * Aug. har 46. The old Heresies about abstinâ—â—e from meates The Catholikes impudently charged vvith the said old heresies Abstinence from certaine meates is no condemnation of the meates Diuers good causes of abstinence Forbidding certaine persons to marrie is no condemnation of matrimonie Catholikes esteeme matrimonie more then the Protestants doe The Protestants obiectoÌ„s answered long ago by S. Hierom and S. Augustine * Aug. li. 2 c. 5 de nupt câ—ncupise Blessing of the table or of meates specially by a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To blesse is a preeminence of the better person Hebr. 7. No creature il by nature yea one more sanctified then an other Holy times and places euery thing deputed to the seruice of God holy Mat. 23. 2 Pet. 1. Creatures hallovved by the signe of the Crosse The blessing of our meate vvhat a vertue it hath 〈◊〉 〈◊〉
of Galilee savv tvvo brethren Simon vvho is called Peter his brother casting a nette into the sea for they vvere fishers ✠verse 19 he sayth to them Come ye after me and I vvil make you to be fishers of men ✠verse 20 But they incontinent leauing the nettes folovved him ✠verse 21 And going forvvard from thence he savv * other tvvo brethren Iames of Zebedee Iohn his brother in a shippe vvith Zebedee their father repayring their nettes and he called them ✠verse 22 And they furthvvith left their nettes father and folovved him ⊢ ✠verse 23 And IESVS vvent round about all Galilee teaching in their Synagogs preaching the Gospel of the Kingdome and ″healing euery maladie and euery infirmitie in the people ✠verse 24 And the bruite of him vvent into al Syria and they presented to him al that vvere il at ease diuersly taken vvith diseases and torments and such as vvere possest and lunatikes and sicke of the palsey and he cured them ✠verse 25 And much people folovved him from Galilee and Decapolis and Hierusalem and from beyond Iordan ANNOTATIONS CHAP. IIII. 1. Desert As Iohn the Baptist so our Sauiour by going into the desert and there liuing in contemplation euen among brute beasts and subiect to the assaults of the Diuel for our sinnes geueth a warrant and example to such holy men as haue liued in wildernesse for penance and contemplation called Eremites 2. Fasted fourtis daies Elias and Moyses saith S. Hierom by the fast of 40 daies were filled with the familiaritie of God and our Lord him self in the wildernesse fasted as many to leaue vnto vs the solemne daies of fast that is Lent Hiero. in c. 58 Esa S. Augustine also hath the very like wordes ep 119. And generally al the ancient fathers that by occasion or of purpose speake of the Lent-fast make it not onely an imitation of our Sauiours fast but also an Apostolicall tradition and of necessitie to be kept Contemâ—e not Lent saith S. Ignatius for it conteineth the imitation of our Lordes conuersation And S. Ambrose saith plainely that it was not ordained by men but consecrated by God nor inuented by any earthly cogitation but commaunded by the heauenly Maiestie And againe that it is sinne not to fast al the Lent S. Hieroms wordes also be most plaine We saith he fast fourtie daies or make one Lent in a yere according to the tradition of the Apostles in time conuenient This time most conuenient is as S. Augustine saith ep 119 immediatly before Easter thereby to communicate with our Sauiours Passion and as other writers do adde thereby to come the better prepared and more worthily to the great solemnitie of Christes Resurrection beside many other goodly reasons in the ancient fathers which for breuitie we omitte See good Christian Reader 12 notable sermons of S. Leo the Great de Quadragesiâ—â— of Lent namely Ser. 6 and 9. Where he calleth it the Apostles ordinance by the doctrine of the Holy Ghost See S. Ambrose from the 23 sermon forward in S. Bernard 7 sermons and in many other fathers the like Last of al note well the saying of S. Augustine who affirmeth that by due obseruation thereof the wicked be separated from the good infidels from Christians Heretikes from faithful Catholikes 6. It is written Heretikes alleage scriptures as here the Deuil doeth in the false sense the Churche vseth them as Christ doeth in the true sense and to consute their falsehood Aug. cont lit Petil. li. â— c. 〈◊〉 10. 7. 11. Him only serue It was not sayd sayth S. Augustine The Lord thy God only shalt thou â—dore as it was said Him onely shalt thou serue in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. sup Gen. 9. 61. Wherevpon the Catholike Churche hath alwayes vsed this most true and necessarie distinction that there is an honour dew to God only which to giue vnto any creature were Idolatrie and there is an honour dew to creatures also according to their dignitie as to Saints holy things and holy place See Euseb Hist Ec. li. 4. c. 14. S. Hierom. cont Vigil ep 53. Aug. li. 10. Ciâ—it c. 1. li. 1 Trin. c. 6. Conâ— Nic. 2. Damase li. 1. de Imag. Bed in 4. Luc. 17. Doe penance That penance is necessarie also before baptisme for such as be of age as Iohns so our Sauiours preaching declareth both beginning with penance 23. Healing euery maladie Christ saith S. Augustine by miracles gat authoritie by authoritie found credit by credit drew together a multitude by a multitude obteyned antiquitie by antiquitie fortified a Religion which nor only the most fond new rysing of Heretikes vsing deceitful wiles but neither the drowsie old errour of the very Heathen with violence setting agaynst it might in any part shake and cast downe Aug. de vtil cred c. 14. CHAP. V. First 3 he promiseth rewardes 13 and he layeth before the Apostles their office 17 Secondly he protesteth vnto vs that we must keepe the commaundements and that more exactly then the Scribes and Pharisees whose iustice weas counted most perâ—ite but yet that it was vnsufficient he sheweth in the precepts of 21 Murder â—7 Aduoutrie â—1 Diuorce 〈◊〉 Swearing 38 Reuenge 42 Vsurie 43 Enemies verse 1 AND seeing the multitudes he * vvent vp into a mountaine and vvhen he vvas set his Disciples came vnto him ✠verse 2 and opening his mouth he taught them saying ✠verse 3 Blessed are the poore in Spirit for theirs is the Kingdom of heauen ✠verse 4 Blessed are the meeke for they shal possesse the land ✠verse 5 Blessed are they that mourne for they shal be comforted ✠verse 6 Blessed are they that hunger thirst after iustice for they shal haue their fil ✠verse 7 Blessed are the merciful for they shal obtayne mercie ✠verse 8 Blessed are the cleane of hart for they shal see God ✠verse 9 Blessed are the peace-makers for they shal be called the children of God ✠verse 10 Blessed are they that suffer persecution ″ for iustice for theirs is the Kingdom of heauen ✠verse 11 Blessed are ye vvhen they shal reuile you and persecute you speake al that naught is agaynst you vntruely for my sake ✠verse 12 be glad reioyce for your″ revvard is very great in heauen ⊢ For so they persecuted the Prophets that vvere before you ✠verse 13 You are the * salt of the earth ✠verse 14 But if the salt leese his vertue vvherevvith shal it be salted It is good for nothing any more but to be cast forth and to be troden of men ✠verse 15 You are the ″ light of the vvorld A citie cannot be hid situated on a mountaine ✠verse 16 Neither do men light a * candel and put it vnder a bushel but vpon a caÌ„dlesticke that it may shine to al that are in
places at suppers ✠verse 40 vvhich deuoure vvidovves houses vnder the pretence of long prayer these shal receiue larger iudgement ✠verse 41 * And IESVS sitting ouer against the treasurie beheld hovv the multitude did cast money into the treasurie and many rich men did cast in much ✠verse 42 And vvhen there came a certaine poore vvidovv she cast in tvvo mites vvhich is a farthing ✠verse 43 And calling his Disciples together he saith to them Amen I say to you that this poore vvidovv hath cast in more then al that haue cast into the treasurie ✠verse 44 For al they of their aboundance haue cast in but she of her penurie hath cast in al that she had her vvhole liuing ANNOTATIONS CHAP. XII 17. To God These men were very circumspect and wary to doe al duties to Caesar but of their dutie to God they had no regard So Heretikes to flatter temporal Princes and by them to vphold their Heresies doe not only inculcate mens dutie to the Prince dissembling that which is dewe to God but also giue to the Prince more then dew and take from God his right and dutie But Christ allowing Caesar his right warneth them also of their dutie toward God And that is it which Catholikes inculcate Obey God doe as he commaundeth Serue him first and that the Prince 19. His brother shal take Marke wel here that the Law which saith Thou shalt 〈◊〉 marry thy brothers wife is not such as admitteth no dispensation as though this mariage weâ—â— against nature For here the same Law saith that in some case the brother not only might but then was bound to marry his brothers wife 24. Not knovving the Scriptures who would haue thought that by this place of Scripture alleaged by Christ the Resurrection were proued and yet we see that Christ doth hereby deduce it and chargeth these great Doctors and Maisters which arrogated to them selues the knowledge of Scriptures that it is their ignorance that they knew not so to deduce it No maruel then if the Holy Doctors and Catholike Church make the like deductions sometime and proofes where the Heretike doth not or wil not see so much therfore no doubt because he knoweth noâ— the Scriptures whereof he boasteth so much nor the sense of the Holy Ghost in them For example when of that place It shal not be forgiuen in this vvorld nor in the vvorld to come ancient fathers deduce that there are sinnes remitted after this life in Purgatorie See Mat. 1â— 32. 24. The power of God Euen so doe Heretikes erre two waies because they know not the Scriptures which they interprete contrarie to the sense of the whole Church and of al the ancient fathers and because they know not the power of God that as he is able to raise the selfe same bodies againe so he can make his body present in many places but being altogether faithlesse and not beleeuing his power they dispute of al such matters only by reason and their owne imaginations CHAP. XIII To his Disciples by occasion of Hierusalem and the Temples destruction he foretelleth 5 vvhat things shal be before the consummation of the vvorld as specially the Churches ful preaching vnto al nations 14 Then vvhat shal be in the very consvmmation to vvit Antichrist vvith his passing great persecution and seduction but for a short time 24 then incontinent the day of Iudgement 28 to our great comfort in those miseries vnder Antichrist 32 As for the moment to vs it perteineth not to knovv it 33 but rather euery man to vvatch that vve be not vnprouided vvhen he commeth â—o 〈◊〉 one particularly by death verse 1 AND vvhen he vvent out of the temple one of his Disciples saith to him Maister behold what maner of stones and vvhat kinde of buildings ✠verse 2 And IESVS ansvvering said to him Seest thou al these great buildings There shal nor be left a stone vpon a stone that shal not be destroied ✠verse 3 And vvhen he sate in Mount-oliuer against the temple Peter and Iames and Iohn and Andrevv asked him apart ✠verse 4 Tel vs â— vvhen shal these things be and vvhat shal be the signe vvhen al these things shal begin to be consummate ✠verse 5 And IESVS ansvvering began to say to them See that no man seduce you ✠verse 6 for many shal come in my name saying that ″ I am he and they shal seduce many ✠verse 7 And vvhen you shal heare of vvarres and bruites of vvarres feare not for these things must be but the end is not yet ✠verse 8 For nation shal rise against nation and kingdom against kingdom and there shal be earthquakes in places and famines These things are the beginning of sorovves ✠verse 9 But looke to your selues For they shal deliuer you vp in Councels and in Synagogs shal you be beaten and you shal stand before Presidents and Kings for my sake for a testimonie vnto them ✠verse 10 And into al nations first the Gospel must be preached ✠verse 11 And vvhen they shal leade you and deliuer you be not careful before hand vvhat you shal speake but that vvhich shal be giuen you in that houre that speake ye For it is not you that speake but the holy Ghost ✠verse 12 And brother shal deliuer brother vnto death and the father his sonne and the children shal arise against the parents and shal vvorke their death ✠verse 13 And you shal be odious to al men for my name But he that shal endure vnto the end he shal be saued ✠verse 14 And vvhen you shal see ″ the abomination of desolation standing vvhere it ought not he that readeth let him vnderstand then they that are in Ievvrie let them flee vnto the mountaines ✠verse 15 and he that is on the house-toppe let him not goe dovvne into the house nor enter in to take any thing out of his house ✠verse 16 and he that shal be in the field let him not returne backe to take his garment ✠verse 17 And vvo to them that are vvith childe and that giue sucke in those daies ✠verse 18 But pray that the things chaunce not in the vvinter ✠verse 19 For those daies shal be such tribulations as vvere not from the beginning of the creation that God created vntil novv neither shal be ✠verse 20 And vnles the Lord had shortened the daies no flesh should be saued but for the elect vvhich he hath elected he hath shortened the daies ✠verse 21 And then if any man shal say vnto you Loe here is Christ loe there do not beleeue ✠verse 22 For there shal rise vp false-Christs and false-Prophets and they shal shevv ″ signes and vvonders to seduce if it be possible the elect also ✠verse 23 You therfore take heede behold I haue foretold you al things ✠verse
Father in me The vvordes that I speake to you of my self I speake not But my father that abideth in me he doeth the vvorkes ✠verse 11 Beleeue you not that I am in the Father and the Father in me Othervvise for the vvorkes them selues beleeue ✠verse 12 Amen amen I say to you he that beleeueth in me the vvorkes that I doe he also shal doe and greater then these shal he doe ✠verse 13 because I goe to the Father and vvhatsoeuer you shal aske in my name that wil I doe ⊢ that the Father may be glorified in the Sonne ✠verse 14 If you aske me any thing in my name that vvil I doe ✠verse 15 If you loue me keepe my commaundements ✠verse 16 And I vvil aske the father and he vvil giue you an other Paraclete that he may abide vvith you for euer ✠verse 17 the Spirit of truth vvhom the vvorld can not receiue because it seeth him not neither knovveth him but you knovv ' him because he shal abide vvith you and shal be in you ✠verse 18 I vvil not leaue you orphanes I vvil come to you ✠verse 19 Yet a litle vvhile and the vvorld seeth me no more But you see me because I liue and you shal liue ⊢ ✠verse 20 In that day you shal knovv that I am in my father and you in me and I in you ✠verse 21 He that hath my commaundements and keepeth them he it is that loueth me And he that loueth me shal be loued of my father and I vvil loue him and vvil manifest my self to him ⊢ ✠verse 22 Iudas saith to him not that Iscariote Lord vvhat is done that thou vvilt manifest thy self to vs and not to the vvorld ✠verse 23 IESVS ansvvered and said to him If any loue me he vvil keepe my vvord and my father vvil loue him and vve vvil come to him and vvil make abode vvith him ✠verse 24 He that loueth me not keepeth not my vvordes And the vvord vvhich you haue heard is not mine but his that sent me the Fathers ✠verse 25 These things haue I spoken to you abiding vvith you ✠verse 26 But the Paraclete the holy Ghost vvhom the Father vvil send in my name he shal teach you al things suggest vnto you al things vvhatsoeuer I shal say to you ✠verse 27 Peace I leaue to you my peace I giue to you not as the vvorld giueth doe I giue to you Let not your hart be troubled nor feare ✠verse 28 You haue heard that I said to you I goe and I come to you If you loued me you vvould be glad verily that I goe to the Father because the Father is greater then I. ✠verse 29 And novv I haue told you before it come to passe that vvhen it shal come to passe you may beleeue ✠verse 30 Novv I vvil not speake many things vvith you for the prince of this vvorld commeth and in me he hath not any thing ✠verse 31 But that the vvorld may knovv that I loue the Father and as the Father hath giuen me commaundement so doe I ⊢ Arise let vs goe hence ANNOTATIONS CHAP. XIIII 12. Greater then these S. Chrysostom in a whole booke against the Pagans proueth that this was fulfilled not onely in Peters shadow and Paules garments which as we read in the Actes healed infirmities but also by the Relikes and monuments of Saincts namely of S. Babylas of whom he there treateth thereby inferring that Christ is God who could and did performe these wonderful wordes by the very ashes of his seruants The Protestants cleane contrarie as patrones of the Pagans infidelitie as though our Sauiour had promised these the like miraculous workes in vaine either not meaning or not able to fulfil thē so do they discredite al the approued histories of the Church concerning miracles wrought by Saincts namely that S. Gregorie Thaumaturgus remoued a mountaine the miracles of S. Paul the eremite and S. Hilarion written by S. Hierom the miracles of S. Martin written by Seuerus Sulpitius the miracles testified by S. Augustine de Ciuit Dei the miracles approued by S. Gregorie in his Dialoges the miracles reported by S. Bede in his Ecclesiastical storie and liues of Saincts and al other miracles neuer so faithfully recorded in Ecclesiastical writers In al which things aboue their reach of reason and nature they are as litle persuaded and haue no more faith then had the Pagans against whom S. Chrysostom in the foresaid booke and S. Augustine de Ciu. Dei li. 22 c. 8 and other Fathers heretofore haue written No man therfore needeth to maruel that the very Image of our Lady the like doe miracles euen as Peters shadow did nor wonder if such things seeme stranger and greater then those which Christ him self did whereas our Sauiour to put vs out of doubt saith expresly that his Saincts shal doe greater things then him self did 16. For euer If the Holy Ghost had been promised onely to the Apostles their successors and the Church after them could not haue chalenged it but it vvas promised them for euer Whereby we may learne both that the priuileges and promisses made to the Apostles were not personal but pertaining to their offices perpetually and also that the Church and Pastors in al ages had and haue the same Holy Ghost to gouerne them that the Apostles and primitiue Church had 17. The spirit of truth They had many particular giftes and graces of the Holy Ghost before and many vertues by the same as al holy men haue at al times but the Holy Ghost here promised to the Apostles and their successors for euer is to this vse specially promised to direct them in al truth and veritie and is contrarie to the spirit of errour heresie and falshod And therefore the Church can not fall to Apostasie or Heresie or to nothing as the Aduersaries say 28. Father greater then I. There is no place of Scripture that seemeth any thing so much to make for the Sacramentaries as this and other in outward shew of wordes seemed to make for the Arians who denied the equalitie of the Sonne with the Father Which wordes yet in deede rightly vnderstood after the Churches sense make nothing for their false secte but only signifie that Christ according to his Manhod wa◠inferior in deede and that according to his Diuinitie he came of the Father And if the Heresie or disease of this time were Arianisme we should stand vpon these places and the like against the Arians as we now do vpon others against the Protestants whose secte is the disease and bane of this time CHAP. XV. He exhorteth them to abide in him that is his Church being the true vine and not the Synagogue of the Ievves any more 9 and in his loue louing one an other and keeping his commaundements 13 shevving hovv much
And the God of peace be vvith you all Amen CHAP. XVI 〈…〉 and him self to many there by name 〈◊〉 he declareth the doctrine vvhich the Romanes had learned to be the touchstone is knovv Seducers 21 he doth vnto them the commendations of al the Churches and of certaine persons by names â—5 and concludeth verse 1 AND I commend to you Phoebè our sister vvho is in the ministerie of the Church that is in Cenchris ✠verse 2 that you receiue her in our Lord as it is vvorthie for saincts and that you assist her in whatsoeuer busines she shal neede you for she also hath assisted many and my self ✠verse 3 Salute Prisca and Aquila my helpers in Christ IESVS ✠verse 4 vvho for my life haue laid dovvne their neckes to vvhoÌ„ not I only giue thankes but also al the Churches of the Gentiles ✠verse 5 and their domestical Church Salute Epaenetus my beloued vvho is the first fruite of Asia in Christ ✠verse 6 Salute Marie vvho hath laboured much about vs. ✠verse 7 Salute Andrónicus and` Iulia ' my cosins and fellovv captiues vvho are noble among the Apostles vvho also before me vvere in Christ ✠verse 8 Salute Ampliátus my best beloued in our Lord. ✠verse 9 Salute Vrbánus our helper in Christ IESVS and Stachys my beloued ✠verse 10 Salute Apelles approued in Christ Salute them that are of Aristóbolus house ✠verse 11 Salute Herodion my kinsman Salute them that are of Narcissus house that are in our Lord. ✠verse 12 Salute Tryphaena and Tryphósa vvho labour in our Lord. Salute Persis the beloued vvho hath much laboured in our Lord. ✠verse 13 Salute Rufus the elect in our Lord and his mother and mine ✠verse 14 Salute Asyncritus Phlegon Hermas Pátrobas Hermes and the brethren that are vvith them ✠verse 15 Salute Philólogus and Iulia Nereus and his sister and Olympias and al the saincts that are vvith them ✠verse 16 ″ Salute one an other in a ″ holy kisse Al the churches of Christ salute you ✠verse 17 And I desire you brethren ″ to marke them that make dissensions and scandals contrarie to the doctrine vvhich you haue learned and auoid them ✠verse 18 For such doe not serue Christ our Lord ″ but their ovvne belly and by svveete speaches and benedictions seduce the hartes of innocents ✠verse 19 For ″ your obedience is published into euery place I reioyce therfore in you But I vvould haue you to be vvise in good and simple in euil ✠verse 20 And the God of peace crush Satan vnder your feete quickely The grace of our Lord IESVS Christ be vvith you ✠verse 21 Timothee my coadiutor saluteth you and Lucius and Iason and SosÃpater my kinsmen ✠verse 22 I Tertius salute you verse 23 that vvrote the epistle in our Lord. Caius mine host and the whole Churches saluteth you Erastus the Cofferer of the citie saluteth you and Quartus a brother ✠verse 24 The grace of our Lord IESVS Christ be vvith al you Amen ✠verse 25 And to him that is able to confirme you according to my Gospel and preaching of IESVS Christ according to the reuelation of the mysterie from eternal times kept secrete ✠verse 26 vvhich novv is opened by the Scriptures of the prophets according to the precept of the eternal God to the obedieÌ„ce of faith knovven in al Gentiles ✠verse 27 to God the only vvise through IESVS Christ ⊢ to vvhom ' be honour glorie for euer and euer Amen ANNOTATIONS CHAP. XVI 14. Salute one an other Neuer Sectmaisters made more foule or hard shifts to proue or defend falsehood then the Protestants but in tvvo points about S. Peter specially they passe euen them selues in impudencie The first is that they hold he vvas not preferred before the other Apostles vvhich is against al Scriptures most euidently The second is that he vvas neuer at Rome vvhich is against al the Ecclesiastical histories al the Fathers Greeke and Latine against the very sense and sight of the monuments of his Seate Sepulcher doctrine life and death there Greater euidence certes there is thereof and more vveighty testimonie then of Romulus Numas Caesars or Ciceros being there yet vvere he a very brutish man that vvould deny this to the discredite of so many vvriters and the vvhole vvorld Much more monstruous it is to heare any deny the other Theodorete saith he vvas there vvriting vpon this chapter Prosper also carmine de ingratis in principio S. Leo de natali Petri S. Augustine to 6 c. 4. cont ep fund Orosius li. 7 c. 6. S. Chrysostome in ps 48. S. Epâ—phanius haer 27. Prudentius in hymno 2. S. Laurentij hymno 12. Optatus li. 2. contra Donatistas S. Hierome in Catalogo Lactantius li. 4. c. 21 de vera sapientia Eusebius hist Eccl. li. 2 c. 13 15. S. Athanasius de fuga sua S. Cyprian ep 55. nu 6 Tertullian de prascriptionibus nu 14. and li 4 contra Marcionem nu 4. Origen in Genes apud Euseb li. 3 c. 1. Irenaeus li. 3 c. â— Hegesippus li. 3. c. 2 de excid Hierosolym Caius and Papias the Apostles ovvne scholers and Dionysius the B. of Corinth alleaged by Eusebius li. 2 c. 14. 24. Ignatius ep ad Romanos The holy Councel of Chalcedon and many other affirme it yea Peter him self according to the iudgement of the auÌ„cient Fathers confesseth he vvas at Rome calling it Babylon 1. ep c. 5. Euseb li. 2. c. 14. hist. Ec. Some of these tel the time and cause of his first going thither some hovv long he liued there some the maner of his death there some the place of his burial and al that he vvas the first Bishop there Hovv could so many of such vvisedom and spirit so neere the Apostles time deceiue or be deceiued how could Caluin and his after fiftene hundred yeres knovv that vvhich none of them could see Some great argument must they needes haue to controule the credite of the vvhole vvorld This of truth is here their argument neither haue they a better in any place to vvit If S. Peter bad bene at Rome S. Paul vvould haue saluted him as he did others here in the end of his letter to the Romanes Is not this a high point to disproue al antiquitie by Any man of discretion may straight see that S. Peter might be knovven vnto S. Paul to be out of the Citie either for persecution or busines vvhen this epistle vvas written for he went often out as S. Epiphanius declareth so the omitting to salute him can proue no more but that then he vvas not in Rome but it proueth not so much neither because the Apostle might for respect of his dignitie and other the Churches affaires write vnto him special letters and so had no cause to salute him in his common Epistle Or hovv knovv they
10 c. 23. Tradition caused him to beleeue that the baptized of heretikes should not be rebaptized notvvithstanding S. Cyprians authoritie and the manifold scriptures alleaged by him though they seemed neuer so pregnant De bap li. 2. c. 7. By tradition onely he and others condemned Heluidius the heretike for denying the perpetual virginitie of our Lady And vvithout this be the Scriptures neuer so plaine no Arian no Macedonian no Eutychian no Pelagian no Zuinglian vvil yeld We must vse tradition saith S. Epiphanius â—har 61 Apostolicorum For the Scripture hath not al things and therfore the Apostles deliuered certaine things in vvriting certaine by tradition and for that he alleageth this place also of S. Paul And againe haer 55. Melchised There be boundes set dovvne for the foundation and building vp of our faith the tradition of the Apostles and holy Scriptures and succession of doctrine so that truth is euery vvay â—insed S. Irenaeus li. 3. c. 4. hath one notable chapter that in al questions vve must haue recourse to the traditions of the Apostles teaching vs vvithal that the vvay to trie an Apostolical tradition and to bring it to the fountaine is by the Apostolike succession of Bishops but specially of the Apostolike See of Rome declaring in the same place that there be many barbarous people simple for learning but for constancie in their faith most vvise vvhich neuer had Scriptures but learned onely by tradition Tertullian li. de corona militis nu â— reckeneth vp a great number of Christian obseruations or customs as S. Cyprian in many places doth in maner the same vvhereof in fine he concludeth Of such and such if thou require the rule of Scriptures thou shalt finde none Tradition shal be alleaged the author custom the confirmer and faith the obseruer Origen also of this matter vvriteth in plaine termes that there be many thinges done in the Church vvhich he there nameth vvhereof there is no easier reason to be giuen then tradition from Christ and the Apostles ho. 5. in Numer S. Dionysius Areopagita referreth the praying and oblation for the dead in the Liturgie or Masse to an Apostolical tradition in fine Eâ— Hierarch c. 7. parte 3. So doth Tertullian De coron militit S. Augustine De â—ura pro mortuis c. 1. S. Chrysostom ho. 3. in ep ad Philip. in Moral S. Damascene Sâ—r. de defunctis in initio Vve might adde to al this that the Scriptures them selues euen al the bookes and partes of the holy Bible be giuen vs by tradition els vve should not nor could not take them as they be in deede for the infallible vvord of God no more then the vvorkes of S. Ignatius S. Clement S. Denys and the like The true sense also of the Scriptures vvhich Catholikes haue heretikes haue not remaineth stil in the Church by tradition The Crede is an Apostolike traditioÌ„ Ruffin in expo Symb. in principio Hiero. ep 61. c. 9. Ambros Ser. 38. Aug. de Symb. ad Catechum li. 3. c. 1. And vvhat Scriptures haue they to proue that vve must accept nothing not expresly vvritten in Scriptures Vve haue to the contrarie plaine Scriptures al the fathers most euident reasons that vve must either beleeue traditions or nothing at al. And they must be asked vvhether if they vvere assured that such and such things vvhich be not expressed in Scriptures vvere taught and deliuered by vvord of mouth from the Apostles they vvould beleeue them or no If they say no then they be impious that vvil not trust the Apostles preaching if they say they vvould if they vvere assured that the Apostles taught it then to proue vnto them this point vve bring them such as liued in the Apostles daies and the testimonies of so many fathers before named neere to those daies and the vvhole Churches practise and asseueratioÌ„ descending dovvne from man to man to our time vvhich is a sufficient proofe at least for a matter of fact in al reasonable mens iudgement specially vvhen it is knovven that S. Ignatius the Apostles equal in time vvrote a booke of the Apostles traditions as Eusebius vvitnesseth li. 3. Ec. hist c. 30. And Tertullians booke of prescriptioÌ„ against Heretikes is to no other effect but to proue that the Church hath this vantage aboue Heretikes that she can proue her truth by plaine Apostolike tradition as none of them can euer do CHAP. III. He desireth their praiers 4 and inculcateth his precepts and traditions namely of vvorking quietly for their ovvne liuing commaunding to excommunicate the disobedient verse 1 FOR the rest brethren pray for vs that the vvord of God may haue course and be glorified as also vvith you ✠verse 2 and that vve may be deliuered from importunate and naughtie men for al men haue not faith ✠verse 3 But our Lord is faithful vvho vvil confirme and keepe you from euil ✠verse 4 And vve haue confidence of you in our Lord that the things vvhich vve commaund both you doe and vvil doe ✠verse 5 And our Lord direct your hartes in the charitie of God and patience of Christ ✠verse 6 And vve denounce vnto you brethren in the name of our Lord IESVS Christ that you vvithdravv your selues froÌ„ euery brother vvalking inordinarly and not according to the traditioÌ„ vvhich they haue receiued of vs. ✠verse 7 For your selues knovv hovv you ought to imitate vs for vve haue not been vnquiet among you ✠verse 8 * neither haue vve eaten bread of any man gratis but in labour in toile night and day vvorking lest vve should burden any of you ✠verse 9 * Not as though vve had not authoritie but that vve might giue our selues a paterne vnto you for to imitate vs. ✠verse 10 For also vvhen vve vvere vvith you this vve denounced to you that if any vvil not vvorke â— neither let him eate ✠verse 11 For vve haue heard of certaine amoÌ„g you that vvalke vnquietly vvorking nothing but curiously meddling ✠verse 12 And to them that be such vve denounce beseeche them in our Lord IESVS Christ that vvorking vvith silence they eate their ovvne bread ✠verse 13 But you brethren * fainte not vvel-doing ✠verse 14 And if any â— obey not our vvord â— note him by an epistle ✠verse 15 and do not companie vvith him that he may be confounded and do not esteeme him as an enemie but admonish him as a brother ✠verse 16 And the Lord of peace him self giue you euerlasting peace in euery place Our Lord be vvith you al. ✠verse 17 The saluation vvith mine ovvne hand Paules vvhich is a signe in euery epistle so I vvrite ✠verse 18 The grace of our Lord IESVS Christ be vvith you al. Amen ANNOTATIONS CHAP. III. 10. Neither let them eate It is not a general precept or rule that euery man should liue by this handvvorke
proper vice both of Iudaical and of Heretical false teachers to professe knowledge and great skill in the Lavv and Scriptures being in deede in the sight of the learned most ignorant of the vvord of God not knowing the very principles of diuinitie euen to the admiration truely of the learned that reade their bookes or heare them preach 9. The lavv not made to the iust By this place and the like the Libertines of our daies vvould discharge them selues vvhom they count iust from the obedience of lawes But the Apostles meaning is that the iust man doth vvel not as compelled by lavv or for feare of punishment due to the transgressors thereof but of grace mere loue tovvard God al goodnes most vvillingly though there were no law to commaund him 21. Deliuered to Satan Hymenaeus and Alexander are here excoÌ„municated for falling from their faith teaching heresie an example vnto Bishops to vse their spiritual power vpon such In the primitiue Church corporal affliction through the ministerie of Satan vvas ioyned to excommunication Vvhere we see also the diuels readines to inuade them that are cast out by excommunication from the fellowship of the faithful and the supereminent povver of Bishops in that case Vvhereof S. Hierom ep 1. ad Heliod c. 7 hath these memorable vvordes God forbid saith he I should speake sinistreusly of them vvho succeding the Apostles in degree make Christes body vvith their holy mouth by vvhom vve are made Christians vvho hauing the kâ—â—is of heauen do after a sort iudge before the day of iudgement vvho in sâ—brietie and Chastitie haue the keeping of the spouse of Christ And a litle after They may deliuer me vp to Satan to the destruction of my flesh that the spirit may be saued in the day of our Lord Iesus And in the old Lavv vvhosoeuer vvas disobedient to the Priests was either cast out of the campe and so stoned of the people or laying dovvne his necke to the svvord expiated his offense by his bloud but novv the disobedient is cut of vvith the spiritual svvord or being cast out of the Church is torne by the furious mouth of Diuels So saith he Vvhich vvordes vvould God euery ChristiaÌ„ man vvould vveigh CHAP. II. By his Apostolike authoritie he appointeth publike praiers to be made for al meÌ„ vvithout exception 8 also men to pray in at places 9 and vvomen also in semely attire 11 to learne of men and not to be teachers in any vvise but to seeke saluation by that vvhich to them belongeth verse 1 I Desire therfore first of al things that ″ obsecrations praiers postulations thankesgeuings be made for al men ✠verse 2 for kings and al that are in preeminence that vve may leade a quiet and a peaceable life in al pietie and chastitie ✠verse 3 For this is good and acceptable before our Sauiour God ✠verse 4 ″ vvho vvill al men to be saued and to come to the knovvledge of the truth ✠verse 5 For there is one God ″ one also mediatour of God and men man Christ IESVS ✠verse 6 vvho gaue him self a redemption for al vvhose testimonie in due times is coÌ„firmed ✠verse 7 * vvherein I am appointed a preacher an Apostle I say the truth I lie not doctor of the Gentiles in faith and truth ✠verse 8 I vvil therfore that men pray in euery place lifting vp pure handes vvithout anger and altercation ✠verse 9 In like maner * vvomen also in comely attire vvith demurenesse and sobrietie adorning them selues not in plaited heare or gold or pretious stones or gorgeous apparel ✠verse 10 but that vvhich becoÌ„meth vvomen professing pietie by good vvorkes ✠verse 11 Let a vvoman learne in silence vvith al subiection ✠verse 12 But * to teach ″ I permit not vnto a vvoman not to haue dominion ouer the man but to be in sileÌ„ce ✠verse 13 For * Adam vvas formed first then Eue. ✠verse 14 and Adam vvas not seduced but the vvoman being seduced vvas in preuarication ✠verse 15 Yet she shal be saued by generation of children if they ' continue in faith loue and sanctification vvith sobrietie ANNOTATIONS CHAP. II. 1. Obsecrations This order of the Apostle S. Augustine ep 59 findeth to be fulfilled specially in the holy celebration of the Masse vvhich hath al these kindes expressed here in foure diuers vvordes pertaining to foure sortes of praiers the difference vvhereof he exactly seeketh out of the proper signification and difference of the Greeke vvordes And he teacheth vs that the first kind of praiers vvhich here be called obsecrations are those that the Priest saith before the consecration that the second called Praiers be al those vvhich are said in and after the Consecration about the Receiuing including specially the Pater noster vvherewith the vvhole Church saith he in maner endeth that part as S. Hierom also affirmeth that Christ taught his Apostles to vse the Pater noster in the Masse Sic docuit c. So taught he hit Apostles that daily in the Sacrifice of his body the faithful should be bold to say Pater noster c. Li. 3 cont Pelag. cap. 5. where he alludeth to the very vvordes novv vsed in the preface to the said Pater noster in the said Sacrifice audemus dicere Pater noster The third sort called here in the text PostulatioÌ„s be those vvhich are vsed after the CoÌ„munion as it vver for dimissing of the people vvith benediction that is vvith the Bishops or Priests blessing Finally the last kinde vvhich is Thankes-giuings concludeth al vvhen the Priest and people giue thankes to God for so greate a mysterie then offered and receiued Thus the said holy father handleth this text ep 59 to Paulinus S. Epiphanius also insinuateth these vvordes of the Apostle to pertaine to the Liturgie or Masse vvhen he thus vvriteth to Iohn Bishop of Hierusalem Vvhen vve accomplish our praiers after the rite of the holy Mysteries vve pray both for al others and for thee also â—p 60 c. 2 ad Io. Hierosolym apud Hieronymum And most of the other fathers expouÌ„d the foresaid vvordes of publike praiers made by the Priest vvhich are said in al Liturgies or Masses both Greeke and Latin for the good estate of al that be in high degnitie as kings and others See S. Chrys ho. 6. in 1 Tim. S. Ambr. in hunc loâ— Prosper de vocat li. 1. c. 4. So exactly doth the practise of the Church agree vvith the Precepts of the Apostle and the Scriptures and so profouÌ„dly do the holy fathers seeke out the proper sense of the Scriptures vvhich our Protestants do so prophanely popularely and lightly skimme ouer that they can neither see nor endure the truth 4 Vvho vvil al men The perishing or damnation of men must not be imputed to God vvho delighteth not in any
thee Amen ANNOTATIONS CHAP. VI. 4. Languishing Euen these be the good disputes of our nevv Sect-maisters and the vvorld hath to long proued these inconueniences here named to be the fruites of such endles altercations in religion as these vnhappie sectes haue brought forth 20. Depositum The vvhole doctrine of our Christianitie being taught by the Apostles and deliuered to their successors and comming dovvne from one Bishop to an other is called the Depositum as it vvere a thing laid into their hands and committed vnto them to keepe Vvhich because it passeth from hand to hand from age to age from Bishop to Bishop vvithout corruption change or alteration is al one vvith Tradition and is the truth giuen vnto the holy Bishops to keepe and not to lay men See the notable discourse of Vincentius Lirinensis vpon this text li. cont profan har Nouationes And it is for this great old and knovven treasure committed to the Bishops custodie that S. Irenaeus calleth the Catholike Church Depositorium diues the rich treasurie of truth li. 3. c. 4. And as Clemens Alexandrinus vvriteth li. 2 Strom this place maketh so much against al Heretikes vvho do al change this Depositum that 〈◊〉 onely such men in his daies denied this Epistle The Heretikes of our daies chalenge also the truth and say it is the old truth but they leape 14 or 15 hundreth yeres for it ouer mens heads to the Apostles But vve call for the Depositum and aske them in vvhose hands that truth vvhich they pretend vvas laid vp and hovv it came dovvne to them for it can not be Apostolical vnles it vvere Depositum in some Timothees hand so to continevv from one Bishop to an other vntil our time and to the end 20. Profane nouelties Non dixit antiquitates saith Vincentius Lirinensis non dixit vetustates sed prophanas nouitates Nam si vitanda est nouitas tenenda est antiquitas si prophana est nouitas sacratae est vetustas that is He said not ANTIQVITIES he said not AVNCIENTNES but PROFANE NOVELTIES For if noueltie is to be auoided antiquitie is to be kept if noueltie be profane auncientnes is holy and sacred See his vvhole booke against the profane nouelties of heresies Vve may not measure the nevvnes or oldnes of wordes and termes of speaking in religion by holy Scriptures only as though all those or only those were new and to be reiected that are not expresly found in holy vvrite but vve must esteeme them by the agreablenes or disagreablenes they haue to the true sense of Scriptures to the forme of Catholike faith and doctrine to the phrase of the old Christians to the Apostolike vse of speache come vnto vs by tradition of all ages and Churches and to the prescription of holy Councels and Schooles of the Christian world vvhich haue giuen out according to the time and questions raised by heretikes and contentious persons very fit artificiall and significant vvordes to discerne and defend the truth by against falshod These termes Catholike Trinitie Person Sacrament Incarnation Masse and many moe are not in that sense vvherein the Church vseth them in the Scriptures at all and diuers of them were spoken by the Apostles before any part of the nevv Testament vvas vvritten some of them taken vp straight after the Apostles daies in the vvrittings and preachings of holy Doctors and in the speach of all faithfull people and therfore can not be counted Nouelties of vvordes Others beside these as Consubstantial Deipara Transsubstantiation and the like vvhich are neither in expresse termes found in Scriptures not yet in sense if vve should folovv the iudgement of the speciall sectes against vvhich the said vvordes were first inuented the Arians crying out against Nicene Councel for the first the Nestorians against the Ephesiue Coūcel for the second the Lutherans Caluinists against the Laterā and the later Councels for the third these vvordes also notwithstanding by the iudgemēt of holy Church and Councels approued to be consonant to Gods vvord and made authenticall among the faithfull are sound and true vvordes and not of those kinde vvhich the Apostle calleth Nouelties The vvordes then here forbidden are the new prophane termes and speaches inuented or specially vsed by heretikes such as S. Irenee recordeth the Valentinians had a number most monstruous as the Manichees had also diuers as may be seene in S. Augustine The Arians had their Similis substantia and Christ to be ex non existentibus the other heretikes after those daies had their Christiparam and such like agreable to their sectes But the Protestants passe in this kinde as they excede most heretikes in the number of new opinions as their Seruum arbitrium ' their sole faith their fiduce their apprehension of Christes iustice their imputatiue righteousnes their horrible termes of terrors anguishes distresses distrust feares and feeling of hell paines in the soule of our Sauiour to expresse their blasphemous fiction of his temporall damnation vvhich they call his descending to hell Their markes tokens and badges Sacramentall their Companation Impanation Circumpanation to auoid the true conuersion in the Eucharist their presence in figure in faith signe spirit pleadge effect to auoid the reall presence of Christes body These and such like innumerable vvhich they occupie in euery part of their false doctrine are in the sense that they vse them all false captious and deceitfull vvordes and are nouitates vocum here forbidden And though some of the said termes haue been by some occasion obiter vvithout il meaning spokē by Catholikes before these Heretikes arose yet now knovving thē to be the propre speaches of Heretikes Christiāmen are boūd to auoid them Wherein the Church of God hath euer been as diligent to resist Nouelties of vvordes as her Aduersaries are busy to inuent them for vvhich cause she vvil not haue vs cōmunicate vvith them nor folow their fashion and phrase nevvly inuented though in the nature of the vvordes sometime there be no harme In S. Augustines daies vvhen Christiā men had any good befallē them or entered into any mans house or met any frind by the vvay they vsed alvvaies to say Deo gratias The Donatistes and Circumcellions of that time being nevvsangled forsooke the old phrase and vvould alvvaies say Laus Deo from vvhich the Catholike men did so abhorre as the said Doctor vvriteth that they had as leefe mette a theefe as one that said to them Laus Deo in steede of Deo gratias As novv vve Catholikes must not say The Lord but Our Lord as vve say Our Lady for his mother not The Lady Let vs keepe our forefathers vvordes and vve shal easily keepe our old and true saith that vve had of the first Christians Let them say Amendement abstinence the Lordes Supper the Communion table Elders Ministers Superintendent Congregation so be it praise ye the Lord Morning-Praier Euening-praier and the rest as they vvill
S. Deipara in fine S. Hilarie in Psal 124. S. Chrysostom ho. 66 ad po Antiochenum in fine Theodorete de curat Graeâ—orum affectuum li. 8 in fine Finally al the fathers are ful of these things vvho better knevv the meaning of the Scripture and the sense of the Holy Ghost then these nevv interpreters doe 20. Priuate The Scriptures can not be rightly expounded of euery priuate spirit or phantasie of the vulgar reader but by the same spirit vvherevvith they vvere vvritten vvhich is resident in the Church CHAP. II. At not onely Prophets but also false-prophets vvere in the old Testament so novv likevvise there shal be Maisters of Heresie to the damnation of them selues and of their folovvers 4 And of their damnation he pronounceth by examples as he comforteth the vertuous Catholikes or true beleeuers vvith the example of Lot because of their railing at their Superiors and Prelates their blaspheming of Catholike doctrine their voluptuous liuing their lecherie their couetousnes their maner of seducing and the persons seduced 20 for vvhom it had been lesse damnable if they had neuer been Christians verse 1 BVT there vvere also falseâ— prophets in the people as also in you there * shal be lying maisters vvhich shal bring in sectes of perdition denie him that hath bought them the Lord bringing vpon them selues speedie perdition ✠verse 2 And many shal folovv their riotousnesses by vvhom the vvay of truth shal be blasphemed ✠verse 3 and in auarice shal they vvith feined vvordes make merchandise of you vnto vvhom the iudgement novv long since ceaseth not and their perdition slumbereth not ✠verse 4 For if God spared not Angels sinning but with the ropes of Hel being dravven dovvne into Hel deliuered them to be tormented that they should be reserued vnto iudgemeÌ„t ✠verse 5 he spared not the original vvorld but * kept the eight Noë the preacher of iustice bringing in the deluge vpon the vvorld of the impious ✠verse 6 And * bringing the cities of the Sodomites and of the Gomorrheites into ashes he damned them vvith subuersion putting an example of them that shal doe impiously ✠verse 7 and * deliuered iust Lot oppressed by the iniurie and luxurious conuersation of the abominable men ✠verse 8 for in sight and * hearing he vvas iust dvvelling vvith them vvho from day to day vexed the iust soule vvith vniust vvorkes ✠verse 9 Our Lord knovveth to deliuer the godly from tentation but to reserue the vniust vnto the day of iudgement to be tormented ✠verse 10 and especially them vvhich vvalke after the flesh in concupiscence of vncleannesse and coÌ„temne dominion bold self-pleasers they â— feare not to bring in sectes blaspheming ✠verse 11 Vvhereas Angels being greater in strength and povver beare not the execrable iudgemeÌ„t against them ✠verse 12 But these men as vnreasonable beastes naturally tending to the snare and into destruction in those things vvhich they know not blaspheming shal perish in their corruption ✠verse 13 receiuing the revvard of iniustice esteeming for a pleasure the delightes of a day coinquinations and spottes flovving in delicacies in their feastings rioting vvith you ✠verse 14 hauing eies ful of adulterie and incessant sinne alluring vnstable soules hauing their hart exercised vvith auarice the children of malediction ✠verse 15 leauing the right vvay they haue erred hauing folovved the vvay of Balaam of Bosor vvhich loued the revvard of iniquitie ✠verse 16 but * had a checke of his madnesse the dumme beast vnder the yoke speaking vvith mans voice prohibited the folishnes of the prophet ✠verse 17 These are fountaines vvithout vvater and cloudes tossed vvith vvhirlevvindes to vvhom the mist of darkenesse is reserued ✠verse 18 For speaking the proud things of vanitie they allure in the desires of fleshly riotousnes those that escape a litle vvhich conuerse in errour ✠verse 19 promising them libertie vvhereas them selues are the slaues of corruption for * vvherevvith a man is ouercome of that he is the slaue also ✠verse 20 For if fleeing from the coinquinations of the vvorld in the knovvledge of our Lord and Sauiour IESVS Christ they againe intangled vvith the same be ouercome * the later things are become vnto them vvorse then the former ✠verse 21 For it vvas better for them not to knovv the vvay of iustice then after the knovvledge to turne backe from that holy coÌ„maundement vvhich vvas deliuered to them ✠verse 22 For that of the true prouerbe is chaunced to them * The dogge returned to his vomite and The sovve vvashed into her vvallovving in the mire CHAP. III. Thâ—se 〈◊〉 Epistles â—e vvriteth to confirme them in the Apostles doctrine and vvarnetâ— them of scorners that shal come and denie Domesday 5 Whose vaine argument he ansvvereth and giueth the reason of Gods so long patience 10 exhorting to al holines of life in respect of that terrible day 16 Finally giuing vvarning of such as misinterprete S. Paules Epistles the other Scriptures and that vve must not for any thing fall from the true faith verse 1 THIS loe the second epistle I vvrite to you my deerest in vvhich I stirre vp by admonition your sincere minde ✠verse 2 that you may be mindeful of those vvordes vvhich I told you before from the holy Prophetes and of your Apostles of the preceptes of our Lord and Sauiour ✠verse 3 Knovving this first that * in the last daies shal come mockers in deceit vvalking according to their ovvne concupiscences ✠verse 4 saying Vvhere is his promise or his coÌ„ming For verse 5 since the time that the fathers slept al things do so perseuêre from the beginning of creature for they are vvilfully ignorant of this that the heauens vvere before the earth out of vvater and through vvater consisting by the vvord of God ✠verse 6 by the vvhich that vvorld then being ouerflovved vvith vvater perished ✠verse 7 But the heauens vvhich novv are the earth are by the same word kept in store reserued to fire vnto the day of iudgemeÌ„t of the perdition of the impious men ✠verse 8 But this one thing be not ignoraÌ„t of my deerest that * one day with our Lord is as a thousand yeres a thousand yeres as one day ✠verse 9 Our Lord slacketh not his promis as some do esteeme it but he doth patiently for you * not vvilling that any perish but that al returne to penance ✠verse 10 And * the day of our Lord shal come as a theefe in the vvhich the heauens shal passe vvith great violence but the elementes shal be resolued vvith heate and the earth and the vvorkes vvhich are in it shal be burnt ✠verse 11 Therfore vvhereas al these thinges are to be dissolued vvhat maner of men ought you to be in holy
prouision vvas made that no heretical version set forth by Vvicleffe or his adherentes should be suffered nor any other in or after his time be published or permitted to be readde being not approued and allovved by the Diócesan before alleaging S. Hierom for the difficultie and danger of interpreting the holy Scripture out of one tonge into an other though by learned and Catholike men So also it is there insinuated that neither the Translations set forth before that Heretikes time nor other aftervvard being approued by the lavvful Ordinaries were euer in our countrie wholy forbidden though they were not to say the truth in quiet and better times much lesse when the people vvere prone to alteratioÌ„ heresie or noueltie either hastily admitted or ordinarily readde of the vulgar but vsed onely or specially of some deuout religious and contemplatiues persons in reuerence secrecie and silence for their spiritual comforte Now since Luthers reuolt also diuers learned Catholikes for the more speedy abolishing of a number of false and impious translations put forth by sundry sectes and for the better preseruation or reclaime of many good soules endangered thereby haue published the Bible in the seueral languages of almost all the principal prouinces of the Latin Church no other bookes in the world being so pernicious as hereticall translations of the Scriptures poisoning the people vnder colour of diuine authoritie not many other remedies being more soueraine against the same if it be vsed in order discretion and humilitie then the true faithful and sincere interpretation opposed therevnto Vvhich causeth the holy Church not to forbid vtterly any Catholike translation though she allow not the publishing or reading of any absolutely and without exception or limitation knowing by her diuine and most sincere wisedom how where when and to whom these her Maisters and Spouses giftes are to be bestowed to the most good of the faithful and therfore neither generally permitteth that which must needes doe hurt to the vnworthy nor absolutely condemneth that which may doe much good to the worthie Vvherevpon the order which many a wise man wished for before was taken by the Deputies of the late famous Councel of Trent in this behalfe and confirmed by supreme authoritie that the holy Scriptures though truely and Catholikely translated into vulgar tonges yet may not be indiffereÌ„tly readde of all men nor of any other then such as haue expresse licence therevnto of their lawful Ordinaries with good testimonie from their Curates or Confessors that they be humble discrete and deuout persons and like to take much good and no harme thereby Vvhich prescript though in these daies of ours it can not be so precisely obserued as in other times places where there is more due respecte of the Churches authoritie rule and discipline yet we trust all wise and godly persons will vse the matter in the meane while with such moderation meekenes and subiection of hart as the handling of so sacred a booke the sincere senses of Gods truth therein the holy Canons Councels reason and religion do require Vvherein though for due preseruation of this diuine worke from abuse and prophanation and for the better bridling of the intolerable insolencie of proude curious contentious wittes the gouernours of the Church guided by Gods Spirit as euer before so also vpon more experience of the maladie of this time theâ— before haue taken more exacte order both for the readers and translatours in these later ages then of old yet we must not imagin that in the primitiue Church either euery one that vnderstoode the learned tonges wherein the Scriptures were written or other languages into which they were translated might without reprehension reade reason dispute turne and tosse the Scriptures or that our forefathers suffered euery schole-maister scholer or Grammarian that had a litle Greeke or Latin straight to take in hand the holy Testament or that the translated Bibles into the vulgar tonges were in the handes of euery husbandman artificer prentice boies girles mistresse maide man that they were sung plaies alleaged of euery tinker tauerner rimer minstrel that they were for table talke for alebenches for boates and barges and for euery prophane person and companie No in those better times men were neither so ill nor so curious of them selues so to abuse the blessed booke of Christ neither was there any such easy meanes before printing was inuented to disperse the copies into the handes of euery man as now there is They were then in Libraries Monasteries Colleges Churches in Bishops Priests and some other deuout principal Lâ—y mens houses and handes who vsed them with seare and reuerence and specially such partes as perteined to good life and maners not medling but in pulpit and schooles and that moderately to with the hard and high mysteries and places of greater difficultie The poore ploughman could then in labouring the ground sing the hymnes and psalmes either in knowen or vnknowen languages as they heard them in the holy Church though they could neither reade nor know the sense meaning and mysteries of the same Such holy persons of both sexes to whom S. Hierom in diuers Epistles to them commendeth the reading and meditation of holy Scriptures were diligent to searche all the godly histories imitable examples of chastitie humilitie obedience clemencie pouertie penance renouÌ„cing the world they noted specially the places that did breede the hatred of sinne feare of Gods iudgement delight in spiritual cogitations they referred them selues in all hard places to the iudgement of the auncient fathers and their maisters in religion neuer presuming to contend controule teach or talke of their owne sense and phantasie in deepe questions of diuinitie Then the Virgins did meditate vpon the places and examples of chastitie modestie and demurenesse the maried on coniugal faith and continencie the parents how to bring vp their children in faith and seare of God the Prince how to rule the subiect how to obey the Priest how to teach the people how to learne Then the scholer taught not his maister the sheepe controuled not the Pastor the yong student set not the Doctor to schoole not reproued their fathers of error ignorance Or if any were in those better daies as in al times of heresie such must needes be that had itching eares tikling tonges and wittes curious and contentious disputers hearers and talkers rather then doers of Gods word such the Fathers did euer sharply reprehend counting them vnworthy and vnprofitable readers of the holy Scriptures S. Hierom in his Epistle to Paulinus after declaration that no handy craft is so base nor liberall science so easy that can be had without a maister which S. Augustine also affirmeth De vtilitate cred cap. 7. nor that men presume in any occupation to teach that they neuer learned Only saith he the art of Scripture is that vvhich euery man chalengeth this the chatting old vvife this
wordes breede some vvicked opinion concerning the thinges conteined vnder the vvordes De ciuitate lib. 10. cap 12. Vvhereof our holy forefathers and auncient Doctors had such a religious care that they vvould not change the very barbarismes of incongruities of speach vvhich by long vse had preuailed in the old readings or recitings of scriptures as Neque uubent neque nubentur in Tertullian li. 4. in Marcion in S. Hilarie in c. 22 Mat. and in al the fathers Qui me confusus fuerit confundar ego eum in S. Cyprian ep 63 nu 7. Talis enim nobis decebat sacerdos vvhich vvas an elder translation then the vulgar Latin that novv is in S. Ambrose c. 3 de fugaseculi and S. Hierom him self vvho othervvise corrected the Latin translation that vvas vsed before his time yet keepeth religiously as him self professeth Praefat. in 4 Euang. ad Damasum these and the like speaches Nonne vos magis pluris estis illis and filius hominis non venit ministrari sed ministrare and Neque nubent neque nubentur in his commentaries vpon these places and Non capit Prophetam perire extra Hierusalem in his commentaries in c. 2. Ioël sub finem And S. Augustine vvho is most religious in al these phrases counteth it a special pride and infirmitie in those that haue a litle learning in tonges none in thinges that they easily take offense of the simple speaches or solecismes in the scriptures de doctrina Christ li. 2. cap 13. See also the same holy father li. 3 de doct Christ c. 3. and tract 2 in Euang. Ioan. But of the maner of our translation more anon Now though the text thus truely translated might sufficiently in the sight of the learned and al indifferent men both controule the aduersaries corruptions and proue that the holy Scripture vvhereof they haue made so great vauntes make nothing for their nevv opinions but vvholy for the Catholike Churches beleefe and doctrine in all the pointes of difference betvvixt vs yet knovving that the good and simple may easily be seduced by some fevv obstinate persons of perdition vvhom vve see giuen ouer into a reprobat sense to whom the Gospel vvhich in it self is the odour of life to saluation is made the odour of death to damnation ouer vvhose eies for sinne disobedience God suffereth a veile or couer to lie whiles they read the nevv Testamēt euen as the Apostle saite the Ievves haue til this day in reading of the old that as the one sort can not finde Christ in the Scriptures reade they neuer so much so the other can not finde the Catholike Church nor her doctrine there neither and finding by experience this saying of S. Augustine to be most true If the preiudice of any erreneous persuasion preoccupate the mind vvhatsoeuer the Scripture hath to the contrarie men take it for a figuratiue speach for these causes and somevvhat to help the faithful reader in the difficulties of diuers places vve haue also set forth reasonable large ANNOTATIONS thereby to shevv the studious reader in most places perteining to the controuersies of this time both the heretical corruptions and false deductions also the Apostolike tradition the expositions of the holy fathers the decrees of the Catholike Church and most auncient Coūcels which meanes vvhosoeuer trusteth not for the sense of holy Scriptures but had rather folow his priuate iudgemēt or the arrogat spirit of these Sectaries he shal vvorthily through his owne wilfulnes be deceiued beseeching all men to looke vvith diligence sinceritie and indifferencie into the case that concerneth no lesse then euery ones eternal saluation or damnation Vvhich if he doe vve doubt not but he shal to his great contentment find the holy Scriptures most clerely and inuincibly to proue the articles of Catholike doctrine against our aduersaries vvhich perhaps he had thought before this diligent search either not to be consonant to Gods vvord or at least not conteined in the same and finally he shal proue this saying of S. Augustine to be most true Multi sensus c. Many senses of holy Scriptures lie hidden and are knowen to some fevv of greater vnderstanding neither are they at any time auouched more commodiously and acceptably then at such times vvhen the care to ansvver heretikes doth force men there vnto For then euen they that be negligent in matters of studie and learning shaking of sluggishnes are stirred vp to diligent hearing that the Aduersaries may be refelled Againe hovv many senses of holy Scriptures cōcerning Christes Godhead haue been auouched against Photinus hovv many of his Manhod against Manichaeus hovv many of the Trinitie against Sabellius hovv many of the vnitie in Trinitie against the Arrians Eunomias Macedonians hovv many of the Catholike Church dispersed through out the vvhole vvorld and of the mixture of good and bad in the same vntil the end of the vvorld against the Donatistes and Luciferians and other of the like errour hovv many against al other heretikes vvhich it vvere to long to rehearse Of vvhich senses and expositions of holy Scripture the approued authors and auouchers should othervvise either not be knovven as al or not so vvel knovven as the contradictions of proud heretikes haue made them Thus he saith of such thinges as not seeming to be in holy Scriptures to the ignorant or heretikes yet in deede be there But in other pointes doubted of that in deede are not decîded by Scripture he giueth vs this goodly rule to be folovved in all as he exemplifieth in one Then doe vve hold saith he the veritie of the Scriptures vvhen vve doe that vvhich novv hath seemed good to the Vniuersal Church vvhich the authoritie of the Scriptures them selues doth cōmend so that forasmuch as the holy Scripture can not deceiue vvhosoeuer is afraid to be deceiued vvith the obscuritie of questions let him therein aske counsel of the same CHVRCH vvhich the holy Scripture most certainely and euidently shevveth and pointeth vnto Aug. li. 1. Cont. Crescon c. 13. NOVV TO GIVE thee also intelligence in particular most gentle Reader of such thinges as it behoueth thee specially to knovv concerning our Translation Vve translate the old vulgar Latin text not the common Greeke text for these causes 1. It is so auncient that it vvas vsed in the Church of God aboue 1300 yeres agoe as appeareth by the fathers of those times 2. It is that by the common receiued opinion and by al probabilitie vvhich S. Hierom aftervvard corrected according to the Greeke by the appointment of Damasus then Pope as he maketh mention in his preface before the foure Euangelistes vnto the said Damasus and in Catalogo in fine and ep 102. 3. Consequently it is the same vvhich S. Augustine so commendeth and allovveth in an Epistle to S. Hierom. 4. It is that vvhich for the most part euer since hath been vsed
as Marc. 7 3. Nisi crebro lauerint Erasmus thinketh that he did read in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often and Beza and others commend his coniecture yea and the English Bibles are so translated vvhereas novv it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich signifieth the length of the arme vp to the elbovv And vvho vvould not thinke that the Euangelist should say The Pharisees vvash often because othervvise they eate not rather then thus Vnles they vvash vp to the elbovv they eate not 7. If al such coniectures and al the Greeke fathers help vs not yet the Latin fathers vvith great consent vvil easily iustifie the old vulgar trāslation vvhich for the most part they folovv and expound as Io. 7 39. Nondum erat spiritus datus so readeth S. Augustine li. 4 de Trinit c. 20. and li. 83. Quaest q. 62. and tract 52 in Ioan. Leo ser 2 de Pentecoste Vvhose authoritie vvere sufficient but in deede Didymus also a Greeke Doctor readeth so li. 2 de Sp. sancto translated by S. Hierom and a Greeke copie in the Vaticane and the Syriake nevv Testament Likevvise Io. 21 22. Sic eum volo manere so reade S. Ambrose in Psal 45. Psal 118. octonario Resh s. Augustine and Ven. Bede vpon S. Iohns Gospel 8. And lastly if some other Latin fathers of auncient time reade othervvise either here or in other places not al agreing vvith the text of our vulgar Latin the cause is the great diuersitie and multitude that vvas then of Latin copies vvhereof S. Hierom complaineth til this one vulgar Latin grevv onely into vse Neither doth their diuers reading make more for the Greeke then for the vulgar Latin differing oftentimes from both as vvhen S. Hierom in this last place readeth Si sic eum volomanere li. 1. adu Iouin it is according to no Greeke copie novv extant And if yet there be some doubt that the readings of some Greeke or Latin fathers differing from the vulgar Latin be a checke or condemnation to the same let Beza that is let the Aduersarie him self tel vs his opinion in this case also Vvhosoeuer saith he shal take vpon him to correct these things speaking of the vulgar Latin translation out of the auncient fathers vvritings either Greeke or Latin vnles he doe it very circumspectly and aduisedly he shal surely corrupt al rather then amend it because it is not to be thought that as often as they cited any place they did alvvaies looke into the booke or number euery vvord As if he should say Vve may not by and by thinke that the vulgar Latin is faultie and to be corrected vvhen vve read othervvise in the fathers either Greeke or Latin because they did not alvvaies exactly cite the vvordes but folovved some commodious and godly sense thereof Thus then vve see that by al meanes the old vulgar Latin translation is approued good and better then the Greeke text it self and that there is no cause vvhy it should giue place to any other text copies or readings Marie if there be any faultes euidently crept in by those that heretofore wrote or copied out the Scriptures as there be some them vve graunt no lesse then vve vvould graunt faultes novv a daies committed by the Printer and they are exactly noted of Catholike vvriters namely in al Plantins Bibles set forth by the Diuines of Louan and the holy Councel of Trent vvilleth that the vulgar Latin text be in such pointes throughly mended so to be most authentical Such faultes are these Inside for in fine Praescientiam for praesentiam Suscipiens for Suspiciens and such like very rare vvhich are euident corruptions made by the copistes or grovven by the similitude of vvordes These being taken avvay vvhich are no part of those corruptions and differences before talked of vve translate that text vvhich is most sincere and in our opinion and as vve haue proued incorrupt The Aduersaries contrarie translate that text vvhich them selues confesse both by their vvritings and doings to be corrupt in a number of places more corrupt then our vulgar Latin as is before declared And if vve vvould here stand to recite the places in the Greeke vvhich Beza pronounceth to be corrupted vve should make the Reader to vvonder hovv they can either so plead othervvise for the Greeke text as though there vvere no other truth of the nevv Testament but that or hovv they translate onely that to deface as they thinke the old vulgar Latin vvhich them selues so shamfully disgrace more then the vulgar Latin inuenting corruptions vvhere none are nor can be in such vniuersal consent of al both Greeke and Latin copies For example Mat. 10. The first Simon Vvho is called Peter I thinke saith Beza this vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first hath been added to the text of some that vvould establish Peters Primacie Againe Luc. 22. The Chalice that is shed for you It is most likely saith he that these vvordes being sometime but a marginal note came by corruption out of the margent into the text Againe Act. 7. Figures vvhich they made to adore them It may be suspected saith he that these vvordes as many other haue crept by corruption into the text out of the margent And 1 Cor. 15. He thinketh the Apostle said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 victorie as it is in al Greeke copies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention And Act. 13. he calleth it a manifest errour that in the Greeke it is 400 yeres for 300. And Act. 7. v. 16. he reckeneth vp a vvhole catalogue of corruptions namely Marc. 12. v. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvhich is a farthing and Act. 8. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is desert and Act. 7. v. 16 the name of Abraham such like Al vvhich he thinketh to haue been added or altered into the Greeke text by corruption But among other places he laboureth excedingly to proue a great corruption Act. 7. v. 14. vvhere it is said according to the Septuaginta that is the Greeke text of the old Testament that Iacob vvent dovvne into Aegypt vvith 75 soules And Luc. 3. v. 36. he thinketh these vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvhich vvas of Cainan to be so false that he leaueth them cleane out in both his editions of the nevv Testament saying that he is bold so to doe by the authoritie of Moyses Vvhereby he vvil signifie that it is not in the Hebrue text of Moyses or of the old Testament and therfore it is selfe in the Greeke of the nevv Testament Vvhich consequence of theirs for it is common among them and concerneth al Scriptures if it vvere true al places of the Greeke text of the nevv Testament cited out of the old according to the Septuaginta and not according to the Hebrue vvhich they knovv are very many should be false and so by tying them selues onely to the Hebrue in the old
not * Manichaeus Choose vvhether thou vvilt If thou wilt say Beleeue the Catholike loe they vvarne me that I giue no credite vnto you and therefore beleeuing them I must needes not beleeue thee If thou say Beleeue not the Catholikes it is not the right vvay by the Gospel to driue me to the faith of Manichaeus because I beleeued the Gospel it self by the preaching of Catholikes Againe li. de vtilit credend cap. 14. I see the concerning Christ him self I haue beleeued none but the confirmed and assured opinion of peoples and nations and that these peoples haue on euey side possessed the mysteries of the CATHOLIKE CHVRCH Vvhy should I not therfore most diligently require specially among them what Christ commaunded by vvhose authoritie I vvas moued to beleeue that Christ did commaund some profitable thing Vvilt thou oÌ„ Heretike tel me better vvhat he said vvhom I vvould not thinke to haue been at al or to be if I must beleeue because thou saiest it Vvhat grosse madnes is this to say Beleeue the Catholikes the Christ is to be beleeued and learne of vs vvhat he said Againe cont Faustum li. II. cap. 1. Thou seest then in this matter what force the authoritie of the CATHOLIKE CHVRCH hath vvhich euen from the most grounded and founded seates of the Apostles is established vntil this day by the line of Bishops succeding one an other by the consent of so many peoples Vvhereas thou saiest This is Scripture or this is such an Apostles that is not because this soundeth for me and the other against me Thou then art the rule of truth vvhatsoeuer is against thee is not true 3 No heretikes haue right to the Scriptures but are vsurpers the Catholike Church being the true ovvner and faithful keeper of them Heretikes abuse them corrupt them and vtterly seeke to abolish them though they pretend the contrarie Tertullianli De praescriptionibus bringeth in the CATHOLIKE CHVRCH speaking thus to all Heretikes Vvho are you vvhen and from vvhence came you vvhat doe you in my possession that are none of mine by vvhat right Marcion doest thou cut dovvne my wood vvho gaue the licence ô Valentine to turne the course of my fountaines by vvhat authoritie Apelles doest thou remoue my boundes and you the rest vvhy do yovv sovv and seede for these companions at your pleasure It is my possession I possesse it of old I haue assured origins thereof euen from those authors vvhose the thing vvas I am the heire of the Apostles As they prouided by their Testament as they comitted it to my credite as they adiured me so doe I hold it You surely they disherited alvvaies and haue cost you of as forainers as enemies Againe in the same booke Encountering vvith such by Scriptures auaileth nothing but to ouerturne a mans stomake or his braine This heresie receiueth not certaine Scriptures and if it do receiue some yet by adding and taking avvay it peruerteth the same to serue their purpose and if it receiue any it doth not receiue them vvholy and if after a sort it receiue them vvholy neuertheles by diuising diuers expositions it turneth them cleane an other vvay c. 4 Yet do they vaunt them selues of Scriptures excedingly but they are neuer the more to be trusted for that S. Hierom aduersus Luciferianos in fine Let them not flatter them selues if they seeme in their ovvne conceite to affirme that vvhich they say out of the chapters of Scripture vvhereas the Diuel also spake some thinges out of the Scriptures and the Scriptures consist not in the reading but in the vnderstanding Vincentius Lirinensis li. cont prophanas haeresâ—â—â— Nouationes Here perhaps some man may aske vvhether heretikes also vse not the testimonies of diuine Scripture Yet in deede do they and that vehemently For thou shalt see them flie through euery one of the sacred bookes of the Lavv through Moyses the bookes of the kings the Psalmes the Apostles the Gospels the Prophets For vvhether among their ovvne fellowes or strangers vvhether priuatly or publikely vvhether in talke or in their bookes vvhether in bankets or in the streates they I say alleage nothing of their ovvne which they endeuour not to shadow vvith the wordes of Scripture also Read the vvorkes of Paulus Samosatenus of Priscillian of Eunomian of Iouinian of the other plagues pestilences thou shalt finde an infinite heape of examples no page in a manner omitted or voide which is not painted and coloured with the sentences of the new or old testament But they are so much the more to be taken heede of to be feared the more secretly they lurke vnder the shadowes of Gods diuine law For they knovv their stinkes vvould not easily please any man almost if they were breathed out nakedly simply them selues alone therfore they sprinkle them as it vvere vvith certaine pretious spices of the heauenly vvord to the end that he vvhich would easely despise the errour of man may not easely contemne the oracles of God So that they doe like vnto them vvhich vvhen they vvil prepare certaine bitter potionâ— for children do first anoint the brimmes of the cup vvith honie that the vnwarie age vvhen it shal first feele the svvetnes may not feare the bitternes 5 The cause vvhy the Scriptures being perfit yet vve vse other Ecclesiastical vvritings and tradition Vincentius Lirinensis in his golden booke before cited aduersus prophanas haeresâ—â— Nouationes Here some man perhaps may aske for asmuch as the Canon of the Scriptures is perfit and in all pointes very sufficient in it self vvhat neede is there to ioyne therevnto the authoritie of the Ecclesiastical vnderstanding for this cause surely for that all take not the holy Scripture in one and the same sense because of the deepenes thereof but the speaches thereof some interpret one vvay some an other vvay so that there may almost as many senses be picked out of it as there be men for Nouatian doth expound it one vvay and Sabellius an other vvay othervvise Donatus othervvise Arîus Eunomius Macedonius othervvise Photinus Apollinaris Priscillianus othervvise Iouinian Pelagius Celestius lastly othervvise Nestorius And therfore very necessarie it is because of so great vvindinges and turninges of diuers errours that the line of Prophetical and Apostolical interpretation be directed according to the rule of the Ecclesiastical and Catholike sense or vnderstanding S. Basil li. de Spiritu sancto cap. 27. Of such articles of religion as are kept and preached in the Church some vvere taught by the vvritten vvord other some vve haue receiued by the tradition of the Apostles deliuered vnto vs as it vvere from hand to hand in mysterie secretly both vvhich be of one force to Christian religion and this no man vvil deny that hath any litle skill of the Ecclesiastical rites or customes for if vve goe about to reiect the customes not conteined in Scripture as being of smal force vve shal vnvvittingly and
saying Verely this fellovv also vvas vvith him for he is also a Galilaean ✠verse 60 And Peter said Man I knovv not vvhat thou sayest And incontinent as he vvas yet speaking the cocke crevv ✠verse 61 And our Lord turning looked on Peter And Peter remembred the vvord of our Lord as he had said That before the cocke crovv thou shalt thrise denie me ✠verse 62 And Peter going forth a doores vvept bitterly ✠verse 63 And the men that held him mocked him beating him ✠verse 64 And they did blindefold him and smote his face And they asked him saying Prophecie vvho is it that smote thee ✠verse 65 And blaspheming many other things they said against him ✠verse 66 And vvhen it vvas day there assembled the auncients of the people and cheefe Priests and Scribes and they brought him into their councel saying ✠verse 67 If thou be Christ tel vs. And he said to them If I tel you you vvil not beleeue me ✠verse 68 if also I aske you vvil not ansvver me nor dimisse me ✠verse 69 But from hence forth the Sonne of man shal be sitting on the right hand of the povver of God ✠verse 70 And they al said Art thou then the sonne of God Vvho said You say that I am ✠verse 71 But they said Vvhat neede vve testimonie any further For our selues haue heard of his ovvne mouth ANNOTATIONS CHAP. XXII 15. With desire I haue desired This great desire he had to eate this Paschal lambe was not for it self vvhich he had celebrated many yeres before but because he meant immediatly after the Paschal of the Law vvas sacrificed eaten to institute the other new Paschal in the oblation and eating of his owne body by vvhich the old Paschal should end and be fulfilled and in which the old Testament and Law ceasing the Kingdom of God which is the state of the new Testament and of his Church should begin For the very passage from the old Law to the new was in this one supper 17. Taking the chalice This chalice according to the very euidence of the text it self also is not the second part of the Holy Sacrament but that solemne cuppe of vvine vvhich belonged as a libament to the offering and eating of the Paschal lambe Which being a figure specially of the holy Chalice vvas there drunken by our Sauiour and giuen to the Apostles also with declaration that it should be the last cuppe of the Law not to be drunken any more til it should be drunken new in the kingdom of God that is to say in the celebration of the B. Sacrament of his bloud of the new Testament And by this place it seemeth very like that the wordes in S. Matthew I wil not drinke of the fruite of the vine c. were pertaining to this cuppe of the old Law and not to the Holy Sacrament though they be there by repetition or recapitulation spoken after the holy Chalice 19. This is my body Although sense tel thee it is bread yet it is the body according to his vvordes let faith confirme thee iudge not by sense after the vvordes of our Lord let no doubt rise in thy minde Cyril mystag 4. Of the veritie of flesh and bloud there is left no place to doubt by the profession of our Lord him self and by our faith it is flesh and bloud in deede Is not this truth To them be it vntrue which deny IESVS CHRIST to be true God Hilar li. 8 de Trinit 19. Which is giuen As the former wordes make and proue his body present so these wordes plainely signifie that it is present as giuen offered or sacrificed for vs and being vttered in the present tence it signifieth not onely that it should aftervvard be giuen or offered on the Crosse but that it vvas then also in the Sacrament giuen and offered for vs. Whereby it is inuincebly proued that his Body is present as an host or Sacrifice and that the making or consecrating thereof must needes be Sacrificing And therfore the holy Fathers in this sense call it a Sacrificing Nissen orat 1 de resur Leo ser â— et â— de Pass Hesychius li. 2. in Leuit. c. 8. Grego ho. 37 in Euang. et Dial. li 4 c. 59. Cyrillus Hieros mystag 5. Dionys Eccl. hier c. 3. Ignat. ep 5. ad Smyrn Iustinus dial cum Tryph. circ med Iren. li. 4 c. 32 et 14. Tertu de cult fam et ad vxor li. 2. Cypr. ep ad Cacil et de Can. Do. Euseb Demonst euang li. 1 c. 10 Nazian orat â— cont IulianuÌ„ Chryst ho. 83 in 26 Mat. et li. 6 de Sacerd. Ambros li. 4 de Sacram. c. 6. et li. 1 Offic. c. 48. Hiero. in ep ad Hedib q 2. et ad Euagr. ep 126 to 3. August in psal 33 conc 1. et alibi sape Graci omnes in 9 Hebr. et Primasius Conc. Nic. 1. can 14. Ephes ad Nestor Constantinop 6. can 32. Nicen. â— act 6 to 3. Laâ—cran Constant Flor. Trid. 19. Doe this In these vvordes the holy Sacrament of Order is instituted because povver and coÌ„mission to doe the principal act and vvorke of Priesthod is giuen to the Apostles that is to doe that vvhich Christ then did concerning his body which was to make and offer his body as a sacrifice for vs and for all that haue neede of Sacrifice and to giue it to be eaten as Christes body sacrificed to al faithful For as the Paschal lambe was first sacrificed and then eaten so vvas his body and thus to doe he here giueth commission and authoritie to the Apostles and to al Priests which be their successors in this matter Dionys cal Hierar c. 3. Iren. li. 4 c. 32. Cypr. ep ad Cacil Chrys ho. 17 in ep ad Hebr. Ambros in Ps 38. in c. 10 ad Hebr. 19. For a commemoration This Sacrifice and Sacrament is to be done perpetually in the Church for the commemoration of Christ specially of his Passion that is to say that it may be a liuely representation exemplar and forme of his Sacrifice vpon the crosse Of vvhich one oblatioÌ„ on the crosse not onely al other sacrifices of the Lavv vvere figures but this also though this in a more nigh high mystical and maruelous sort then any other for in them Christ death vvas signified as by resemblance and similitudes of external creatures and bodies of brute beasts but in this of the new Testament his body visibly sacrificed on the crosse in and by the self same body sacrificed and immolated in SacrameÌ„t and vnder the shapes of bread and vvine is most neerely perfectly resembled and therfore this is most properly coÌ„memoratiue as most neerely expressing the very condition nature efficacie sort and substance of that on the crosse For which the holy fathers call it the very self same sacrifice though in other maner which was
abominable table CHAP. IX To them that so vaunted their libertie about Idolothyta he bringeth his ovvne example to vvit that he also had libertie to liue by the Gospel but yet that he vsed it not so to auoid scandal of the infirme and because it vvas more meritorious 24 Declaiming against their securitie and shevving them by similitudes and examples 24 both of him self 1 And of the Israelites that saluation is not so lightly come by 14 and so concludeth againe against eating of Idolothyta because it is also to commit idolatrie 22 and not onely to giue il example to the infirme verse 1 AM I not free Am I not an Apostle Haue I not seen Christ IESVS our Lord Are not you ″ my vvorke in our Lord ✠verse 2 And if to others I be not an Apostle but yet to you I am for you are the seale of my Apostleship in our Lord. ✠verse 3 my defense to them that examine me is this ✠verse 4 Haue not vve povver to eate and drinke ✠verse 5 Haue vve not povver to lead about ″ a vvoman a sister as also the rest of the Apostles and our Lordes brethren and Cephas ✠verse 6 Or I only and Barnabas haue not vve povver to doe this ✠verse 7 ″ Vvho euer plaieth the souldiar at his ovvne charges Vvho planteth a vine and eareth not of the fruite thereof Vvho feedeth a flocke and eateth not of the milke of the flocke ✠verse 8 Speake I these things according to man Or doth not the Lavv also say these things ✠verse 9 For it is vvritten in the Lavv of Moyses Thou shalt not moosel the mouth of the oxe that treadeth out the corne Vvhy hath God care of oxen ✠verse 10 Or for vs certes doth he say it For they are vvritten for vs because he that eareth ought to eare in hope and he that treadeth in hope to receiue fruite ✠verse 11 If vve haue sovven vnto you spiritual things is it a great matter if vve reape your carnal things ✠verse 12 If other be partakers of your povver vvhy not vve rather Hovvbeit vve haue not vsed this povver but vve beare al things lest vve should giue any offence to the Gospel of Christ ✠verse 13 Knovv you not * that they which vvorke in the holy place eate the things that are of the holy place and they that serue the altar participat with the altar ✠verse 14 So also our Lord ordained for them that preach the Gospel to liue of the Gospel ✠verse 15 But I haue vsed none of these Neither haue I vvritten these things that they should be so done in me for it is good for me to die rather then that any man should make my glorie void ✠verse 16 For and ″ if I euangelize it is no glorie to me for necessitie lieth vpon me for vvoe is to me if I euangelize not ✠verse 17 For if I doe this vvillingly I haue revvard but if against my vvil a charge is committed to me ✠verse 18 Vvhat is my revvard then That preaching the Gospel I yeld the Gospel vvithout cost that I abuse not my povver in the Gospel ✠verse 19 For vvhereas I vvas free of al I made my self the seruant of al that I might gaine the moe ✠verse 20 And I became to the Ievves as a Ievv that I might gaine the Ievves ✠verse 21 to them that are vnder Lavv as though I vvere vnder the Lavv vvhereas my self vvas not vnder the Lavv that I might gaine them that vvere vnder the Lavv. to them that vvere vvithout the Lavv as though I vvere vvithout the Lavv vvhereas I vvas not vvithout the lavv of God but vvas in the lavv of Christ that I might gaine them that vvere vvithout the Lavv. ✠verse 22 To the vveake I became weake that I might gaine the weake To al men I became al things that I might saue al. ✠verse 23 And I doe al things for the Gospel ″ that I may be made partaker thereof ✠verse 24 Knovv you not that they that runne in the race al rūne in deede but one receiueth the price ″ So runne that you may obteine ✠verse 25 And euery one that striueth for the maistrie refraineth him self from al things and they certes that they may receiue a corruptible crovvne but vve an incorruptible ✠verse 26 I therfore so runne not as it vvere at an vncertaine thing so I fight not as it vvere beating the aire ✠verse 27 but ″ I chastise my body and bring it into seruitude ″ lest perhaps vvhen I haue preached to others my self become reprobate ANNOTATIONS CHAP. IX 1. My vvorke As he called him self before Gods coadiutor so here he boldly also chalengeth the Corinthians conuersion to be his handy worke in our Lord nothing derogating thereby frō Christ as the Protestants rudely charge the Fathers Catholike men vnder pretense of Gods honour for vsing such phrases or speaches in the Apostles sense of the Saincts or Sacraments 5. A vvoman a sister The Heretikes peruersely as they do al other places for the aduantage of their Sect expound this of the Apostles wiues and for vvoman translate vvife al belles founding vvedding to them Vvhere the Apostle meaneth plainely the deuout vvomen that after the maner of Ievvrie * did serue the preacher of necessaries of vvhich sort many folovved Christ and sustained him and his of their substance So doth S. Chrysostome Theodorete and al the Greekes Oecu in collect super hunc lo. take it So doth S. Augustine De op Monach. c. 4. and S. Hierom li. 1 adu Iouinianum c. 14. both disputing and prouing it by the very vvordes of the text S. Ambrose also vpon this place And the thing is most plaine for to vvhat end should he talke of burdening the Corinthiā vvith finding his vvife vvhen him self c. 7 7. 8. clerely saith that he vvas single 7. Who plaieth the souldiar He proueth by the Scriptures and natural reasons that Preachers and Pastors may chalenge their finding of their flocke though him self for causes had not nor intended not to vse his right and libertie therein 16. If I Euangelize If I should preach either of compulsion and seruil feare or mere necessitie not hauing othervvise to liue and sustaine my self in this vvorld I could not looke for revvard in heauen but novv doing it not onely as enioyned me but also as of loue and charitie and freely vvithout putting any man to cost and that voluntarely and of very desire to saue my hearers I shal haue my revvard of God yea and a revvard of Supererogation vvhich is giuen to them that of aboundant charitie do more in the seruice of God then they be commaunded as S. Augustine expoundeth it De op Mon. c. 5. 23. That I may be partaker A singular place to conuince the Protestants that vvil not haue men vvorke
same dales they be novv solemnely kept his B. mothers and other Saincts as the Aduersaries them selues confesse aboue 1300 yeres as appeareth in the barbarous combattes betvvene Vvestphalus the Lutheran Caluin and by the vvritings betvvixt the Puritans and Protestants For vvhich purpose see also hovv old the holiday of S. Polycarpe is in Eusebius li. 4. c. 14 of the AssumptioÌ„ of our Ladie or her dormition in S. Athanasius S. Augustine S. Hierom. S. Damase both of that feast and of her Natiuitie in S. Bernard vvho professeth he receiued them of the Church that they ought to be most solemnel kept ep 174. Vvherein vve can not but vvonder at the nevv Church of England that though against the pure Caluinistes vvil and doctrine keepe other Saincts and Apostles daies of their death and yet haue abolished this special feast of our Ladies departure vvhich they might keepe though they beleeued not her Assumption in body vvhereof yet S. Denys giueth so great testimonie being assured she is departed at the least except they either â—are her or thinke her vvorthy of lesse remembrance then any other Sainct her self prophecying the contrarie of al Catholike generations that they should blesse her And in deede the Assumption is her proper day as also the feast of her Natiuitle the other of the Purification and the Annuneâ—ation vvhich they keepe in England being not so peculiar to her but belonging rather to Christes Presentation in the Temple and his Conception To conclude vve may see in S. Cyprian ep 34. Origen ho. 3. in diuers Tertulliau de cor â—il S. Gregorie Nazianzene de amore pauperum the Councel of Gangres yea and in the councel of Nice it self giuing order for Easter and the certaine celebrating thereof that Christian Festiuities be holy auÌ„cient and to be obserued on prescript daies and times and that this is not Iudaical obseruation of daies as Aërius taught for vvhich he vvas condemned of Heresie as S. EpiÌ„phanius witnesseth But of holidaies S. Augustine sheweth both the reason and his liking in these memorable vvordes 〈◊〉 for the feastes belonging to our Lord thus We dedicate and consecrate the memorie of Gods benefites vvith solemnities feastes and certaine appointed daies left by tract of times there might creept in ingrateful and vnkinde obliuion Of the festiuities of Martyrs thus Christian people celebrate the memories of Martyrs vvith religious solemnitie both to moue them selues to imitation of them and that they may be partakers of their merites and be holpen vvith their praiers Cont. Faust li. 20. c. 21. And of al Saincts daies thus Keepe ye and celibrate vvith sobrietie the Natiuities of Saincts that vve may imitate them vvhich haue gone before Vs and they may reioyce of vs vvhich pray for vs. In ps 88. Conc. 2. in fine And as is said of prescript daies of feastes so the like is to be said of fastes vvhich els vvhere vve haue shewed to be of the Apostles ordinance And so also of the Ecclesiastical diuision of the yere into Aduent Septuagesme c. the vveeke into so many I eries the day into Houres of praiers as the Prime the Third the Sixth the None c. Vvhereof see S. Cyprian vvho deriueth these things by the Scriptures from the Apostles also and counteth these things vvhich the vvicked Heretikes reproue to be ful of mysterie Like vnto this also is it that the holy Scriptures were so disposed of and deuided that certaine peeces as is alvvaies obserued and practised vntil this day should be read at one time and others at other times and seasons through out the yere according to the diuersitie of our Lordes actions and benefites or the Saincts stories then recorded Vvhich the Puritane Caluinists also condemne of superstition desiring to bring in hellish horrour and al disorder See conc Carthag 3. c. 47. pag. 288 of this booke 24. By an allegorie Here vve learne that the holy Scriptures haue beside the litteral sense a deeper spiritual and more principal meaning which is not only to be taken of the holy vvordes but of the very factes and persons reported both the speaches and the actions being significatiue ouer and aboue the letter Vvhich pregnancie of manifold senses if S. Paul had not signified him self in certaine places the Heretikes had bene lesse vvicked and presumptuous in condemning the holy fathers allegorical expositions almost vvholy who now shew them selues to be mere brutish and carnal men hauing no sense nor feeling of the profunditie of the Scriptures vvhich our holy fathers the Doctors of Gods Church savv â—1 Freedom He meaneth the libertie and discharge from the old ceremonies sacraments and the vvhole bondage of the Lavv and from the seruitude of sinne and the Diuel to such as obey him but not libertie to do vvhat euery man list or to be vnder no obedience of spiritual or temporal lavves and gonerners not a licence neuer to pray fast keepe holyday or vvorkday but vvhen and hovv it seemeth best to euery mans phantasie Such a dissolute licentious state is farre from the true libertie vvhich Christ purchased for vs. CHAP. V. Against the lie of the false Apostles he protesteth his mind of Circumcision 13 and testifieth that they are called to libertie But yet left any misconster Christian libertie he telleth them that they shal not inherite the kingdom vnles they abstaine from the vvorkes of the flesh vvhich are al mortal sinnes and do the fruitful vvorkes of the Spirit fulfilling al the commaundements of the Lavv by Charitie verse 1 STAND and be not holden in againe vvith the yoke of seruitude ✠verse 2 Behold I Paul tel you that if you be circumcised Christ shal profite you nothing ✠verse 3 And I testifie againe to euery man circumciding him self that he is a detter to doe the vvhole Lavv. ✠verse 4 You are euacuated from Christ that are iustified in the Lavv you are falleÌ„ from grace ✠verse 5 For vve in spirit by faith expect the hope of iustice ✠verse 6 For in Christ IESVS * neither circumcision auaileth ought nor prepuce but ″ faith that vvorketh by charitie ✠verse 7 You ranne vvel vvho hath hindered you not to obey the truth ✠verse 8 The persuasion is not of him that calleth you * ✠verse 9 A litle leauen corrupteth the vvhole paste ✠verse 10 I haue confidence in you in our Lord that you vvil be of no other minde but he that troubleth you shal beare the iudgement vvhosoeuer he be ✠verse 11 And as for me brethren if as yet I preach circumcision vvhy doe I yet suffer persecution then is the scandal of the crosse euacuated ✠verse 12 I would they vvere also cut of that trouble you ✠verse 13 For you brethreÌ„ are called into libertie only make not this ″ libertie an occasion to the flesh but by charitie serue
be absent in body yet in spirit I am vvith you reioycing seeing your order the constancie of that your faith which is in Christ ✠verse 6 Therfore as you haue receiued IESVS Christ our Lord vvalke in him ✠verse 7 rooted and built in him and confirmed in the faith as also you haue learned abounding in him ' in thankesgiuing ✠verse 8 Bevvare lest any man deceiue you â— by philosophie and vaine fallacie according to the tradition of men according to the elements of the vvorld and not according to Christ ✠verse 9 For in him dvvelleth al the fulnesse of the Godhead corporally ✠verse 10 and you are in him replenished vvho is the head in al Principalitie and Povver ✠verse 11 in vvhom al you are circumcised vvith circumcision not made by hand in spoiling of the body of the flesh in the circumcision of Christ ✠verse 12 buried vvith him in Baptisme in vvhoÌ„ also you are risen againe by the faith of the operation of God vvho raised him vp from the dead ✠verse 13 And you * vvhen you vvere dead in the offenses and the prepuce of your flesh did he quicken together vvith him pardoning you al offenses ✠verse 14 vvyping out the hand vvriting of decree ' that vvas against vs vvhich vvas contrarie to vs and the same he hath taken out of the vvay fastening it to the crosse ✠verse 15 and spoiling the Principalities and Potestats hath ledde them confidently in open shevv triumphing them in him self ✠verse 16 Let no man therfore iudge you ″ in meate or in drinke or in part of a festiual day or of the Nevv-moone or of Sabboths ✠verse 17 vvhich are a shadovv of things to come but the body Christs ✠verse 18 Let no man seduce you vvilling in the humilitie and â— religion of Angels vvalking in the things vvhich he hath not seen in vaine puffed vp by the sense of his flesh ✠verse 19 and â— not holding the head vvhereof the vvhole body by ioyntes and bandes being serued compacted grovveth to the increase of God ✠verse 20 If then you be dead vvith Christ from the elements of this vvorld â— vvhy do you yet decree as liuing in the vvorld ✠verse 21 Touch not tast not 〈◊〉 not ✠verse 22 which things are al vnto destruction by the very vse according to the precepts and doctrines of men ✠verse 23 vvhich are in deede â— hauing a shevv of vvisedom in superstition and humilitie and not to spare the body not in any honour to the filling of the flesh ANNOTATIONS CHAP. II. 8. By Philosophie Philosophie and al humane science so long as they be subiect and obedient to Christ as they be in the Schooles of Christian Catholike men be not forbidden but are greatly commended and be very profitable in the Church of God Othervvise vvhere secular learning is made the rule of religion and commaundeth â—aith there it is pernicious and the cause of al heresiâ— and infidelitie for the vvhich S. Hierom and before him Tertullan call Philosophers the Patriarkes of Heretikes and declare that al the old heresies rose onely by to much admiring of prophane Philosophie Hierâ— ad Câ—esiph cont 〈◊〉 c. 1. Tertul. de praser cont Hermeg. cont Marcio li. 5. And so do these nevv sectes no doubt in many things for other arguments haue they none against the presence of Christ in the B. Sacrament but such as they borovv of Aristotle and his like concerning quantitie accidents place position dimensions senses sight tast and other straites of reason to vvhich they bring Christes mysteries Al Philosophical arguments therfore against any article of our faith be here condemned as deceitful and are called also here the tradition of men and the elements of the vvorld The better to resist vvhich fallacies and traditions of Heathen men the School learning is necessarie vvhich keepeth Philosophie in avve and order of faith and vseth the same to vvithstand the Philosophical and sophistical deceites of the Heretikes and Heathen So the great Philosophers S. Denys S. Augustine Clemens Alexandrinus Iustine Lactantius and the rest vsed the same to the great honour of God and benefite of the Church So came S. Cyprian S. Ambrose S. Hierom and the Greeke fathers furnished vvith al secular learning vnto the studie of Diuinitie vvherof see S. Hierom ep 84 ad Magnum Oraetorem 16. In meate The Protestants vvilfully or ignorantly applie al these kindes of forbearing meates to the Christian fastes but it is by the circunstance of the text plaine at S Augustine also teacheth that the Iudaical obseruation and distinction of certaine cleane and vncleane meates is forbidden to the Colossians vvho vvere in danger to be seduced by certaine Ievves vnder pretence of holines to keepe the Lavv touching meates and festiuities and other like vvhich the Apostle shevveth vvere onely shadovves of things to come vvhich things are come and therfore the said shadovves to cease Vvhere he nameth the Sabboths and feastes of the nevv moone that no man neede to doubt but that he speaketh onely of the Ievvish daies and kindes of fastes and feastes and not of Christian holidaies or fasting daies at all 18. Religion of Angels By the like false application of this text as of the other before the Heretikes abuse it against the inuncation or honour of Angels vsed in the Catholike Church vvhere the Apostle noteth the vvicked doctrine of Simon Magus and others See S. Chrys ho. 7 in hunâ— locum and Epiph. har 21. vvho taught Angels to be our mediators and not Christ non tenens caput not holding the head as the Apostle here speaketh prescribed sacrifices to be offered vnto them meaning indifferently as vvel the il Angels as the good Vvhich doctrine the said Heretike had of Plato vvho taught that spirites vvhich he calleth damones vvere to be honoured as mediators next to God Against vvhich S. Augustine disputeth li. 8. 9. 10 de ciuit as the condemneth also the same vndue vvorship li. 10 Confess cap. 42. S. Hierom q. 10 ad Algasiam expoundeth this also of il spirites or diuels vvhom he proueth out of S. Steuens sermon Act. 7 that the Ievves did vvorship auouching that they serue them still so many of them and so often as they obserue the Lavv. Of vvhich idolatrie also to Angels Theodorete speaketh vpon this place declaring that the Ievves defended their superstition tovvardes Angels by that that the Lavv vvas giuen by them deceitfully at once inducing the ColossiaÌ„s both to keepe the lavv to honouring of the Angels as the giuers of the same Vvhereby diuers of the faithful vvere so seduced that they forsooke Christ and his Church and seruice and committed idolatrie to the said Angels Against vvhich abominations the Councel of Laodicia Cap. 35 tooke order accursing all that forsooke our Sauiour and committed idolatrie to Angels and contemning
degentes is bold to call the Emperour Constantius being an Arian Heretike Antichrist for making him self Principem Episcoporum Prince ouer the Bishops and President of Ecclesiastical iudgements c. The other cause is for impugning Christes Priesthod vvhich is only or most properly exercised in earth by the sacrifice of the holy Masse instituted for the commemoration of his death for the external exhibition of godly honour to the B. Trinitie vvhich kinde of external vvorship by sacrifice no lavvful people of God euer lacked And by these tvvo things you may easily perceiue that the Heretikes of these daies do more properly and neerely prepare the vvay to Antichrist and to extreme desolation then euer any before their special heresie being against the spiritual Primacie of Popes and Bishops and against the sacrifice of the altar in vvhich tvvo the soueraintie of Christ in earth consisteth 6. What letteth S. Augustine li. 20 c. 19 de ciuit del professeth plainely that he vnderstandeth not these vvordes not that that folovveth of the mysterie of iniquitie and least of al that vvhich the Apostle addeth Only that he vvhich holdeth novv do hold c. Vvhich may humble vs al and stay the confident rashnes of this time namely of Heretikes that boldly feine hereof vvhatsoeuer is agreable to their heresie and phantasie The Apostle had told the Thessalonians before by vvord of mouth a secret point vvhich he vvould not vtter in vvritting and therfore referreth them to his former talke The mysterie of iniquitie is coÌ„monly referred to Heretikes vvho vvorke to the same and do that that Antichrist shal do but yet not openly but in couert and vnder the cloke of Christes name the Scriptures the vvord of the Lord shevv of holines c. Vvhereas Antichrist him self shal openly attempt and atchieue the foresaid desolation and Satan novv seruing his turne by Heretikes vnderhand shal tovvard the last end vtter reueale bring him forth openly and that is here to be reuealed that is to appeare in his ovvne person These other vvordes Only that he vvhich novv holdeth hold Some expound of the Emperour during vvhose continuance in his state God shal not permit Antichrist to come meaning that the very Empire shal be vvholy desolate destroied and taken avvay before or by his comming vvhich is more then a defection from the same vvhereof vvas spoken before for there shal be a reuolt from the Church also but it shal not be vtterly destroied Others say that it is an admonition to al faithful to hold fast their faith and not to be beguiled by such as vnder the name of Christ or Scriptures seeke to deceiue them til they that novv pretend religion and the Gospel end in a plaine breach reuolt and open apostasie by the appearance of Antichrist vvhom al Heretikes serue in mysterie that is couertly and in the Diuels meaning though the vvorld seeth it not nor them selues at the beginning thought it as novv euery day more more al men perceiue they tend to plaine Atheisme and Antichristianisme 9. In al povver Satan vvhose povver to him is abridged by Christ shal then â—e let loose and shal assist Antichrist in al maner of signes vvonders and false miracles vvhereby many shal be seduced not only Ievves But al such as be deceiued and caried avvay by vulgar speache only of Heretikes that can vvorke no miracles much more shal folovv this man of sinne doing so great vvonders And such both novv do solovv Heretikes and then shal receiue Antichrist that deserue so to be forsaken of God by their forsaking of the vnitie and happie fellovvship of Saincts in the Catholike Church vvhere onely is the Charitie of truth as the Apostle here speaketh 15. Traditions Not onely the things vvritten and set dovvne in the holy Scriptures but al other truthes and pointes of religion vttered by vvord of mouth and deliuered or giuen by the Apostles to their scholers by tradition be so here approued and els vvhere in the Scripture it self that the Heretikes purposely guilfully and of il coÌ„science that belike reprehendeth them refraine in their translations from the Ecclesiastical and most vsual vvord Tradition euer-more vvhen it is taken in good part though it expresse most exactly the signification of the Greeke vvord but vvhen it soundeth in their fond phantasie against the traditions of the Church as in deede in true sense it neuer doth there they vse it most gladly Here therfore and in the like places that the reader might not so easily like of Traditions vnvvritten here commended by the Apostle they translate it Instructions Constitutions Ordinances and vvhat they can inuent els to hide the truth from the simple or vnvvarie Reader vvhose translations haue no other end but to beguile such by art and conueiance But S. Chrysostom ho. 4 in 1 Thes 2. and the other greeke scholies or commentaries say herevpon both vvritten and vnvvritten precepts the Apostles gaue by tradition and both be vvorthy of obseruation S. Basil De Sp. Sancto c. 29 in principio thus I account it Apostolike to continevv famely euen in vnvvritten traditions and to proue this he alleageth this place of S. Paul In the same booke c. 17 he saieth If vve once go about to reiect vnvvritten customs as things of no importance vve shal are vve be avvare doe damage to the principal partes of the faith and bring the preaching of the Gospel to a naked name And for example of these necessarie traditions he nameth the signe of the Crosse praying tovvards the east the vvords spoken at the eleuatioÌ„ of sheavving of the holy Eucharist vvith diuerse cerimonies vsed before after the consecration the halovving of the sont the blessing of the oile the anointing of the baptized vvith the same the three immersions into the font the vvordes of abrenuntiatioÌ„ and exorcismes of the partie that is to be baptised c. Vvhat scripture saith he taught these and such like none truly al comming of secret and silent tradition vvherevvith our fathers thought it meete to couer such mysteries S. Hierom Dialog cont Lucif c. 4. et ep 28 ad Liâ—iniuÌ„ reckeneth vp diuers the like traditioÌ„s vvilling men to attribute to the Apostles such customs as the Church hath receiued in diuers christian countries S. Augustine esteemeth the Apostolike traditions so much that he plainely affirmeth in sundrie places not onely the obseruation of certaine festiuities fastes ceremonies whatsoeuer other solemnities vsed in the Catholike Church to be holy profitable and Apostolike though they be notvvritten at al in the scriptures but he often also vvriteth that many of the articles of our religion and pointes of highest importance are not so much to be proued by scriptures as by tradition namely auouching that in no vvise vve could beleeue that children in their infancie should be baptized if it vvere not an Apostolical tradition De Gen. ad lit li.
chast not detracting sober faithful in al things ✠verse 12 Let deacons be the husbandes of one vvife vvhich rule vvel their children their houses ✠verse 13 For they that haue ministred vvel shal purchase to them selues a good degree and much confidence in the faith vvhich is in Christ IESVS ✠verse 14 These things I vvrite to thee hoping that I shal come to thee quickly ✠verse 15 but if I tary long that thou maiest knovv how thou oughtest to conuerse ″ in the house of God which is the CHVRCH of the liuing God ″ the piller and ground of truth ✠verse 16 And manifestly it is a great sacrament of pietie vvhich vvas manifested in flesh vvas iustified in spirit appeared to Angels hath beene preached to gentils is beleeued in the vvorld is assumpted in glorie ANNOTATIONS CHAP. III. 1. A good vvorke Nothing saith S. Augustine in this life and specially in this time is easier pleasanter or more acceptable to man then the office of a Bishop Priest or Deacon if the thing be done onely for fashion sake and â—â—â—â—â—ringly but nothing before God more miserable more lamentable more damnable Againe There is nothing in this life and specially at this time harder more laborious or more dangerous then the office of a Bishop Priest or Deacon but before God nothing more blessed if they vvarre in such sort as our Captaine commaundeth August ep 148. 2. A Bishop That vvhich is here spoken of a Bishop because the vvordes Bishop Priest in the nevv Testament be often taken indifferently for both or either of the tvvaine as is noted in an other place the same is meant of euery Priest also though the qualities here required ought to be more singular in the Bishop then in the Priest according to the difference of their degrees dignities and callings â— Of one vvife Certaine Bishops of Vigilantius sect vvhether vpon false construction of this text or through the filthines of their fleshly lust vvould take none to the Cleargie except they vvould be maried first not beleeuing saith S. Hierom aduers Vigilant c. 1. that any single man liueth chastly shevving hovv holily they liue them selues that suspect il of euery man and vvil not giue the Sacrament of Order to the Cleargie vnlâ—s they see their vviues haue great bellies and children vvalling at their mothers breastes Our Protestants though they be of Vigilantius sect yet they are scarse come so farre to commaund euery Priest to be maried Neuertheles they mislike them that vvill not marrie so much the vvorse and they suspect il of euery single person in the Church thinking the gift of chastitle to be very rare among them they do not onely make the state of mariage equal to chast single life vvith the Heretike Iouinian but they are bold to say sometimes that the Bishop or Priest may do his duety and charge better maried then single expresly against S. Paul vvho affirmeth that the vnmaried thinke of the things that belong to God and that the maried be diuersely distracted and intangled vvith the vvorld The Apostle then by this place vve novv treate of neither commauÌ„deth nor counseleth nor vvisheth nor vvould haue Bishops or Priests to marrie or such onely to be receiued as haue been maried but that such an one as hath been married so it vvere but once and that to a virgin may be made Bishop or Priest Which is no more then an inhibition that none hauing been tvvise maried or being bigamus should be admitted to that holy Order And this exposition onely is agreable to the practise of the vvhole Church the definition of auÌ„cient Councels the doctrine of al the fathers vvithout exception and the Apostles tradition Vvhich sense S. Chrysostom vvholy folovveth vpon the Epistle to Titus though here he folovv not vvholy the same sense Ho. 2 in ep ad Tit. S. Ambrose also vpon this place and most plainely and largely in his 82 Epistle post med giuing the cause why bigamus can not be made Bishop or Priest in fine affirmeth not onely the Apostle but the holy Councel of Nice to haue taken order that none should be receiued into the Cleargie that vvere tvvise maried S. Hierom Ep. 83. ad Oceanum c. 2. ep â— c. 18. ep 11. â— 2 expresly vvriteth that the Cleargie is made of such as haue had but one vvife at least after Baptisme for he thought that if one vvere often maried vvhen he vvas yet no Christian he might notvvithstanding be ordered Bishop or Priest But S. Ambrose ep 82. S. Augustine de bono Coniug c. 18. S. Innocentius the first ep 2. c. 5. â— to 1. Concil S. Leo ep 87â— S. Gregorie after them the vvhole Church exclude those also vvhich haue been tvvise maried vvhen so euer vvhereof S. Augustine giueth goodly reason and example in the place alleaged S. Leo ep 87 addeth further proueth that the maÌ„ is couÌ„ted bigamus not the husband of one vvife in respect of holy Orders not onely if he hath had tvvo vviues but if his one vvife vvere not a virgin vvhich being obserued in the high Priests of the old lavv must needes be much rather kept novv See also the booke de Ecclesiasticis dogmatibus c. 72 in S. Augustines vvorkes And by these fevv you may see hovv shamefully the state of the new heretical Cleargie of our time is fallen from the Apostolike and al the fathers practise and doctrine herein Vvho do not onely take men once or twise maried before but vvhich vvas neuer heard of before in any person or part of the Catholike Church they marie after they be Bishops or Priests once tvvise and as often as their lustes require Whereas it vvas neuer lawful in Gods Church to marrie after Holy Orders Neither is there one authentical example thereof in the world For those of vvhom Nice Councel speaketh vvere maried before were but tolerated onely to vse their wiues the fathers in the same Councel prouiding expresly at the same time that none from thence forth should marrie after they came to holy Orders and that according to the auÌ„cient tradition of the Church as Socrates and Sozomenus declare in most plaine vvordes See Suidas in the vvord Paphnutius And in vvhat countrie so euer they haue been permitted to haue carnal dealing euen vvith their vviues whom they had before it was not according to the exact rule of the Apostles Churches tradition by vvhich al that be in holy Orders should wholy abstaine not onely from marying but euen from their wiues before maried Vvhereof thus vvriteth S. Epiphanius hares 59 câ—nt Cathares The holy preaching of God receiueth not after Christ them that marrie againe after their vviues departure by reason of the great dignitie and honour of Priesthod And this the holy Church of God obserueth vvith al sinceritie Yea she doth not receiue the once maried person that yet
passion It hath in deede in it self to profite al but if it be not drunken it healeth not 11. Inexplicable Intending to treate more largely and particularly of Christes or Melchisedekâ— Priesthod he forvvarneth them that the mysterie thereof is far passing their capacitie and that through their feeblenes in faith and vveakenes of vnderstanding he is forced to omit diuers deepe points concerning the Priesthod of the nevv lavv Among vvhich no doubt the mysterie of the Sacrament and Sacrifice of the altar called MASSE vvas a principal pertinent matter vvhich the Apostles the Fathers of the primitiue Church vsed not to treate of so largely and particularly in their vvritings vvhich might come to the hands of the vnfaithful vvho of al things tooke soonest scandal of the B. Sacrament as vve see Io. 6. He spake to the Hebruâ—s saith S. Hierom ep 126 that is to the Ievves and not to faithful men to vvhom he might haue been hold to vtter the Sacrament And in deede it vvas not reasonable to talke much to them of that sacrifice vvhich vvas the resemblance of Christes death vvhen they thought not right of Christes death it self Vvhich the Apostles vvisedom and silence our Aduersaries vvickedly abuse against the holy Masse CHAP. VI. He exhorteth them to be perfect scholers and not to neede to be Catechumenâ— againe 4 considering they can not be baptized againe 9 and remembring their former good vvorkes for the vvhich God vvil not faile to performe them his promis if they faile not to imitate Abraham by perseuerance in the faith vvith patience 20 And so endeth his digression and returneth to the matter of Christes Priesthod verse 1 VVHERFORE intermitting the vvord of the beginning of Christ let vs proceede to perfection not againe laying ″ the foundatioÌ„ of penance from dead vvorkes and of faith tovvard God ✠verse 2 of the doctrine of baptismes and of imposition of handes and of the resurrection of the dead and of eternal iudgement ✠verse 3 And this shal vve doe if God vvill permit ✠verse 4 For * it is ″ impossible for them that were once illuminated haue tasted also the heauenly gift and vvere made partakers of the holy Ghost ✠verse 5 haue moreouer tasted the good vvord of God and the povvers of the world to come ✠verse 6 and are fallen to be renevved againe to penaÌ„ce crucifying againe to them selues the sonne of God and making him a mockerie ✠verse 7 For the earth drinking the raine often coÌ„ming vpon it bringing forth grasse commodious for them by vvhom it is tilled receiueth blessing of God ✠verse 8 but bringing forth thornes and bryers it is reprobate and very neere a curse vvhose end is to be burnt ✠verse 9 But vve confidently trust of you my best beloued better things and neerer to saluation although vve speake thus ✠verse 10 For ″ God is not vniust that he should forget your vvorke loue which you haue shevved in his name vvhich haue ministred to the sainctes and do minister ✠verse 11 And our desire is that euery one of you shevv forth the same carefulnesse to the accomplishing of hope vnto the end ✠verse 12 that you become not slouthful but imitatours of them vvhich by faith and patience shal inherite the promisses ✠verse 13 For God promising to Abraham because he had none greater by vvhoÌ„ he might sweare he sware by him self ✠verse 14 saying * Vnles blessing I shal blesse thee and multiplying shal multiplie thee ✠verse 15 And so patiently enduring he obtained the promise ✠verse 16 For meÌ„ svveare by a greater then them selues and the end of al their controuersie for the confirmation is an othe ✠verse 17 Vvherein God meaning more aboundantly to shevv to the heires of the promise the stabilitie of his couÌ„sel he interposed an othe ✠verse 18 that by tvvo things vnmoueable vvhereby it is impossible for God to lie vve may haue a most strong comfort vvho haue fled to hold fast the hope proposed ✠verse 19 vvhich vve haue as an anker of the soule sure and firme and going in into the inner partes of the vele ✠verse 20 vvhere IESVS the precursor for vs is entered made a high priest for euer according to the order of Melchisedec ANNOTATIONS CHAP. VI. 1. The foundation of penance Vve see hereby vvhat the first groundes of Christian institution or Catechisme were in the primitiue Church and that there vvas euer a necessarie instruction and beleefe of certaine points had by vvord of mouth and tradition before men came to the Scriptures vvhich could not treate of things so particularly as vvas requisite for the teaching of al necessarie groundes Among these points were the 12 Articles conteined in the Apostles Creede the doctrine of penance before Baptisme the maner and necessitie of Baptisme the Sacrament of Imposition of hands after Baptisme called Confirmation the articles of the Resurrection Iudgement and such like Vvithout vvhich things first laid if one should be sent to picke his faith out of the Scripture there vvould be madde rule quickly See S. Augustine in exposit inchoat ep ad Ro. versut finem 4. Impossible How hard the holy Scriptures be and how dangerously they be read of the vnlearned or of the proud be they neuer so vvel learned this one place might teach vs. Vvhereat the Nouatians of old did so stumble that they thought and heretically taught that none falling into any mortal sinne after Baptisme could be receiued to mercie or penance in the Church and so to a contentious man that vvould folow his owne sense or the bare vvordes vvithout regard of the Churches sense and rule of faith after vvhich euery Scripture must be expounded the Apostles speach doth here sound Euen as to the simple and to the Heretike that submitteth not his sense to the Churches iudgement certaine places of this same Epistle seeme at the first sight to stand against the daily oblation or sacrifice of the Masse vvhich yet in truth make no more for that purpose then this text we now stand on serueth the Nouatians as vvhen we come to the places it shal be declared And let the good Readers beware here also of the Protestants exposition for they are herein vvorse then Nouatians specially such as precisely folovv Caluin holding impiously that it is impossible for one that forsaketh entirely his faith that is becommeth an Apostata or an Heretike to be receiued to penance or to Gods mercie To establish vvhich false and damnable sense these fellowes make nothing of S. Ambroses S. Chrysostoms and the other fathers exposition vvhich is the holy Churches sense That the Apostle meaneth of that penance vvhich is done before and in Baptisme vvhich is no more to say but that it is impossible to be baptized againe and thereby to be renouated and illuminated to die be buried and rise againe the second time in
place it is euident that all hostes and sacrifices be not taken avvay by Christ as the Heretikes folishly conceiue but that the old hostes of brute beastes be abrogated to giue place to that vvhich is the proper host of the nevv lavv that is Christes ovvne body 1â— Often offering the same hostes As S. Paul is forced often to inculcate that one principle of the efficacâ—e and sufficiencie of Christes death because of the Hebrues to much attributing to their legal sacrifices and for that they did not 〈◊〉 them to Christes onely oblation so vve through the intolerable ignorance and importunity of the Heretikes of this time abusing the vvordes of the Apostle spoken in the devve defence and declaration of the valure and efficacie of Christes Passion aboue the sacrifices of the Lavv are forced to repeat often that the Apostles reason of many Priests and often repetition of the self same sacrifices concerneth the sacrifices of the Lavv onely vnto vvhich he opposeth Christes sacrifice and Priesthod and speaketh no vvord of or against the Sacrifice of the nevv Testament vvhich is the sacrifice of Christes ovvne Priesthod Lavv and institution yea the same sacrifice done daily vnblouddily that once vvas done blouddily made by the same Priest Christ Iesus though by his ministers hands and not many hostes as those of the old lavv vvere but the very self same in number euen Christes ovvne body that vvas crucified And that you may see that this is the iudgement of all antiquity and their exposition of these and the like vvordes of this Epistle and that they seeing the very same arguments that the Protestants novv make so much a doe vvithall among the simple and vnlearned yet vvel perceiued that they made nothing against the daily oblation or sacrifice of the altar and therfore ansvvered them before the Protestants vvere extant 1200 yeres vve vvil set dovvne some of their vvordes vvhose authoritie and exposition of the Scriptures must preuaile in all that haue vvisedom or the feare of God aboue the false and vaine gloses of Caluin and his folovvers Thus then first saith S. Ambrose Quid 〈◊〉 c. What vve then do not vve offer euery day vve offer surely but this sacrifice is an exampler of that for vve offer alvvaies the self same and not novv one lambe to morovv an other but alvvaies the self same thing therfore it is one sacrifice othervvise by this reason because it is offered in many places there should be many Christes not so but it is one Christ in euery place here vvhole and there vvhole one body But 〈◊〉 vvhich vve doe is done for a commemoratieâ— of that vvhich vvas done for vve offer not an other sacrifice as the high Priest of the old lavv but alvvaies the self same c. Primaâ—ius S. Augustines scholer doth also preoccupate these Protestants obiections thus What shal vve say then I do not our Priests daily offer sacrifice they offer surely because vve sinne daily and daily haue neede to be cleansed and because he can not die he hath giuen vs the sacrament of his body and bloud that as his Passion vvas the redemption and absolution of the vvorld so also this oblation may be redemption and cleansing to all that offer it in truth and veritie So saith this holy father to vvitte that as the sacrifice of the Crosse vvas a general redemption so this of the altar is to all that vse it a particular redemption or application of Christes redemption to them In vvhich sense also V. Bede calleth the holy Masse redemptionâ—â— corporis anima 〈◊〉 the euerlasting redemption of body and soul li. 4 c. 22. histor Againe the same Primasius The diuinity of the Word of God vvhich is euery vvhere maketh that there are not many sacrifices but one although it be offered of many and that as it is one body vvhich he tooke of the Virgins vvombe not many bodies euen so also one sacrifice not diuers as those of the Ievves vvere S. Chrysostom also and after him Theophylacte and Oecumenius and of the Latines Haimo Paschasius Remigius and others obiect to them selues thus Do not vve also offer euery day vve offer surely but this sacrifice is an exampler of that for vve offer alvvaies the self same and not novv one lambe to morrovv an other but the self same therfore this is one sacrifice Othervvise because it is offered in many places there should be many Christes And a litle after Not an other sacrifice as the high Priest of the old Lavv but the self same vve do alvvaies offer rather vvorking a remembrance or commemoration of the sacrifice See the Annotation Luke 22 19. vpon these vvordes A commemoration Thus did al the auncient fathers Greeke and Latin treate of these matters and so they said Masse and offered daily and many of them made such formes of celebrating the diuine sacrifice as the Greekes and Latines do vse in their Liturgies and Masses and yet they lavv these places of the Apostle and made commentaries vpon them and vnderstood them I trovv as vvel as the Protestants He that for his further confirmation or comfort list see vvhat the auÌ„cient Councels and Doctors beleeued taught and practised in this thing let him read the first holy Councel of Nice cap. 14 in fine Conc. ex Grace the Councel of Ephesus Anathematis 11. the Chalcedon Councel act 3. pag. 112. Conc. Aneyran c. 1. 4. 5. Neocaesar can 13. Laodic can 19. Carthag 2 cap. â— Carthag 3 cap. 24. Carthag 4 cap. 33. c. 41. S. Denys cap. 3 Eccl. hier S. Andrevve in historia Passiones S. Ignatius ep ad Smyrnonses S. Martialis ep ad Burdegalenses S. Iustine Dialog cum Triphone S. Irencus li. 4 cap. 32. 34. Tertullian de cultu forminarum de corona milis Origen homil 〈◊〉 in Leuit. S. Cyprian ep ad Cecilium nu 2. de Cana Domini nu 14. Eusebius demonst Euang. li. 1 cap. 10. and the rest vvhich vve haue cited by occasion before might cite but for rediousnes a truth most knovven and agreed vpon in the Christian religion 18. Novv there is not Christes death can not be applied vnto vs in that full and ample sort as it is in baptisme but once Christ appointing that large remission and application to be made but once in euery man as Christ died but once for it is not meant that all sinne shal cease after Christes sacrifice vpon the Crosse nor that there should be no oblation for sinnes committed after Baptisme or that a man could not sinne at al after Baptisme or that if he sinned aftervvard he could haue no remedie or remission by Gods ordinance in the Church vvhich diuers falsehods sundrie Heretikes gather of this and such like places but onely the Apostle telleth the Hebrues as he did before chap. 6 and as he doth straight aftervvard that if they fall novv vvherevnto they seemed very
booke to be Canonical Scripture But Caluin and his companions disagreing vvith their Maisters confesse it to be holy Scripture but their shiftes and fond gloses for ansvver of so plaine places be as impudent as the denying of the Epistle vvas in the other vvho vvould neuer haue denied the booke thereby to shevv them selues Heretikes if they had thought those vulgar euasions that the Zuinglians and Caluinists do vse vvhereof they vvere not ignorant could haue serued In both sortes the Christian Reader may see that al the Heretikes vaunting of expresse Scriptures the vvord of God is no more but to delude the vvorld vvhereas in deede be the Scriptures neuer so plaine against them they must either be vvrested to sound as they say or els they must be no Scriptures at all And to see Luther Caluin Beza their fellovves sitte as it vvere in iudgement of the Scriptures to allovv or disallovv at their pleasures it is the most notorious example of Heretical pride miserie that can be See their prefaces and censures vpon this Canonical Epistle the Apocalypse the Machabees and other 21. Abraham vvas he not iustified by vvorkes It is much to be noted that S. Augustine in his booke de fide operibus c. 14. vvriteth that the heresie of onely faith iustifying or sauing vvas an old Heresie euen in the Apostles time gathered by the false interpretation of some of S. Paules profound disputation in the Epistle to the Romans vvherein he commended so highly the faith in Christ that they thought good vvorkes vvere not auilable adding further that the other three Apostles Iames Iohn and Iude did of purpose vvrite so much of good vvorkes to correct the said errour of onely faith gathered by the misconstruction of S. Paules vvordes Yea vvhen S. Peter Ep. 2 c. 3. vvarneth the faithful that many things be hard in S. Paules vvritings and of light vnlearned men mistaken to their perdition the said S. Augustine affirmeth that he meant of his disputation concerning faith vvhich so many Heretikes did mistake to condemne good vvorkes And in the preface of his commentarie vpon the 31 Psalme he vvarneth al men that this deduction vpon S. Paules speache Abraham vvas iustified by faith therfore vvorkes be not necessarie to saluation is the right vvay to the gulfe of Hel and damnation And lastly vvhich is in it self very plaine that vve may see this Apostle did purposely thus commend vnto vs the necessitie of good vvorkes and the inanity aud insufficiencie of onely faith to correct the errour of such as misconstrued S. Paules vvordes for the same the said holy Doctor noteth that of purpose he tooke the very same example of Abraham vvhom S. Paul said to be iustified by faith and declareth that he vvas iustified by good vvorkes specifying the good vvorke for vvhich he vvas iustified and blessed of God to vvitte his obedience and immolation of his onely sonne But hovv S. Paul saith that Abraham vvas iustified by faith see the Annotations vpon that place Ro. 4. v. 1. 22. Faith did vvorke vvith Some Heretikes hold that good vvorkes are pernicious to saluation and iustification other that though they be not hurtful but required yet they be no causes or vvorkers of saluation much lesse meritorious but are as effectes and fruites issuing necessarily out of faith Both vvhich fictions falshods and flightes from the plaine truth of Gods vvord are refuted by these vvordes vvhen the Apostle saith That faith vvorketh together vvith good vvorkes making faith to be a coadiutor or cooperator vvith vvorkes and so both ioyntly concurring as causes and vvorkers of iustification yea aftervvard he maketh vvorkes the more principal cause vvhen he resembleth faith to the body and vvorkes to the spirit or life of man 23. The frend of God By this also an other false and friuolous euasion of the Heretikes is ouertaken vvhen they feine that the Apostle here vvhen he saith vvorkes do iustifie meaneth that they shew vs iust before men and auaile not to our iustice before God For the Apostle euidently declareth that Abraham by his vvorkes vvas made or truely called the freend of God and therfore vvas not as the Heretikes say by his vvorkes approued iust before man onely 24. Not by faith onely This proposition or speache is directly opposite or contradictorie to that vvhich the Heretikes hold For the Apostle saith Man is iustified by good workes and not by faith only but the Heretikes say Man is not iustified by good vvorkes but by faith only Neither can they pretend that there is the like contradiction or contrarietie betwixt S. Iames speache and S. Paules for though S. Paul say man is iustified by faith yet he neuer saith by faith onely nor euer meaneth by that faith vvhich is alone but alvvaies by that faith vvhich vvorketh by charitie as he expoundeth him self Though concerning vvorkes also there is a difference betwixt the first iustification vvhereof S. Paul specially speaketh and the second iustification vvhereof S. Iames doth more specially treate Of vvhich thing els vvhere there is ynough said The fathers in deede vse sometimes this exclusiue sola onely but in far other sense then the Protestants For some of them thereby exclude only the vvorkes of Moyses law against the Iewes some the vvorkes of nature and moral vertues vvithout the grace or knowledge of Christ against the Gentiles some the necessitie of external good vvorkes vvhere the parties lacke time and meanes to doe them as in the case of the penitent theefe some the false opinions sectes and religions contrarie to the Catholike faith against Heretikes and miscreants some exclude reason sense and arguing in matters of faith and mysterie against such as vvil beleeue nothing but that they see or vnderstand some the merite of vvorkes done in sinne before the first iustification some the arrogant Pharisaical vaunting of mans ovvne proper vvorkes and iustice against such as referre not their actions and good deedes to Gods grace To these purposes the holy Doctors say sometimes that only faith saueth and serueth but neuer as the Protestants vvould haue it to exclude from iustification and saluation the cooperation of mans free vvil dispositions and preparations of our hartes by praiers penance and sacraments the vertues of hope and charitie the purpose of vvel-vvorking and of the obseruation of Gods commaundements much lesse the vvorkes and merites of the children of God proceding of grace and charitie after they be iustified and are now in his fauour vvhich are not only dispositions and preparations to iustice but the meritorious cause of greater iustice and of saluation 25. Rahab This Apostle alleageth the good vvorkes of Rahab by vvhich she vvas iustified and S. Paul 11 Hebr. saith she vvas iustified by faith Vvhich are not contrarie one to the other for both is true that she vvas saued by faith as one faith and that she vvas saued by her vvorkes as the
conuersations and godlinesses ✠verse 12 expecting and hasting vnto the coÌ„ming of the day of our Lord by vvhich the heauens burning shal be resolued and the elementes shal melt vvith the heate of fire ✠verse 13 But vve expect * nevv heauens and a nevv earth according to his promises in vvhich iustice inhabiteth ✠verse 14 For the vvhich cause my deerest expecting these things labour earnestly to be found immaculate and vnspotted to him in peace ✠verse 15 and * the longanimitie of our Lord do ye account saluation as also our most deere brother Paul according to the vvisdom giuen him hath vvritten to you ✠verse 16 as also in al epistles speaking in them of these things in the vvhich are â— certaine things hard to be vnderstoode vvhich the vnlearned and vnstable depraue as also the rest of the Scriptures to their ovvne perdition ✠verse 17 You therfore brethreÌ„ foreknovving take heede lest ledde aside by the errour of the vnwise you fal away from your owne stedfastnes ✠verse 18 but grovv in grace and in knovvledge of our Lord and sauiour IESVS Christ To him be glorie both novv and vnto the day of eternitie Amen ANNOTATIONS CHAP. III. 16. Certaine things hard This is a plaine text to conuince the Protestants vvho as al heretikes lightly doe and did from the beginning say the Scriptures be easie to vnderstand and therfore may be not onely read safely but also expounded boldly of al the people as vvel vnlearned as learned and consequently euery one by him self and his priuate spirit vvithout respect of the expositions of the learned fathers or expectation of the Churches their Pastors and Prelates iudgment may determine and make choise of such sense as him self liketh or thinketh agreable For this is partly their saying partly the necessarie sequele of their folish opinion vvhich admitteth nothing but the bare Scriptures And Luther said that the Scriptures vvere more plaine then al the fathers commentaries and so al to be superfluous but the Bible Praâ—fat assert art damnat Against al vvhich Diuelish seditious arrogaÌ„cie tending to make the people esteeme them selues learned or sufficient vvithout their Pastors and spiritual rulers helpe to guide them selues in al matters of doctrine doubtes in religion the holy Apostle here telleth and forevvarneth the faithful that the Scriptures be ful of difficultie specially S. Paules epistles of al other partes of holy vvrite and that ignorant men â—ad vnstable or phaÌ„tastical fellovves puffed to fro vvith euery blast of doctrine and haeresie abuse peruert and misconster them to their ovvne damnation And S. Augustine saith that the special difficulty in S. Paules epistles vvhich ignorant and euil men do so peruert and vvhich S. Peter meaneth is his hard speache and much commendation of that faith vvhich he saith doth iustifie vvhich the ignorant euen from the Apostles time and much more novv haue and do so misconster as though he had meant that onely faith vvithout good vvorkes could iustifie or saue a man Against vvhich vvicked collection and abuse of S. Paules vvordes the said father faith al these Canonical or Catholike epistles vvere vvritten But the Haeretikes here to shift of the matter and to creepe out after their fashion ansvver that S. Peter saith not S. Paules epistles be hard but that many things in them are hard Vvhich may be to the Catholikes an example of their sophistical euasions from the euidence of Gods vvord As though it vvere not al one to say Such an author or vvriter is hard and There be many things in that vvriter hard to be vnderstood For vvhether it be that the argument and matter be high and past vulgar capacitie as that of praedestination reprobation vocation of the Gentiles and iustifying faith or vvhether his manner of stile and vvriting be obscure al proue that his epistles be hard and other Scriptures also because S. Peter here affirmeth that by reason of the difficulties in them vvhether in the style or in the depth of the matter the ignorant and vnstable such as Heretikes be do peruert his vvritings as also other Scriptures to their ovvne damnation Vvhereby it is plaine that it is a very dangerous thing for such as be ignorant or for vvilde vvitted fellovves to reade the Scriptures For such conditioned men be they that become Heretikes and through ignorance pride and priuate phantasie meeting vvith hard places of S. Paules epistles or other Scriptures breede Haeresies And that not onely the things treated of in the holy Scriptures but also that the very manner of vvriting and enditing thereof is high and hard and purposely by Gods prouidence appointed to be vvritten in such sort see S. Augustine li. 2 de doct Christ c. 6. and ep 119. S. Ambrose ep 44 in principio S. Hierom to Paulinus ep 103 c. 5. 6. 7. vvho also ep 65. c. 1. saith that in his old age vvhen he should rather haue taught then be taught he vvent as far as Alexandria onely to heare Didymus and to haue his helpe for the vnderstanding of the Scriptures and confesseth vvith great thankes to the said Didymus that he learned of him that vvhich before he knevve not Dauid saith Giue me vnderstanding and I vvil searche thy lavv The Eunuch in the Actes said Hovv can I vnderstand vvith out an interpreter The Apostles til Christ opened their sense to vnderstand the scriptures could not vnderstand them The holy Doctors by continual studie vvatching fasting and praying had much a doe to vnderstand them that great clerke S. Augustine coÌ„fessing in the foresaid epistle 119. c. 21. that there vvere many moe things that he vnderstood not then that he vnderstood The Heretikes say the fathers did commonly erre and hovv could such great vvise learned men be deceiued in reading and expounding the Scriptures if they vvere not hard and if they vvere hard to them hovv are they easie to these nevv maisters the Haeretikes finally vvhy do they vvrite so many nevv glosses scholâ—es commentaries as a cart cannot carrie Vvhy do Luther Zuinglius Caluin and their Companions agree no better vpon the interpretation of the Scriptures if they be not hard vvhereat stumbled al the old heretikes the nevv Arîus Macedonius Vigilantius Nestorius Eutyches Berengarius Vvicleffe Protestants Puritanes Anabaptists and the rest but at the hardnes of the Scriptures They be hard then to vnderstand and Heretikes peruert them to their ovvne damnation THE ARGVMENT OF S. IOHNS THREE EPISTLES OF S. Iohn vvas said in the Argument before his Gospel Novv here folovv his three Epistles one to al Catholikes though some auncients do cal it Ad Parthos the other tvvo being very short vnto a certaine Ladie to one Gaius The effect of al is to vvitnes vnto them the certaintie of the Catholike faith and to exhort them to continue still in it also to loue the Catholike Church and so neither to become heretikes
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
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