vvhich is giuen vs. ⊢ ✠verse 6 For vvhy did Christ vvhen vve as yet vvere vveake according to the time die for the impious ✠verse 7 For scarse for a iust man doth any die for perhaps for a good man durst some man die ✠verse 8 But God commendeth his charitie in vs because vvhen as yet vve vvere sinners Christ died for vs. ✠verse 9 Much more therfore now being iustified in his bloud shal vve be saued from vvrath by him ✠verse 10 For if vvhen vve vvere enemies vve vvere recoÌ„ciled to God by the death of his Sonne much more being reconciled shal vve be saued in the life of him ✠verse 11 And not only this but also vve glorie in God through our Lord IESVS Christ by vvhom novv vve haue receiued reconciliation ✠verse 12 Therfore as ″ by one man sinne entred into this vvorld and by sinne death and so vnto al men death did passe in vvhich al sinned ✠verse 13 For euen vnto the Lavv sinne vvas in the world but sinne was not imputed when the law was not ✠verse 14 But death reigned from Adam ″ vnto Moyses euen on them also that sinned not after the similitude of the preuarication of Adam vvho is a figure of him to come ✠verse 15 But not as the offence so also the gift for if by the offence of one many died much more the grace of God and the gift in the grace of one man IESVS Christ hath abounded vpon many ✠verse 16 And not as by one sinne ' so also the gift for iudgemeÌ„t in deede is of one to condemnatioÌ„ but grace is of many offences to iustificatioÌ„ ✠verse 17 For if in the offeÌ„ce of one death reigned by one much more they that receiue the aboundance of grace and of donation of iustice shal reigne in life by one IESVS Christ ✠verse 18 Therfore as by the offence of one vnto al men to condemnation so also by the iustice of one vnto al men to iustification of life ✠verse 19 For as by the disobedience of one man many vvere made sinners so also by the obedience of one many shal be made iust ✠verse 20 But the Lavv entred in that sinne might abound And vvhere sinne abounded grace did more abound ✠verse 21 that as sinne reigned to death so also grace may reigne by iustice to life euerlasting through IESVS Christ our Lord. ANNOTATIONS CHAP. V. 1. Let vs haue Vvhether vve read Let vs haue peace as diuerse also of the Greeke Doctors Chrysost Orig. Theodor. Oâ—â—um Theophyl doe or We haue peace it maketh nothing for the vaine securitie and infallible certaintie vvhich our Aduersaries say euery man ought to haue vpon his presumed iustification by faith that him self is in Gods fauour and sure to be saued peace tovvards God being here nothing els but the sincere rest tranquillitie and comfort of minde and conscience vpon the hope he hath that he is reconciled to God Sure it is that the Catholike faith by vvhich and none other men be iustified neither teacheth nor breedeth any such securitie of saluation And therfore they haue made to them selues an other faith vvhich they call Fiduciaâ— quite vvithout the compasse of the Creede and Scriptures 2. Accesse through faith Iustification implieth al grace and vertues receiued by Christes merites but the entrance and accesse to this grace and happy state is by faith because faith is the ground and first foundation to build on and port to enter into the rest Vvhich is the cause that out lustification is attributed to faith namely in this Epistle though faith it self be of grace also 4. Probation hope This refelleth the errour also of the Protestants that vvould haue our hope to hold only on Gods promises and not a vvhit on our doings Vvhere vve see that it standeth and is strengthened also vpon patience and constancie and good probation and trial of our selues in aduersities and that so grounded vpon Gods promises and our ovvne doing it neuer confoundeth 5. Charitie is povvred Charitie also is giuen vs in our first iustification and not only imputed vnto vs but in deede invvardly povvred into our hartes by the Holy Ghost vvho vvith and in his giftes grace is bestovved vpon vs. for this Charitie of God is not that vvhich is in God but that vvhich he giueth vs as S. Augustine expoundeth it li. de Sp. lit c. 32. Vvho referreth this place also to the grace of God giuen in the Sacrament of Confirmation de bapt cont Donat. li. â— c. 16. 12. By one man sinne entred By this place specially the Church of God defendeth and proueth against the old Heretikes the Pelagians that denied children to haue any original sinne or to be baptized for the remission thereof that in and by Adam al be conceiued borne and constituted sinners Which no lesse maketh against the Caluinists also that affirme ChristiaÌ„ mens children to be holy from their mothers vvombe And the same reason vvhich S. Augustine deduceth li. â— c. â— 9. de pec meritis out of this text to proue against the said Pelagians that the Apostle meaneth not of the general imitation of Adam in actual sinnes serueth against Erasmus and others inclining rather to that nevv exposition then to the Churches and fathers graue iudgement herein Cone Mileuitanum c. 2. 14. vnto Moyses Euen in the time of the Lavv of nature vvhen men knevv not sinne and therfore it could not by mans iudgement be imputed and in the time of Moyses Lavv vvhen the commaundement taught them to knovv it but gaue them no strength nor grace to auoid it sinne did reigne and therevpon death and damnation euen til Moyses inclusiuè that is to say euen til the end of his Lavv. And that not in them onely vvhich actually sinned as Adam did but in infants vvhich neuer did actually offend but onely vvere borne and conceiued in sinne that is to say hauing their natures defiled destitute of iustice and auerted from God in Adam and by their descent from him Christ onely excepted being conceiued vvithout mans seede and his mother for his honour and by his special protection as many godly deuouâ— men iudge preserued from the same 20. That sinne might abound That here hath not the signification of causalitie as though the Lavv vvere giuen for that cause to make sinne abound but it noteth the sequele because that folovved thereof and so it came to passe that by the prohibition of sinne sinne increased by occasion vvhereof the force of Christes grace is more amply and aboundantly bestovved in the nevv Testament CHAP. VI. He exhorteth vs novv after Baptisme to liue no more in sinne but to vvalke in good vvorkes because there vve died to the one and rose againe to the other 14 grace also giuing vs sufficient strength 16 and vvere made free to the one and seruants to the other 21
that vve may fructifie to God ✠verse 5 For vvhen vve vvere in the flesh the passions of sinnes that vvere by the Lavv did vvorke in our members to fructifie vnto death ✠verse 6 but novv vve are loosed from the lavv of death vvherein vve vvere deteined in so much vve serue in nevvnesse of spirit and not in the oldnes of the letter ✠verse 7 Vvhat shal vve say then is the Lavv sinne God forbid But sinne I did not knovv but by the Lavv. for concupisceÌ„ce I knevv not vnlesse the lavv did say ″ Thou shalt not couet ✠verse 8 But ocoasion being taken sinne by the commaundement vvrought in me al coÌ„cupiscence For vvithout the Lavv sinne vvas dead ✠verse 9 And I liued vvithout the Lavv sometime But vvhen the commaundement vvas come sinne reuiued ✠verse 10 And I vvas dead and the commaundement that vvas vnto life the same to me vvas found to be vnto death ✠verse 11 For sinne taking occasion by the commaundement seduced me and by it killed me ✠verse 12 Therfore * the Lavv in deede is holy and the commaundement holy and iust and good ✠verse 13 That theÌ„ vvhich is good to me vvas it made death God forbid but sinne that it may appeare sinne by the good thing vvrought me death that sinne might become sinning aboue measure by the coÌ„maundemeÌ„t ✠verse 14 For vve knovv that the Law is spiritual but I am carnal sold vnder sinne ✠verse 15 For ″ that which I vvorke I vnderstand not for ″ not that vvhich I vvil the same do I but vvhich I hate that I doe ✠verse 16 And if that vvhich I vvil not the same I doe I coÌ„sent to the Lavv that it is good ✠verse 17 But novv not I vvorke it any more but the sinne that dvvelleth in me ✠verse 18 For I know that there dvvelleth not in me that is to say in my flesh good For to vvil is preseÌ„t vvith me but to accomplish that vvhich is good I finde not ✠verse 19 For ″ not the good vvhich I vvil that doe I but the euil ″ vvhich I vvil not that I doe ✠verse 20 And if that vvhich I vvil not the same I doe novv not I vvorke it but the sinne that dvvelleth in me ✠verse 21 I finde therfore the Lavv to me hauing a vvil to doe good that euil is present vvith me ✠verse 22 For I am delighted vvith the lavv of God according to the invvard man ✠verse 23 but I see an other lavv in my members repugning to the lavv of my minde and captiuing me in the lavv of sinne that is in my members ✠verse 24 Vnhappie man that I am vvho shal deliuer me from the body of this death ✠verse 25 The grace of God by IESVS Christ our Lord. ⊢ Therfore I my self ″ vvith the minde serue the lavv of God but vvith the flesh the lavv of sinne ANNOTATIONS CHAP. VII â— Thou shalt not â—â—uet It is not the habitual concupiscence or infirmitie of our nature or sénsual desire or inclination to euil coueting against the spirit that is forbidden properly in this precept but the consent of our reason and minde vnto it to obey and folovv the lustes thereof that is a sinne and prohibited 15. That vvhich I vvorke This being vnderstood of S. Paul himself or any other iust person the sense is that the flesh and inferiour part stirreth vp diuerse disordered motions and passions or perturbations against the minde and vpon such a soden sometimes inuadeth the same that before it atteÌ„deth or reason can gather it self to deliberate maÌ„ is in a sort though vnvvittingly entangled Vvhich as soone as it is perceiued being of the iust condemned reiected and resisted neuer maketh him a sinner 15. Not that vvhich I vvil He meaneth not that he can do no good that he vvilleth or desireth or that he is euer forced to do that vvhich his vvill agreeth not vnto but that by reason of the forciblenesse of concupiscence vvhere of he can not rid him self during life he can not accomplish al the desire of his spirit and minde according as he saith to the Galatians The flesh coueâ—eth against the spirit and the spirit against the flesh that not vvhatsoeuer you vvill you can do 19. Not the good vvhich I vvill So may the iust also be forced by the rage of concupiscence or sensual appetite to do or suffer many things in his inferiour part or external members vvhich his vvill consenteth not vnto And so long it is so farre from sinne that as * S. Augustine faith he neede neuer say to God forgiue vs our sinnes for the same for sinne is voluntarie and so be not these passions 19. Which I vvil not It maketh not any thing against free vvill that the Apostle saith that good men do or suffer sometimes in their bodies that vvhich the â—vill agreeth not vnto but it proueth plainely free vvil because the proper act thereof that is to vvill or nill to consent or dissent is euer as you may see here free in it self though there may be internal or external force to stay the members of a man that they obey not in euery act that vvhich the vvill commaundeth or prescribeth And therfore that is neuer imputed to maÌ„ vvhich he doth in his external or internal faculties vvhen vvil concurreth not Yea aftervvard v 20 the Apostle saith Noâ— ego opâ—ror man doeth not that vvhich is not done by his vvill vvhich doth most euidently proue free vvill â—5 With the minde vvith the flesh Nothing done by concupiscence vvhich the Apostle here calleth sinne vvherevnto the spirit reason or minde of man consenteth not can make him guilty before God Neither can the motions of the flesh in a iust man euer any vvhit deâ—file the operatioÌ„s of his spirit as the Lutherans do hold but make them often more meritorious for the continual combat that he hath vvith them for it is plaine that the operations of the flesh and of the spirit do not concurre together to make one acte as they imagine the Apostle concluding cleane contrarie That in minde he serueth the Lavv of God in flesh the lavv of sinne that is to say concupiscence CHAP. VIII That novv after Baptisme vve are no more in state of damnation because by the grace vvhich vve haue receiued vve are able to fulfil the Lavv vnles vve do vvilfully giue the dominion againe to concupisâ—ence 1â— Then because of the persecutions that then vvere he comforteth and exhorteth them vvith many reasons verse 1 THERE is novv therefore no damnation to them that are in Christ IESVS that walke not according to the flesh ✠verse 2 For the lavv of the spirit of life in Christ IESVS hath deliuered me from the lavv of sinne and of death ✠verse 3 For that vvhich vvas impossible to the Lavv in that it vvas vveakened by the
for he is gods minister vnto thee for good But if thou doe euil feare for he ″ beareth not the svvord without cause For he is Gods minister a reueÌ„ger vnto vvrath to him that doeth euil ✠verse 5 Therfore be subiect of necessitie not only for vvrath but also for conscience sake ✠verse 6 For therfore ″ you giue tributes also for they are the ministers of God seruing vnto this purpose ✠verse 7 Render therfore to al men their devv * to vvhom tribute tribute to vvhom custom custom to whom feare feare to vvhoÌ„ honour honour ✠verse 8 Ovve no man any thing but that you loue one an other For he that loueth his neighbour hath fulfilled the lavv ✠verse 9 For Thou shalt not commit aduoutrie Thou shalt not kil Thou shalt not steale Thou shalt not beare false vvitnes Thou shalt not couet and if there be any other commaundement it is comprised in this vvord Thou shalt loue thy neighbour as thy self ✠verse 10 The loue of thy neighbour vvorketh no euil Loue therfore is the fulnesse of the lavv ⊢ ✠verse 11 And that knovving the season that it is novv the houre for vs to rise from sleepe For novv our saluation is neerer then vvhen vve beleeued ✠verse 12 The night is passed and the day is at hand Let vs therfore cast of the vvorkes of darknesse and doe on the armour of light ✠verse 13 As in the day let vs vvalke honestly not in banketings and drunkennes not in chamberings and impudicities not in contention and emulation ✠verse 14 but doe ye on our Lord IESVS Christ ⊢ and make not prouision for the flesh in concupiscenees ANNOTATIONS CHAP. XIII 1. Euery soul be subiect Because the Apostles preached libertie by Christ from the yoke of the Law and seruitude of sinne and gaue al the faithful both example and commaundement to obey God more then men and withal euer charged them expresly to be obedient and subiect to their Prelates as to them which had cure of their soules and were by the Holy Ghost placed ouer the Church of God there were many in those daies newly conuerted that thougt them solues free from al temporal Botestats carnal Lordes and humane creatures or powers wherevpon the bondman tooke him self to be loose from his seruitude the subiect from his Soueraine were he Emperour King Duke or what other secular Magistrate so euer specially the Princes of those daies being Heathens and persecutors of the Apostles and of Christes religion for which cause and for that the Apostles were vntruely charged of their Aduersaries that they withdrevvâ— men from order and obedience to Ciuil lavves and Officers S. Paul here as S. Peter doth 1 Chap. 2. cleereth him self and expresly chargeth euery man to be subiect to his temporal Prince and Superior Not euery man to al that be in Office or Superiority but euery one to him whom God hath put in authoritie ouer him by that he is his Maister Lord king or such like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to them in matters of religion or regiment of their soules for most part vvere Pagans whom the Apostle could not vvill men to obey in matters of faith but to them in such things onely as 〈…〉 and what other causes so euer consist vvith Gods holy vvill and ordinance for * against God no power may be 〈◊〉 1. No povver but of God S. Chrysostome here noteth that power 〈◊〉 Superioritie is Gods ordinance but not ofâ—somes al Princes because to any may vsur 〈◊〉 who reigne by his permission onely and not by his appointment nor al actions that euery one doeth in and by his soueraine povver as Iuâ—ians apostaste and 〈◊〉 of Catholikes 〈…〉 oppression of the Israelites Achaâ—s persecution of the Prophets Neros executing of the Apostles Herods and Pilats condemning of Christ al which things God permitted them by he abuse of their power to accomplish 〈◊〉 they vvere out of the compasse of his causing and ordinance 2. They that resist Vvhosoeuer resisteth or obeieth not his lavvful Superior in those causes vvherein he is subiect vnto him withstandeth Gods appointment sinneth â—oadly and is vvorthy to be punished both in this vvorld by his Superior and by God in the next life for in temporal gouernement and causes the Christians vvere bound in conscience to obey their Heathen Imperours though on the other side they were bound vnder paine of deâ—â—ation to obey their Apostles and Prelates and not to obey their kings or Emperours in matters of religion Vvhereby it is cleere that vvhen vve be commaunded to obey our Superiors it is meant alvvaies and onely in such things as they may lawfully commaund and in respect of such matters Vvherein they be our Superiors 4. Beareth not the sword That the Apostle meaneth here specially of temporal povvers vve may see by the svvord tribute external compulsion vvhich he here attributeth to them And the Christian men then had no doubt vvhether they should obey their Spiritual povvers but novv the disease is cleane contrarie for al is giuen to the secular povver and nothing to the spiritual vvhich expresly is ordained by Christ and the Holy Ghost and al the faithful are commaunded to be subiect there vnto as to Christs ovvne vvord and vvill There vvere Heretikes called Begardi that tooke avvay al rule and Superioritie The wâ—â—lefists vvould obey nor Prince nor Prelate if he vvere once in deadly sinne The Protestants of our time as vve may see in al Countrieâ— vvhere the secular svvord is dravven against their Sectes care neither for the one nor for the other though they extol onely the secular vvhen it maketh for them The Catholikes onely most humbly obey both euen according to Gods ordinance the one in temporal causes and the other in Spiritual in vvhich order both these States haue blessedly florished in al Christian countries euer since Christeâ— time and it is the very vvay to preserue both as one day al the vvorld shal confesse vvith vs. 6. Ten giue tributes Though euery man ought to be ready to serue his temporal Prince vvith his goods by tributes of vvhat other lavvful taxes and subsidies so euer yet they may exempt by priuileges vvhom they thinke good As in al countries Christian Priests for the honour of Christ whose Ministers they be haue by the grauntes and auncient charters or kings be he excepted and exempted Notvvithstanding they vvere neuer vnready to serue voluntarely their soueraine in al common causes vvith vvhatsoeuer they had See Annot. in Mat. 17 26. â—â— Not in 〈◊〉 This vvas the very place vvhich S. Augustine that glorious Doctor vvas by a voice from heauen directed vnto at his first miraculous and happy conuersion not only to the Catholike faith but also to perpetual continencie by this voice comming from heauen Tolle lege Tolle lege Take vp and read take vp
vvhile he that is to come vvil come and vvil not slacke ✠verse 38 and my iust ″ liueth of faith ⊢ but if he vvithdravv him self he shal not please my soule ✠verse 39 But vve are not the children of vvithdravving vnto perdition but of faith to the vvinning of the soule ANNOTATIONS CHAP. X. 1. A shadovv The sacrifices and ceremonies of the old law vvere so far from the truth of Christs Sacraments and from giuing spirit grace remission redemption and iustification and therevpon the entrance into heauen and ioyes celestiall that they vvere but mere shadowes vnperfectly and obscurely representing the graces of the new Testament and of Christes death vvhereas all the holy Churches rites and actions instituted by Christ in the Priesthod of the new law conteine and giue grace iustification and life euerlasting to the faithful and vvorthy receiuers and therfore they be not shades or darke resemblances of Christes passion vvhich is the fountaine of all grace and mercie but perfect images and most liuely representations of the same specially the sacrifice of the altar vvhich because it is the same oblation the same host and offered by the same Priest Christ IESVS though by the ministerie of man and in mysterie is the most pure and neere image character and correspondence to the sacrifice of Christes passion both in substance force and effect that can be 2. They should haue ceased If the hostes and offerings of the old law had been of them selues perfect to all effectes of redemption and remission as the Hebrues against vvhom the Apostle disputeth did thinke and had had no relation to Christes sacrifice on the Crosse or any other absolute and vniuersal oblation or remedie for sinne but by and of their owne efficacie could haue generally purged and cleansed man of all sinne and damnation then they should neuer haue needed to be so often repeated and reiterated For being both generally auailable for all by their opinion and particularly applied in as ample sort as they could be to the seueral infirmities of euery offender there had been no sinnes left But sinnes did remaine euen those sinnes for vvhich they had offered sacrifices before notvvithstanding their sacrifices vvere particularly applied vnto them For offering yerely they did not onely offer sacrifices for the new committed crimes but euen for the old for vvhich they had often sacrificed before the sacrifices being rather recordes and attestations of their sinnes then a redemption or full remission as Christes death is Vvhich being once applied to man by Baptisme vvipeth away all sinnes past God neuer remembring them any more nor euer any sacrifice or sacrament or ceremonie being made or done for them any more though for new sinnes other remedies be daily requisite Their sacrifices then could not of them selues remitte sinnes much lesse make the general redemption vvithout relation to Christes Passion And so you see it is plaine euery vvhere that the Apostle proueth not by the often repetition of the Iewish sacrifices that they vvere no sacrifices at all but that they vvere not of that absolute force or efficacie to make redemption or any remission vvithout dependance of the one vniuersal redemption by Christ his vvhole purpose being to inculâ—ate vnto them the necessitie of Christes death and the oblation of the new Testament As for the Churches holy sacrifice it is cleane of an other kinde then those of the Iewes and therfore he maketh no opposition betwixt it and Christes death or sacrifice on the Crosse in all this Epistle but rather as a sequele of that one general oblation couertly alvvaies inferreth the same as being in a different maner the very self same host and offering that vvas done vpon the Crosse and continually is vvrought by the self same Priest 4. Impossible The hostes and sacrifices of the old law vvhich the carnal Iewes made all the count of vvithout relation to Christes death vvere not onely not perfect and absolute sufficient in them selues but they did not nor could not remit any sinnes at all being but onely signes therof reserring the offenders for remission in deede to Christes Passion I or the bloud of bruit beastes could haue no other effect nor any other element or creature before Christes death the fruite vvhereof before it vvas extant could be no othervvise properly applied vnto them but by beleefe in him 5. Host and oblation He meaneth not that God vvould no host nor sacrifice any more as the Protestants falsely imagin for that vvere to take away not onely the sacrifice of Christes body vpon the altar but the sacrifice of the same body vpon the Crosse also Therfore the Prophet speaketh onely of the legal and carnal sacrifices of the Iewes signifying that they did neuer of them selues please God but in respect of Christ by vvhose oblation of his owne body they should please 5. But a body If Christ had not had a body he could not haue had any vvorthy matter or any matter at all to sacrifice in visible maner other then the hostes of the old law Neither could he either haue made the general redemption by his one oblation vpon the Crosse nor the daily sacrifice of the Church for both vvhich his body vvas fitted by the diuine vvisedom Which is an high conclusion not vnderstood of Ievves Pagans nor the Heretikes of our time that Christes humane nature vvas taken to make the Sonne of God vvho in his diuine nature could not be either Priest or host fitte to be the sacrifice and Priest of his father in a more vvorthy sort then all the Priests or oblations of the old law And that this body vvas giuen him not onely to be the sacrifice vpon the Crosse but also vpon the altar S. Augustine affirmeth in these vvordes The table vvhich the Priest of the nevv Testament doth exhibit is of his body and bloud for that it the sacrifice vvhich succeded al these sacrifices that vvere offered in shadovv of that to come For the vvhich also vve acknovvledge that voice of the same Mediatour in the psalme BVT A BODY THOV HAST FITTED TO ME because in steede of all those sacrifices and oblations his body is offered and is ministred to the partakers or receiuers Li. 17 Ciuit. Dei c. 20. And againe li. 4 de Trin. c. 14. Who so iust and holy a Priest as the onely sonne of God What might so conueniently be offered for men of men as mans flesh and vvhat so fitte for this immolation or offering as mortal flesh vvhat so cleane for cleansing the vices of mortal men as she flesh borne of the virgins vvombe and vvhat can be offered and receiued so gratefully as the flesh of our sacrifice made the body of our Priest 8. Neither did they please thee By that he saith the things offered in the Lavv did not please God and likevvise by that he saith the former to be taken avvay that the second may haue
heresie to be that such as be permanent constant and chosen members and children of the Catholike Church onely knovven to God before may novv also be made manifest to the vvorld by their constant remaining in the CHVRCH vvhen the vvinde and blast of euery heresie or tentation driueth out the other light and vnstable persons 20. Knovv al things They that abide in the vnitie of Christes Church haue the vnction that is the Holy Ghost vvho teacheth al truth not that euery member or man thereof hath al knovvledge in him self personally but that euery one vvhich is of that happie societie to vvhich Christ promised and gaue the Holy Ghost is partaker of al other mens giftes and graces in the same holy Spirit to his saluation Neither neede any to seeke truth at Heretikes handes or others that be gone out vvhen it is vvithin them selues and onely vvithin them selues in Gods Church If thou loue vnitie saith S. Augustine for thee also hath he vvhosoeuer hath any thing in it take avvay enuie it is thine vvhich I haue it is mine vvhich thou hast c. Tract 32 in Euang. Ioan. CHAP. III. It is not for the sonnes of God to sinne mortally but for the sonnes of the Diuel vvherby they are knovven one from an other not by onely faith 11 True faith is that vve also loue our brethren giuing both our life and substance for them 19 Such vnfeined loue may haue great confidence before God 23 because the keeping of his cōmaundements doth much please him vvhich consist in faith and charitie verse 1 See vvhat maner of charitie the Father hath giuē vs that vve should be named and be the sonnes of God For this cause the world doth not knovv vs because it hath not knovven him ✠verse 2 My deerest novv vve are the sonnes of God it hath not yet appeared vvhat we shal be Vve know that whē he shal appeare we shal be like to him because vve shal see him as he is ✠verse 3 And euery one that hath this hope in him sanctifieth him self as he also is holy ✠verse 4 Euery one that committeth sinne committeth also iniquitie and ◠sinne is iniquitie ✠verse 5 And * you knovv that he appeared to take away our sinnes * and sinne in him there is none ✠verse 6 Euery one that abideth in him ◠sinneth not and euery one that sinneth hath not seen him nor knovven him ✠verse 7 Litle children let no mā seduce you ◠He that doeth iustice is iust euen as he also is iust ✠verse 8 * He that committeth sinne is of the deuil because the deuil ◠sinneth from the beginning For this appeared the Sonne of God that he might dissolue the vvorkes of the deuil ✠verse 9 Euery one that is borne of God committeth not sinne because his seede abideth in him and he can not sinne because he is borne of God ✠verse 10 In this are the children of God manifest and the children of the deuil Euery one that is not iust is not of God and he that loueth not his brother ✠verse 11 because this is the annuntiation vvhich you haue heard from the beginning * That you loue one an other ✠verse 12 Not as * Cain vvho vvas of the vvicked and killed his brother And for vvhat cause killed he him Because his vvorkes vvere vvicked but his brothers iust ✠verse 13 Maruel not brethren if the vvorld hate you ✠verse 14 Vve knovv that vve are translated from death to life because vve loue the brethren He that loueth not abideth in death ✠verse 15 Vvhosoeuer hateth his brother is a murderer And you knovv that no murderer hath life euerlasting abiding in him self ✠verse 16 * In this vve haue knovven the charitie of God because he hath yelded his life for vs and vve ought to yeld our liues for the brethren ⊢ ✠verse 17 * He that shal haue the substance of the vvorld and shal see his brother haue neede and shal shut his bovvels from him hovv doth the charitie of God abide in him ✠verse 18 My litle children let vs not loue in word nor in tongue but in deede and truth ⊢ ✠verse 19 in this vve knovv that vve are of the truth and in his sight vve shal persuade our hartes ✠verse 20 For if our hart do reprehend vs God is greater then our hart and knovveth al thinges ✠verse 21 My deerest if our hart do not reprehend vs vve haue confidence tovvard God ✠verse 22 and * vvhatsoeuer vve shal aske ◠vve shal receiue of him because vve keepe his commaundementes and doe those thinges vvhich are pleasing before him ✠verse 23 And * this is his commaundement that vve beleeue in the name of his sonne IESVS Christ and loue one an other as he hath giuen cōmaundement vnto vs. ✠verse 24 And * he that keepeth his commaundementes abideth in him and he in him And in this vve knovv that he abideth in vs by the Spirit vvhich he hath giuen vs. ANNOTATIONS CHAP. III. 4. Sinne is iniquitie Iniquitie is not taken here for vvickednes as it is commonly vsed both in Latin and in our language as is plaine by the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying nothing els but a svvaruing or declining from the straight line of the lavv of God or nature So that the Apostle meaneth that euery sinne is an obliquitie or defect from the rule of the lavv but not contrarie that euery such svvaruing from the lavv should be properly a sinne as the Heretikes do vntruely gather to proue that concupiscence remaining after Baptisme is a very sinne though vve neuer giue our consent vnto it And though in the 5 chapter folovving vers 17. the Apostle turne the speache affirming euery iniquitie to be a sinne yet there the Greeke vvord is not the same as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vvhich it is plaine that there he meaneth by iniquitie mans actual and proper transgression vvhich must needes be a sinne See S. Augustine cont Iulian. li. 5 c. 3. S. Ambr. li. d◠Apologia Dauid c. 13. 6. Sinneth not Iouinian Pelagius falsely as Heretikes vse to doe argued vpon these vvordes and those that folovv vers 9 the one that the baptized could sinne no more the other that no man being or remaining iust could sinne But among many good senses giuen of this place this seemeth most agreable that the Apostle should say that mortal sinne doth not consist together vvith the grace of God therfore can not be committed by a man continuing the sonne of God and so is the like speache in the 9 verse folovving to be taken See S. Hierom li. 2 cont louinianum c. 1. 7. He that doeth iustice He doth inculcate this often that mans true iustice or
✠verse 3 And behold certaine of Scribes sayd vvithin them selues ″ He blasphemeth ✠verse 4 And IESVS seeing their thoughtes said Wherfore thinke you euil in your hartes ✠verse 5 ″ Whether is easier to say thy sinnes are forgiuen thee or to say Arise and vvalke ✠verse 6 But that you may knovv that the ″ Sonne of man hath povver in earth to forgiue sinnes then sayd he to the sicke of the palsey Arise take vp thy bedde and goe into thy house ✠verse 7 And he arose and vvent into his house ✠verse 8 And the multitudes seeing it vvere afrayd and ″ glorified God that gaue such povver ″ to men ⊢ ✠verse 9 And * vvhen IESVS passed forth from thence he savv a man sitting in the custome-house named Matthevv And he sayth to him Folovv me And he arose vp and folovved him ✠verse 10 And it came to passe as he vvas sitting at meate in the house behold many Publicans and sinners came and sate dovvne vvith IESVS and his Disciples ✠verse 11 And the Pharisees seeing it sayd to his Disciples vvhy doth your Master eate vvith Publicans sinners ✠verse 12 But IESVS hearing it sayd They that are in health neede not a physicion but they that are il at ease ✠verse 13 But go your vvayes and learne vvhat it is I vvil mercie ″ not sacrifice For I am not come to cal the iust but sinners ⊢ ✠verse 14 Then * came to him the Disciples of Iohn saying vvhy do vve and the Pharisees ″ fast often but thy Disciples do not fast ✠verse 15 And IESVS sayd to them Can the children of the bridegrome mourne as long as the bridegrome is vvith them But the dayes vvil come vvhen the bridegrome shal be taken avvay from them and then they shal fast ✠verse 16 And no body putteth a peece of ravv cloth to an old garment For he taketh avvay the peecing therof from the garment and there is made a greater rent ✠verse 17 Neither do they put ″ nevv vvine into old bottels Othervvise the bottels breake and the vvine runneth out and the bottels perish But nevv vvine they put into nevv bottels and both are preserued together ✠verse 18 * As he vvas speaking this vnto them behold a certaine Gouernour approched and adored him saying Lord my daughter is euen novv dead but come lay thy hand vpon her and she shal liue ✠verse 19 And IESVS rysing vp folovved him and his Disciples ✠verse 20 And behold a vvoman vvhich vvas troubled vvith an issue of bloud ″ tvvelue yeres came behind him and touched the hemme of his garment ✠verse 21 For she sayd vvithin her self If I shal ″ touch only his garment I shal be safe ✠verse 22 But IESVS turning and seeing her sayd Haue a good hart daughter thy faith hath made the safe And the vvoman became vvhole from that houre ✠verse 23 And vvhen IESVS vvas come into the house of the Gouernour savv minstrels and the multitude keeping a sturre ✠verse 24 he sayd Depart for the vvenche is not dead but sleepeth And they laughed him to skorne ✠verse 25 And vvhen the multitude vvas put forth he entred in and held her hand And the mayde arose ✠verse 26 And this bruite vvent forth into al that countrie ✠verse 27 And as IESVS passed forth from thence there folovved him tvvo blinde men crying and saying Haue mercie on vs O sonne of Dauid ✠verse 28 And vvhen he vvas come to the house the blinde came to him And IESVS sayth to them ″ Do you beleeue that I can doe this vnto you They say to him Yea Lord. ✠verse 29 Then he touched their eyes saying According to your faith be it done to you ✠verse 30 And their eyes vvere opened and IESVS threatened them saying See that no man knovv it ✠verse 31 But they vvent forth bruited him in al that countrey ✠verse 32 And vvhen they vvere gone forth behold they brought him a dumme man possessed vvith a diuel ✠verse 33 And after the diuel vvas cast out the dumme man spake and the multitudes marueled sying Neuer vvas the like seene in Israel ✠verse 34 But * the Pharisees sayd In the prince of diuels he casteth out diuels ✠verse 35 And IESVS vvent about al the cities and tovvnes teaching in their synagogs and preaching the Gospel of the kingdom and curing euery disease and euery infirmitie ✠verse 36 And seing the multitudes he pitied them because they vvere vexed and lay like sheepe that haue not a shepheard ✠verse 37 Then he sayth to his Disciples The haruest surely is great but the vvorkemen are fevv ✠verse 38 ″ Pray therfore the Lord of the haruest that he send forth vvorkemen into his haruest ANNOTATIONS CHAP. IX 3. He blasphemeth When the Iewes heard Christ remitte sinnes they charged him with blasphemie as Heretikes now charge his priests of the new Testament for that they remitte sinnes to whom he sayd Whose sinnes you shal forgeue they are forgeuen c. Io. 20. 5. Whether is easier The faithlesse Iewes thought as Heretikes now a daies that to forgeue sinnes was so proper to God that it could not he communicated vnto man but Christ sheweth that as to worke miracles is otherwise proper to God only and yet this power is communicated to men so also to forgeue sinnes 6. The sonne of man in earth Christ had power to remit sinnes and often executed the same not only as he was God but also as he was a man because he was head of the Churche and our cheefe Bishop and Priest according to his manhod in respect wherof al power was geuen him in heauen and earth Mat. 28 v. 18. 8. Glorified The faythful people did glorifie God that gaue such power to men for to remit sinnes and to doe miracles knowing that that which God committeth to men is not to his derogation but to his glorie him self only being stil the principal worker of that effect men being only his ministers substitutes and working vnder him and by his commission and authoritie ◠To men Not only Christ as he was man had this power to forgeue sinnes but by him and from him the Apostles and consequently Priests Mat. 28. Al power is geuen me Mat. 18. Whatsoeuer you shal loose in earth shal be loosed in heauen Ioan. 20. Whose sinnes you shal forgeue they are forgeuen 13. Not sacrifice These are the wordes of the Prophete who spake them euen then when sacrifices where offered by Gods commaundement so that it maketh not agaynst sacrifice but he saith that sacrifice only without mercie and charitie and generally with mortal sinne is not acceptable The Iewes offered their sacrifices dewely but in the meane time they had no pitie nor mercie on their brethren that is it which God misliketh 14. Fast often
of the palsey Sonne â— thy sinnes are forgiuen thee ✠verse 6 And there vvere certaine of the Scribes sitting there and thinking in their hartes ✠verse 7 why doth he speake so he blasphemeth * Who can forgiue sinnes but only God ✠verse 8 Which by and by IESVS knovving in his spirit that they so thought vvithin them selues saith to them why thinke you these things in your hartes ✠verse 9 Whether is easier to say to the sicke of the palsey Thy sinnes are forgiuen thee or to say Arise take vp thy couche and vvalke ✠verse 10 But that you may knovv that â— the Sonne of man hath povver â— in earth to forgiue sinnes he saith to the sicke of the palsey ✠verse 11 I say to thee Arise take vp thy couche and goe into thy house ✠verse 12 And forthvvith he arose and taking vp his couche vvent his vvay in the sight of al so that al marueled and glorified God saying That vve neuer savv the like ✠verse 13 And he vvent forth againe to the sea and al the multitude came to him and he taught them ✠verse 14 And vvhen he passed by * he savv Leui of Alphaeus sitting at the custome place and he saith to him Folovv me And rising vp he folovved him ✠verse 15 And it came to passe as he sate at meate in his house many Publicans and sinners did sit dovvne together vvith IESVS and his Disciples for they vvere many vvho also folovved him ✠verse 16 And the Scribes and the Pharisees seeing that he did eate vvith Publicans and Sinners said to his Disciples why doth your Maister eate and drinke vvith Publicans and sinners ✠verse 17 IESVS hearing this saith to them The vvhole haue not neede of a Physicion but they that are il at ease for I came not to call the iust but sinners ✠verse 18 And * the disciples of Iohn and the Pharisees did vse to fast and they come and say to him Why do the disciples of Iohn and of the Pharisees fast but thy disciples do not fast ✠verse 19 And IESVS said to them why can the children of the mariage fast as long as the bridegrome is vvith them So long time as they haue the bridegrome vvith them they can not fast ✠verse 20 But the daies vvil come vvhen the bridegrome shal be taken avvay from them and then they shal fast in those daies ✠verse 21 No body sovveth a peece of ravv cloth to an old garment othervvise he taketh avvay the nevv peecing from the old and there is made a greater rent ✠verse 22 And no body putteth nevv vvine into old bottels othervvise the vvine bursteth the bottels and the vvine vvil be shed and the bottels vvil be lost but nevv vvine must be put into nevv bottels ✠verse 23 And * it came to passe againe vvhen he vvalked through the corne on the Sabboths and his Disciples began to goe forvvard and to plucke the eares ✠verse 24 And the Pharisees said to him Behold vvhy do they on the Sabboths that vvhich is not lavvful ✠verse 25 And he said to them Did you neuer read vvhat Dauid did vvhen he vvas â— in necessitie and him self verse 26 vvas an hungred and they that vvere vvith him hovv * he entred into the house of God vnder Abiathar the high Priest and did eare the loaues of Proposition vvhich it vvas not lavvful to eate * but for the Priests and did giue vnto them vvhich vvere vvith him ✠verse 27 And he said to them The Sabboth vvas made for man and not man for the Sabboth ✠verse 28 Therfore the sonne of man is Lord of the Sabboth also ANNOTATIONS CHAP. II. 4. Vncouered Such diligence ought to be vsed to bring sinners to Christ in his Sacraments as was vsed to procure this man and others by Christ the health of their bodies 5. Sicke of the palsey Such as this man was in body by dissolution of his limmes such also was he in soule by the noisome desires of the world occupying his hart and withdrawing him from al good workes Aug. de Pastor c. 6 to 9. 5. Thy sinnes Hereby it appeareth that Christ healed this sicke man first in his soule before he tooke away his bodily infirmity which may be an instruction for al men in bodily disease first to call for the Sacraments which be medicines of the soule As hereby also may be gathered that many diseases come for sinne and therfore can not be healed til the sinnes be remitted 10. The Sonne of man As Christ proueth vnto them that him self as man and not as God only hath power to remitte sinnes by that in al their sightes he was able to doe miracles and make the sickman sodenly arise so the Apostles hauing power graunted them to doe miracles though they be not God may in like maner haue authority from God to remitte sinnes not as God but as Gods ministers 10. In earth This power that the Sonne of man hath to remitte sinnes in earth was neuer taken from him but dureth still in his Sacraments and ministers by whom he remitteth sinnes in the Church and not in heauen only For concerning sinne there is one court of conscience in earth and an other in heauen and the iudgement in heauen foloweth and approueth this on earth as is plaine by the wordes of our Sauiour to Peter first and then to al the Apostles Whatsoeuer you shal bind vpon earth shal be bound in heauen Whatsoeuer you shal loose vpon earth shal be loosed in heauen wherevpon S. Hierom saith That Priests hauing the keies of the kingdom of heauen iudge after a sort before the day of iudgement And S. Chrysost li. 3 de Sacerd. paul post princip more at large 25. In necessity In necessity many things be done without sinne which els might not be done and so * the very chalices and consecrated iewels and vessels of the Church in cases of necessity are by lawful authority turned to profane vses which otherwise to alienate to a mans priuate commoditie is sacrilege CHAP. III. The blind Pharisees seeking his death for doing good vpon the Sabboths he meekely goeth out of the vvay vvhere the people that flocke vnto him and his Miracles are innumerable 13 Yea to his Tvvelue also hauing neede of moe vvorkmen he geueth povver to vvorke Miracles â—0 He so occupieth him self for soules that his kinne thinke him madde 22 The Scribes of Hierusalem come so farre and yet haue nothing but absurdly to blaspeme his casting out of Diuels to their ovvne damnation â—1 That the Ievves should not after their maner thinke it ynough that he is of their bloud he telleth that such rather are deere to him as keepe Gods commaundements verse 1 AND he entred againe into the Synagogue and there vvas a man there that had a vvithered hand ✠verse 2 And they
verse 41 And his parents vvent euery yere vnto Hierusalem * at the solemne day of Pasche ✠verse 42 And vvhen he vvas tvvelue yeres old they going vp into Hierusalem according to the custome of the festiual day ✠verse 43 and hauing ended the daies vvhen they returned the childe IESVS remained in Hierusalem and his parents knew it not ✠verse 44 And thinking that he vvas in the companie they came a daies iourney and sought him among their kinsfolke and acquaintance ✠verse 45 And not finding him they returned into Hierusalem seeking him ✠verse 46 And it came to passe after three daies they found him in the temple sitting in the middes of the Doctors hearing them and asking them ✠verse 47 And al vvere astonied that heard him vpon his vvisedom and ansvvers ✠verse 48 And seeing him they vvondered And his mother said to him Sonne vvhy hast thou so done to vs behold thy father and I sorovving did seeke thee ✠verse 49 And he said to them Vvhat is it that you sought me did you not knovv that I must be about those things vvhich are my fathers ✠verse 50 And they vnderstood not the vvord that he spake vnto them ✠verse 51 And he vvent dovvne vvith them and came to Nazareth and vvas ″ subiect to them And his mother kept al these vvordes in her hart ✠verse 52 And IESVS proceeded in vvisedom and age and grace vvith God and men ⊢ ANNOTATIONS CHAP. II. 14. Men of good wil. The birth of Christ giueth not peace of minde or saluation but to such as be of good will because he worketh not our good against our willes but our willes concurring Aug. quaest ad Simpli◠li. 1. q. 2. to 4. 19. Kept al. Our Lady though litle he spoken of her concerning such matters in the Scriptures because she was a woman and not admitted to teach or dispute in publike of high mysteries yet she knew al these mysteries and wisely noted and contemplated of al those things that were done and said about Christ from the first houre of his Conception til the end of his life and his Ascension 34. To the ruine Therfore to the ruine of some because they would not beleeue in him and so vvere the cause of their owne ruine as he is els where called A stumbling stone because many would stumble at him and so fall by their owne fault other some he raised by his grace from sinne to iustice and so he was the resurrection of many The Apostle vseth the like speache saying We are to some the odour of life vnto life to others the odour of death vnto death Not that their preaching was to cause death but because they that would not beleeue their preaching wilfully incurred deadly sinne and damnation 38. A vvidow Marke that widowhod is here mentioned to the commendation thereof euen in the old Testament also and the fruite and as it were the profession thereof is here commended to vvitte fasting praying being continually in the Temple euen as S. Paul more at large for the state of the new Testament speaketh of widowhod and virginitie as being professions more apt and commodious for the seruice of God 37. By fastings and praiers seruing Seruing in the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is doing diuine worship vnto God as by praier so also by fasting so that fasting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an act of religion whereby we doe worship God as we doe by praier and not vsed only to subdew our flesh much lesse as Heretikes would haue it as a matter of poliIcie 61. Subiect to them Al children may learne hereby that great ought to be their subiection and obedience to their Parents when Christ him self being God would be subiect to his parents being but his creatures CHAP. III. Iohn to prepare al to Christ as Esay had prophecied of him baptizeth them to penance 7 insinuating their reprobation and the Gentils vocation 10 teaching also and exhorting ech sort to doe their dutie 15 That him self is not Christ vvil also iudge his baptized 19 Iohns imprisonment 21 Christ being him self also baptized of Iohn hath testimonie from heauen 23 as he vvhose generation reduceth vs againe to God verse 1 AND in the fiftenth yere of the empire of Tiberius Caesar Pontius Pilate being Gouernour of Ievvrie and Herod being Tetrarch of Galilee and Philip his brother Tetrarch of Ituréa and the countrie Trachonîtis and Lysanias Tetrarch of Abilina ✠verse 2 vnder the high Priests Annas and Caiphas the vvord of our Lord vvas made vpon Iohn the sonne of Zacharie in the desert ✠verse 3 And * he came into al the countrie of Iordan preaching the baptisme of penance vnto remission of sinnes as it is vvritten in the booke of the sayings of Esay the Prophet ✠verse 4 A voice of one crying in the desert prepare the vvay of our Lord make straight his pathes ✠verse 5 Euery valley shal be filled and euery mountaine and hil shal be made lovv and crooked things shal become straight and rough vvaies plaine ✠verse 6 and al flesh shal see the SALVATION of God ✠verse 7 He said therfore to the multitudes that vvent forth to be baptized of him * Ye viper broodes vvho hath shevved you to flee from the vvrath to come ✠verse 8 Yeld therfore fruites vvorthie of penance and doe ye not begin to say Vve haue Abraham to our father For I tel you that God is able of these stones to raise vp children to Abraham ✠verse 9 And novv the axe is put to the roote of the trees Euery tree therfore that yeldeth not good fruite shal be ' cut dovvne and cast into fire ✠verse 10 And the multitudes asked him saying Vvhat shal vve doe then ✠verse 11 And he ansvvering said vnto them He that hath tvvo coates let him giue to him that hath not and he that hath meate let him doe likevvise ✠verse 12 And the Publicans also came to be baptized and said to him Maister vvhat shal vve doe ✠verse 13 But he said to them Doe nothing more then that vvhich is appointed you ✠verse 14 And the souldiars also asked him saying Vvhat shal vve also doe And he said to them Vexe not neither calumniate any man and be content vvith your stipends ✠verse 15 And the people imagining and al men thinking in their harts of Iohn lest perhaps he vvere Christ ✠verse 16 Iohn ansvvered saying vnto al * I in deede baptize you vvith vvater but there shal come ' a mightier then I vvhose latchet of his shoes I am not vvorthie to vnloose he shal baptize you in the Holy Ghost and fire ✠verse 17 vvhose fanne is in his hand and he vvil purge his floore and vvil gather the vvheate into his barne but
they vvere his cosins either the sonnes of Iosephs brother or as the more receiued opinion is the sonnes of our Ladies sister called Marie of Iames which Iames therfore is also called the brother of our Lord. 55. Her spirit returned This returning of the soules againe into the bodies of them whom CHRIST and his Apostles raised from death specially Lazarus who had been dead foure daies doth euidently proue a third place against our aduersaries that say euery one goeth straight to Heauen or to Hel. â—or it can not be thought that they vvere called from the one or the other and therfore from some third place CHAP. IX His Twelue also now preaching euery where and working miracles 6 Herod and al do wonder much 10 After vvhich he taketh them and goeth into the vvildernesse Where he cureth and teacheth feeding 5000 vvith fiue leaues 18 Peter confessing him to be Christ 21 he on the other side foretelleth his Passion and that al must in time of persecution folovv him therein â—7 Vvherevnto to encourage vs the more 27 he giueth in his Transfiguration a sight of the glorie vvhich is the revvard of suffering â—7 The next day he casteth out a diuel vvhich his Disciples could not 43 Vvhom amiddes these vvonders he fore vvarneth againe of his scandalous Passion 49 And to cure their ambition he telleth them that the most humble he esteemeth most 49 bidding them also not to prohibit any that is not against them 51 Yea and tovvard such as be against them Schismatically to shevv mildnes for al that 57 Of folowing him three examples verse 1 AND calling together the tvvelue Apostles he gaue them vertue and povver ouer al deuils and to cure maladies ✠verse 2 And he sent them to preach the kingdom of God and to heale the sicke ✠verse 3 And he said to them Take nothing for the vvay neither rod nor skippe nor bread nor money neither haue tvvo coates ✠verse 4 And into vvhatsoeuer house you enter tarie there and thence doe not depart ✠And vvhosoever shal not receiue you going forth out of that citie shake of the dust also of your feete for a testimonie vpon them ✠verse 6 And going forth they vvent a circuite from tovvne to tovvne euangelizing and curing euery vvhere ⊢ ✠verse 7 And * Herod the Tetrarch heard al things that vvere done by him and he staggered because it vvas said of some That Iohn vvas risen from the dead ✠verse 8 but of other some That Elias hath appeared and of others that a Prophet one of the old ones vvas risen ✠verse 9 And Herod said Iohn I haue beheaded but vvho is this of vvhom I heare such things And he sought for to see him ✠verse 10 And * the Apostles being returned reported to him vvhatsoeuer they did and taking them he retired apart into a desert place vvhich belongeth to Beth-saida ✠verse 11 which the multitudes vnderstaÌ„ding folovved him he receiued them and spake to them of the kingdom of God and them that had neede of cure he healed ✠verse 12 And the day began to dravv tovvards an end And the Tvvelue comming neere said to him Dimisse the multitudes that going into tovvnes and villages here about they may haue lodging and finde meates because here vve are in a desert place ✠verse 13 And he said to them Giue you them to eate But they said we haue no more but fiue loaues and tvvo fishes vnles perhaps vve should goe and bie meates for al this multitude ✠verse 14 And there vvere men almost fiue thousand And he said to his disciples Make them sit dovvne by companies fiftie and fiftie ✠verse 15 And so they did And they made al sit dovvne ✠verse 16 And taking the fiue loaues and the tvvo fishes he looked vp vnto heauen and blessed them and he brake and distributed to his disciples for to set before the multitudes ✠verse 17 And they did al eate and had their fill And there vvas taken vp that vvhich remained to them tvvelue baskets of fragments ✠verse 18 * And it came to passe vvhen he vvas alone praying his disciples also vvere vvith him and he asked them saying Vvhom doe the multitudes say that I am ✠verse 19 But they ansvvered and said Iohn the Baptist and some Elias but some that one of the Prophets before time is risen ✠verse 20 And he said to theÌ„ But vvhom say ye that I am Simon Peter ansvvering said The CHRIST of God ✠verse 21 But he rebukiÌ„g them coÌ„maunded that they should tell this to no man ✠verse 22 saying That the sonne of man must suffer many things and be reiected of the Auncients and cheefe Priests and Scribes and be killed and the third day rise againe ✠verse 23 And he said to al If any man vvil come after me let him denie him self and take vp his crosse daily and folovv me ✠verse 24 For he that vvil saue his life shal lose it for he that shal lose his life for my sake shal saue it ✠verse 25 for vvhat profit hath a man if he gaine the vvhole vvorld and lose him self and cast avvay him self ✠verse 26 For he that shal be ashamed of me and of my vvordes him the Sonne of man shal be ashamed of vvhen he shal come in his maiestie and his fathers and of the holy Angels ✠verse 27 And I say to you assuredly There be some standing here that shal not rast death ″ til they see the kingdom of God ✠verse 28 * And it came to passe after these vvordes almost eight daies and he tooke Peter and Iames and Iohn and vvent into a mountaine to pray ✠verse 29 And vvhiles he prayed the shape of his countenance vvas altered and his raiment vvhite and glistering ✠verse 30 And behold tvvo men talked vvith him And they vvere Moyses and Elias ✠verse 31 appearing in maiestie And they told his decease that he should accomplish in Hierusalem ✠verse 32 But Peter and they that vvere vvith him vvere heauie vvith sleepe And avvaking they savv his maiestie and the tvvo men that stoode vvith him ✠verse 33 And it came to passe vvhen they departed from him Peter said to IESVS Maister it is good for vs to be here and let vs make three tabernacles one for thee and one for Moyses and one for Elias not knovving vvhat he said ✠verse 34 And as he spake these things there came a cloud and ouershadovved them and they feared vvhen they entered into the cloude ✠verse 35 * And a voice vvas made out of the cloude saying This is my beloued sonne heare him ✠verse 36 And vvhiles the voice vvas made IESVS vvas found alone And they held their peace and told no man in those daies any of these things vvhich they had seen ✠verse 37
you doe also ⊢ ✠verse 16 Amen amen I say to you a seruant is not greater then his lord neither is an apostle greater then he that sent him ✠verse 17 If you knovv these things you shal be blessed if you doe them ✠verse 18 I speake not of you al I knovv vvhom I haue chosen But that the scripture may be fulfilled He that eateth bread vvith me shal lift vp his heele against me ✠verse 19 From this time I tel you before it come to passe that vvhen it shal come to passe you may beleeue that I am he ✠verse 20 Amen amen I say to you he that receiueth any that I send receiueth me he that receiueth me receiueth him that sent me ✠verse 21 Vvhen IESVS had said these things he vvas troubled in spirit and he protested and said * Amen amen I say to you that one of you shal betray me ✠verse 22 The disciples therfore looked one vpon an other doubting of whom he spake ✠verse 23 There vvas therfore one of his disciples leaning in the bosome of IESVS he vvhom IESVS loued ✠verse 24 Therfore Simon Peter beckeneth to him and said to him who is it of vvhom he speaketh ✠verse 25 He therfore leaning vpon the breast of IESVS saith to him Lord vvho is he ✠verse 26 IESVS ansvvered He it is to vvhom I shal reach the dipped bread And vvhen he had dipped the bread he gaue it to Iudas Iscariote Simons sonne ✠verse 27 And after the morsel then Satan entred into him And IESVS saith to him That vvhich thou doest doe it quickely ✠verse 28 But no man knevv of those that sate at table to vvhat purpose he said this vnto him ✠verse 29 For certaine thought because Iudas had the purse that IESVS had said to him Bie those things vvhich are needeful for vs to the festiual day or that he should giue some thing to the poore ✠verse 30 He therfore hauing receiued the morsel incontinent vvent forth And it vvas night ✠verse 31 Vvhen he therfore vvas gone forth IESVS said Novv the Sonne of man is glorified and God is glorified in him ✠verse 32 If God be glorified in him God also vvil glorifie him in him self and incoÌ„tinent vvil he glorifie him ✠verse 33 Litle children yet a litle vvhile I am vvith you You shal seeke me * as I said to the Ievves Vvhither I goe you can not come to you also I say novv ✠verse 34 * A ″ nevv coÌ„maundemeÌ„t I giue to you That you loue one an other as I haue loued you that you also loue one an other ✠verse 35 In this al men shal knovv that you are my disciples if you haue loue one to an other ✠verse 36 Simon Peter saith to him Lord vvhither goest thou IESVS ansvvered vvhither I goe thou canst not novv folovv me but hereafter thou shalt folovv ✠verse 37 Peter saith to him Vvhy can not I folovv thee novv * I vvil yeld my life for thee ✠verse 38 IESVS ansvvered him Thy life vvilt thou yeld for me Amen amen I say to thee the cocke shal not crovv vntil thou denie me thrise ANNOTATIONS CHAP. XIII 5. Began to vvash This lotion was not onely of curtesy such as the Iewes vsed tovvard their ghests nor onely for example of humilitie but for mysterie and signification of the great puritie that is required before we come to receiue the holy Sacrament which straight after this washing was to be instituted and giuen to the Apostles Ambr. li. 3. de Sacra c. 1. Bernard de â—â—na Domini Serm. 1. 10. To vvash his feete The foulnes of the feete when al the rest is cleane signifieth the earthly affections and relikes of former sinnes remitted which are to be cleansed by deuout actes of charitie humilitie as S. Ambrose li. 3 de Sacr. c. 1. and S. Augustine ep 10â— tract 56. in â—o do note And because this was onely a ceremonie yet had such force both now and afterward vsed of the Apostles that it purged smaller offenses and filthines of the soule as S. Ambrose and S. Bernard gather it may not seeme strange that holy water and such ceremonies may remit venial sinnes 14. You also ought Our Maister neuer spake plainer nor seemed to commaund more precisely either of Baptisme or the Eucharist or any other Sacrament and yet by the Churches iudgement directed by the Holy Ghost we know this to be no Sacrament nor necessarie ceremonie and the other to be And why do they beleeue the Church in this and do not credit her affirming the chalice not to be necessarie for the communicants 34. A nevv commaundement The commaundement of mutual loue was giuen before but manifoldly misconstrued and abridged by the Iewes to freends onely to this life onely for earthly respects onely but Christ reneweth it and enlargeth it after the forme of his owne loue toward vs and giueth grace to fulfil it CHAP. XIIII They being sad because he said that he must goe from them he comforteth them many waies as putting them in hope to folovv him vnto the same place so that they keepe his commaundements Where he telleth them that him self is the vvay thither according to his Humanitie and also the end according to his Diuinitie no lesse then his Father because he is consubstantial 15 promising also to send vnto them that is to his Church the Holy Ghost to be after his departure with them for euer 28 And saying that it is his promotion according to his Humanitie to goe to the Father for whose obedieÌ„ce this his death shal be not for any guilt of his owne verse 1 LET not your hart be troubled You beleeue in God beleeue in me also ✠verse 2 In my fathers house there be many mansions If not I vvould haue told you Because I goe to prepare you a place ✠verse 3 And if I goe and prepare you a place I come againe and vvil take you to my self that vvhere I am you also may be ✠verse 4 And vvhither I goe you knovv and the vvay you knovv ✠verse 5 Thomas saith to him Lord vve knovv not vvhither thou goest and hovv can vve knovv the vvay ✠verse 6 IESVS saith to him I am the vvay and the veritie and the life no man commeth to the Father but by me ✠verse 7 If you had knovven me my father also certes you had knovven and from hence forth you shal knovv ' him and you haue seen him ✠verse 8 Philippe saith to him Lord shevv vs the Father and it sufficeth vs. ✠verse 9 IESVS saith to him So long time I am vvith you haue you not knovveÌ„ me Philippe he that seeth me seeth the Father also Hovv saiest thou Shevv vs the father ✠verse 10 Doest thou not beleeue that I am in the Father the
much vnfaithfulnes by rules of place to embarte Christ of his wil or wisedom to be in the Sacrament how him self list and on as many altars or places as he liketh We detest for al that the wicked heresie of certaine Protestants holding quite contrarie to the Zuinglians that Christ according to his Humanitie is in euery place where the Diuinitie is which is both against faith and the common rules of nature and diuinitie 21. As my Father As when he gaue them commission to preach and baptize through the world he made mention to his owne power therein so here before he institute the Sacrament of Penance and giue them authoritie to remitte sinnes lest the wicked should aske afterward by what right they do such great functions he sheweth his Fathers commission giuen to him self and then in plaine termes most amply imparteth the same to his Apostle that whosoeuer deny the Apostles their successors the Priests of Gods Church to haue right to remitte sinnes should deny consequently Christ as man to haue authoritie to doe the same 22. He breathed He giueth the Holy Ghost in and by an external signe to his Apostles not visibly and to al such purposes as afterward at whitsuntide but for the grace of the Sacrament of Orders as S. Augustine saith and that none make doubt of the Priests right in remission of sinnes seing the Holy Ghost is purposly giuen them to doe this same In which case if any be yet coÌ„tentious he must deny the Holy Ghost to be God and not to haue power to remitte sinnes It is not absurd saith S. Cyril that they forgiue sinnes vvhich haue the Holy Ghost For vvhen they remitte or reteine the Holy Ghost remitteth reteineth in them and that they doe tvvo vvaies first in Baptisme and then in Penance As S. Ambrose also li. 1 c. 7â— de poenitentia restlling the Nouatians a Sect of old Heretikes which pretending Gods glorie as our new Sectaries do denied that Priests could remitte sinnes in the Sacrament of Penance asketh vvhy it should be more dishonour to God or more impossible or inconuenient for men to forgiue sinnes by Penance then by Baptisme seing it is the Holy Ghost that doeth it by the Priests office and ministerie in both 23. Whose sinnes Power to offer Sacrifice which is the principal function and acte of Priesthod was giuen them at the institution of the B. Sacrament the second and next special facultie of Priesthod consisting in remitting sinnes is here bestowed on them And withal the holy Sacrament of Penance implying Contrition Confession and Satisfaction in the Penitent and absolution on the Priests part is instituted for in that that expresse power and commission is giuen to Priests to remitte or reteine al sinnes and in that that Christ promiseth whose sinnes soeuer they forgiue they be of God forgiuen also and vvhose sinne they reteine they be reteined before God it folovveth necessarily that vve be bound to submit our selues to their iudgment for release of our sinnes For this vvonderful povver vvere giuen them in vaine if none vvere bound to seeke for absolution at their handes Neither can any rightly seeke for absolution of them vnles they confesse particularly at least al their mortal offences vvhether they be coÌ„mitted in minde hart vvil and congitation onely or in vvord and vvorke for Gods priests being in this Sacrament of Penauce coÌ„stituted in Christs steede as iudges in causes of our conscience can not rightly rule our cases vvithout ful and exacte cognition and knovvledge of al our sinnes and the necessarie circumstances and differences of the same which can not othervvise be had of them being mortal men then by our simple sincere and distincte vtterance to them of our sinnes vvith humble contrite hart ready to take and to doe penance according to theire iniunction For that authoritie to reteine sinnes consisteth specially in enioyning satisfaction and penitential vvorkes of praying fasting almes and such like Al vvhich Gods ordinance whosoeuer condemneth or contemneth as Heretikes doe or neglecteth as some carelesse Catholikes may perhaps doe let them be assured they can not be saued Neither must any such Christian man pretend or looke to haue his sinnes after Baptisme remitted by God onely without this Sacrament which was the old Heresie of the Nouatians Ambr. li. 1. de poâ—nit c. 2. Socrat. li. 7 Ec. hist c. 25. more then any may hope to be saued or haue his original or other sinnes before Baptisme forgiuen by God without the same SacrameÌ„t Let no man deceiue himself this is the second table or borde after shipvvrackâ— as S. Hierom calleth it Whosoeuer take not hold of it shal perish without al doubt because they contemne Gods counsel and order for their saluation And therfore S. Augustine ep 180 ioyning both together saith it is a pitiful case when by the absence of Gods Priests men depart this life aut non regenerati aut ligati that is either not regenerated by Baptisme or fast bound and not absolued by the Sacrament of penance and reconciliation ⸬ because they shal be excluded from eternal life and destruction folovveth them And S. Victor li. 2 de persecut Vandalica telleth the miserable lameÌ„tation of the people when their Priests were banished by the Arian Heretikes Who say they shal baptize these infants Who shal minister penaÌ„ce vnto vs loose vs from the bandes of sinnes c And therfore S. Cyprian very often namely ep 54 calleth it great cruelty such as Priests shal answer for at the later day to suffer any man that is poenitent of his sinnes to depart this life without this reconciliation and absolution because saith he the Lavvmaker him self Christ hath graunted that things bound in earth should also be bound in heauen and that those things might there be loosed vvhich vvere loosed before here in the Church And it is a world to see how the Heretikes wrastle with this so plaine a commission of remitting sinnes referring it to preaching to denouncing Gods threates vpon sinners and to we can not tel what els though to our English Protestants this authoritie seemeth so cleere that in their order of visiting the sicke their Ministers acknowledge chalenge the same vsing a formal absolution according to the Churches order after the special coÌ„fession of the partie But to conclude the matter let euery one that list to see the true meaning of Christs wordes and the Priests great power and dignitie giuen them by the same wordes and other marke wel these wordes of S. Chrysostome For saith he they that dvvel on the earth and conucrsein it to them is commission giuen to dispense those things that are in heauen to them is it giuen to haue the povver vvhich God vvould not to be giuen neither to Angels nor Archangels for neither to them vvas it said whatsoeuer you shal binde in earth
such grace and mercy as also on the other side to shevv hovv readily the Gentiles in so many Nations vvere conuerted by one Apostle onely vvho From Hierusalem euen to Illyâ—icum replenished the Gospel of Christ And this parting of the vvorke so made by S. Peter vvith the rest doth S. Paul him selfe touche That vve vnto the Gentiles and they vnto the Circuncision Neuerthelesse before his coÌ„ming to Rome not onely vvas the Church come to Rome as it is euident Act. the last chap. there plaÌ„ted by S. Peter and others as likevvise by S. Peter it vvas planted in the first Gentils before that S. Paul began the taking of it avvay from the multitude of the Ievves and the translating of it to the multitude of the Gentils but also so not able vvas the same Church of Rome that S. Paul vvriting his Epistle to the Romanes before he came thither saith Your faith is renovvmed in the vvhole vvorld and therefore they vvith the rest of the Gentiles be that Nation vvhereof Christ told the Ievves saying The Kingdom of God shal be taken avvay from you shal be giueÌ„ to a Nation yelding the fruites thereof As before vve noted the Gospels as they are read both at Mattins and Masse through out the yere in their conuenient time and place so the bookes folovving as also the bookes of the old Testament are read in the said Seruice of the Church for Epistles and Lessons in their time place as hereafter shal be noted in euery of them See the very same order and custome of the primitiue Church in S. Ambrose ep 33. S. Augustine Serm. de Tempore 139 140 141 144. S. Leo Ser. 2 4 de Quadrag Ser. 13 19 de Pass Domini S. Gregorie in his 40 homilies vpon the Gospels THE ACTES OF THE APOSTLES CHAP. I. Christ novv ready to ascend biddeth the Apostles to expect the Holy Ghost vvhich he had promised foretelling vvhere being strengthened by him they should begin his Church and hovv far they should cary it 9 After his Ascension they are vvarned by tvvo Angels to set their mindes vpon his second comming 14 In the daies of their expectation 15 Peter beginneth to execute his vicarship giuing instruction and order by vvhich Mathias is elected Apostle in the place of Iudas verse 1 THE * first treatise I made of al things O Theophilus vvhich IESVS began to doe and to teache ✠verse 2 vntil the day vvherein ″ giuing commaundement by the holy Ghost to the Apostles vvhom he chose he vvas assumpted ✠verse 3 to vvhoÌ„ he shevved also him self aliue after his passion in many arguments for fourtie daies appearing to them speaking of the kingdom of God ✠verse 4 And eating vvith them * he commaunded them that they should not depart from Hierusalem but should expect the promisse of the Father vvhich you * haue heard saith he by my mouth ✠verse 5 for Iohn in deede baptized vvith vvater but * you shal be baptized vvith the holy Ghost after these fevv daies ◠✠verse 6 They therfore that vvere assembled asked him saying Lord whether at this time vvilt thou restore the kingdom to Israel ✠verse 7 but he said to them ″ It is not for you to knovv times or moments vvhich the Father hath put in his ovvne povver ✠verse 8 but you shal receiue the * vertue of the holy Ghost comming vpon you and you shal be vvitnesses vnto me in Hierusalem and in al Ievvrie and Samaria and euen to the vtmost of the earth ✠verse 9 And * vvhen he had said these things in their sight he vvas eleuated and a cloud receiued him out of their sight ✠verse 10 And vvhen they beheld him going into heauen behold tvvo men stoode beside them in vvhite garments ✠verse 11 vvho also said Ye men of Galilee vvhy stand you looking into heauen This IESVS vvhich is ″ assumpted from you into heauen shal so come as you haue seen him going into heauen ⊢ ✠verse 12 Then they returned to Hierusalem from the mount that is called Oliuet vvhich is by Hierusalem distant a Sabboths iourney ✠verse 13 And vvhen they vvere entred in they vvent vp into an vpper chamber vvhere abode Peter Iohn Iames and Andrevv Philippe and Thomas Bartholomevv and Mathevv Iames of Alphaeus and Simon Zelótes and Iude of Iames. ✠verse 14 Al these vvere perseuéring vvith one minde in praier vvith the vvomen and ″ MARIE the mother of IESVS and his brethren ✠verse 15 In those daies ″ Peter rising vp in the middes of the brethren said and the multitude of persons together vvas almost an hundred and tvventie ✠verse 16 You men brethren * the scripture must be fulfilled vvhich the holy Ghost spake before by the mouth of Dauid concerning Iudas vvho vvas the * captaine of them that apprehended IESVS ✠verse 17 vvho vvas numbred among vs and obteined the lot of this ministerie ✠verse 18 And he in deede hath possessed a * field of the revvard of iniquitie and being hanged he burst in the middes and al his bovvels gushed out ✠verse 19 And it vvas made notorious to al the inhabitants of Hierusalem so that the same field vvas called in their tonge Hacel-dema that is to say the field of bloud ✠verse 20 For it is vvritten in the booke of Psalmes Be their habitation made desert and be there none to dvvel in it And his Bishoprike let another take ✠verse 21 Therfore of these men that haue assembled vvith vs al the time that our Lord IESVS vvent in and vvent out among vs ✠verse 22 beginning from the baptisme of Iohn vntil the day vvherein he vvas assumpted from vs there must one of these be made a vvitnes vvith vs of his resurrection ✠verse 23 And they appointed tvvo Ioseph vvho vvas called Barsabas vvho vvas surnamed Iustus and Mathias ✠verse 24 And praying they said Thou Lord that knovvest the harts of al men shevv of these tvvo one vvhom thou hast chosen ✠verse 25 to take the place of this ministerie and Apostleship from the vvhich Iudas hath preuaricated that he might goe to his ovvne place ✠verse 26 And they gaue them ″ lottes and the lot fel vpon Mathias and he vvas numbered vvith the eleuen Apostles ⊢ ANNOTATIONS CHAP. I. 2. Giuing commaundement He meaneth the power giuen them to preach to baptize to remit sinnes and generally the whole commission and charge of gouernement of the Church after him and in his name steede and right the which Regiment was giuen them together with the Holy Ghost to assist them therein for euer 7. It is not for you It is not for vs nor needful for the Church to know the times moment of the world the comming of Antichrist and such other Gods secretes This is ynough in that
of nevv vvine ✠verse 14 But Peter standing vvith the Eleuen lifted vp his voice and spake to them Ye men Ievves and al you that dvvel in Hierusalem be this knovven to you and vvith your eares receiue my vvordes ✠verse 15 For these are not drunke as you suppose vvhereas it is the third houre of the day ✠verse 16 But this is it that vvas said by the Prophet Ioël ✠verse 17 And it shal be in the last daies saith our Lord of my Spirit I vvil povvre out vpon al flesh and your sonnes and your daughters shal prophecie and your yong men shal see visions and your auncients shal dreame dreames ✠verse 18 And vpon my seruants truely and vpon my handmaides vvil I povvre out in those daies of my Spirit and they shal prophecie ✠verse 19 and I vvil giue vvonders in the heauen aboue and signes in the earth beneath bloud and fire and vapour of smoke ✠verse 20 The sunne shal be turned into darkenes and the moone into bloud before the great and manifest day of our Lord doth come ✠verse 21 And it shal be euery one vvhosoeuer calleth vpon the name of our Lord shal be saued ⊢ ✠verse 22 Ye men of Israël heare these vvordes IESVS of Nazareth a man approued of God among you by miracles and vvonders and signes vvhich God did by him in the middes of you as you knovv ✠verse 23 this same ″ by the determinate counsel and prescience of God being deliuered you by the handes of vvicked men haue crucified and slaine ✠verse 24 vvhom God hath raised vp ″ loosing the sorovves of hel according as it vvas impossible that he should be holden of it ✠verse 25 For Dauid saith concerning him I foresavv the Lord in my sight alvvaies because he is at my right hand that I be not moued ✠verse 26 For this my hart hath been glad and my tongue hath reioyced moreouer my flesh also shal rest in hope ✠verse 27 Because thou vvilt not leaue ″ my soul in hel nor giue thy Holy one to see corruption ✠verse 28 Thou hast made knovven to me the vvaies of life thou shalt make me ful of ioyfulnes vvith thy face ✠verse 29 Ye men brethren let me boldly speake to you of the Patriarch Dauid that * he died and vvas buried and his sepulchre is vvith vs vntil this present day ✠verse 30 Vvhereas therfore he vvas a Prophet and knevv that by an othe God had svvorne to him that of the fruite of his loynes there should sit vpon his seate ✠verse 31 forseeing he spake of the resurrection of Christ for neither vvas he left in hel neither did his flesh see corruption ✠verse 32 This IESVS hath God raised againe vvhereof al vve are vvitnesses ✠verse 33 Being exalted therfore by the right hand of God and hauing receiued of his father the promisse of the holy Ghost he hath povvred out this vvhom ' you see and heare ✠verse 34 For Dauid ascended not into heauen but he saith Our Lord hath said to my Lord sit on my right hand ✠verse 35 vntil I make thine enemies the footestoole of thy feete ✠verse 36 Therfore let al the house of Israël know most certainly that God hath made him both Lord and CHRIST this IESVS vvhom you haue crucified ✠verse 37 And hearing these things they were compuncte in hart and said to Peter and to the rest of the Apostles Vvhat shal vve doe men brethren ✠verse 38 But Peter said to them Doe penance and be euery one of you baptized in the name of IESVS CHRIST for remission of your sinnes and you shal receiue the gift of the holy Ghost ✠verse 39 For to you is the promisse and to your children and to al that are farre of vvhomsoeuer the Lord our God shal call ✠verse 40 Vvith very many other vvordes also did he testifie and exhorted them saying Saue your selues from this peruerse generation ✠verse 41 They therfore that receiued his vvord vvere baptized and there vvere added in that day about three thousand soules ✠verse 42 And they vvere perseuéring in the doctrine of the Apostles and in the communication of the breaking of bread and praiers ✠verse 43 And feare came vpon euery soul many vvonders also and signes vvere done by the Apostles in Hierusalem and there vvas great feare in al. ✠verse 44 Al they also that beleeued vvere together * and had ″ al things cōmon ✠verse 45 Their possessions and substance they sold and deuided them to al according as euery one had neede ✠verse 46 Daily also continuing vvith one accord in the temple and breaking bread from house to house they tooke their meate vvith ioy and simplicitie of hart ✠verse 47 praising God and hauing grace vvith al the people And our Lord ″ increased them that should be saued daily together ANNOTATIONS CHAP. II. 1. The daies of Pentecost As Christ our Pasche for correspondence to the figure was offered at the Iewes great feast of Pasche so fifty daies after in Greeke Pentecost for accomplishing the like figure of the Law-giuing in Mount Sinal he sent downe the Holy Ghost iust on the day of their Pentecost which was alwaies on Sunday as appeareth Leuit. 23 15. Both which daies the Church keepeth yerely for memorie of Christs death and Resurrection and the sending downe of the Holy Ghost as they did the like for record of their deliuerie out of Aegypt and their Law giuing aforesaid the said Feastes with vs conteining besides the remembrance of benefites past great Sacraments also of the life to come Aug. ep 119 C. 16. 4. Al replenished Though the Apostles and the rest were baptized before and had thereby receiued the grace of the Holy Ghost to sanctification and remission of sinnes as for diuers other purposes also Yet as Christ * promised them they should be further indued with strength and vertue from aboue so here he fulfilleth his promes visibly powring downe the Holy Ghost vpon al the companie and vpon euery one of them thereby replenishing the Apostles specially with al truth wisedom and knowledge necessarie for the gouernement of the Church and giuing both to them and to al other present the grace and effect of the Sacrament of Confirmation accomplishing corroborating and strengthening them in their saith and the confession of the same And lastly for a visible token of Gods Spirit he endued them al with the gift of diuers strange tonges al I say there present as wel our Ladie as other holy women and brethren besides the Apostles though ◠the Heretikes fondly argue for the desire they haue to dishonour Christs mother that neither she nor they were there present nor had the gift of tongues contrarie to the plaine text that saith They vvere al together to wit al the 120 mentioned
name hath strengthened the faith vvhich is by him hath giuen this perfect health in the sight of al you ✠verse 17 And novv brethren I knovv that you did it through ignoraÌ„ce as also your princes ✠verse 18 But God vvho foreshevved by the mouth of al the prophets that his CHRIST should suffer hath so fulfilled it ✠verse 19 Be Penitent therfore conuert that your sinnes may be put out ⊢ ✠verse 20 that vvhen the times shal come of refreshing by the sight of our Lord and he shal send him that hath been preached vnto you IESVS CHRIST ✠verse 21 vvhom heauen truely must receiue vntil the times of the restitution of al things vvhich God spake by the mouth of his holy prophets from the beginniÌ„g of the world ✠verse 22 Moyses in deede said That a prophet shal the Lord your God raise vp to you of your brethren as my self him you shal heare according to al things vvhatsoeuer he shal speake to you ✠verse 23 And it shal be euery soule that shal not heare that prophet shal be destroied out of the people ✠verse 24 And al the Prophets from Samuël and aftervvard that haue spoken told of these daies ✠verse 25 You are the children of the Prophets and of the testament vvhich God made to our fathers saying to Abraham And in thy seede shal al the families of the earth be blessed ✠verse 26 To you first God raising vp his sonne hath sent him blessing you that euery one should conuert him self from his naughtines ANNOTATIONS CHAP. III. â— That vvhich I haue This power of working miracles vvas in Peter and Peter properly did giue this man his health though he receiued that force and vertue of God and in by him executed the same Therfore he saith That vvhich I haue I giue to thee and the Heretikes are ridiculous that note here a miracle done by Christ by the handes of the Apostles to make the simple beleeue that they had no more to doe then a dead instrument in the workemans hand 12. By our povver When the Apostles remit sinnes or doe any other miracles they doe it not by any humane proper or natural power in them selues but of supernatural force giuen them from aboue to proue that the faith of Christ is true and that he is God whom the Iewes crucified in whose name and faith they worke and not in their owne CHAP. IIII. The Rulers of the Ievves oppose them selues and imprison Peter and Iohn 4 But yet thousands of the people are conuerted 5 and to the Rulers also Peter boldly auoucheth by the forsaid miracle that IESVS is Christ telling them of their heinous fault out of the Psalmes and that vvithout him they can not be saued 13 They though confounded vvith the miracle yet procede in their obstinacie forbidding them to speake any more of IESVS adding also threates 23 Wherevpon the Church fleeth to praier vvherein they comfort them selues vvith the omnipotencie of God and prediction of Dauid and aske for the gift of boldnes and miracles against those threates 31 And God sheweth miraculously that he hath heard their praier â—2 The vvhole Churches vnitie and communitie of life 36. Of Barnabas by name verse 1 AND vvhen they vvere speaking to the people the Priests and magistrates of the temple and the Sadducees came vpon them ✠verse 2 being greeued that they taught the people and shevved in IESVS the resurrection from the dead ✠verse 3 and they laid handes vpon them and put them into vvard vntil the morovv for it vvas novv euening ✠verse 4 And many of them that had heard the vvord beleeued and the number of the men vvas made fiue thousand ✠verse 5 And it came to passe on the morovv that their princes and Auncients and Scribes vvere gathered into Hierusalem ✠verse 6 and Annas the high priest and Caiphas and Iohn and Alexander and as many as vvere of the priests stocke ✠verse 7 And setting them in the middes they asked In vvhat povver or in vvhat name haue you done this ✠verse 8 Then Peter replenished vvith the holy Ghost said to them Ye princes of the people Auncients ✠verse 9 If vve this day be examined for a good deede vpon an impotent man in vvhat he hath been made whole ✠verse 10 be it knovven to al you and to al the people of Israël that in the name of IESVS CHRIST of Nazareth vvhom you did crucifie vvhom God hath raised from the dead in this same this man standeth before you vvhole ✠verse 11 This is the stone that vvas reiected of you the builders vvhich is made into the head of the corner ✠verse 12 and there is not saluation in any other for neither is there any other name vnder heauen giuen to men vvherein vve must be saued ✠verse 13 And seeing Peters constancie and Iohns vnderstanding that they vvere men vnlettered and of the vulgar sort they marueled and they knew them that they had been vvith IESVS ✠verse 14 seeing the man also that had been cured standing vvith them they could say nothing to the contrarie ✠verse 15 But they commaunded them to goe aside forth out of the councel and they conferred together ✠verse 16 saying Vvhat shal vve doe to these men for a notorious signe in deede hath been done by them to al the inhabitants of Hierusalem it is manifest and vve can not denie it ✠verse 17 But that it be no further spred abrode among the people let vs threaten them that they speake no more in this name to any man ✠verse 18 And calling them they charged them that they should not speake at al nor teache in the name of IESVS ✠verse 19 But Peter and Iohn ansvvering said to them If it be iust in the sight of God to heare you rather then God iudge ye ✠verse 20 for vve can not but speake the things vvhich vve haue seen and heard ✠verse 21 But they threatening dimissed them not finding hovv they might punish them for the people because all glorified that vvhich had been done in that vvhich vvas chaunced ✠verse 22 For the man vvas more then fourtie yeres old in vvhom that signe of health had been vvrought ✠verse 23 And being dimissed they came to theirs and shevved al that the cheefe priests and Aucients had said to them ✠verse 24 Vvho hauing heard it with one accord lifted vp their voice to God and said Lord thou that didst make heauen earth the sea and al things that are in them ✠verse 25 vvho in the holy Ghost by the mouth of our father Dauid thy seruaÌ„t hast said Vvhy did the Gentiles rage and the people meditate vaine thinges ✠verse 26 the kings of the earth stand vp and the princes assemble together against our Lord and against his CHRIST ✠verse 27 For there assembled in deede
befall ✠verse 25 And there came a certaine man and told them That the men loe vvhich you did put in prison are in the temple standing and teaching the people ✠verse 26 Then vvent the Magistrate vvith the ministers and brought them vvithout force for they feared the people lest they should be stoned ✠verse 27 And vvhen they had brought them they set them in the Councel And the high priest asked them ✠verse 28 saying * Commaunding vve commaunded you that you should not teach in this name and behold you haue filled Hierusalem vvith your doctrine and you vvil bring vpon vs the bloud of this man ✠verse 29 But Peter ansvvering and the Apostles said God must be obeied rather then men ✠verse 30 The God of our Fathers hath raised vp IESVS vvhom you did kil hanging him vpon a tree ✠verse 31 This Prince and Sauiour God hath exalted vvith his right hand to giue repentance to Israël and remission of sinnes ✠verse 32 and vve are vvitnesses of these vvordes and the holy Ghost vvhom God hath giuen to al that obey him ✠verse 33 Vvhen they had heard these things it cut them to the hart and they consulted to kil them ✠verse 34 But one in the Councel rising vp a Pharisee named Gamaliel a doctor of lavv honorable to al the people commaunded the men to be put forth a vvhile ✠verse 35 and he said to them Ye men of Israël take heede to your selues touching these men vvhat you meane to doe ✠verse 36 For before these daies there rose Theódas saying he vvas some body to vvhom consented a numbre of men about foure hundred vvho vvas slaine and al that beleeued him vvere dispersed and brought to nothing ✠verse 37 After this fellovv there rose Iudas of Galilee in the daies of the Enrolling and drevv avvay the people after him and he perished and as many as euer consented to him vvere dispersed ✠verse 38 And novv therfore I say to you depart from these men and let them alone for if this counsel or vvorke be of men it vvil be dissolued ✠verse 39 but if it be of God you are not able to dissolue them ' lest perhaps you be found to resist God also And they consented to him ✠verse 40 And calling in the Apostles after they had scourged them they charged them that they should not speake in the name of IESVS and dimissed them ✠verse 41 And they vvent from the sight of the councel reioycing because they vvere accounted vvorthy to suffer reproche for the name of IESVS ✠verse 42 And euery day they ceased not in the temple and from house to house to teach and euangelize Christ IESVS ANNOTATIONS CHAP. V. 2. Defrauded In that saith S. Augustine he withdrew any part of that which he promised he was guilty at once both of sacrilege and of fraude of sacrilege because he robbed God of that which was his by promes of fraude in that he withheld of the whole gift a peece Let now the Heretikes come and say it was for lying or hypocrisie onely that this facte was condemned because they be loth to haue sacrilege counted any such sinne who haue taught men not onely to take away from God some peece of that or al that them selues gaue but plainly to spoile apply to them selues al that other men gaue 3. Peter said S. Peter as you see here without mans relation knew this fraude and the cogitations of Ananias and as head of the College and of the whole Church against which this robbery was committed executed this heauy sentence of Excommunication both against him and his wife consenting to the Sacrilege 〈◊〉 it was excommunication by S. Augustines judgement li. 5. cont ep Parm. c. 1 to 7 and had this corporal miraculous death ioyned withal as the Excommunication that S. Paul gaue out against the incestuous and others had the corporal vexation of Satan incident vnto it 4. In thy povver If is displeased God saith S. Augustine to vvithdravv of the money vvhich they had vovved to God hovv is he angry vvhen chastitie is vovved and is not performed for to such may be said that vvhich S. Peter said of the money Thy virginitie remaining did it not remaine to thee and before thou didst vovv vvas it not in thine ovvne power for whosoeuer haue vowed such things and haue not paied them let them not thinke to be condemned to corporal deaths but to euerlasting fire August Ser. 10. de diuersis And S. Gregorie to the same purpose writeth thus Ananias had vovved money to God vvhich aftervvard ouercome vvith diuelish persuasion he vvithdravv but vvith vvha◠death he vvas punished thou knovvest If then he vvere vvorthy of that death who tooke avvay the money that he had giuen to God consider vvhat great peril in Gods iudgment thou shalt be vvorthy of vvhich hast vvithdravven not money but thy self from almighty God to vvhom thou hadst vovved thy self vnder the habits or vveede of a Monke 4. Not to men but To take from the Church or from the Gouernours thereof things dedicated to their vse and the seruice of God or to lie vnto Gods Ministers is so iudged of before God as if the lie were made and the fraude done to the Holy Ghost him self who is the Churches President and Protector 15. His shadovv Specially they sought to Peter the cheefe of al who not onely by touching as the other but by his very shadow cured al diseases wherevpon S. Augustine faith If then the shadow of his body could helpe how much more now the fulnes of power And if thē a certaine litle vvind of him passing by did profite them that humbly asked how much more the grace of him now being permanent remaining Ser. 29 de Sanctis speaking of the miracles done by the Saincts now reigning in heauen CHAP. VI. By occasion of a murmur in the Church vvhose number novv is so grovven that it can not be numbred Seuen of them being ordered by the Apostles in the holy order of Deacons ◠one of them Steuen worketh great miracles and is by such as he confounded in disputation falsely accused in the Councel of blasphemie against the Temple and rites thereof verse 1 AND in those daies the numbre of disciples increasing there arose a ″ murmuring of the Greekes against the Hebrues for that their vvidovves vvere despised in the daily ministerie ✠verse 2 And the Tvvelue calling together the multitude of the disciples said It is not reason that vve leaue the vvord of God and serue tables ✠verse 3 Consider therfore brethren ″ seuen men of you of good testimonie ful of the holy Ghost and vvisedom vvhom vve may appoint ouer this busines ✠verse 4 But vve vvil be instant in praier and the ministerie of the vvord ✠verse 5 And the saying vvas liked before al the multitude And they
Const li. 7 c. 44 reporteth certaine coÌ„stitutions of the Apostles touching the same S. Denys referreth the maner of consecration of the same Chrisme to the Apostles instruction S. Basil li. de Sp. sancto c. 27 calleth it a tradition of the Apostles And the most auÌ„cient Martyr S. Fabian â—p 2 ad omnes Orientales Episcopos in initio to 1 Conc. saith plainely that Christ him self did so instruct the Apostles at the time of the institution of the B. SacrameÌ„t of the Altar And so doth the Author of the booke de vnctione Chrismatis apud D. Cyprianum nu 1. telling the excellent effects and graces of this Sacrament and vvhy this kinde of oile and balsme vvas taken of the old Lavv vsed in the Sacraments of the nevv Testament Vvhich thing the Heretikes can vvith lesse cause obiect against the Church seeing they confesse that Christ and his Apostles tooke the ceremonie of imposition of hands in this and other Sacraments from the Ievves maner of consecrating their hostes deputed to sacrifice To conclude neuer none denied or contemned this Sacrament of Confirmation and holy Chrisme but knovven Heretikes S. Cornelius that B. Martyr so much praised of S. Cyprian ep ad Fabium apud Euseb li. 6 c. 35 affirmeth that Nouatus fel to Heresie for that he had not receiued the Holy Ghost by the conâ—ignation of a Bishop Vvhom al the Nouatians did folovv neuer vsing that holy Chrisme as Theodorete vvriteth li 1 Fabul Haer. And Optatus li. 2 cont Parm. vvriteth that it vvas the special barbarous sacrilege of the Donatists to conculcate the holy oile But al this is nothing to the sauage disorder of Caluinists in this point 17. And they receiued the Holy Ghost The Protestants charge the Catholikes that by approuing and commending so much the Sacrament of Confirmation and by attributing to it specially the gift of the Holy Ghost they diminish the force of Baptisme chalenging also boldly the auÌ„cient Fathers for the same As though any Catholike or Doctor euer said more then the expresse vvordes of Scripture here and els vvhere plainely giue them vvarrant for If they diminish the vertue of Baptisme then did Christ so appointing his Apostles and al the Faithful euen after their Baptisme to expecte the Holy Ghost vertue from aboue then did the Apostles iniurie to Baptisme in that they imposed hands on the baptized and gaue them the Holy Ghost And this is the Heretikes blindnes in this case that they can not or vvil not see that the Holy Ghost is giuen in Baptisme to remission of sinnes life and sanctification in Confirmation for force strength and corroboration to fight against al our spiritual enemies and to stand constantly in confession of our faith euen to death in times of persecution either of the Heathen or of Heretikes vvith great increase of grace And let the good Reader note here our Aduersaries great peruersity and corruption of the plaine sense of the Scriptures in this point some of them affirming the Holy Ghost here to be no other but the gift of vvisedom in the Apostles and a fevv moe to the gouernement of the Church vvhen it is plaine that not only the Gouerners but al that vvere baptized receiued this grace both men and vvomen Some that it vvas no internal grace but only the gift of diuers languages Vvhich is very false the gift of Tongues being but a sequele and an accident to the grace and an external token of the invvard gift of the Holy Ghost and our Sauiour calleth it vertue from aboue Some say that vvhatsoeuer it vvas it vvas but a miraculous thing and dured no longer then the gift of the Tongues ioyned therevnto by vvhich euasion they deny also the Sacrament of Extreme Vnction and the force of Excommunication because the corporal punishments vvhich vvere annexed often times in the Primitiue Church vnto it ceaseth and so may they take avvay as they meane to do al Christs faith or religion because it hath not the like operation of miracles as in the beginning But S. Augustine toucheth this point fully Is there any man saith he of so peruerse an hart to deny these Children on vvhom vve novv imposed hands to haue receiued the Holy Ghost because they speake not vvith Tongues c. Lastly some of them make no more of Conâ—irmation or the Apostles facte but as of a doctrine instruction or exhortation to continevv in the saith receiued Vvherevpon they haue turned this holy Sacrament into a Catechisme There are also that put the baptized coÌ„ming to yeres of discretioÌ„ to their ovvne choise vvhether they vvil coÌ„tinevv ChristiaÌ„s or no. To such diuelish and diuers inuentions they fall that vvill not obey Gods Churche nor the expresse Scriptures vvhich tel vs of praier of imposition of hands of the Holy Ghost of grace and vertue from aboue and not of instruction vvhich might and may be done as vvel before Baptisme by others as by Apostles and Bishops to vvhom only this Holy function pertaineth in so much that in our Countrie it is called Bishoping 18. Offered money This vvicked sorcerer Simon is noted by S. Irenaeus li 1 c. 20. and others to haue been the first Heretike father of al Heretikes to come in the Church of God He taught only faith in him vvithout good life and vvorkes to be ynough to saluation â—e gaue the onset to purchase vvith his money a spiritual function that is to be made a Bishop for to haue povver to giue the Holy Ghost by imposition of haÌ„des is to be a Bishop as to bye the povver to remitte sinnes or to consecrate Christs body is to bye to be a Priest or to bye Priesthod and to bye the authoritie to minister Sacraments to preach or to haue cure of soules is to bye a benefice and likevvise in al other spiritual things vvhereof either to make sale or purchase for money or money vvorth is a great horrible sinne called Simonie and in such as thinke it lavvful as here Simon iudged it it is named Simoniacal Heresie of this detestable man vvho first attempted to bie a spiritual function or office D. Greg. apud â—oan Diac. in vit li. â— c. 2. â— 4. 5. 22. Doe penance S. Augustine ep 108 vnderstanding this of the penance done in the Primitiue Church for heinous offenses doth teach vs to translate this and the like places 2 Cor. 12 21. Apoc. 9 21 as vve doe and as it is in the vulgar Latin and consequently that the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie so much Yea vvhen he addeth that very good men doe daily penance for venial sinnes by fasting praier and almes he vvarranteth this phrase and translation through out the nevv Testament specially him self also reading so as it is in the vulgar Latin and as vve translate 22. If perhaps You may see great penance is here required for remission of sinne
Lavv or in the name either of Ievv or Christian but in doing good vvorkes and keeping the Lavv by Gods grace 29. In spirit not letter The outvvard ceremonies Sacraments threates and commaundements of God in the Lavv are called the letter the invvard vvorking of God in mens hart and enduing him vvith faith hope and charitie and vvith loue liking vvil and abilitie to keepe his commaundements by the grace and merites of Christ are called the spirit In vvhich sense the carnal Ievv vvas a Ievv according to the letter and he vvas circumcised after the letter but the true beleeuing Gentil obseruing by Gods grace in hart and in Gods sight that vvhich vvas meant by that carnal signe is a Ievv according to the spirit and iustified by God Of the spirit and letter S. Augustine made a famous vvorke very necessarie for the vnderstanding of this Epistle CHAP. III. He graunteth that the Ievves did passe the Heathen Gentils in Gods benefits 9 but not in their ovvne vvorkes concluding that he hath shevved both Ievv and Gentil to be sinners 18 and therfore inferring that there must be some other vvay to Saluation indifferent to both vvhich is to beleeue in IESVS CHRIST that for his sake their sinnes may be forgiuen them verse 1 WHAT preeminence then hath the Ievv or what is the profit of circumcision ✠verse 2 Much by al meanes First surely because the vvordes of God vvere coÌ„mitted to them ✠verse 3 for vvhat if certaine of them haue not beleeued Hath their incredulitie made the faith of God frustrate ✠verse 4 God forbid but * God is true * euery man a lyer as it is vvritten That thou maiest be iustified in thy vvordes and ouercome vvhen thou art iudged ✠verse 5 But ″ if our iniquitie commend the iustice of God vvhat shal vve say Is God vniust that executeth vvrath I speake according to man ✠verse 6 God forbid othervvise hovv shal God iudge this vvorld ✠verse 7 For if the veritie of God hath abounded in my lie vnto his glorie vvhy am I also yet iudged as a sinner ✠verse 8 and not as vve are blasphemed and as some report vs to say let vs doe euil that there may come good vvhose damnation is iust ✠verse 9 Vvhat then do vve excel them No not so For vve haue argued the Ievves and the Greekes al to be vnder sinne ✠verse 10 as it is vvritten That ″ there is not any man iust ✠verse 11 there is not that vnderstandeth there is not that seeketh after God ✠verse 12 Al haue declined they are become vnprofitable together there is not that doeth good there is not so much as one ✠verse 13 Their throte is an open sepulchre vvith their tonges they dealt deceitefully The venim of aspes vnder their lippes ✠verse 14 Vvhose mouth is ful of malediction and bitternes ✠verse 15 Their feete svvift to shede bloud ✠verse 16 Destruction and infelicitie in their vvaies ✠verse 17 and the vvay of peace they haue not knovven ✠verse 18 There is no feare of God before their eies ✠verse 19 And vve knovv that vvhatsoeuer the Lavv speaketh to them it speaketh that are in the Lavv that euery mouth may be stopped and al the vvorld may be made subiect to God ✠verse 20 because * ″ by the vvorkes of the Lavv no flesh shal be iustified before him For by the Lavv is the knovvledge of sinne ✠verse 21 But novv vvithout the Lavv ″ the iustice of God is manifested testified by the lavv and the Prophets ✠verse 22 And the iustice of God by faith of IESVS CHRIST vnto al and vpoÌ„ al that beleeue in him For there is no distinction ✠verse 23 For al haue sinned and doe neede the glorie of God ✠verse 24 Iustified gratis by his grace by the redemption that is in CHRIST IESVS ✠verse 25 vvhom God hath proposed a propitiation ' by faith in his bloud to the shevving of his iustice for the remission of former sinnes ✠verse 26 in the toleration of God to the shevving of his iustice in this time that he may be iust and iustifying him that is of the faith of IESVS CHRIST ✠verse 27 Vvhere is then thy boasting it is excluded by vvhat lavv of deedes No but by the lavv of faith ✠verse 28 For vve account a man to be iustified ″ by faith vvithout the vvorkes of the Lavv. ✠verse 29 Is he God of the Ievves only is he not also of the Gentiles Yes of the Gentiles also ✠verse 30 For it is one God that iustifieth circumcision by faith and prepuce by faith ✠verse 31 Do vve then destroy the Lavv by faith God forbid but vve do establish the Lavv. ANNOTATIONS CHAP. III. 5. If your iniquitie No maruel that many novv a daâ—es deduce false and detestable conclusions out of this Apostles high and hard vvritings seeing that S. Peter noted it in his daies and him self here confesseth that his preaching and speaches vvere then falsely misconstrued as though he â—ad taught that the Ievves and Gentils il life and incredulity had been directly the cause of Gods more mercie and that therfore sinne commeth of God to the aduancement of his glorie and consequently that men might or should doe il that good might ensue thereof Vvhich blasphemous constructions they tooke of these and the like vvordes vvhere sinne abounded there did grace more abound and The Lavv entered in that sinne might abound and our our of the Psalme 50. That thou maiest be iustified in thy vvordes and ouercome vvhen thou art iuâ—ged As though he meant that men do sinne to the end that God may be iustified And at al these and the like places of the Apostle though forevvarned by S. Peter and by the Apostles ovvne defense and Protestation that he neuer meant such horrible things yet the vvicked also of this time do stumble and fall But the true meaning is in al such places that God can and doth vvhen it pleaseth him conuert those sinnes vvhich man committeth against him and his commaundements to his glorie though the sinnes them selues stand not vvith his vvil intention nor honour but be directly against the same and therfore may not be committed that any good may fall for vvhat good so euer accidentally falleth it procedeth not of the sinne but of Gods mercie that can pardon and of his omnipotencie that can turne il to good And therfore against those earnal interpretations S. Paul very carefully diligently giueth reason also in this place v. 6 that it is impossible because God could not iustly punish any man nor sit in iudgement at the later day for sinne vvithout plaine iniurie if either him self vvould haue sinne committed or man might doe it to his glorie Therfore let al sincere readers of the Scriptures and specially of S.
Pauls vvritings hold this for a certaintie as the Apostles ovvne defense vvhatsoeuer he seeme to say hereafter sounding in their sense that sinne commeth of God or may therfore be committed that he may vvorke good thereof that the Apostle him self condemneth that sense as slaunderous and blasphemous 10. Not any iust These general speaches that both Ievv and Gentile be in sinne and none at al iust are not so to be taken that none in neither sort vvere euer good the Scriptures expresly saying that Iob Zacharie Elisabeth and such like vvere iust before God it vvere blasphemie to say that these vvordes alleaged out of the 13 Psalme vvere meant in Christes mother in S. Iohn the Baptist in the Apostles c. For this only is the sense that neither by the lavv of nature nor lavv of Moyses could any man be iust or auoid such sinnes as here be reckened but by faith and the grace of God by vvhich there vvere a number in al ages specially among the Ievves that vvere iust and holy vvhom these vvordes touch not being spoken only to the multitude of the vvicked vvhich the Prophet maketh as it vvere a seueral body conspiring against Christ and persecuting the iust and godly of vvhich il companie he saith that none vvas iust nor feared God 20. By the vvorkes of the Lavv. S. Hierom and S. Chrysostom expound this of the ceremonial vvorkes only and in that sense the Apostle specially prosecuteth this proposition in his Epistle to the Galatians but it is true also of al mans moral vvorkes done vvithout faith the grace of God vvhich can not be acceptable or auailable in Gods sight to iustifie any man And so S. Augustine taketh it de Sp. lit c. â— to â— 22. Iustice of God Bevvare of the vvicked and vaine commentarie of the Caluinistes glosing the iustice of God to be that vvhich is resident in Christ apprehended by our faith and so that imputed to vs vvhich vve in deede haue not Vvherein at once they haue forged them selues against Gods manifest vvord a nevv no iustice a phantastical apprehension of that vvhich is not a false faith and vntrue imputation vvhereas the iustice of God here is that vvherevvith he endueth a man at his first conuersion and is novv in a man and therfore mans iustice but yet Gods Iustice also because it is of God Of this iustice in vs vvhereby vve be truely iustified and in deede made iust S. Augustine speaketh thus The grace of Christ doth vvorke our illumination and iustification invvardly also And againe He giueth to the faithful the most secrete grace of his Spirit vvhich seâ—retly he povvreth into infants also And againe They are iustified in Christ that beleeue in him through the secrete communication and inspiration of spiritual grace vvhereby euery one leaneth to our Lord. And againe Hemaketh iust â—eâ—evving by the Spirit and regeneration by grace 28. By faith vvithout vvorkes This is the place vvherevpon the Protestants gather falsly their only faith and vvhich they commonly auouch as though the Apostle said that only faith doth iustifie Vvhere he both in vvordes and meaning excepteth only the vvorkes of the Lavv done vvithout Christ before our conuersion neither excluding the Sacraments of Baptisme or Penance not hope and charitie or other Christian vertues al vvhich be the iustice of faith as the good vvorkes proceding thereof be likevvise the lavv and iustice of faith Al vvhich the Aduersaries vvould exclude by foisting in the terâ—e only Of vvhich kind of men S. Augustine vpon this place faith thus Men not vnderstanding that vvhich the Apostle saith vve counte a man to be iustified by faith vvithout the vvorkes of the Lavv did thinke that he said faith vvould suffise a man though he liued il and had no good vvorkes Which God forbid the vessel of election should thinke vvho in a certaine place after he had said * In Christ IESVS neither circumcision nor prepuce auaileth any vvhit he straight added but faith vvhich vvorketh by loue CHAP. IIII. That Abraham vvas not iustified by his ovvne povver but by Gods grace in vvhom he beleeued 6 vvhich is a vvay for the sinner also to come to iustice 9 And that seing he vvas not as then circumcised not only the circumcised lovv but also the vncircumcised Gentil may by beleeuing the Christian faith come to iustice as Abraham did 〈◊〉 specially considering also that Abraham vvas promised to be Father of the vvhole vvorld and not only of the Ievves to vvhom onely the Lavv vvas giuen and that not to fulfil the promise but for an other cause verse 1 VVHAT shal vve say then that ″ Abraham did finde our father according to the flesh ✠verse 2 For if Abraham vvere iustified ″ by vvorkes he hath glorie but not vvith God ✠verse 3 For vvhat saieth the Scripture Abraham beleeued God and it vvas reputed him to iustice ✠verse 4 But ″ to him that vvorketh the revvard is not imputed according to grace but according to dette ✠verse 5 But ″ to him that vvorketh not yet beleeueth in him that iustifieth the impious his faith is reputed to iustice according to the purpose of the grace of God ✠verse 6 ″ As Dauid also termeth the blessednes of a man to vvhom God reputeth iustice vvithout vvorkes ✠verse 7 Blessed are they vvhose iniquities be forgiuen and vvhose sinnes be ″ couered ✠verse 8 Blessed is the man to vvhom our Lord hath not imputed sinne ✠verse 9 This blessednes then doth it abide in the circumcision or in the prepuce also For vve say that vnto Abraham faith vvas reputed to iustice ✠verse 10 Hovv vvas it reputed in circumcision or in prepuce Not in circumcision but in prepuce ✠verse 11 And * he receiued the signe of circumcision ″ a seale of the iustice of faith that is in prepuce that he might be the father of al that beleeue by the prepuce that vnto them also it may be reputed to iustice ✠verse 12 and might be father of circumcision not to them only that are of the circumcision but to them also that folovv the steppes of the faith that is in the prepuce of our father Abraham ✠verse 13 For not by the Lavv vvas the promisse to Abraham or to his seede that he should be heire of the vvorld but by the iustice of faith ✠verse 14 For if they that are of the Lavv be heires faith is made voide the promisse is abolished ✠verse 15 For the Lavv vvorketh vvrath For vvhere is no lavv neither is there preuarication ✠verse 16 Therfore of faith that according to grace the promisse may be firme to al the seede not to that only vvhich is of the Lavv but to that also vvhich is of the faith of Abraham vvho is the father of vs al as it is vvritten ✠verse 17 For a
father of many nations haue I appointed thee before God vvhom thou didst beleeue ' vvho quickeneth the dead and calleth those things that are not as those things that are ✠verse 18 Vvho contrarie to hope beleeued in hope that he might be made the father of many nations according to that vvhich vvas * said to him So shal thy seede be as the starres of heauen and the sand of the sea ✠verse 19 And he vvas not vveakened in faith neither did he coÌ„sider his ovvne body novv quite dead vvhereas he vvas almost an hundred yeres old and the dead matrice of Sara ✠verse 20 In the promisse also of God he staggered not by distrust but vvas strengthened in faith giuing glorie to God ✠verse 21 most fully knovving that vvhatsoeuer he promised he is able also to doe ✠verse 22 Therfore vvas it also reputed him to iustice ✠verse 23 And it is not vvritten only for him that it vvas reputed him to iustice ✠verse 24 but also ″ for vs to vvhom it shal be reputed beleeuing in him that raised vp IESVS CHRIST our Lord from the dead ✠verse 25 vvho vvas deliuered vp for our sinnes and rose againe for our iustification ANNOTATIONS CHAP. IIII. 1. Abraham The Apostle disputing in this chapter as before against them that thought they might be iustified by their vvorkes done vvithout the grace of Christ and faith in him proposeth Abraham for an example and proueth that he had no iustice nor estimation of iustice before God by any vvorkes done before he had faith or that proceded not of faith and Gods grace 2. By vvorkers If Abraham did any commendable vvorkes before he beleeued Christ as many Philosophers did men might count him iust therfore but in Gods sign vvho accepteth nothing vvithout faith in him or that procedeth not from his grace he should neuer haue had the estimation of a iust man Therfore God in the Scriptures reputing him as a iust man giueth the cause therof saying Abraham beleeued God and it vvas reputed to him for iustice 4 To him that vvorketh That is to say He that presumeth of his ovvne vvorkes as done of him self vvithout faith Gods helpe and grace and saying that grace or iustification vvere giuen to him for his vvorkes this man doth chalenge his iustification as dette and not as of fauour and grace 5. To him that vvorketh not He vvorketh not in this place that hath no vvorkes or alleageth not his vvorkes done in his infidelitie as cause of his iustification but faith in Christ and that proceding of mere grace Vvherevpon S. Augustine saith Knovv thou that faith found thee vniust And if faith giuen to thee made the iust it found thee a vvicked one vvhom it might make iust If it found thee vvicked and of such an one made thee iust vvhat vvorkes hadst thou being then vvicked None couldest thou haue nor canst haue before thou beleeudst Beleeue then in him that iustifieth the impious that thy good vvorkes may be good vvorkes in deede August in Psal 31. 6. As Dauid termeth The Protestants for termeth translato describeth for that they vvould haue the ignorant beleeue the vvhole nature definition of Iustification to be nothing els but remission of sinnes and no grace or inherent iustice giuen from God at al. Vvhen the Apostle vvould say nothing els but that in the first justificatioÌ„ God findeth no good vvorkes or merites to revvard but only sinnes to forgiue vnto such as haue faith in him 7. Couered 8. not imputed You may not gather as the Heretikes doe of these termes couered and not imputed that the sinnes of men be neuer truely forgiuen but hidden only for that derogateth much to the force of Christes bloud and to the grace of God by vvhich our offences be truly remitted He is the Lambe that taketh avvay the sinnes of the vvorld that vvasheth and blotteth out our sinnes therfore to couer them or not to impute them is not to charge vs vvith our sinnes because by remission they be cleane taken avvay othervvise it vvere but a â—eined forgiuenesse See S. Augustine in psal 3â— enarrat â— 11. A seale The Heretikes vvould proue hereby that the Sacraments of the Church giue not grace or iustice of faith but that they be notes markes and badges only of our remission of sinnes had by faith before because Abraham vvas iust before and tooke this Sacrament for a seale thereof only To vvhich must be ansvvered that it folovveth not that it is so in al because it vvas so in the Patriarch vvho vvas iust before and vvas therfore as it vvere the founde of Circumcision or he in vvhom God vvould first establish the same no more then it folovveth that because the Holy Sacrament of the Altar remitted not sinnes to Christ nor iustified him therefore it hath that effect in none Looke S. Augustine de baptismo contra Donatistas li. 4. c. 24. Vvhere you shal see that though not in Abraham yet in Isaac his sonne and so consequently in the rest the Sacrament vvent before and iustice folovved 24. For vs to vvhom it shal be reputed By this it is most plaine against our Aduersaries that the saith vvhich vvas reputed for iustice to Abraham vvas his beleefe of an Article reuealed to him by God that is to say his assent and credit giuen to Gods speaches as in vs his posteritie according to the spirit it is here plainely said that iustice shal be reputed to vs by beleeuing the Articles of Christes death and Resurrection and not by any fond special faith fiducia or confidence of eche mans ovvne saluation to establish the vvhich fiction they make no account of the faith Catholike that is vvherevvith vve beleeue the Articles of the faith vvhich only iustifieth but call it by contempt an historical faith so as they may terme Abrahams faith and our Ladies faith of vvhich it vvas * said Beata quae credidisti Blessed art thou that hast beleeued And so in truth they deny as vvel the iustification by faith as by vvorkes CHAP. V. Hauing therfore through faith in Christ obteined the beginning he shevveth vvhat great cause vve haue to hope for the accomplishment 12 And then he procedeth in his arguing and shevveth that as by one â—l vvere made sinners so by one al must he made iust verse 1 BEING iustified therfore by faith ″ let vs haue peace tovvard God by our Lord IESVS CHRIST ✠verse 2 by vvhoÌ„ also vve haue ″ accesse through faith into this grace vvherein vve stand and glorie in the hope of the glorie of the sonnes of God ✠verse 3 And not only this but also vve glorie in tribulations knovving that tribulation vvorketh patience ✠verse 4 and patience probation and ″ probation hope ✠verse 5 and hope confoundeth not because ″ the charitie of God is povvred forth in our hartes by the holy Ghost
the one no lesse then the other guilty of damnation for original sinne vvhich vvas alike in them both And therfore vvhere iustly he might haue reprobated both he saued of mercie one Vvhich one therfore being as il and as void of good as the other must hold of Gods eternal purpose mercie and election that he vvas preferred before his brother vvhich vvas elder then him self and no vvorse them him self And his brother Esau on the other side hath no cause to complaine for that God neither did nor suffered any thing to be done towards him that his sinne did not deserue for although God elect eternally giue his first grace vvithout al merites yet he doth not reprobate or hate any man but for sinne or the foresight thereof 14. Is there iniquitieâ— Vpon the former discourse that of tvvo persons equal God calleth the one to mercie and leaueth the other in his sinne one might inferre that God vvere vniust and an accepter of persons To vvhich the Apostle ansvvereth that God vvere not iust nor indifferent in deede so to vse the matter vvhere grace or saluation vvere due As if tvvo men being Christened both beleeue vvel liue vvel if God should giue heauen to the one should damne the other then were he vniust partial forgetful of his promisse but respecting or taking tvvo who both be vvorthy of damnation as al are before they be first called to mercie then the matter standeth on mere mercie and of the giuers vvil and liberalitie in vvhich case partialitie hath no place As for example 1 Tvvo malefactors ' being condemned both for one crime the Prince pardoneth the one and letteth the lavv procede on the other 2 The theefe that is pardoned can not attribute his escape to his ovvne deseruings but to the Princes mercie 3 The theefe that is executed can not chalenge the Prince that he vvas not pardoned also but must acknowledge that he hath his deseruing 4 The standers by must not say that he vvas executed because the Prince vvould not pardon him for that vvas not the cause but his offense 5 If they ask further vvhy the Prince pardoned not both or executed not both the ansvver it that as mercie is a goodly vertue so iustice is necessarie and commendable 6 But if it be further demaunded vvhy Iohn rather then Thomas vvas executed or Thomas rather then Iohn pardoned ansvver that the parties being othervvise equal it hangeth merely and vvholy vpon the Princes vvil and pleasure 1 So likevvise God seing al mankind and euery one of the same in a general condemnation and masse of sinne in and by Adam deliuereth some and not othersome 2 Al that be deliuered out of that coÌ„mon damnation be deliuered by grace and pardon through the meanes and merits of Christ 3 Such as be left in the common case of damnation can not complaine because they haue their deseruing for sinne 4 Vve may not say that such be damned because God did not pardon them but because they had siaue and therfore deserued it 5 That some should be damned and not al pardoned and other some pardoned rather then al condemned is agreable to Gods iustice mercie both vvhich vertues in Gods prouidence tovvards vs are recommended 6 That Saul should be rather pardoned them Calphas I meane vvhere tvvo be equally euil and vnderseruing that is onely Gods holy wil and appointment by vvhich many an vnworthy man getteth pardon but no good or iust or innocent person is euer damned In al this mercie of God tovvards some and iustice tovvards other some both the pardoned vvorkes by their ovvne free vvil and thereby deserue their saluation and the other no lesse by their ovvne free vvil vvithout al necessitie vvorke vvickednes them selues and only of them selues procure their ovvne damnation Therfore no man may vvithout blasphemie say or can truely say that he hath nothing to doe tovvards his owne saluation but vvil liue and thinketh he may liue vvithout care or cogitation of his end the one vvay or the other saying If I be appointed to be saued be it so if I be one designed to damnation I can not helpe the matter come vvhat come may Al these speaches and cogitations are sinful come of the enemie and be rather signes of reprobation then of election Therfore the good man must vvithout searche of Gods secretes vvorke his ovvne saluation and as S. Peter saith make his election sure by good vvorkes vvith continual hope of Gods mercie being assured that if he beleeue vvel and doe vvel he shal haue vvel for example if a husband man should say If God vvil I shal haue corne ynough if not I can not make it and so neglect to till his ground he may be sure that he shal haue none because he wrought not for it An other man vseth his diligence in tilling and ploughing and committeth the rest to God he findeth the fruite of his labours 16. Not of the vviller If our election calling or first comming to God lay vvholy or principally vpon our ovvne vvil or vvorkes or if our vvilling or endeuouring to be good vvould serue vvithout the helpe and grace of God as the Pelagians taught then our election vvere vvholy in our selues vvhich the Apostle denieth and then might Pharao and other indurate persons vvhom God hath permitted to be obstinate to shevv his povver and iust iudgement vpon them be conuerted vvhen them selues lift vvithout Gods helpe and assistance vvhereas vve see the contrarie in al such obstinate offenders vvhom God for punishment of former sinnes visiteth not vvith his grace that by no threates miracles nor persuation they can be conuerted Vvherevpon vve may not vvith Heretikes inferre that man hath not free vvil or that our vvill vvorketh nothing in our conuersion or comming to God but this onely that our vvilling or vvorking of any good to our saluation commeth of Gods special motion grace and assistance and that it is the secondary cause not the principall 17. To this purpose haue I raised He doth not say that he hath of purpose raised or set him vp to sinne or that he vvas the cause of the same in Pharao or that he intended his damnation directly or absolutely or any othervvise but in respect of his demerits but rather as the Apostle saith straight after in this chapter of such hardened obstinate offenders that he vvith long patience toleration expected his conuersion and as S. Chrysostome interpreteth this vvord Excitaui preserued him aliue to repent vvhom he might lustly haue condemned before In the 9 of Exodus vvhence this allegation is vve reade Posuiâ—e I haue put or set thee vp as here I haue raised thee that is to say I haue purposely aduanced thee to be so great a king and chosen thee out to be a notorious example both of the obdurate obstinacie that is in such vvho I haue for so great sinne forsaken and
graffed into their ovvne oliue ✠verse 25 For I vvil not haue you ignorant brethren of this mysterie that you be not vvise in your selues that blindnes in part hath chaunced in Israël vntil the fulnes of the Gentiles might enter ✠verse 26 and also al Israël might be saued as it is vvritten There shal come out of Sion he that shal deliuer and shal auert impietie from Iacob ✠verse 27 And this to them the testament from me vvhen I shal haue taken avvay their sinnes ✠verse 28 ″ According to the Gospel in deede enemies for you but according to the election most deere for the fathers ✠verse 29 for vvithout repentance are the giftes and the vocation of God ✠verse 30 for ″ as you also sometime did not beleeue God but novv haue obteined mercie because of their incredulitie ✠verse 31 so these also novv haue not beleeued for your mercie that they also may obteine mercie ✠verse 32 For God hath ″ cōcluded al into incredulitie that he may haue mercie on al. ✠verse 33 ″ O depth of the riches of the vvisedom and of the knowledge of God hovv incomprehensible are his iudgements and his vvaies vnsearcheable ✠verse 34 for * vvho hath knovven the minde of our Lord or vvho hath been his coūseler ✠verse 35 Or vvho hath first giuen to him and retribution shal be made him ✠verse 36 For of him and by him and in him are al things to him be glorie for euer Amen ⊢ ANNOTATIONS CHAP. XI 4. Seuen thousand The Heretikes alleage this place and example very impertinently to proue that the Church may be vvholy secrete hid or vnknovven for though the faithful vvere forced to keepe close in that persecution of Achab and Iezabel vvhich vvas onely in the kingdom of the ten tribes that is of Isaael yet at the very same time in Hierusalem and al the kingdom of Iuda the external vvorship and profession of faith vvas open to al the vvorld and vvel knovven to Elias the faithful so many that * the very souldiars only vvere numbered aboue ten hundred thousand besides that there is a great difference betvvene the Christian Church and the Ievves ours resting vpon better promisses then theirs And vve vvil not put the Protestants to proue that there vvere 7000 of their Sect vvhen their nevv Elias Luther began but let them proue that there were seuē or any one either then or in al ages before him that vvas in al pointes of his beleefe Heretikes there vvere before him as Iouinian Vigilantius Heluidius Vvicleffe c. and vvith him Zuinglius Caluin c. Vvho beleeued as he did in some things but not in al. 6. Not novv of vvorkes If saluation be attributed to good vvorkes done of nature vvithout faith Gods helpe the same can not be of grace for such vvorkes exclude grace fauour and mercie and chalenge onely of dette and not of gift Therfore take heede here of the Heretikes exposition that vntruely exclude Christian mens vvorkes from necessity or merite of saluation vvhich are done vvith and by Gods grace and therfore euidētly consist vvith the same and be ioyned vvith Gods grace as causes of our saluation Our Aduersaries are like if Potecaries euer taking quid pro quo either of ignorance or of intent to deceiue the simple ◠God hath giuen It doth not signifie his vvorking or action but his permission Chris ho. 19 in ep Ro. And S. Augustine saith not by putting malice into them but by not imparting his grace vnto them and that through their ovvne deserts alvvaies and their ovvne willes euer properly working the same See Annot. Mat. c. 13 14. Ro. c. 1 24. 20. Because of incredulity He represseth the pride of the Gentils vaunting them selues of their receiuing and of the Ievves reiection namely in that they thought the Ievves to be forsaken for no other cause but that they might come into their roomes declaring that the direct and proper cause of their forsaking vvas their incredulity exhorting the Gentiles to bevvare of the same because they may fall as vvel as the other and that God is as like to execute iustice against them as against the Ievves as he hath done in many nations falling to heresie 28. According to the Gospel In respect or as concerning beleefe in Christ and receiuing the Gospel they are Gods enemies by occasion of vvhich their incredulity the Gentiles found mercie othervvise in respect of his special election of that nation and the promisses made to the Patriarches the Ievves are deere to him still for God neuer promiseth but he performeth nor repenteth him self of the priuileges giuen to that nation 30. For as you As the Gentiles vvhich before beleeued not found mercie and came to faith vvhen the Ievves did fall so the Ievves not novv beleeuing vvhen al the Gentils haue obtained mercie shal in the end of the vvorld by Gods disposition obtaine grace and pardon as the Gentiles haue done 32. Concluded al. That so God taking al Nations and al men in sinne vvhich they fell into not by his drift or causing but of their ovvne free vvil may of his mercie call and conuert vvhom and in vvhat order he vvill and the parties haue no cause to bragge of their deseruings but both countries and particular men may referre their eternal election and their first calling and conuersion to Christ and to his mercie only no vvorkes vvhich they had before in their incredulity deseruing any such thing though their vvorkes aftervvard proceding of faith and grace doe merite heauen 33. O depth The Apostle concludeth that no man ought to search further into Gods secrete and vnsearcheable counsels of the vocation of the Gentils and reiecting the Ievves othervvise then this that al vvhich be reiected for their sinnes be iustly reiected and al that be saued by Gods great mercie and Christs grace be saued And vvhosoeuer seeketh among the people to spred contagion of curiosity by seeking further after things 〈◊〉 mans Angels reache they ouerreache ouerthrovv them selues If thou vvilt be saued beleeue obey the Church feare God and keepe his commaundements that is thy part and euery mans els Thou maist not examine vvhether thou be predestinate or reprobate nor seeke to knovv the vvaies of Gods secrete iudgement tovvard thy self or other men It is the common enemy of our soules that in this vnhappy time hath opened blasphemous tongues and directed the proude pennes of Caluin Beza Verone and such reprobates to the discussing of such particulars to the perdition of many a simple man and specially of young Scholers in Vniuersities which with lesse studie may learne to be provvd and curious then to be humble wise and obedient CHAP. XII He exhorteth them to mortification of the body 2 to renouation of the minde 3 to keeping of vnitie by humilitie ◠to the right vsing of their gifts and functions
Ecclesiast Hier. c. 1 part â— in princip and before the receiuing the vvhole Church of God crieth vpon it Domine non sum digniâ—s Deus propitius este mihi peccators Lambe of God that takest avvay the sinnes of the vvorld haue mercie on vs. And for better discerning of this diuine meate vve are called from common profane houses to Gods Churchs for this vve are forbidden to make it in vulge apparel and are appointed sacred solemne vestiments Hiero. in Epitaph Nâ—pot li. 2 adu Pelag. c. 9. Paulinus ep 12 ad Seuer Io. Diaco in vit D. Greg. li. 3 c. 59. For this is the halovving of Corporals and Chalices Ambr. 2 Off. c. 28. Nazianz Orat. ad Arianos Optatuâ— li. 6 in initio for this profane tables are remoued and altars consecrated August Ser de temp 255. for this the very Priests them selues are honorable chast sacred Hiero. ep 1 ad Heliodorum c. â— Liâ— adu Iouin c. 19 Ambros in 1 Tim. 3. for this the people is forbidden to touch it vvith coÌ„mon hands Nazianz. orat ad Aâ—â—anoâ— in initio for this great care and solicitude is taken that no part of either kinde fall to the ground Cyril Hieros mystag 5 in fine Orig. ho. 13 in c. 25 Exod. for this sacred prouision is made that if any hosts or parts of the Sacrament do remaine vnreceiued they be most religiously reserued vvith al honour and diligence possible and for this examination of consciences confession continencie as S. Augustine saith receiuing it fasting Thus dovve Catholikes and the Church of God discerne the holy Body and bloud by S. Paules rule not onely from your profane bread and vâ—ine vvhich not by any secrete abuse of your Curats or Clerkes but by the very order of your booke the Minister if any remaine after your Communion may take home vvith him to his ovvne vse and therfore is no more holy by your ovvne iudgement then the rest of his meates but from al other either vulgar or sanctified meates as the Catechumens bread and our vsual holy bread If al this be plaine and true and you haue nothing agreable to the Apostles nor Christes institution but al cleanâ— contrarie then imporet vobis Deus and confound you for not discerning his holy Body and for conculcating the bloud of the nevv Testament â—0 Many sleepe Vve see here by this it is a fearful case and crime to defile by sinne as much as in vs lieth the body of Christin the Sacrament seeing God strooke many to death for it in the Primitiue Church and punished others by greuous sicknes No maruel that so many strange diseases and deaths fall vpon vs novv in the vvorld 31. Iudge your selues Vve may note here that it is not ynough onely to sinne no more or to repent lightly of that vvhich is past but that vve should punish our selues according to the vveight of the faults past and forgiuen and also that God vvil punish vs by temporal scourges in this life or the next if vve do not make our selues very cleane before vve come to receiue his holy Sacrament vvhose heaâ—y hands vve may escape by punishing our selues by fasting and other penance 33. Expect one an other Returning novv to their former fault and disorder for the vvhich he tooke this occasion to talke of the holy Sacrament and hovv great a fault it is to come vnvvorthely to it he exhorteth them to keepe their said suppers or feastes in vnitie peace and sobrietie the riche expecting the poore c. 34. I vvil dispose Man particular orders decrees moe then be here or in any other booke of the nevv Testament expresly vvritten did the Apostles as we see here and namely S. Paul to the Corinthians set dovvne by tradition vvhich our vvhole ministration of the MASSE is agreable vnto as the substance of the Sacrifice and Sacrament is by the premisses proued to be most consonant Caluins supper and Communion in al points vvholy repugnant to the same And that it agreeth not to these other not vvritteÌ„ traditions they easely confesse The * Apostles deliuered vnto the Church to take it onely fasting they care not for it The Apostles taught the Church to consecrate by the vvordes and the signe of the Crosse vvithout vvhich saith S. Augustine tract in Io. 118. Ser. â—5 in append Chrys ho. 〈◊〉 in 16 Mat. no Sacrament is rightly perfited the Protestants haue takeÌ„ it avvay The Apostles taught the Church to keepe * a Memorie or inuocatioÌ„ of Saincts in this Sacrifice the Caluinists haue none The Apostles decreed that in this Sacrifice there should be special praiers for the dead Chrys ho. in ep ad Philip. Aug. de cur pro mort c. 1 they haue none Likewise that water should be mixed with the winâ— and so forth See Annot. in c. 11 〈◊〉 23. Bread Therfore if Caluin had made his new administration according to all the Apostles written wordes yet not knovving how many things beside the Apostle had to prescribe in these wordes Catera cum venerâ— disponam the rest I wil dispose when I come he could not haue satisfied any wise man in his new chaunge But now seeing they are fallen to so palpable blindnes that their doing is directly opposite to the very Scripture also which they pretend to folow onely and haue quite destroied both the name substance and al good accidents of Christes principal Sacrament we trust al the world wil see their folly and impudencie CHAP. XII They must not make their diuersitle of Giftes an occasion of Schisme considering that al are of one Holy Ghost and for the profit of the one body of Christ vvhich in the Church 12 Vvhich also could not be a body vvithout such varietie of members 12 Therfore neither they that haue the inferiour giftes must be discontent seing it is Gods distribution nor they that haue the greater contemne the other considering they are no lesse necessarie 25 but al in al ioyne together 2â— and euery one knovv his ovvne place verse 1 ANd concerning spiritual things I vvil not haue you ignoraÌ„t brethren ✠verse 2 You know that vvhen you vvere heathen you vvent to dumme Idols according as you vvere ledde ✠verse 3 Therfore I doe you to vnderstand that no maÌ„ speaking in the Spirit of God saith anáthema to IESVS And no man can say Our Lord IESVS but in the holy Ghost ✠verse 4 And there are diuisions of graces but one Spirit ✠verse 5 Andthere are diuisions of ministrations but one Lord. ✠verse 6 And there are diuisions of operations but one God vvhich vvorketh al in al. ✠verse 7 And the manifestation of the Spirit is giuen vnto euery one to profit ✠verse 8 To one certes by the Spirit is giuen the vvord of vvisedom and to an other the vvord of knovvledge according to the same Spirit ✠verse 9 to an other
the kingdom of God neither shal corruption possesse incorruption ✠verse 51 Behold I tel you a mysterie Vve shal al in deede rise againe but vve shal not al be changed ✠verse 52 In a moment in the tvvinkling of an eie at the * last trompet for * the trompet shal sound and the dead shal rise againe incorruptible and vve shal be changed ✠verse 53 For this corruptible must doe on incorruption this mortal doe on immortalitie ✠verse 54 And vvhen this mortal hath done on immortalitie then shal comme to passe the saying that is vvritten Death is svvallovved vp in victorie ✠verse 55 Death vvhere is thy victorie Death vvhere is thy sting ✠verse 56 And the sting of death is sinne and the povver of sinne is the Lavv. ✠verse 57 But thankes be to God that hath giuen vs the victorie by our Lord IESVS Christ ⊢ ✠verse 58 Therfore my beloued brethren be stable vnmoueable abounding in the worke of our Lord alvvaies knovving that your labour is not vaine in our Lord. ANNOTATIONS CHAP. XV. â—â— Vvith me God vseth not man as a brute beast or a blocke but so vvorketh in him and by him that free wil may concurre in euery action vvith his grace vvhich is alvvaies the principal The heretikes to auoid this concurrence in vvorking labouring translate vvhich is vvith me vvhere the Apostle rather saith vvhich laboureth vvith me â—â— Let vs eate and drinke S. Ambrose applieth these vvordes to our Christian Epicurians that taks avvay fasting and deny the merite thereof Hovv can vve be saued saith he if we vvash not avvay our sinnes by fasting seeing the scriptures say fasting and almes deliuer from sinne Vvhat are these nevv maisters then that exclude al merite of fasting is not this the very voice of the heathen saying Let vs eate and drinke to morovv vve shal die li. 10. epist ep 82. CHAP. XVI He prescribeth an order for their contributing to the Christians at Hierusalem 3 promising to come vnto them 10 Of Timotheâ— and of Apollos comming thither 13 and so vvith exhortation and diuers commendations he endeth verse 1 AND concerning the collections that are made for the saincts as I haue ordeined to the Churches of Galatia so doe ye also ✠verse 2 In the first of the Sabboth let euery one of you put a part vvith him self laying vp vvhat shal vvel like him that not vvhen I come then collections be made ✠verse 3 And vvhen I shal be present vvhom you shal approue by letters them vvil I send to carie your grace into Hierusalem ✠verse 4 And if it be vvorthie that I also goe they shal goe vvith me ✠verse 5 And I vvil come to you vvhen I shal haue passed through Macedonia for I vvil passe through Macedonia ✠verse 6 And vvith you perhaps I vvil abide or vvil vvinter also that you may bring me on my vvay vvhithersoeuer I goe ✠verse 7 For I vvil not novv see you by the vvay for I hope that I shal abide vvith you some litle time if our Lord wil permit ✠verse 8 But I vvil tarie at Ephesus vntil Pentecost ✠verse 9 For a great doore and euident is opened vnto me and many aduersaries ✠verse 10 And if Timothee come see that he be vvithout feare vvith you for he vvorketh the vvorke of our Lord as also I. ✠verse 11 Let no maÌ„ therfore despise him but coÌ„duct ye him in peace that he may come to me for I expect him vvith the brethren ✠verse 12 And of brother Apollo I doe you to vnderstand that I much intreated him to come to vnto you vvith the brethren at all it vvas not his minde to come novv but he vvil come vvhen he shal haue leisure ✠verse 13 Vvatch ye stand in the faith doe manfully be strengthened ✠verse 14 Let al your things be done in charitie ✠verse 15 And I beseeche you brethren you knovv the house of Stéphanas and of Fortunátus that they are the first fruites of Achaia haue ordeined them selues to the ministerie of the saincts ✠verse 16 that you also be subiect to such and to euery one that helpeth and laboureth with vs. ✠verse 17 And I reioyce in the presence of Stephanas and Fortunatus and Achaicus because that vvhich you vvanted they haue supplied ✠verse 18 For they haue refreshed both my spirit and yours Knovv them therfore that are such ✠verse 19 The churches of Asia salute you Aquila and Priscilla vvith their domestical church salute you much in our Lord. ✠verse 20 Al the brethren salute you Salute one an other in a holy kisse ✠verse 21 The salutation vvith mine ovvne hand Paules ✠verse 22 If any man loue not our Lord IESVS Christ be he anáthema Maranatha ✠verse 23 The grace of our Lord IESVS Christ be vvith you ✠verse 24 My charitie be vvith you al in Christ IESVS Amen ⧠THE ARGVMENT OF THE SECOND EPISTLE TO THE CORINTHIANS FOR the time vvhen this Epistle vvas vvritten looke the Argument of the epistle to the Romanes to vvit about the eightenth yere after his conuersion our Lordes passion because in the 11 chapter he maketh mention of 14 yeres not only after his Conuersion as to the Galatians but also after his rapte vvhich seemeth to haue bene when he vvas at Hierusalem Act. 9 26. foure yeres after his Conuersion Gal. 1 18 in a traunce or excesse of minde as he calleth it Act. 22 17. Is vvas vvritten at Troas it is thought and sent by Titus as vve reade chap. 8. It is for the most part against those false Apostles vvhom in the first part of the first to the Corinthians be noted or rather spared but novv is constrained to deale openly against them to defend both his ovvne person vvhich they sought to bring into contempt making vvay thereby to the correption of the Corinthians and vvithall to mainteine the excellencie of the Ministerie and Ministers of the nevv Testament aboue vvhich they did magnifie the Ministerie of the old Testament bearing themselues very high because they vvere Ievves Against these therefore S. Paule auoucheth the preeminent povver of his Ministerie by vvhich povver also he giueth a pardon to the incestuous fornicator vvhom he excommunicated in the last Epistle seeing novv his penance and againe threateneth to come excoÌ„municate those that had greuously sinned and remained impenitent Tvvo chapters also he interposeth of the couÌ„tributions to the church of Hierusalem mentioned in his last exhorting them to doe liberally and also to haue all in areadines against his comming THE SECOND EPISTLE OF PAVL TO THE CORINTHIANS CHAP. I. By his troubles in Asia he comforteth them and against his Aduersaries the false apostles of the levves alleageth to them the testimonie of his ovvne and also of their conscience 17 ansvvering them
verse 8 For the vvhich cause ″ I beseeche you that you confirme charitie tovvard him ✠verse 9 For therfore also haue I written that I may knovv the experiment of you vvhether in al things you be ″ obedient ✠verse 10 And vvhom you haue pardoned any thing ″ I also For my self also that vvhich I pardoned if I pardoned any thing ″ for you ″ in the person of Christ ✠verse 11 that vve be not ″ circumuented of Satan for vve are not ignorant of his cogitations ✠verse 12 And vvhen I vvas come to Troas for the Gospel of Christ and a doore vvas opened vnto me in our Lord ✠verse 13 I had no rest in my spirit for that I found not Titus my brother but bidding them fare vvel I vvent forth into Macedonia ✠verse 14 And thankes be to God vvho alvvaies triumpheth vs in Christ IESVS and manifesteth the odour of his knovvledge by vs in euery place ✠verse 15 For vve are the good odour of Christ vnto God in them that are saued and in them that perish ✠verse 16 To some in deede the odour of death vnto death but to others the odour of life vnto life And to these things vvho is so sufficient ✠verse 17 For vve are not as very many ″ adulterating the vvord of God but of sinceritie and as of God before God in Christ vve speake ANNOTATIONS CHAP. II. â— This rebuke sufficeth This Corinthian for incest vvas excommunicated and put to penance by the Apostle as appeareth in the former Epistle c. 5. And here order is giuen for his absolution and pardoning Vvherein first vve haue a plaine example and proofe of the Apostolike povver there of binding and here of loosing there of punishing here of pardoning there of retaining sinnes here of remission Secondly vve may hereby proue that not onely amendment ceasing to sinne or repentance in hart and before God alone is alvvaies ynough to obteine ful reconcilement vvhereas vve see here his separation also from the faithful and the Sacraments and from al companie or dealing vvith other Christian men besides other bodily affliction al vvhich called of the Apostle before interitus carnis the destruction of the flesh and named here Rebuke or as the * Greeke word also importeth mulct penaltie correction chastisment were enioyned him by the Apostles commaundement in the face of the Church and by the offender patiently susteined so long Thirdly we see that it lieth in he handes of the Apostles Bishops and spiritual Magistrates to measure the time of such penance or discipline not onely according to the weight of the offence committed but also according to the weaknes of the persons punished and other respectes of time and place as to their wisedom shal be thought most agreable to the parties good and the Churches edification Lastly by this vvhole hardling of the offenders case we may refute the vvicked heresie of the Protestants that vvould make â—he simple beleeue no punishment of a mans ovvne person for sinnes coÌ„mitted nor penance enioyned by the Church nor any paines temporal or satisfaction for our life past to be necessarie but al such things to be superfluous because Christ hath satisfied ynough for all Vvhich Epicurian doctrine is refelled not onely hereby but also by the Prophets Iohn the Baptistes Christes and the Apostles preaching of penance and condigne workes or fruites of repentance to euery man in his ovvne person and not in Christes person onely and by the vvhole life and most plaine speaches and penitential canons of the holy doctors and Councels prescribing times of penance commending penance enioyning penance and continually vsing the word satisfaction in this case through out al their vvorkes as our Aduersaries them selues can not but confesse 8. I beseche you They vvhich at the beginning did beare to much vvith the offender and seemed Ioâ—h to haue him excommunicated in so austere maner yet through their obedience to the Apostle became on the other side so rigorous and so farre detested the malefactor after he vvas excommunicated that the Apostle novv meaning to absolue him vvas glad to intreate and commaund them also to accept him to their companie and grace againe 9. Obedient Though in the last chapter he discharged him self of tyrannical dominion ouer them yet he chalengeth their obedience in al things as their Pastor and Superior and consequently in this point of receiuing to mercie the penitent Corinthian Vvhereby vve see that as the power and authoritie of excommunicating so of absoluing also vvas in S. Paules person though both vvere to be done in the face of the Church els he vvould not haue commaunded or required their obedience 10. I also The Heretikes and others not vvel founded in the Scriptures and antiquitie maruel at the Popes pardons counting them either fruitles or vnlavvful or no elder then S. Gregorie But in deede the authoritie power and right of them is of Christes ovvne vvord and commission principally giuen to Peter and so aftervvard to al the Apostles and in their persons to al the cheefe Pastors of the Church vvhen it vvas said Whatsoeuer you loose in earth shal be loosed in heauen By vvhich commission the holy Bishops of old did cut of large peeces of penance enioyned to offenders and gaue peace grace or indulgence * before they had accomplished the measure of their appointed or deserued punishment and that is to giue pardon And so S. Paul here did tovvardes the Corinthian vvhom he assoiled of mere grace and mercie as the vvord donare or â—endonare doth signifie when he might longer haue kept him in penance and temporall affliction for his offence Vvherof though he had already before God invvardly repented yet vvas he iustly holden vnder this correction for some satisfaction of his fault past during the Apostles pleasure To remit then the temporal punishment or chastisment due to sinners after the offence it self and the guilt therof be forgiuen of God is an Indulgence or pardon vvhich the principal Magistrates of Gods Church by Christes vvarrant and the Apostles example haue euer done being no lesse authorised to pardon then to punish and by imitation of our Maister who forgaue * the aduouteresse and diuers other offenders not only their sinnes but also often the temporal punishments due for the same are as much giuen to mercie as to iustice 10. For you Theodorete vpon this place saith that the Apostle gaue this pardon to the Corinthian at the intercession of the blessed men Timotheus and Titus And we may read in sundrie places of S. Cyprian namely that Indulgences or remissions vvere giuen in the primitiue Church by the mediation of holy Confessors or Martyrs and by coÌ„municating the satisfactorie vvorkes of one to another to vvhich end they gaue their letters to Bishops in the behalfe of diuers their ChristiaÌ„ brethreÌ„ a thing most agreable to the
mutual entercourse that is betvvene the members of Christes mystical body and very ansvverable to Gods iustice * vvhich by supply of the one sort that aboundeth standeth entire in respect of the other sort also that wanteth In vvhich kinde the Apostle confesseth that him self by his suffering and tribulations supplieth the vvantes of such passions as Christ hath to suffer not in his ovvne person but in his body vvhich is his Church Vvherevpon vve inferre most assuredly that the satisfactorie and penal vvorkes of holy Sainctes suffered in this life be communicable and applicable to the vse of other faithful men their fellovv-members in our Lord and to be dispensed according to euery ones necessitie and deseruing by them vvhom Christ hath constituted ouer his familie and hath made the dispensers of his treasures 10. In the person of Christ For that many might of ignorance or pride reproue the practise of Gods Church and her Officers or deny the Apostles authoritie to be so great ouer mens soules as to punish and pardon in this sort S. Paul doth purposely and precisely tell them that he doth giue pardon as Christes Vicar or as bearing his person in this case and therfore that no man may maruel of his povver herein except he thinke that Christes povver authoritie and commission is not sufficient to release temporal punishment due to sinners And this to be the proper meaning of these vvordes In the person of Christ and not as the Protestants vvould haue it the better to auoid the former conclusion of the Apostles giuing indulgence In the face or sight of Christ you may easily vnderstand by the Apostles like insinuation of Christes povver vvhen he committed this offender to Satan affirming that he gaue that sentence in the name and vvith the vertue or povver of our Lord IESVS CHRIST In al vvhich cases the Protestants blindnes is exceding great vvho can not see that this is not the vvay to extol Christes povver to deny it to his Priests seing the Apostle chalengeth it by that that Christ hath such povver that him self doth it in his name vertue and person So novv in this and in no other name giue Popes and Bishops their pardons Vvhich pertaining proprely to releasing onely of temporal punishment due after the sinne and the eternal punishment be forgiuen is not so great a matter as the remission of the sinne it self vvhich yet the Priests * by expresse commission do also remitte 11. Circumuented of Satan Vve may see hereby that the dispensation of such discipline and the releasing of the same be put into the povver and handes of Gods ministers to deale more or lesse rigorously to pardon sooner or later punish longer or shorter vvhile as shal be thought best to their vvisedom for the end of al such correction or pardoning must be the saluation of the parties soul as the Apostle noted 1 Cor. 5 5. Vvhich to some and some certaine times may be better procured by rigour of discipline then by indulgence to some others by leuitie and humane dealing so pardoning of penance is called in old Councels rather then by ouermuch chastisemeÌ„â— for consideration vvhereof in some ages of the Church much discipline great penance and satisfaction vvas both enioyned and also vvillingly susteined and then vvas the lesse pardoning and fevver indulgences because in that voluntary vse and acceptation of punishment and great zeale and feruor of spirit euery man fulfilled his penancÌ„e and fevv asked pardon Novv in the fall of deuotion and lothsomnes that men commonly haue to do great penance though the sinnes be far greater then euer before yet our holy mother the Church knovving vvith the Apostle the cogitations of Satan hovv he vvould in this delicate time driue men either to desperation or to forsake Christ and his Church and al hope of saluation rather then they vvould enter into the course of canonicall discipline enioyneth small penance and seldom vseth extremitie vvith offenders as the holy Bishops of the primitiue Church did but condescending to the vveaknes of her children pardoneth exceding often and much not onely al enioyned penance but also al or great partes of vvhat punishment temporal so euer due or deserued either in this vvorld or in the next As for the Heretikes vvhich neither like the Churches lenitie and pardoning in these daies nor the old rigor of the primitiue Church they be like to the Ievves â— that condemned Iohn the Baptist of austeritie and Christ of to much freedom and libertie not knovving nor liking in deede either Christes ordinance and commission in binding or loosing or his prouidence in the gouernement of the Church 17. Adulterating The Greeke vvord signifieth to make commoditie of the vvord of God as vulgar Vinteners do of their vvine Vvhereby is expressed the peculiar trade of al Heretikes and exceding proper to the Protestants that so corrupt Scriptures by mixture of their ovvne phantasies by false traÌ„slations glosses colorable and pleasant commentaries to deceiue the tast of the simple as tauerners and tapsters do to make their vvines salable by manifold artificial deceites The Apostles contrarievvise as all Catholikes deliuer the Scriptures and vtter the vvord of God sincerely and entirely in the same sense and sort as the fathers left them to the Church interpreting them by the same Spirit by vvhich they vvere vvritten or spoken CHAP. III. Lest the Iudaical false Apostles should obiect againe that he praiseth him self he saith that the Corinthians are his commendation and they in their hartes being iustified by his ministerie he thereof inferreth that the ministers of the nevv Testament are farre more glorious them they of the old 12 and our people more lightened then theirs verse 1 BEGIN we againe to commend our selues or do vve neede as certaine epistles of commendation to you or from you ✠verse 2 Our epistle you are vvritten in our hartes vvhich is knovven and read of al men ✠verse 3 being manifested that you are ″ the epistle of Christ ministred by vs vvritten not vvith inke but vvith the Spirit of the liuing God not in tables of stone but in the tables carnall of the hart ✠verse 4 And such confidence vve haue by Christ God ✠verse 5 not that vve be sufficient to thinke any thing ″ of our selues as of our selues but our sufficience is of God ✠verse 6 Vvho also hath made vs meete ministers of the nevv â—estament not in the letter but in the Spirit For ″ the letter killeth but the Spirit quickeneth ✠verse 7 And if the ministration of death with letters figured in stones vvas in glorie so that the children of Israël could not behold the face of Moyses for the glorie of his countenaÌ„ce that is made void ✠verse 8 how shal not the ministration of the Spirit be more in glorie ✠verse 9 For if the ministratioÌ„ of damnation be in glorie
the sentence of the Apostle vvhere he saith that vve shal al stand before the iudgement seate of Christ that euery one may receiue according to his deserts in the body either good or euil For in his life and before death he deserued this that these vvorkes after his death might be profitable vnto him for in deede they be not profitable for al men and vvhy so but because of the difference and diuersitie of mens liues vvhiles they vvere in flesh The like he hath in diuers other places August li. de Praed Sanct. c. 12. ad Dulcit q. 2. And so hath S. Denys c. 7. Ec. Hierarch 10. Either good or euil Heauen is as vvel the revvard of good vvorkes as Hel is the stipend of il vvorkes Neither is faith alone sufficient to procure saluation nor lacke of saith the onely cause of damnation by good deedes men merite the one and by il deedes they deserne the other This is the Apostles doctrine here and in other place hovv so euer the Aduersaries of good life and vvorkes teach othervvise 18. The ministerie of reconciliation Christ is the cheefe Minister according to his manhod of al our reconcilement to God and for him as his ministers the Apostles and their successors the Bishops and Priests of his Church in vvhom the vvord of reconcilement as vvel by ministring of the Sacrifice and Sacraments for remission of sinnes as by preaching and gouernement of the vvorld to saluation is placed And therfore their preaching must be to vs as if Christ him self did preach their absolution and remission of sinnes as Christes ovvne pardon their vvhole office being nothing els as vve see by this passage but the Vicarship of Christ 21. The iustice of God Euen as saith S. Augstine vvhen vve reade Saluation is our Lordes it is not meant that saluatiō Whereby our Lord is saued but vvhereby they are saued vvhō he saueth so vvhē it is said Gods iustice that is not to be vnderstood vvherevvith God is iust but that vvherevvith men are iust vvhom by his grace he iustifieth See S. Augustine de Sp. lit c. 1◠ep 120 ad Honoratum and abhorre Caluins vvicked and vnlearned glose on this place that teacheth Iustice no othervvise to be in man then sinne in Christ Vvhereas the Scriptures call man iust because * he doth iustice but not so call they Christ sinne because he doth sinne but because he taketh avvay sinne and is a sacrifice for sinne as the Heretikes knovv very vvel that knovv the vse and signification of the Hebrevv vvord in al the old Testament namely Psal 19 8. and in the booke of Leuiticus very often c. 5. ◠9. 12. 14. 16. and Numer c. 29. CHAP. VI. That he helpeth vvith his exhortations and in al things behaueth him self as becommeth a minister of God 11 which he speaketh so openly because his hart is open vnto them exhorting them to be likevvise open-harted tovvardes him 14 and to auoid those infidels verse 1 AND vve ″ helping do exhorte that you receiue not the ″ grace of God in vaine ✠verse 2 For he saith In time accepted haue I heard thee and in the day of saluation haue I holpen thee Behold novv is the time acceptable behold novv the day of saluation ✠verse 3 to no man giuing any offence that our ministerie be not blamed ✠verse 4 but in al things let vs exhibite our selues as the ministers of God in much patience in tribulations in necessities in distresses ✠verse 5 in stripes in prisons in seditions in labours ″ in vvatchings in fasting ✠verse 6 in chastitie in knovvledge in lōganimitie in svveetenes in the holy Ghost in charitie not feined ✠verse 7 in the vvord of truth in the vertue of God by the armour of iustice on the right hand and on the left ✠verse 8 by honour and dishonour by infamie and good fame as seducers and true as they that are vnknovven and knovven ✠verse 9 as dying and behold vve line as chastened not killed ✠verse 10 as sorovvful but alvvaies reioycing as needie but enriching many as hauing nothing and possessing al things ⊢ ✠verse 11 Our mouth is open to you ô Corinthians our hart is dilated ✠verse 12 You are not straitened in vs but in your ovvne bovvels you are straitened ✠verse 13 But hauing the same revvard I speake as to my children be you also dilated ✠verse 14 Beare not the yoke vvith infidels For vvhat participation hath iustice vvith iniquitie or ″ vvhat societie is there betwene light and darkenes ✠verse 15 And vvhat agreement vvith Christ and Belial or vvhat part hath the faithful vvith the infidel ✠verse 16 And vvhat agreement hath the temple of God vvith Idols For you are the temple of the liuing God as God saith That I vvil dvvel and vvalke in them and vvil be their God and they shal be my people ✠verse 17 For the vvhich cause Goe out of the middes of them and separate your selues saith our Lord and touch not the vncleane and I vvil receiue you ✠verse 18 and I vvil be a father to you and you shal be my sonne and daughters saith our Lord omnipotent ANNOTATIONS CHAP. VI. 1. Helping For that he declared before the Ministers of the nevv Testament to be Christes deputies and that vvhen they preach or do any function God as it vvere speaketh or doeth it by them he boldly novv saith Helping therfore that is to say ioyning or vvorking together vvith God vve do exhort 1. Grace in vaine The grace of God vvorketh not in man against his vvill nor forceth any thing vvithout his acceptation and consent and therfore it lieth in mans vvill to frustrate or to folovv the motion of God as this text plainely proueth 5. In Watchings Vvhen in the middes of many miseries and persecutions the Apostles yet of their ovvne accord added and required voluntarie vigils fastings and chastitie vve may vvel perceiue these vvorkes to be vvonderful grateful to God and specially needful in the Clergie 14. What societie Generally here is forbidden conuersation and dealing vvith al Infidels and consequently vvith Heretikes but specially in praiers or meetings at their Schismatical Seruice preaching or other diuine office vvhatsoeuer Vvhich the Apostle here vttereth in more particular and different termes that Christian folke may take the better heede of it No societie saith he nor felovvship no participation nor agreement no consent betvvene light and darknes Christ and Baal the temple of God and the temple of Idols al Seruice as pretended vvorship of God set vp by Heretikes or Schismatikes being nothing els but Seruice of Baal and plaine Idolatrie and their conuenticles nothing but conspirations against Christ from such therfore specially vve must seuer our selues alvvaies in hart and mind and touching any act of religion in body also
according as the children of Israel vvere commaunded by God to separate them selues from the Schismatikes Corè Dathan and Abiron and their tabernacles by these vvordes Depart from the tabernacles of the impious men and touch ye not those things vvhich pertaine to them lest you be envvrapped in their sinnes CHAP. VII He procedeth to exhorte them to puritie and to receiue him into their charitie 3 Which lest they should thinke he speaketh to accuse them he commendeth them highly both for their behauiour tovvard Titus and for their penance vvhich they had done vpon his other epistle verse 1 HAVING therfore these promisses my deerest let vs cleanse our selues from al inquinatiō of the flesh and spirit persiting sanctification in the feare of God ✠verse 2 Receiue vs. Vve haue hurt no man vve haue corrupted no man vve haue circumuented no man ✠verse 3 I speake not to your cōdemnation for I said before that you are in our hartes to die together and to liue together ✠verse 4 Much is my confidence vvith you much is my glorying for you I am replenished vvith consolation I do excedingly abound in ioy in al our tribulation ✠verse 5 For also vvhen vve vvere come into Macedonia our flesh had no rest but vve suffered al tribulatiō vvithout combats vvithin feares ✠verse 6 But God that comforteth the humble did comforte vs in the comming of Titus ✠verse 7 And not only in his comming but also in the consolation vvhervvith he vvas comforted among you reporting to vs your desire your vveeping your emulation for me so that I reioyced the more ✠verse 8 For although I made you sorie in an epistle it repenteth me not albeit it repented me seing that the same epistle although but for a time did make you sorie ✠verse 9 Novv I am glad not because you vvere made sorie but because you vvere made ″ sorie to penance For you vvere made sorie according to God that in nothing you should suffer detriment by vs. ✠verse 10 For the sorovv that is according to God vvorketh penance vnto saluation that is stable but the sorovv of the vvorld vvorketh death ✠verse 11 For behold this very thing that you vvere made sorie according to God hovv great carefulnes it vvorketh in you yea defense yea indignation yea feare yea desire yea emulation yea reuenge in al things you haue shevved your selues to be vndefiled in the matter ✠verse 12 Therfore although I vvrote to you not for him that did the iniurie nor for him that suffered but to manifest our carefulnes that vve haue for you before God ✠verse 13 therfore vve are comforted But in our consolation vve did the more aboundantly reioyce vpon the ioy of Titus because his spirit vvas refreshed of al you ✠verse 14 And if to him I gloried any thing of you I am not cōfounded but as vve spake al things to you in truth so also our glorying that vvas to Titus is made a truth ✠verse 15 and his bovvels are more aboundantly toward you remembring the obedience of you al hovv vvith feare and trembling you receiued him ✠verse 16 I reioyce that in al things I haue confidence in you ANNOTATIONS CHAP. VII 9. Sorie to penance The sorovv vvhich a man taketh for vvorldly losses or any temporal aduersitie is not here commended but that vvhich is and ought to be in al men for their sinnes past vvhich is called here Sorovv tovvardes God and for penance othervvise called Contrition and is a thing excedingly requisite and much praised the fruites vvhereof are these that the Apostle reckeneth vvorking saluation Vvhich doctrine is farre distant from Luthers and Caluins and such vvicked Libertines that teach contrition to be al together a meanes to make sinnes either hypocrites or to put them in despaire CHAP. VIII By the example of the poore Macedonians he exhorteth them to contribute largely vnto the Church of Hierusalem 7 and by praising of them 9 and by the example of Christ 14 and by their ovvne spiritual profite in being partakers of that Churches merites 16 and by commending the collectors that he sendeth verse 1 AND vve doe you to vnderstand brethren the grace of God that is giuen in the churches of Macedonia ✠verse 2 that in much experience of tribulation they had aboundance of ioy their very deepe pouertie abounded vnto the riches of their simplicitie ✠verse 3 for according to their povver I giue them testimonie and aboue their povver they vvere willing ✠verse 4 vvith much exhortation requesting vs the grace and communication of the ministerie that is done tovvard the saincts ✠verse 5 And not as vve hoped but their ovvne selues they gaue first to our Lord then to vs by the vvil of God ✠verse 6 in so much that vve desired Titus that as he began so also he vvould perfit in you this grace also ✠verse 7 But as in al things you abound in faith and vvord and knovvledge al carefulnes moreouer also in your charitie tovvard vs that in this grace also you may abounde ✠verse 8 I speake not as commaunding but by the carefulnes of others approuing also the good disposition of your charitie ✠verse 9 For you knovv the grace of our Lord IESVS Christ that for you he vvas made poore wheras he vvas riche that by his pouertie you might be riche ✠verse 10 And in this point I giue counsel for this is profitable for you vvhich haue begōne not only to doe but also to be willing from the yere past ✠verse 11 but novv perfourme ye it also in deede that as your minde is prompt to be vvilling so it may be also to perfourme of that vvhich you haue ✠verse 12 For if the vvil be prompt it is accepted according to that vvhich it hath not according to that vvhich it hath not ✠verse 13 For not that other should haue ease and you tribulation but by an equalitie ✠verse 14 Let in this present time your ″ aboundance supplie their vvant that their aboundance also may supplie your vvant that there be an equalitie ✠verse 15 as it is vvritten He that had much abounded not and he that had litle vvanted not ⊢ ✠verse 16 And thankes be to God that hath giuen the self same carefulnes for you in the hart of Titus ✠verse 17 for that he admitted in deede exhortation but being more careful of his ovvne vvil he vvent vnto you ✠verse 18 Vve haue sent also vvith him the brother vvhose praise is in the Gospel through al the churches ✠verse 19 not only that but also he vvas ordeined of the churches fellovv of our peregrination for this grace vvhich is ministred of vs to the glorie of our Lord and our determined vvil ✠verse 20 auoiding this lest any man might reprehend vs in this fulnes that is ministred of vs. ✠verse 21 For
giuen vs ″ vnto edification and not to your destruction I shal not be ashamed ✠verse 9 But that I may not be thought as it vvere to terrifie you by epistles ✠verse 10 for his epistles in deede say they are sore and vehement but his bodily presence vveake and his speache contemptible ✠verse 11 let him this thinke that is such a one that such as vve are in vvord by epistles absent such also vve are in deede present ✠verse 12 For vve dare not matche or compare our selues vvith certaine that commend them selues but vve measure our selues in our selues and compare our selues to our selues ✠verse 13 But vve vvil not glorie aboue our measure but according to the measure of the rule vvhich God hath measured to vs a measure to reache euen vnto you ✠verse 14 For not as though vve reached not vnto you doe vve extend our selues beyond For vve are come as farre as to you in the Gospel of Christ ✠verse 15 not glorying aboue measure in other mens labours but hauing hope of your faith increasing to be magnified in you according to our rule abouÌ„dantly ✠verse 16 yea vnto those places that are beyond you to euangelize not in an other mans rule to glorie in those things that are prepared before ✠verse 17 But he that glorieth let him glorie in our Lord. ✠verse 18 For not he that commendeth him self the same is approued but vvhom God commendeth ANNOTATIONS CHAP. X. 4. Vveapons He meaneth the ample spiritual and Apostolical povver giuen by Christ for the punishment of false Apostles Heretikes and rebelles to Gods Church vvho are here noted specially by pride and insolence vvhich is the proper marke of such fellovves to extoll themselues aboue the measure of the science of God vvhich consisteth in humble obedience to the faith and the preachers of the same 6. To reuenge You may see hereby that the spiritual povver of Bishops is not onely in preaching the Gospel and so by persuasion and exhortation onely as some Heretikes hold to remitte or retaine sinnes but that it hath authoritie to punish iudge and condemne Heretikes and other like rebelles vvhich povver * one of the principal rebelles of this time being conuinced by the euidence of the place acknovvledgeth to be grounded vpon Christes vvord Vvhatsoeuer you binde in earth shal be bound in heauen Mat. 18 1â— applying also the vvordes spoken to Hieremie c. 1 10. Behold I appoint thee ouer Nations and kingdoms that thou plant plucke vp build and destroy to confirme and explicate the povver Apostolike here alleaged by S. Paul Mary they vvould gladly dravv this povver from the lavvful successors of the Apostles to them selues their ministers and consistories vvhich are nothing els but the shoppes and Councels of sedition and al the conspiracies of this time against the lavvful Princes of the vvorld 8. Vnto edification This great povver of the Churches censures specially of Excommunication as it vvas giuen for the good and saluation of the people so it must not be vsed against the innocent no nor yet vpon Heretikes or other offenders but vvhere and vvhen it may by likelihod benefite either the parties or the people or may be executed vvithout the hurt or perturbation of the vvhole Church as often times it can not be by reason of the multitude of offenders Vvhich caused the Apostle here to signifie that he vvould not vse his vttermost authoritie against the false Apostles vvhich disturbed them till them selues vvere in perfect obedience vnto him lest by punishing the principal offenders a greater disturbance and reuolt might fall among the people if they vvere not before in perfect obedience CHAP. XI He reasoneth the matter vvith the Corinthians vvhy they should preferre the false Apostles before him 16 And because they giue them leaue to bragge and commend themselues and to abuse them so miserably he trusteth they vvil also giue him the hearing 21 and so he beginneth and first shâ—vving himself in al Iudaical respectes vvherein onely stood al their boasting to be as they are he addeth aftervvard such a long roll of his sufferings for Christ as is incomparable verse 1 VVould God you could beare some litle of my folly but do ye also support me ✠verse 2 for I emulate you vvith the emulation of God For I haue despoused you to one man to present you a chaste virgin vnto Christ ✠verse 3 But I feare lest as the serpent seduced Eue by his subteltie so your senses may be corrupted fall ″ from the simplicitie that is in Christ ✠verse 4 For if he that commeth preache an other Christ vvhoÌ„ we haue not preached or you receiue an other-spirit vvhom you haue not receiued or an other Gospel vvhich you haue not receiued you might vvel suffer it ✠verse 5 For I suppose that I haue done nothing lesse then the great Apostles ✠verse 6 For although ″ rude in speache yet not in knovvledge but in al things we are made manifest to you ✠verse 7 Or did I commit a sinne humbling my self that you might be exalted because I euaÌ„gelized vnto you the Gospel of God gratis ✠verse 8 Other churches I spoiled taking a stipend for your ministerie ✠verse 9 And vvhen I vvas vvith you and had neede I vvas burdenous to none for that vvhich I vvanted the brethren supplied that came from Macedonia in al things I haue kept my self vvithout burden to you and vvil keepe ✠verse 10 The truth of Christ is in me that this glorying shal not be infringed tovvard me in the countrires of Achaia ✠verse 11 Vvherfore because I loue you not God doth knovv ✠verse 12 But that vvhich I doe I vvil also doe that I may cut avvay the occasion of them that desire occasion that in that vvhich they glorie they may be found euen like vs. ✠verse 13 For such false apostles are craftie vvorkes traÌ„sfiguring them selues into Apostles of Christ ✠verse 14 And no maruel for Satan him self transfigureth him self into an Angel of light ✠verse 15 It is no great matter therfore if his ministers be traÌ„sfigured as the ministers of iustice vvhose ende shal be according to their vvorkes ✠verse 16 Againe I say let no man thinke me to be foolish othervvise take me as foolish that I also may glorie a litle ✠verse 17 that vvhich I speake I speake not according to God but as it vvere in foolishnes in this substance of glorying ✠verse 18 Because many glorie according to the flesh I also vvil glorie ✠verse 19 For you do gladly suffer the foolish vvhereas your selues are vvise ✠verse 20 For you suffer if a man bring you into seruitude if a man deuoure if a man take if a man be extolled if a man strike you on the face ✠verse 21 I speake according to dishonour as though vve had been
you ✠verse 21 lest againe vvhen I come God humble me among you I mourne many of them that sinned before haue not done penaÌ„ce for the vncleannes fornication and incontinencie that they haue committed ANNOTATIONS CHAP. XII 1. Visions S. Cyprian ep 69. nu 4. complaineth that the Aduersaries of Gods Church and Priestes giue no credit to visions but their incredulitie is much more in our daies that condemne al such reuelations though they be reported and recorded for most certaine of holy S. Gregorie S. Bede or vvho els so euer Yea they are so vvicked in this case that the vision vvhich the holy author of the booke of Mathabees * calleth fide dignum vvâ—rthy of credit is one cause vvhy they deny the vvhole booke to be Canonical and as vvel might they for this vision deny al S. Paules Epistles and for the like the Actes of the Apostles Act. 9. 10. 11. 12. 27 and the Gospel it self Mat. 1 20. 2 13 19. 11. Aboue measure Apostles Though al vvere in that they vvere Apostles of one and the same order yet ye may see that some had maruelous great preeminence and priuilege aboue others in the same office specially S. Peter and S. Iohn vvhom S. Paul often calleth great Apostles aboue measue or passing Apostles â—l epilleâ—s c. 2 Cor. 11 5. 12 11. Gal. 2 9. 12. In signes Miracles be necessarie and be great signes of truth vvhen it is first nevvly taught And therfore let al Catholike men holâ— fast that faith vvhich vvas first preached and confirmed by miracles as in England by S Augustine and in other nations by other holy Apostolike men And let the Heretikes that preach extraordinarily nevvly and othervvise then vve receiued at our first conuersion shevv their calling and doctrine by miracles or els let them be taken for false Apostles as they be CHAP. XIII He driueth into them the feare of excommunication to the end that they doing penance beforehand he may not be compelled to vse his authoritie vvhen he commeth and as he hath threatened 11 And so vvith a general exhortation he endeth verse 1 LO this the third time I come vnto you * In the mouth of tvvo or three vvitnesses shal euery vvord stand ✠verse 2 I foretold and doe foretel as present and novv absent to them that sinned before and al the rest that if I come againe I vvil not spare ✠verse 3 Seeke you an experiment of him that speaketh in me Christ vvho in you is not vveake but is mightie in you ✠verse 4 For although he vvas crucified of infirmitie yet he liueth by the povver of God For vve also are vveake in him but vve shal liue vvith him by the povver of God on you ✠verse 5 ″ Trie your ovvne selues if you be in the faith proue ye your selues Knovv you not your selues that Christ IESVS is in you vnlesse perhaps you be reprobates ✠verse 6 But I hope you knovv ' that vve are not reprobates ✠verse 7 And vve pray God that you doe no euil not that vve may appeare approued but that you may doe that vvhich is good and vve be as reprobates ✠verse 8 For vve can not any thing against the truth but for the truth ✠verse 9 For vve reioyce for that vve are vveake you are mightie This also vve pray for your consummation ✠verse 10 Therfore these things I vvrite absent that being present I may not deale hardly according to the povver vvhich our Lord hath giuen me vnto edification and not vnto destruction ✠verse 11 For the rest brethren reioyce be perfect take exhortation be of one minde haue peace and the God of peace of loue shal be vvith you ✠verse 12 Salute one an other in a * holy kisse Al the saincts salute you ✠verse 13 The grace of our Lord IESVS Christ and the charitie of God and the communication of the holy Ghost be vvith you all Amen ANNOTATIONS CHAP. XIII 5. Trie your selues The Heretikes argue herevpoÌ„ that euery man may knovv him self certainely to be in grace vvhere the Apostle speaketh expresly and onely of faith the act vvhereof a man may knovv and feele to be in him self because it is an act of vnderstanding though he can not be assured that he hath his sinnes remitted and that he is in al pointes in state of grace and saluation because euery man that is of the Catholike faith is not alvvaies of good life agreable therevnto nor the actes of our vvil so subiect to vnderstanding that vve can knovv certainely vvhether vve be good or euil See S. Augustine â—â— 7 de perfect iustitia c. 15. Li. de Cor. et grat c. 13. S. Thomas 1. 2 q. 112. art 5. ⧠THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE GALATIANS THAT this Epistle may seeme to be the first that S. Paul vvrote vvas declared in the Argument of the Epistle to the Romanes notvvithstanding that in the second chapter it is euideÌ„s to haue bene vvritten 14 yeres at the least after his Conuersion and as it is said from Ephesus belike at that time of his being there vvhich is mentioned Act. 18. The occasion of it vvere such False apostles as vve reade of Act. 15. Et quidam descendentes c. And certaine comming dovvne from Ievvrie taught the brethren that is the Christian Gentiles at Antioche that vnles you be circumcised according to the manner of Moyses you can not be saued Such commers also to the Galatians vvhom S. Paul had conuerted Act. 16 as him self mentioneth Gal. 1. and 4. did seduce them saying that al the other Apostles to vvhom they should rather harken then to Paul vvho came they knevv not from vvhence did vse Circumcision yea and that Paul himself vvhen he came among them durst do none other And to vvinne them more easily they did not lay on them the burden of the vvhole Lavv but of Circumcision only Against these deceiuers S. Paul declareth that he receiued his Apostleship and learned the Gospel that he preacheth of Christ him self after hiâ— Resurrection and that the other Apostles although he learned nothing of them receiued him into their societie and allovved vvel of his preaching to the Gentiles though themselues being Ievves and liuing among the Ievves had not yet left the ceremonies of the Lavv hovvbeit they did not put in them any hope of iustification but in Christ alone vvithout them He declareth moreouer that the said False apostles belyed him in saying that he also preached Circumcision sometimes Againe that they themselues in preaching no more but Circumcision did against the nature of Circumcision because it is a profession to obserue the vvhole Lavv finally vvhatsoeuer they pretended that in deede they did it onely to please the Ievves of vvhom othervvise they should be persecuted So that in this Epistle he handleth the same matter vvhich in
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
Antichrist or before shal refuse to obey the same but for that neere to the time of Antichrist and the consummation of the vvorld there is like to be a great reuolt of kingdoms peoples and Prouinces from the open external obedience and communion thereof Vvhich reuolt hauing been begunne and continued by Heretikes of diuers ages resisting hating the Seate of Peter vvhich they called cathedram pestilentia the chaire of pestilence * in S. Augustines daies because it is Christes fort erected against Hel gates and al Heretikes and being novv vvonderfully increased by these of our daies the next precursors of Antichrist as it may seeme shal be fully atchieued a litle before the end of the vvorld by Antichrist him self though euen then also vvhen for the fevv daies of Antichristes reigne the external state of the Romane Church and publike entercourse of the faithful vvith the same may cease yet the due honour and obedience of the Christians tovvard it and communion in hart vvith it and practise thereof in secrete and open confessing thereof if occasion require shal not cease no more then it doth novv in the Christians of Cypres and other places vvhere open entercourse is forbidden This is certaine and vvonderful in al vvise mens eies and must needes be of Gods prouidence a singular prerogatiue that this Seate of Peter standeth vvhen al other Apostolike Sees be gone that it stood there for certaine ages together vvith the secular seate of the Empire that the Popes stood vvithout vvealth povver or humane defense the Emperours knovving vvitting and seeking to destroy them and putting to the svvord aboue thirtie of them one after an other yea and being as much afraid of them as if they had been amuli imperij Competitors of their Empire as S. Cyprian noteth epist 52 ad Antonianum num 3 of S. Cornelius Pope in his daies and Decius then Emperour againe that the Emperours aftervvard yelded vp the citie vnto them continuing for al that in the Emperial dignitie still that the successors of those that persecuted them laid dovvne their crovvnes before their Seate and sepulcres honouring the very memories and Relikes of the poore men vvhom their predecessors killed that novv vvel neere these 1600 yeres this Seat standeth as at the beginning in continual miserie so novv of long time for the most part in prosperitie vvithout al mutation in effect as no other kingdom or State in the vvorld hath done euery one of them in the said space being manifoldly altered It standeth vve say al this vvhile to vse S. Augustines vvordes de vtil cred c. 17. Frustra circumlatrantibus haereticis the Heretikes in vaine barking about it not the first Heathen Emperours not the Gothes and Vandals not the Turke not any sackes or massakers by Alaricus Gensericus Attila Borbon and others not the emulation of secular Princes vvere they kings or Emperours not the Popes ovvne diuisions among them selues and manifold difficulties and dangers in their elections not the great vices vvhich haue been noted in some of their persons no◠al these nor any other endeuour or scādal could yet preuaile against the See of Rome nor is euer like to preuaile til the end of the vvorld dravv neere at vvhich time this reuolt here spoken of by the Apostle may be in such sort as is said before and more shal be said in the Annotations next folovving ◠The man of sinne There vvere many euen in the Apostles time as vve see by the 4 Chapter of S. Iohns first epistle and in the vvritings of the aūcient fathers that vvere forerunners of Antichrist and for impugning Christes truth and Church vvere called antichristes vvhether they did it by force and open persecution as Nero and others either Heathen or Heretical Emperours did or by false teaching and other deceites as the Heretikes of al ages in vvhich common and vulgar acception S. Hierom saith al belonged to Antichrist that vvere not of the communion of Damasus then Pope of Rome Hiero. ep 57 ad Damas and in an other place al that haue nevv names after the peculiar calling of Heretikes as Arians Donatistes and as vve say novv Caluinistes Zuinglians c. al such saith he be Antichristes Dial. cont Lucifer c. 9. Yea these later of our time much more then any of the former for diuers causes vvhich shal aftervvard be set dovvne Neuerthelesse they nor none of them are that great Aduersarie enemie and impugner of Christ vvhich is by a peculiar distinction and special signification named the Antichrist 1 Io. 2. and the man of sinne the sonne of perdition the Aduersarie described here els vvhere to oppose him self directly against God our Lord IESVS CHRIST The Heathen Emperours vvere many Turkes be many Heretikes haue been and novv are many therfore they can not be that one great Antichrist vvhich here is spoken of and vvhich by the article alvvaies added in the Greeke is signified to be one special and singular man as his peculiar direct opposition to Christs person in the 5 chapter of S. Iohns Gospel v. 43 the insinuation of the particular stocke and tribe vvhereof he should be borne to wit of the Ievves for of them he shal be receiued as their Massias Io. 5. v. 43. and of the tribe of Dan. Ire◠li. 5. Hieron com in c. 11 Dan. August q. in Ios q. 22 the note of his proper name Apoc. 13 the time of his appearing so neere the vvorldes end his short reigne his singular vvast and destruction of Gods honour and al religion his feined miracles the figures of him in the Prophets and Scriptures of the nevv old Testament al these many other arguments proue him to be but one special notorious Aduersarie in the highest degree vnto vvhom al other persecutors Heretikes Atheistes and vvicked enemies of Christ and his Church are but members and seruants And this is the most common sentence also of al aūcient fathers Onely Heretikes make no doubt but Antichrist is a vvhole order or succession of men vvhich they hold against the former euident Scriptures and reasons onely to establish their folish and vvicked paradoxe that Christes cheefe Minister is Antichrist yea the vvhole order Vvherein Beza specially pricketh so high that he maketh Antichrist euen this great Antichrist to haue been in S. Paules daies though he vvas not open to the vvorld Vvho it should be except he meane S. Peter because he vvas the first of the order of Popes God knovveth And sure it is except he vvere Antichrist neither the vvhole order nor any of the order can be Antichrist being al his lavvful successors both in dignitie and also in truth of Christes religion Neither can al the Heretikes aliue proue that they or any of them vsed any other regiment or iurisdiction Ecclesiastical in the Church or forced the people to any other faith or vvorship of God then Peter him self did preach and
mans perdition but hath prouided a general medicine redemption to saue al from perishing that vvil accept it or that haue it applied vnto them by his Sacraments and other meanes by him ordained and so vvould haue al saued by his conditional vvil and ordinance that is if men vvil them selues by accepting doing or hauing done vnto them al things requisite by Gods lavv for God vseth not his absolute vvil or povver tovvardes alâ—â—â— this case But he that list see the manifold senses al good and true that these vvordes may beare let him see S. Augustine Ad articul sibi false impos resp â— to 7. Eâ—ch c. 103. Ep. 107. De cor grat c. 15. and S. 〈◊〉 li. 2. de orthod fide â— 29. 5 One mediator The Protestants are to peuish and pitifully blind that charge the Catholike Church Catholikes vvith making moe Mediators then one vvhich is Christ our Sauiour in that they desire the Saincts to pray for them or to be their patrones and intercessors before God Vve tel them therfore that they vnderstand not vvhat it is to be a Mediator in this sense that S. Paul taketh the vvord and in vvhich it is properly and onely attributed to Christ For to be thus a Mediator is by nature to be truely both God and man to be that one eternal Priest and Redeemer vvhich by his sacrifice and death vpon the Crosse hath reconciled vs to God and paied his bloud as a full and sufficient raunsom for al our sinnes him self vvithout neede of any redemption neuer subiect to possibilitie of sinning againe to be the singular Aduocar and Patrone of mankind that by him self alone and by his ovvne merites procureth al grace mercie to mankind in the sight of his â—ather none making any intercession for him nor geuing any grace or force to his praiers but he to al none asking or obtaining either grace in this life or glorie in the next but by him In this sort then as S. Augustine truely saith Cont. ep Parm. li. 2. c. 8. neither Peter nor Paul no nor our B. Lady nor any creature vvhatsoeuer can be our Mediator The aduersaries thinke to basely of Christes mediation if they imagine this to be his onely prerogatiue to pray for vs or that vve make the saincts our Mediators in that sort as Christis vvhen vve desire them to pray for vs. vvhich is so far inferior to the singular mediation of him that no Catholike euer can or dare thinke or speake so basely vnto him as to desire him to pray for vs but vve say Lord haue mercie vpoÌ„ vs Christ haue mercie vpon vs not Christ pray for vs as vve say to our Ladie and the rest Therfore to inuocate Saincts in that sort as the Catholike Church doth can not make them our Mediators as Christ is vvhom vve must not inuocate in that sort And as vvel make vve the faithful yet liuing our Mediators by the Aduersaries arguments vvhen vve desire their praiers as the departed Saincts But novv touching the vvord Mediator though in that singular sense proper to our Sauiour it agreeth to no mere creature in heauen or earth yet taken in more large and common sort by the vse of Scriptures doctors and vulgar speach not onely the Saincts but good men liuing that pray for vs and help vs in the vvay of saluation may and are rightly called Mediators As S. Cyril li. 22 Thesaur c. 10 proueth that Moyses according to the Scriptures and Ieremie and the Apostles and others be Mediators Read his ovvne wordes for they plainely refute al the Aduersaries cauillations in this case And if the name of * fauiour and redeemer be in the Scriptures giuen to men vvithout derogation to him that is in a more excellent and incomparable maner the onely Sauiour of the vvorld vvhat can they say vvhy there may not be many Mediators in an inferior degree to the only and singular Mediator S. Bernard saith Opus est mediatore ad Mediatorem Christum nec alter nobis vtilior quam Maria. that is We haue neede of a mediator to Christ the Mediator and there is none more for our profite then our Ladie Bernard Ser. qui incipit Signum magnum apparuit c. post Ser. 5 de Assumpt S. Basil also in the same sense vvriting to Iulian the Apostata desireth the mediation of our Ladie of the Apostles Prophets and Martyrs for procuring of Gods mercie and remission of his sinnes His vvordes are cited in Conc. Nic. 2. act 4. pag. 110 111. Thus did and thus beleeued al the holy fathers most agreably to the Scriptures and thus must al the children of the Church do be the Aduersaries neuer so importunate and vvilfully blinde in these matters 12. I permit not In times of licentiousnes libertie and heresie vvomen are much giuen to reading disputing chatting and langling of the holy Scriptures yea and to teach also if they might be permitted but S. Paul vtterly forbideeth it and the Greeke Doctors vpon this place note that the vvoman taught but once that vvas vvhen after her reasoning vvith Satan she persuaded her husband to transgression and so she vndid al mankind And in the Ecclesiastical vvriters vve find that vvomen haue been great promoters of euery sort of heresie vvhereof see a notable discourse in S. Hierom ep ad Ctâ—siph cont Pelag. c. 2. vvhich they vvould not haue done if they had according to the Apostles rule folovved pietie and good vvorkes and liued in silence and subiection to their husbands CHAP. III. Of vvhat qualitie they must be vvhom he ordaineth Bishops â— and Deacons 14 and the cause of his vvriting to be the excellencie of the Catholike Church and of Christ vvho is the obiect of our religion verse 1 A Faithful saying If a man desire a Bishops office he desireth ″ a good worke ✠verse 2 * It behoueth therfore ″ a Bishop to be irreprehensible the husband ″ of one vvife sobre vvise comely chast a man of hospitalitie a teacher ✠verse 3 not giuen to vvine no fighter but modest no quareler not couetous ✠verse 4 vvel ruling his ovvne house hauing his children subiect vvith al chastitie ✠verse 5 But if a man knovv not to rule his ovvne house hovv shal he haue care of the Church of God ✠verse 6 ″ Not a neophyte lest puffed into pride he fall into the iudgment of the Deuil ✠verse 7 And he must haue also good testimonie of them that are vvithout that he fall not into reproch and the snare of the Deuil ✠verse 8 Deacons in like maner chast not double tonged not giuen to much vvine not folovvers of filthie lucre ✠verse 9 hauing the mysterie of faith in a pure coÌ„science ✠verse 10 And let these also be proued first so let them minister hauing no crime ✠verse 11 The vvomen in like maner
of the Crosse and the bread saith he vvhich they receiue thought it be not the body of Christ yet is holy and more holy then the vsual bread of the table He meaneth a kinde of bread then halovved specially for such as vvere not yet admitted to the B. Sacrament either the same or the like to our holy bread vsed in the Church of England and France on Sundaies And it vvas a common vse in the primitiue Church to blesse loaues and send them for sacred tokens from one Christian man to an other and that not among the simple and superstitious as the Aduersaries may imagine but among the holiest learnedst and vvisest Such halovved breads did S. Paulinus send to S. Augustine and Alipius and they to him againe calling them blessings Read S. Hierom in the life of Hilaâ—ion post medium hovv Princes and learned Bishops other of al sortes came to that holy man for holy bread panem benedictum In the primitiue Church the people commonly brought bread to the Priests to be halovved Author op imp ho. 14 in Mt. The 3 CouÌ„cel of Carthage cap. 24. maketh mention of the blessing of milke honie grapes and corne See the 4 Canon of the Apostles And not onely diuers other creatures vsed at certaine times in holy Churches seruice as vvaxe fire palmes ashes but also the holy oile Chrisme and the vvater of Baptisme that also vvhich is the cheefe of al Priestly blessing of creatures the bread and vvine in the high Sacrifice be sanctified for vvithout sanctification yea as S. Augustine affirmeth tract 118. in Ioan. vvithout the signe of the Crosse none of these things can rightly be done Can any man novv maruel that the Church of God by this vvarraÌ„t of S. Paules vvord expouÌ„ded by so long practise and tradition of the first fathers of our religion doth vse diuers elements and blesse them for mans vse and the seruice of God expelling by the inuocatioÌ„ of Christes name the aduersarie povver from them according to the authoritie giuen by Christ Super omnia dâ—monia ouer al Diuels and by praier vvhich importeth as the Apostle here speaketh desire of help as it vvere by the vertue of Christ to combat vvith the Diuel and so to expel him out of Gods creatures vvhich is done by holy exorcisme and euer beginneth Adiutorium nostrum in nomine Domini as vve see in the blessing of holy vvater and the like sanctification of elements Vvhich exorcismes namely of children before they come to Baptisme see in S. Augustine li. 6 cont Iulian c. 5. de Eâ— dogmat 6. 31. Denupt concupis li. 1 6. 20. and of holy vvater that hath been vsed these 1400 yeres in the Church by the institution of Alexander the first in al Christian countries and of the force thereof against Diuels see a famous historie in Eusebius li. 5 c. 21. and in Epiphanius her 30 Ebionitarum See S. Gregorie to S. Augustine our Apostle of the vse thereof in halovving the Idolatrous temples to be made the Churches of Christ apud Bedam li 1 c. 30 hist Angl. Remember hovv the Prophet Eliseus applied salt to the healing and purifying of vvaters 4 Reg. 2 hovv the Angel Raphael vsed the liuer of the fish to driue avvay the Diuel Tob. 6. 8 hovv Dauids harp and Psalmodie kept the euil spirit from Saul 1 Reg. 16 hovv a peece of the holy earth saued such a mans chamber from infestatioÌ„ of Diuels August de Ciuit. dei li. 22 c. 8 how Christ him self both in SacrameÌ„ts out of them occupied diuers sanctified elements some for the health of the body some for grace and remission of sinnes and some to vvorke miracles by See in S. Hierom against Vigilantius c. 2. hovv holy Relikes tormeÌ„t them In the historie of Iulianus the Apostata hovv the signe of the Crosse in the Actes cap. 19 hovv the name of IESVS yea and of Paul putteth them to flight Furnish your selues vvith such examples and groundes of Scriptures and antiquitie and you shal contemne the Aduersaries cauillations and blasphemies against the Churches practise in such things and further also finde these sacred actions and creatures not only by increase of faith feruor and deuotion to purge the impuritie of our soules and procure remission of our daily infirmities but that the cheefe Ministers of Christes Church by their soueraine authoritie graunted of our Lord may ioyne vnto the same their blessing and remission of our venial sinnes or spiritual dettes as vve see in S. Iames remission of al sinnes to be annexed to the vnction vvith holy oile vvhich to the Catholikes is a Sacrament but to the Protestants vvas but a temporal ceremonie and to some of them not of Christes institution but of the Apostles onely In their ovvne sense therfore they should not maruel that such spiritual effectes should procede of the vse of sanctified creatures vvhereas venial trespasses be remitted many vvaies though mortal ordinarily by the Sacraments onely S. Gregorie did commonly send his benediction and remission of sinnes in and vvith such holy tokens as vvere sanctified by his blessing and touching of the Apostles bodies and Martyrs Relikes as novv his successors do in the like halovved remembrances of religion See his 7 booke epistle 126 and 9 booke epistle 60. Thus therfore and to the effectes aforesaid the creatures of God be sanctified If any man obiect that this vse of creatures is like coniuration in Necromancie he must knovv the difference is that in the Churches sanctifications and exorcismes the Diuels be commaunded forced and tormented by Christes vvord and by praiers but in the other vvicked practises they be pleased honoured and couenanted vvithal and therfore the first is godly and according to the Scriptures but Necromancie abominable and against the Scriptures 14. The grace S. Augustine declareth this grace to be the gift of the holy Ghost giuen vnto him by receiuing this holy Order vvhereby he vvas made fitte to execute the office to his ovvne saluation and other mens And note vvithal that grace is not onely giuen in or vvith the Sacraments by the receiuers faith or deuotion but by the Sacrament per impositionem by imposition of handes for so he speaketh 2 Tim. 1. which is here said cum impositione vvith imposition 14. With imposition S. Ambrose vpon this place implieth in the vvord Imposition of â—ands al the holy action and sacred vvordes done and spoken ouer him vvhen he vvas made Priest Whereby saith he he vvas designed to the vvorke and receiued authoritie that he durst offer sacrifice in our Lordes steede vnto God So doth the holy Doctor allude vnto the vvordes that are said novv also in the Catholike Church to him that is made Priest Accipe potestatem offerendi pro viuis mortuis in nomine Domini that is Take or receiue thou authoritie to offer for the liuing and
to principal persons both of the Clergie and Laitie be godly and coÌ„sonant to Priestly vocation As also seruing of Princes and Commonvveales in ciuil causes and matters of state in making peace and quietnes among the people by deciding or compounding their controuersies and al such like affaires tending to the honour of God and good of men and to the vpholding of true religion vvhen they may be done vvithout notorious damage or hinderance of their spiritual charge or vvhen the hurtes thereof be aboundantly recompensed by the necessarie dueties done for the general good of kingdom or Countrie al such things I say be lavvful and often very requisite And S. Augustine S. Ambrose S. Bernard and other holy Bishops of old vvere much occupied therein as vve see in S. Augustines booke de opere Monachorum c. 29. Possid in vit c. 19. 15. Rightly The Scriptures or chalenge of the vvord of God is common to Catholikes and Heretikes but al is in the handling of them these later handle them guilefully adultering the vvord of God as * els vvhere the Apostle speaketh the other sincerely after the maner of the Apostles and doctors of Gods Church Vvhich the Greeke expresseth by a significant vvord of cutting a thing straight by a line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. Their speache The speaches preachings and vvritings of Heretikes be pestiferous coÌ„tagious and creeping like a canker therfore Christian men must neuer heare their sermons nor read their bookes For such men haue a popular vvay of talke vvhereby the vnlearned and specially vvomen loden vvith sinne are easily beguiled Nothing is so easy saith S. Hierom as vvith voluble and rolling tong to deceiue the rude people vvhich admire vvhatsoeuer they vnderstand not Ep. 2. ad Nepot c. 10. 20. In a great house He meaneth not that Hymenaeus and Philétus of vvhoÌ„ he spake immediatly before or other heretikes be properly vvithin the Church as catholike men are though greuous sinners but that euil men vvho for the punishment of their sinnes become heretikes vvere before they fell from their faith as vessels of contumelie vvithin the Church Yea and often also after they be seuered in hart and in the sight of God so long as they stand in external profession and vse of the same Sacraments and in the outvvard fellovvship of Catholikes not yet either separated of them selues nor cast out by the gouernours of the Church so long we say they be after a sort in the Church though properly and in deede they be out of the compasse of Gods house Mary of those that are openly seuered in Sacraments Seruice and communion there is no question but they are out of the Church 21. Cleanse him self Man then hath free vvil to make him self a vessel of saluation or damnation though saluation be attributed to Gods mercie principally the other to his iust iudgement neither of both being repugnant to our free vvil but vvorking vvith and by the same al such effectes in vs as to his prouidence and our deserts be agreable CHAP. III. He prophecieth of Heretikes to come 6 and noteth certaine then also for such bidding him to auoid them 10 and vvhatsoeuer persecution befall for it to coÌ„tinue constant in the Catholike doctrine both because of his Maister S. Paul him self 15 and also because of his ovvne knovvledge in the Scriptures verse 1 AND this knovv thou that * in the last daies shal approache perilous times ✠verse 2 and ″ men shal be louers of them selues couetous hautie proud blasphemous not obedient to their parents vnkinde vvicked ✠verse 3 vvithout affection vvithout peace accusers incontinent vnmerciful vvithout benignitie ✠verse 4 traitours stubburne puffed vp and louers of voluptuousnes more then of God ✠verse 5 hauing an appearance in deede of pietie but denying the vertue thereof And these auoid ✠verse 6 For of these be they that craftely enter into houses and leade captiue â—eely ″ vvomen loden vvith sinnes vvhich are ledde vvith diuers desire◠✠verse 7 alvvaies learning and neuer attaining to the knovvledge of the truth ✠verse 8 But as Iannes Mambres * resisted Moyses so these also resist the truth men corrupted in minde reprobate coÌ„cerning the faith ✠verse 9 But they shal prosper no further for their ″ folly shal be manifest to al as theirs also vvas ✠verse 10 But thou hast attained to my doctrine institution purpose faith longanimitie loue patience ✠verse 11 persecutions passions vvhat maner of things vvere done to me at Antioche at Iconium at Lystra vvhat maner of persecutioÌ„s I sustained and out of al our Lord deliuered me ✠verse 12 And ″ al that vvil liue godly in Christ IESVS shal suffer persecution ✠verse 13 But euil men and seducers shal prosper to the vvorse erring and driuing into errour ✠verse 14 But thou continue in those things vvhich thou hast learned and are committed to thee knowing of vvhom thou hast learned ✠verse 15 and because from thine infancie thou hast knovven the holy Scriptures vvhich can instruct thee to saluation by the faith that is in Christ IESVS ✠verse 16 ″ * All Scripture inspired of God is profitable to teach to argue to correct to instruct in iustice ✠verse 17 that the man of God may be perfect instructed to euery good vvorke ANNOTATIONS CHAP. III. 2. Men shal be Al these wordes S. Cyprian expoundeth of such as by pride and disobedience resist Gods Priests Let no faithful man saith he that keepeth in minde our Lordes and the Apostles admonition maruel if he see in the later times some proud and stubburne fellowes and the enimies of Gods Priests goe out of the Church or impugne the same vvhen both our Lord and th Apostle foretold vs that such should be Cypr. ep 55. nu 3. 6. Women loden Women loden with sinnes are for such their deseruings and through the frailtie of their sexe more subiect to the heretikes deceites then men the enemie attempting as he did in the fall of our first parents by them to ouerthrovv men See S. Hierem vpon the 3 chapter of Ieremie Where he addeth that euery heresie is first broched propter gulam ventrem for gluttonie and belly-cheere 9. Folly manifest Al heretikes in the beginning seeme to haue some shew of truth God for iust punishment of mens sinnes permitting them for some vvhile in some persons and places to preuaile but in short time God detecteth them and openeth the eies of men to see their decei tes in so much that after the first brunt they be mainteined by force onely al wise men in maner seing their falshod though for troubling the state of such common weales vvhere vnluckely they haue been receiued they can not be so sodenly extirped 12. Al that vvil liue Al holy men suffer one kinde of persecutioÌ„ or other being greeued and molested by the vvicked one way or an
✠verse 5 So Christ also ″ did not glorifie him self that he might be made a high priest but he that spake to him My Sonne art thou I this day haue begotteÌ„ thee ✠verse 6 As also in an other place he saith Thou art ″ a priest for euer according to the order of Melchisedec ⊢ ✠verse 7 Vvho in the daies of his flesh ″ vvith a strong crie and teares offering praiers and supplications to him that could faâ—e him from death vvas heard ″ for his reuerence ⊢ ✠verse 8 And truely vvhereas he was the Sonne he learned by those things vvhich he suffered obedience ✠verse 9 and being consummate ″ vvas made to al that obey him cause of eternal saluation ✠verse 10 called of God a high priest according to the order of Melchisedec ✠verse 11 Of vvhome vve haue great speache and ″ inexplicable to vtter because you are become vveake to heare ✠verse 12 For vvhereas you ought to be maisters for your time you neede to be taught againe your selues vvhat be the elements of the beginning of the vvordes of God and you are become such as haue neede of milke not of strong meate ✠verse 13 For euery one that is partaker of milke is vnskilful of the vvord of iustice for he is a childe ✠verse 14 But strong meate is for the perfect them that by custome haue their senses exercised to the discerning of good euil ANNOTATIONS CHAP. V. 1. Euery high Priest By the description of a Priest or high Priest for to this purpose al is one matter he proueth Christ to be one in most excellent sort First then a Priest must not be an Angel or of any other nature but mans Secondly euery man is not a Priest but such an one as is specially chosen out of the rest and preferred before other of the community seuered assumpted and exalted into a higher state and dignitie then the vulgar Thirdly the cause and purpose vvhy he is so sequestred and piked out from the residue is to take charge of Diuine things to deale as a mediator betvvixt God and the people to be the Deputie of men in such things as they haue to craue or to receiue of God and to present or giue to him againe Fourthly the most proper and principal part of a Priests office is to offer oblations giftes and sacrifices to God for the sinnes of the people vvithout vvhich kind of most soueraine dueties no person people or Commonvvealth can appertaine to God and vvhich can be done by none of vvhat other dignitie or calling soeuer he be in the vvorld that is not a Priest diuers Princes as vve read in the Scriptures punished by God and king Saul deposed from his kingdom specially for attempting the same And generally vve may learne here that in ijs qua sunt ad Deum in an matters touching God his seruice and religion the Priest hath onely charge and authority as the Prince temporal is the peoples gouernour guider and so retaine in the things touching their vvorldly affaires Vvhich must for al that by him be directed and manneged no othervvise but as is agreable to the due vvorship and seruice of God against vvhich if the terrene Povvers commit any thing the Priests ought to admonish them from God Vve learne also hereby that euery one is not a Priest and that the people must alvvaies haue certaine persons chosen out from among them to deale in their sutes and causes vvith God to pray to minister Sacraments and to sacrifice for them And vvhereas the Protestants vvil haue no Priest Priesthod nor sacrifice but Christ and his death pretending these vvordes of the Apostle to be verified onely in the Priesthod and Seruice of the old lavv and Christes person alone and after him of no moe therein they shevv them selues to be ignorant of the Scriptures and of the state of the nevv Testament and induce a plaine Atheisme and Godlesnesse into the vvorld for so long as man hath to doe vvith God there must needes be some deputed and chosen out from among the rest to deale according to this declaration of the Apostle in things pertaining to God and those must be Priests for els if men neede to deale no more but immediatly vvith Christ vvhat doe they vvith their Ministers Vvhy let they not euery man pray and minister for him self and to him self Vvhat doe they vvith Sacraments seing Christes death is as vvel sufficient vvithout them as vvithout sacrifice Vvhy standeth not his death as vvel vvith Sacrifice as vvith Sacraments as vvel vvith Priesthod as vvith other Ecclesiastical functioÌ„ There is no other cause in the vvorld but that Sacrifice being the most principal act of religion that man ovveth to God both by his Lavv and by the lavv of nature the Diuel by these his ministers vnder pretence of deferring or artributing the more to Christes death vvould abolish it This definition of a Priest and his function vvith al the properties thereto belonging holdeth not onely in the lavv of Moyses and order of Aarons Priesthod but it vvas true before in the lavv of nature in the Patriarches in Melchisedec and novv in Christ and all his Apostles and Priests of the nevv Testament sauing that it is a peculiar excellencie in Christ that he onely offered for other mens sinnes and not at all for his ovvne as all other doe 4. Taketh to him self A special prouiso for all Priests preachers and such as haue to deale for the people in things pertaining to God that they take not that honour or office at their ovvne hands but by lavvful calling and consecration euen as Aaron did By vvhich clause if you examine Luther Caluin Beza and the like or if al such as novv a daies intrude them selues into sacred functions looke into their consciences great and foul matter of damnation vvil appeare 5. Did not glorifie him self The dignity of Priesthod must needes be passing high and soueraine vvhen it vvas a promotion and pereferment in the sonne of God him self according to his manhod and vvhen he vvould not vsurpe nor take vpon him the same vvithout his fathers expresse commission and calling therevnto An eternal example of humility and an argument of condemnation to al mortal men that arrogate vniustly any function or povver spiritual that is not giuen them from aboue and by lavvful calling and commission of their superiors 6. A Priest for euer In the 109 Psalme from vvhence this testimonie is taken both Christes kingdom and Priesthod are set fourth but the Apostle vrgeth specially his Priesthod as the more excellent and preeminent state in him our Redemption being vrought atchieued by sacrifice vvhich vvas an act of his Priesthod and not of his kingly povver though he vvas properly a king also as Melchisedec vvas both Priest and king being a resemblance of Christ in both but much more in his
the sacrifice of Christes body and bloud and al the sacraments and graces giuen by the same is named the Nevv mandatum for vvhich our forefathers called the Thursday in the holy vveke Maundy thursday because that in it the new law and Testament was dedicated in the Chalice of his bloud the old mandatum law Priesthod and sacrifices for that they vvere insufficient and vnperfect being taken avvay and this new sacrifice after the order of Melchisedec giuen in the place thereof 19. The introduction Euer obserue that the abrogation of the old law is not an abolishing of al Priesthod of al Priesthod but an introductiō of a new conteining the hope of eternal things vvhere the old had but temporal 21. With an othe This othe signifieth the infallible and absolute promis of the eternitie of the new Priesthod and state of the Church Christ by his death and bloud shed in the sacrifice of the Crosse confirming it sealing it and making him self the surety and pledge therof For though the new Testament vvas instituted giuen and dedicated in the Supper yet the vvarrant confirmation and eternal operation therof vvas atchieued vpon the Crosse in the one oblation and one general and euer lasting redemption there made 23. Being many The Protestants not vnderstanding this place feine very folishly that the Apostle should make this difference betvvixt the old state and the new that in the old there were many Priests in the new none at all but Christ Which is against the Prophet Esay specially prophecying of the Priests of the new Testament as S. Hierom declareth vpon the same place in these vvordes You shal be called the Priests of God the ministers of our God shal it be said to your it taketh away al visible Priesthod consequently the lawful state that the Church and Gods people haue in earth vvith al Sacraments and external vvorship The Apostle then meaneth first that the absolute sacrifice of cōsummation perfection and vniuersal redemption vvas but one once done and by one onely Priest done and therfore it could not be any of the sacrifices or al the sacrifices of the Iewes law or vvrought by any or by all of them because they vvere a number at once and succeding one an other euery of their offices and functions ending by their death and could not vvorke such an eternal redemption as by Christ onely vvas vvrought vpon the Crosse Secondly S. Paul insinuateth therevpon that Christ neuer loseth the dignitie or practise of his eternal Priesthod by death nor othervvise neuer yeldeth it vp to any neuer hath successors after him that may enter into his roome or right of Priesthod as Aaron and al other had in the Leuitical Priesthod but that him self vvorketh and concurreth vvith his ministers the Priests of the new Testament in al their actes of Priesthod as vvel of sacrifice as Sacrament blessing preaching praying and the like vvhat so euer This therfore vvas the fault of the Hebrues that they did not acknowledge their Leuitical sacrifices and Priesthod to be reformed and perfited by Christes sacrifice on the Crosse and against them the Apostle onely disputeth and not against our Priests of holy Church or the number of them vvho al confesse their Priesthod and al exercises of the same to depend vpon Christes onely perpetual Priesthod 27. This did he once This is the special preeminence of Christ that the offereth for other mens sinnes onely hauing none of his owne to offer for as al other Priests both of the old and new law haue And this againe is the special dignitie of his owne person not communicable to any other of vvhat order of Priesthod so euer that he by his death which is the onely oblation that is by the Apostle declared to be irreiterable in it self paied the one full sufficient ransom for the redemption of all sinnes CHAP. VIII Out of the same Psalme 109 he vrgeth this also Sit thou on my right hand shevving that the Leuitical tabernacle on earth vvas but a shadovv of his true Tabernacle in heauen vvithout vvhich he should not be a Priest at all 6 Vvhereas he is of a better Priesthod the◠they as also he proueth by the excellencie of the nevv Testament aboue the old verse 1 BVT the summe concerning those things vvhich be said is Vve haue such an high priest vvho is sette on the right hand of the seate of maiestie in the heauens ✠verse 2 a minister of the holies and of the true tabernacle vvhich our Lord pight not man ✠verse 3 For euery high priest is appointed to offer giftes and hostes vvherfore it is ″ necessarie that he also haue some thing that he may offer ✠verse 4 ″ if then he vvere vpon the earth neither vvere he a priest vvhereas there vvere that did offer giftes according to the Lavv ✠verse 5 that serue the exampler shadow of ″ heauenly things As it vvas ansvvered Moyses vvhen he finished the tabernacle * See quod he that thou make al things according to the exampler vvhich vvas shevved thee in the mount ✠verse 6 But novv he hath obtained a better ministerie by so much as he is mediatour of a better testament vvhich is established in better promises ✠verse 7 For if that former had been void of fault there should not certes a place of a secōd been sought ✠verse 8 For blaming them he saith Behold the daies shal come saith our Lord and I vvil consummate vpon the house of Israel and vpon the house of Iuda a nevv Testament ✠verse 9 not according to the testament vvhich I made to their fathers in the day that I tooke their hand to bring them out of the land of Aegypt because they did not continue in my testament and I neglected them saith our Lord. ✠verse 10 For this is the testament vvhich I vvil dispose to the house of Israel after those daies saith our Lord Giuing my lavves ″ into their minde in their hart vvil I superscribe them and I vvil be ″ their God and they shal be my people ✠verse 11 and eueryone ″ shall not teach his neighbour and euery one his brother saying Knovv our Lord because al shal knovv me from the lesser to the greater of them ✠verse 12 because I wil be merciful to their iniquities their sinnes I wil not now remember ✠verse 13 And in saying a nevv the former he hath made old And that vvhich grovveth auncient and vvaxeth old is nigh to vtter decay ANNOTATIONS CHAP. VIII 3. Necessarie that he also Euen now being in heauen because he is a Bishop and Priest he must needes haue somewhat to offer and vvherein to do sacrifice and that not in spiritual sort onely for that could not make him a Priest of any certaine order And it is most false and vvicked to hold vvith the Caluinistes that Melchisedecks Priesthod
And that to haue been the errour of the Hebrues you may read in S. Augustine li. 3. doct Christ c. 6. And this vve tel the Protestants is the onely purpose of the Apostle But they be so grosse or ignorant in the Scriptures and so malitiously set against Gods and the Churches truth that they peruersely and folishly turne the vvhole disputation against the sacrifice of the B. Masse and the Priests of the new Testament as though vve held that the sacrifice of the altar vvere the general redemption or redeeming sacrifice or that it had no relation to Christes death or that it vvere not the representation and most liuely resemblance of the same or vvere not instituted and done to apply in particular to the vse of the partakers that other general benefite of Christes one oblation vpon the Crosse Against the Ievves then onely S. Paul disputeth and against the false opinion they had of their Priests and sacrifices to vvhich they attributed al remission and redemption vvithout respect of Christes death 15. Of those preuarications The Protestants do vnlearnedly imagine that because al sinnes be remitted by the force of Christes passion that therfore there should be no other sacrifice after his death Vvhereas in deede they might as vvell say there ought neuer to haue been sacrifice appointed by God either in the lavv of Nature or of Moyses as al their argumeÌ„ts made against the Sacrifice of the Church vpon the Apostles discourse proue as vvel or rather onely that there vvere no sacrifices of Aarons order or Leuitical lavv at all For against the Ievves false opinion concerning them doth he dispute and not a vvord touching the sacrifice of the Church vnto vvhich â—n al this discourse he neuer opposeth Christes sacrifice vpon the Crosse al Christian men vvel knovving that the host oblation of those tvvo though they differ in maner and external forme yet is in deede al one The Apostle then shevveth here plainely that al the sinnes that euer vvere remitted since the beginning of the vvorld vvere no othervvise forgiuen but by the force and in respect of Christes Passion Yet it folovveth not therevpon that the oblations of Abel Abraham Aaron c vvere no sacrifices as by the Heretikes foolish deduction it should do S. Paul not opposing Christes Passion to them for the intent to proue them to haue been no sacrifices but to proue that they vvere not absolute sacrifices nor the redeeming or consummating Sacrifice vvhich could not be many nor done by many Priests but by one and at one time by a more excellent Priest theÌ„ any of them or any other mere mortal man And that you may see the blasphemous pride and ignorance of Caluin and in him of al his fellovves read so many as may read Heretical bookes his commentarie vpon this place and there you shal see him gather vpon this that Christes death had force from the beginning vvas the remedie for al sinnes since the creation of the vvorld therfore there must be no moâ— but that one sacrifice of Christes death Vvhich must needes by his deduction hold as it doth in deede no lesse against the old sacrifices then the nevv sacrifice of the Church and so take avvay al vvhich is against the Apostles meaning and al religion 20. This is the bloud Christes death vvas necessarie for the full confirmation ratification and accomplishement of the nevv Testament though it vvas begonne to be dedicated in the sacrifice of his last supper being also vvithin the compasse of his Passion Vvhich is euident by the vvordes prouounced by Christ ouer the holy chalice vvhich be correspondent to the vvordes that vvere spoken as the Apostle here declareth in the first sacrifice of the dedication of the old lavv hauing also expresse mention of remission of sinnes thereby as by the bloud of the nevv Testament Vvhereby it is plaine that the B. Chalice of the altar hath the very sacrificall bloud in it that vvas shed vpon the Crosse in by vvhich the nevv Testament vvhich is the lavv of spirit grace and remission vvas dedicated and doth consist And therfore it is also cleere that many diuine things vvhich to the Heretikes or ignorant may seeme to be spoken onely of Christes sacrifice vpon the Crosse be in deede verified fulfilled also in the sacrifice of the altar Vvhereof S. Paul for the causes aforesaid vvould not treate in plaine termes See Isychius li. 1 in Leuit. c. 4 paulo post initium applying al these things to the immolation of Christ also in the Sacrament 23. The examplers Al the offices places vessels and instruments of the old lavv vvere but figures and resemblances of the state and sacraments of the nevv Testament vvhich are here called celestials for that they are the liuely image of the heauenly state next ensuing vvhich be therfore specially dedicated and sanctified in Christes bloud sacrificed on the altar and sprinkled vpon the faithful as the old figures and people vvere cleansed by the bloud of beasts And therfore by a transition vsual in the holy Scriptures the Apostle sodenly passeth in the senteÌ„ce immediatly folovving and turneth his talke to Christes entrance into heauen the state vvhereof both by the Sacraments of the old lavv and also more specially by them of the nevv is prefigured 25. Offer him self often As Christ neuer died but once not neuer shal die againe so in that violent painful and blouddy sort he can neuer be offered againe neither needeth he so to be offered any more hauing by that one action of sacrifice vpon the Crosse made the full ransom redemption and remedie for the sinnes of the vvhole vvorld Neuerthelesse as Christ died and vvas offered after a sort in all the sacrifices of the Lavv and Nature since the beginning of the vvorld al vvhich vvere figures of this one oblation vpon the Crosse so is he much rather offered in the sacrifice of the altar of the nevv Testament incomparably more neerely diuinely and truely expressing his death his body broken his bloud shed then did any figure of the old lavv or other sacrifice that euer vvas as being in deede though in hidden sacramental and mysticall and vnblouddy maner the very self same B. body and bloud the self same host oblation and sacrifice that vvas doue vpon the Crosse And this truth is most euident by the very forme of vvordes vsed by our Sauiour in the institution and consecration of the holy Sacrament and by the profession of all the holy Doctors Our sacrifice saith S. Cyprian is correspondent to the Passion of Christ And The sacrifice that vve offer is the Passion of Christ ep 63. nu 4. nu 7. S. Augustine de fâ—d ad Pet. c. 19. In those carnal sacrifices vvas the prosiguring of the flesh of Christ vvhich he vvas to offer for sinnes and of the bloud vvhich he vvas to sheads but in this Sacrifice is the commemoration of the flesh of Christ vvhich
hidde three monethes by his parents because they savv him a proper infant and they feared not * the kings edict ✠verse 24 * By faith Moyses being made great denied him self to be the sonne of Pharaos daughter ✠verse 25 rather chosing to be afflicted vvith the people of God then to haue the pleasure of temporal sinne ✠verse 26 esteeming the reproche of Christ greater riches then the treasure of the Aegyptians for he looked vnto the remuneration ✠verse 27 * By faith he left Aegypt not fearing the fiercenes of the king for him that is inuisible he susteined as if he had seen him ✠verse 28 By faith he celebrated the Pasche the sheading of the bloud that he vvhich destroied the first-borne might not touche them ✠verse 29 * By faith they passed the redde sea as it vvere by the drie land vvhich the Aegyptians assaying vvere deuoured ✠verse 30 * By faith the vvalles of Iericho fel dovvne by the circuting of seuen daies ✠verse 31 * By faith Rahab the harlot perished not vvith the incredulous receiuing the spies vvith peace ✠verse 32 And vvhat shal I yet say For the time vvil faile me telling of Gedeon Barac Sampson Iephtè Dauid Samuël the prophets ✠verse 33 vvho by faith ouercame kingdoÌ„s ″ vvrought iustice obteined promises stopped the mouthes of lions ✠verse 34 extinguished the force of fire repelled the edge of the svvord recouered of their infirmitie vvere made strong in battel turned avvay the campe of forainers ✠verse 35 vvomen receiued of resurrection their dead and others vvere racked not accepting redemption that they might finde a better resurrection ✠verse 36 And others had trial of mockeries and stripes moreouer also of baÌ„des prisons ✠verse 37 they vvere stoned they vvere hevved they vvere tempted they died in the slaughter of the svvord they vvent about in sheep-skinnes in goates skinnes needy in distresse afflicted ✠verse 38 of vvhom the vvorld vvas not vvorthie vvandering in desertes in mountaines and dennes and in caues of the earth ✠verse 39 And al these being approued by the testimonie of faith ⊢ receiued not the promise ✠verse 40 God for vs prouiding some better thing that they vvithout vs should not be consummate ANNOTATIONS CHAP. XI 1. Faith is By this description of faith and by all the commendation therof through the vvhole chapter you may vvell perceiue that the Apostle knevve not the forged special faith of the Protestants vvhereby euery one of these new Sectmasters their folovvers beleeue their sinnes are remitted and that them selues shal be saued though their sectes be cleane contrarie one to an other â— Not appearing This is the praise of faith saith S. Augustine if that vvhich is beleeued be not seen For vvhat great thing is it if that be beleeued vvhich is seen according to that sentence of our Lord vvhen he rebuked his disciple saying Because then hast seen me Thomas thou hast beleeued blessed are they that haue not seen and haue beleeued Aug. in euang Io. tract 79. Vvhich may be a rebuke also and a checke to al those faithles speaches I vvould see him tast him touch him and feele his very flesh in the Sacrament othervvise I vvil not beleeue 6. He that commeth Faith is the foundation and ground of all other vertues and vvorship of God vvithout vvhich no man can please God Therfore if one be a Iewe a Heathen or an heretike that is to say be vvithout the Catholike faith al his vvorkes shal profit him no vvhit to saluation 21. Adâ—red the toppe of his rod. The learned may see here that the Apostle doth not tie him self to the Hebrue in the place of Genesis vvhence it is alleaged but folovveth the Septuaginta though it differ from the Hebrue as also the other Apostles and Euangelists and our Sauiour him self did neither vvere they curious as men novv a daies to examine all by the Hebrue only because they vvriting and speaking by the holy Ghost knevve very vvell that this translation is the sense of the holy Ghost also and as true and as directly intended as the other and therfore also that translation continued alvvaies authentical in the Greeke Church notvvithstanding the diuersitie thereof from the Hebrue Euen so vve that be Catholikes folovv vvith al the Latin fathers the authentical Latin translation though it be not alvvaies agreable to the Hebrue or Greeke that novv is But Caluin is not onely very saucie but very ignorant vvhen he saith that the Septuaginta vvere deceiued and yet that the Apostle vvithout curiosity vvas content to folovv them because it is euident that the Hebrue being theÌ„ vvithout pointes might be traÌ„slated the one vvay as vvel as the other Vvhich they vnderstood so vvel and therfore vvere not deceiued that vvithin three lines after in the beginning of the next chapter they translate the same vvord as he vvould haue it in this place Againe obserue in those vvordes He adored the toppe of his rod that adoration as the Scripture vseth this vvord may be done to creatures or to God at and before a creatures as at or before the Arke of the Testament in old time novv at or before the crucifixe relikes images and in the Psalmes 93. 131. Adore ye his footestoâ—le Adore ye tovvard his holy mount We vvil adore tovvard the place vvhere his feete stoode or vvhich by the Hebrue phrase is al one Adore ye his holy mount We vvill adore the place vvhere his feete stood as also the Greeke fathers S Damascene li. 1 de imaginibus and Leontius cited of him yea S. Chrysostom also do handel these places and namely that of the Apostle vvhich vve novv speake of interpreting the Greeke as our Latin hath and as vve do He adored the rod or the toppe of his rod that is the scepter of Ioseph novv Prince of Aegypt so fulfilling Iosephs dreames vvhich foretold the same Gen. 37 and vvithal signifying as it vvere by this propheticall fact the kingdom of Israel or of the ten tribes that vvas to come of Ioseph by Ephraim his yonger sonne in the first king Ieroboam thus the Greeke fathers Vvhere vnto may be added that al this vvas done in type and figure of Christes scepter and kingdom vvhom he adored by and in his Crosse as he did Ioseph by or in his rod and scepter and therfore the Apostle saith he did it by faith as hauing respect tovvard things to come By al vvhich it is euident that it is false vvhich the Caluâ—nists teach that vve may not adore image cruâ—ifixe or any visible creature that is vve may not adore God at or by such creatures nor kneele before them and therfore their corrupt translation of this place for the same purpose is intolerable saying thus LEANING vpon his staffe he adored GOD adding no lesse then
that are in dispersion greeting ✠verse 2 Esteeme it my brethren al ioy vvhen you shal fall into diuers tentatiōs ✠verse 3 knovving that * the probatiō of your faith vvorketh patience ✠verse 4 And let patience haue a perfect vvorke that you may be perfect entire failing in nothing ✠verse 5 But if any of you lacke vvisedom let him aske of God who giueth to al men aboundantly and vp braideth not and it shal be giuen him ✠verse 6 But * let him ◠aske in faith nothing doubting for he that doubteth is like to a vvaue of the sea vvhich is moued caried about by the vvinde ✠verse 7 therfore let not that man thinke that he shal receiue any thing of our Lord. ✠verse 8 A man double of minde is inconsant in al his vvaies ✠verse 9 But let the humble brother glorie in his exaltation ✠verse 10 and the riche in his humilitie because * as the floure of grasse shal he passe ✠verse 11 for the sunne rose vvith heate parched the grasse and the floure of it fel avvay and the beautie of the shape thereof perished so the riche man also shal vvither in his vvaies ✠verse 12 Blessed is the man suffereth tentation for vvhen he hath been proued he shal receiue the crovvne of life vvhich God hath promised to them that loue him ⊢ ✠verse 13 ″ Let no man vvhen he is tempted say that he is tempted no man ✠verse 14 But euery one is tempted of his ovvne cōcupiscence abstracted and allured ✠verse 15 Aftervvard ″ concupiscence vvhen it hath cōceiued bringeth forth sinne but ″ sinne vvhen it is consummate ingendreth death ✠verse 16 Do not erre therfore my deerest brethren ✠verse 17 Euery best gift and euery perfect gift is from aboue descending from the Father of lightes vvith vvhom is no transmutation nor shadovving of alteration ✠verse 18 Voluntarily hath he begotten vs by the vvord of truth that vve may be some beginning of his creature ⊢ ✠verse 19 You knovv my deerest brethren And * let euery man be svvift to heare but slovv to speake and slovv to anger ✠verse 20 For the anger of man vvorketh not the iustice of God ✠verse 21 For the vvhich thing casting avvay al vncleannesse and aboundance of malice in meekenesse receiue the engraffed vvord vvhich is able to saue your soules ⊢ ✠verse 22 But * be doers of the vvord and not hearers only deceauing your selues ✠verse 23 For if a man be a hearer of the vvord and not a doer he shal be compared to a man beholding the countenance of his natiuitie in a glasse ✠verse 24 For he considered him self and vvent his vvay and by and by forgat vvhat an one he vvas ✠verse 25 But he that hath looked in ″ the lavv of perfect libertie and hath remained in it not made a forgetful hearer but a doer of the vvorke this man shal be blessed in his deede ✠verse 26 And if any man thinke him self to be religious not bridling his tong but seducing his hart this mans religion is vaine ✠verse 27 ″ Religion cleane and vnspotted vvith God and the Father is this to visite pupilles and vvidovves in their tribulation to keepe him self vnspotted from this vvorld ⊢ ANNOTATIONS CHAP. I. 6. Aske in faith nothing doubting The Protestants vvould proue by this that no man ought to pray vvithout assurance that he shal obtaine that vvhich he asketh Where the Apostle meaneth nothing els but that the asker of lavvful things may not either mistrust Gods povver and hability or be in diffidence and despaire of his mercie but that our doubt be onely in our ovvne vnworthinesse or vndue asking 13. Let no man say that he is tempted of God Vve see by this that vvhen the Scriptures as in the Pater noster and other places seeme to say that God doth sometimes tempt vs or leade vs into tentation they meane not that God is any vvaies the author causer or mouer of any man to sinne but onely by permission and because by his gratious povver he keepeth not the offender from tentations Therfore the blasphemie of Heretike making God the author of sinne is intolerable See S. August ser 9. de diuers c. 9. 13. God is not a tempter of euils The Protestants as much as they may to diminish the force of the Apostles conclusion against such as attribute their euil tentations to God for other tentations God doth send to trie mens patience and proue their faith take and translate the vvord passuely in this sense that God is not tempted by our euils Vvhere more consonantly to the letter and circumstance of the vvordes before after as agreably to the Greeke it should be taken actiuely as it is in the Latin that God is no tempter to euil for being taken passiuely there is no coherence of sense to the other vvordes of the Apostle 15. Concupiscence vvhen it hath conceiued Concupiscence vve see here of it self is not sinne as Heretikes falsely teach but vvhen by any consent of the minde vve do obey or yeld to it then is sinne ingendred and formed in vs. 15. Sinne consummate ingendreth death Here vve see that not al sinne nor al consent vnto concupiscence is mortal or damnable but vvhen it is consummate that is vvhen the consent of mans minde fully and perfectly yeldeth to the committing or liking of the acte or motion vvherevnto concupiscence moueth or inciteth vs. 25. The lavv of perfect libertie The lavv of the Gospel and grace of Christ is called the lavv of libertie in respect of the yoke and burden of the old carnal ceremonies and because Christ hath by his bloud of the nevv Testament deliuered all that obey him from the seruitude of sinne and the Diuel But not as the Libertines and other Heretikes of this time vvould haue it that in the nevv Testament euery man may follovv his ovvne liking and conscience may choose vvhether he vvil be vnder the lavves and obedience of Spiritual or Temporal Rulers or no. 27. Religion cleane True religion standeth not onely in talking of the Scriptures or onely faith or Christes iustice but in puritie of life and good vvorkes specially of charitie and mercie done by the grace of Christ This is the Apostolical doctrine and far from the Heretical vanitie of this time CHAP. II. Against acception of person 10 From al and euery sinne vve must absteine hauing in al our vvordes and deedes the Iudgement before our eies vvherein vvorkes of mercie shal be required of vs 14 and onely faith shal not auaile vs. 18 And that the Catholike by his vvorkes shevveth that he hath faith vvhereas the Heretikes hath no more faith than the Diuel talke he of faith neuer so much and of iustification thereby onely by the
other saith But it vvere vutruely said that she vvas saued either by onely faith as the Heretikes say or by onely good vvorkes as no Catholike man euer said But because some Ievves and Gentil Philosophers did affirme they that they should be saued by the vvorkes of Moyses lavv these by their moral vvorkes therfore S. Paul to the Romans disputed specially against both prouing that no vvorkes done vvithout or before the faith of Christ can serue to iustification or saluation 26. Faith vvithout vvorkes is dead S. Iames as the Protestants feine saith that faith vvithout good vvorkes is no faith and that therfore it iustifieth not because it is no faith for he saith that it is dead vvithout vvorkes as the body is dead vvithout the soule and therfore being dead hath no actiuity or efficacie to iustifie or saue But it is a great difference to say that the body is dead and to say that is no body euen so it is the like difference to say that faith vvithout vvorkes is dead and to say that faith vvithout vvorkes is no faith And if a dead body be notvvithstanding a true body then according to S. Iames comparison here a dead faith is notvvithstanding a true faith but yet not auailable to iustification because it is dead that is because it is onely faith vvithout good vvorkes And therfore it is a great impudencie in Heretikes and a hard shift to say that the faith of vvhich the Apostle disputeth al this vvhile is no true or proprely called faith at all It is the same faith that S. Paul defined and commended in al the 11 chapter to the Hebrues and the same vvhich is called the Catholike faith and the same vvhich being formed made aliue by charitie iustifieth Mary true it is that it is not that special faith vvhich the Heretikes feine onely to iustifie to vvit vvhen a man doth firmely beleeue as an article of his faith that him self shal be saued this special faith it is not vvhereof the Apostle here speaketh for neither he nor S. Paul nor any other sacred vvriter in al the holy Scriptures euer speake or knevve of any such forged faith CHAP. III. Against proud Maisters and authors of Sectes 5 Of the manifold sinnes of the vnbrideled tongue 13 The difference betvvixt proud cōtentious and vvorldly vvisedom and that vvisedom vvhich is heauenly peaceable modest and so forth verse 1 BE yee not ″ many maisters my brethren knovving that you receiue the greater iudgement ✠verse 2 For in many things vve offend al. * If any man offend not in vvord this is a perfect man he is able also vvith bridle to turne about the whole body ✠verse 3 And if vve put bittes into the mouthes of horses that they may obey vs vve turne about al their body also ✠verse 4 And behold the shippes vvhereas they be great and are driuen of strong vvindes yet are they turned about vvith a litle sterne whither the violēce of the director vvil ✠verse 5 So the tongue also is certes a litle mēber vaunteth great things Behold hovv much ' fire what a great vvood it kindleth ✠verse 6 And the tongue is fire a vvhole vvorld of iniquitie The tongue is set among our members vvhich defileth the vvhole bodie inflameth the vvheele of our natiuitie inflamed of hel ✠verse 7 For al nature of beastes foules and serpents of the rest is tamed hath been tamed by the nature of man ✠verse 8 but the tongue no man can tame an vnquiet euil ful of deadly poison ✠verse 9 By it vve blesse God the Father by it vve curse men vvhich are made after the similitude of God ✠verse 10 Out of the self same mouth procedeth blessing cursing These things must not be so done my brethrē ✠verse 11 Doth the fountaine giue forth out of one hole svveete soure water ✠verse 12 Can my brethren the figge tree yeld grapes or tho vine figges So neither can the salt water yeld ' sweete ✠verse 13 Vvho is vvise and hath knowledge among you Let him shevv by good conuersation his vvorking in mildenesse of vvisedom ✠verse 14 But if you haue bitter zeale and there be contentions in your hartes glorie not and be not liers against the truth ✠verse 15 for this is not vvisedom descending from aboue but earthly sensual diuelish ✠verse 16 For vvhere zeale and contention is there is inconstancie and euery peruerse vvorke ✠verse 17 But the vvisedom that is from aboue first certes is chast then peaceable modest suasible cōsenting to the good ful of mercie and good fruites not iudging vvithout simulation ✠verse 18 And the fruite of iustice in peace is sovved to them that make peace ANNOTATIONS CHAP. III. 1. Many maisters He meaneth principally Sect-maisters that make them selues seueral Ringleaders in sundry sortes of new deuised doctrines euery one arrogating to him self to be maister and none so humble as to be a scholer either to Gods Church and true Pastors or to other guides and authors of the said sectes So did Zuinglius disdaine to be Luthers scholer and Caluin to be the folower of Zuinglius CHAP. IIII. By concupiscence and loue of this vvorld vve are made enemies to God but vve should rather humble vs to him punishing our selues for our sinnes 11 Against detraction and rash iudging 13 To remember alvvaies the vncertenti◠of our life verse 1 FROM vvhence are vvarres contentions among you Are they not hereof of your concupiscences vvhich vvarre in your members ✠verse 2 You couet and haue not you kil enuie and can not obtaine you contend and vvarre and you haue not because you aske not ✠verse 3 You aske and receiue not because you aske amisse that you may consume it on your cōcupiscences ✠verse 4 Aduouterers know you not that the * frendship of this vvorld is the enemie of God Vvhosoeuer therfore vvil be a frende of this vvorld is made an enemie of God ✠verse 5 Or do you thinke that the Scripture saieth in vaine To enuie doth the spirit couet vvhich dvvelleth in you ✠verse 6 And giueth greater grace For the which cause it saith God resisteth the proud giueth grace to the humble ✠verse 7 Be subiect therfore to God but resist the Deuil and he vvil flee from you ✠verse 8 Approche to God he vvil approche to you Cleanse your handes ye sinners and ″ purifie your hartes ye double of minde ✠verse 9 Be miserable and mourne vveepe let your laughter be turned into mourning and ioy into sorovv ✠verse 10 * Be humbled in the sight of our lord and he vvil exalt you ✠verse 11 Detracte not one frō an other my brethrē He that detracteth from his brother or he that iudgeth his brother detracteth from the Law and iudgeth the
the nevv Testament are called Presbyteri in Greeke and Latin and therfore both their translation to be false and fraudulent and also their naming of their nevv degrees or orders to be fond and incongruous If they say their Ministers be correspondent to such as vvere called Presbyteri in holy vvrite and in the Primitiue Church and that they are the men vvhom the Apostle vviâ—â—eth to be called for to anoile the sicke to pray for him vvhy do they not then translate Presbyterâ—s Ministers â—hich they might doe vvith as good reason as call such as they haue taken in steede of our Catholike Priests Ministers Vvhich vvord being in large acception common to all that haue to doe about the celebration of diuine things vvas neuer appropriated by the vse either of Scripture or of the holy Church to that higher function of publike administration of the Sacraments and Seruice vvhich is Priesthod but to the order next vnder it vvhich is Deaconship And therfore if any should be called Ministers their Deacons properly should be so termed And the Protestants haue no more reason to keepe the ancient Greeke vvord of Deacon appropriated to that office by the vse of antiquity then to keepe the vvord Priest being made no lesse peculiar to the state of such onely as minister the holy Sacraments offer the Sacrifice of the Altar But these fellovves folovv neither Gods vvord nor Ecclesiastical vse nor any reason but meâ—e phantasie noueltie and hatred of Gods Church And hovv litle they folovv any good rule or reason in these things may appeare by this that here they auoid to translate Priests and yet in their CoÌ„munion booke in their order of visiting the sicke they commonly name the Minister Priest 14. Anoiling vvith oils Here is the Sacrament of extreme Vnction so plainely promulgated for it vvas instituted as al other Sacraments of the nevv Testament by our Sauiour Christ him self and as Venerable Bede thinketh and other auncient vvriters the anoiling of the sicke vvith oile Marc. 6. pertaineth therevnto that some Heretikes for the euidence of this place also as of the other for good vvorkes deny the Epistle Other as the Caluinists through their confidence of cunning shiftes and gloses confessing that S. Iames is the author yet condemne the Church of God for vsing and taking it for a Sacrament But vvhat dishonour to God is it vve pray them that a Sacrament should be instituted in the matter of oile more then in the element of vvater Vvhy may not grace remission of sinnes be annexed to the one as vvel as to the other vvithout derogation to God But they say Sacraments endure for euer in the Church this but for a season in the Primitiue Church Vvhat Scripture telleth them that this general and absolute prescription of the Apostle in this case should endure but for a season vvhen vvas it taken avvay abrogated or altered They see the Church of God hath alvvaies vsed it vpon this vvarrant of the Apostle vvho knevve Christs meaning and institution of it better then these deceiued men vvho make more of their ovvne fond ghesses and coÌ„iectures grounded neither on Scripture nor vpon any circumstance of the text noâ— any one authentical author that euer vvrote then of the expresse vvord of God It vvas say they a miraculous practise of healing the sicke during onely in the Apostles time and not long after Vve aske them vvhether Christ appointed any certaine creature or external element vnto the Apostles generally to vvorke miracles by Him self vsed sometimes clay and spittle sometimes he sent them that vvere diseased to vvash them selues in vvaters but that he appointed any of those or the like things for a general medicine or miraculous healing onely that vve reade not for in the beginning for the better inducing of the people to faith and deuotion Christ vvould haue miracles to be vvrought by sundry of the Sacraments also Vvhich miraculous vvorkes ceasing yet the Sacraments remaine still vnto the vvorldes end Againe vve demaund vvhether euer they read or heard that men vvere generally commaunded to seeke for their health by miraculous meaâ—es Thirdly vvhether al Priests or as they call them Elders had the gift of miracles in the primitiue Church No it can not be for though some had yet al these indifferently of vvhom the Apostle speaketh had not the gift and many that vvere no Priests had it both men and vvomen vvhich yet could not be called for as Priests vvere in this case And though the Apostle and others could both cure men and reuiue them againe yet there vvas no such general precept for sicke or dead men as this to call for the Apostles to heale or restore them to life againe Lastly had any external element or miraculous practise vnles it vvere a Sacrament the promisse of remission of al kinde of actual sinnes ioyned vnto it or could S. Iames institute such a ceremonie him self that could saue both body and soule by giuing health to the one and grace and remission to the other At other times these contentious vvranglers raile at Gods Church for annexing only the remission of venial sinnes to the element of vvater made holy by the Priests blessing thereof in the name of Christ and his vvord and loe here they are driuen to hold that S. Iames prescribed a miraculous oile or creature vvhich had much more povver and efficacie Into these straites are such miscreants brought that vvil not beleeue the expresse vvord of God interpreted by the practise of Gods vniuersal Church Venerable Bede in 9 Luc. saith thus It is cleere that this custome was deliuered to the holy Church by the Apostles them selues that the sicke should be anointed vvith oile consecrated by the Bishops blessing See for this and for the assertion vse of this Sacrament S. Innocentius ep 1 ad Decentium Eugubinum cap. 8. to 1. Conc Lib. 2. de visitatione infirmorum in S. Augustine cap. 4. Concil Cabilonense 2. cap. 48. Conc. Wormatiâ—nse cap. 72. to 3. Conc. Aquisgra c. 8. Flcrentinum and other later Councelâ— S. Bernard in the life of Malachie in fine This holy oile because the faithful savv to haue such vertue in the primitiue Church diuers caried it home and occupied it in their infirmities not vsing it in the Sacramental sort vvhich the Apostle prescribeth as the Aduersaries vnlearnedly obiect vnto vs but as Christians novv do and then also did concerning the vvater of Baptisme vvhich they vsed to take home vvith them after it vvas hallovved and to giue it their diseased to drinke 15. The praier of faith He meaneth the forme of the Sacrament that is the vvordes spoken at the same time vvhen the partie is anoiled vvhich no doubt are most auncient and Apostolike Not that the vvord or praier alone should haue that great effect here mentioned but ioyned vvith the foresaid vnction as is plaine 15. Shal saue The
nor Schismatikes but rather to auoid al such as the forerunners of Antichrist and to remember that Catholikes neede not to goe to schole to any such Masters hauing at home in the Catholike Church the doctrine of the holy Ghost him self vvho vvas giuen to the Church visibly in the beginning to leade her into al truth and to continue vvith her for euer Therfore he saith That vvhich you haue heard from the beginning let it abide in you Likevvise a litle after v. 27. and ep 2. v. 6. This is the commaundement that as you haue heard from the beginning you vvalke in the same because many seducers are gone out into the vvorld and v. 8. 9. And not only thus in general but also in particular he expresseth the pointes vvhich the heretikes did then call in question Some vvere about Christ him self for they denied that IESVS is Christ that he is the very sonne of God that he is incarnate Ep. 1. c. 2. v. 22. and Ep. 2. v. 7. And against such it vvas that he vvrote his Gospel also as he there signifieth Ioh. 20. v. 31. Other pointes are about our iustification against onely faith and for good vvorkes as also S. Aug. noted vvhose vvordes vvere cited before Herevpon he saith If vve say vve haue societie vvith God and vvalke in darkenes vve lie Ep. 1. c. 1. Againe He that saith he knovveth God and keepeth not his commaundements is a lier Againe This is the charitie of God that vve keepe his cōmaundements and his commaundements are not heauie Finally Children let no man seduce you he that doth iustice is iust euen as he is iust Ep. 1. c. 3. v. 7. 8. 9. likevvise c. 2. v. 29. and in deede in all the three Epistles through out he doth inculcate good vvorkes and keeping the commaundements against the heresie of only faith THE FIRST EPISTLE OF IOHN THE APOSTLE CHAP. I. Good cause there is to beleeue the Apostles preaching 5 And this is one point of their preaching that to haue participation vvith God vve must not onely beleeue but also abstaine from al mortal sinne 8 though vve al sinne venially verse 1 THAT vvhich vvas from the beginning vvhich vve haue heard vvhich vve haue seen vvith our eies vvhich vve haue looked vpon and our handes haue handled of the vvord of life ✠verse 2 and the life vvas manifested and vve haue seen and do testifie and declare vnto you the life eternal vvhich vvas vvith the Father and hath appeared to vs ✠verse 3 that vvhich vve haue seen and haue heard vve declare vnto you that ◠you also may haue societie vvith vs and our societie may be vvith the Father and vvith his Sonne IESVS Christ ✠verse 4 And these things vve vvrite to you that you may reioyce and your ioy may be ful ✠verse 5 And this is the annuntiation vvhich vve haue heard of him and declare vnto you That * God is light and in him there is no darkenesse ✠verse 6 If vve shal say that we haue societie vvith him and vvalke in darkenesse vve lie and do not the truth ✠verse 7 But if we vvalke in the light as he also is in the light vve haue societie one tovvard an other and * ◠the bloud of IESVS Christ his sonne cleanseth vs ◠from al sinne ✠verse 8 * If vve shal say ◠that vve haue no sinne vve seduce our selues and the truth is not in vs. ✠verse 9 If vve confesse our sinnes he is faithful iust for to forgiue vs our sinnes and to cleanse vs from al iniquitie ✠verse 10 If vve shal say that vve haue not sinned vve make him a lier and his vvord is not in vs. ANNOTATIONS CHAP. I. 3. You may haue societie S. Iohn shevveth manifestly that vvhosoeuer desire to be partakers vvith God must first be vnited to the Churches societie learne that faith and receiue those Sacraments vvhich the Disciples receiued of the Truth it self conuersant vvith them in flesh So saith Venerable Bede vpon this place Vvhereby vve see there is no societie vvith God in sectes or schismes nor any vvhere but in the vnitie fellovvship and communion of that Church vvhich can proue it self to descend from the Apostles 7. The bloud of Iesus Vvhether sinnes he remitted by praiers by fasting by almes by faith by charitie by sacrifice by Sacraments by the Priests as the holy Scriptures do plainely attribute remissiō to euery of these yet none of al these do othervvise remit but in the force by the merite vertue of Christs bloud these being but the appointed meanes instruments by vvhich Christ vvil haue his holy bloud to vvorke effectually in vs. vvhich meanes vvhosoeuer contemneth depriueth him self of the cōmoditie of Christs ovvne bloud continueth still in sinne and vncleannesse vaunt he him self neuer so much of Christs death Vvhich point let the Protestants marke vvel and cease to beguile their poore deceiued folovvers persuading them that the Catholikes derogate from Christs bloud or seeke remission othervvise then by it for that they vse humbly the meanes appointed by Christ to apply the benefite of his holy bloud vnto them 7. From al sinne From original and actual venial and mortal a culpa poena that is from the fault and the paine due for the same V. Bede saith that Christs Passion doth not onely remit in Baptisme the sinnes before committed but al other aftervvard also done by frailtie yet so if vve vse for the remission of them such meanes as be requisite and as Christ hath appointed vvhereof he reckeneth some Bede vpon this place See S. Augustine also vpon this place to 9. and S. Hierome li. 2 con Pelag. c. 3. 8. That vve haue no sinne Vve gather by these vvordes and the former that there be tvvo sortes of sinnes one mortal excluding vs from light and the societie of God an other venial vvhich is found euen in those that vvalke in the light and are in the societie of God Also vve note against the Pelagians that vve be truely called the sonnes of God and so iust in deede though vve be not vvithout al sinnes euery one of vs as vvel iust as vniust being taught and bound to confesse our offenses and to aske pardon daily of God by this petition of the Pater noster Forgiue vs our debtes Therfore S. Augustine li. de natura grat c. 36. reckeneth vp al the holy Patriarches Prophets and renovvmed iust persons to haue been sinners euen vvhen they vvere in grace and Iustice excepting alvvaies our B. Ladie de qua propter honorem Domini nullam prorsus cùm de peccatis agitur habere volo quaestionem of vvhom saith he for the honour of our Lord. vvhen vve talke of sinnes I vvil haue no question And Pelagius asking vvhat sinnes Abel such iust men did commit S. Augustine āsvvereth that they might laugh
righteousnes consisteth in doing or vvorking iustice and that so he is iust and biddeth them not to be seduced by Heretikes in this point 8. Sinneth from the beginning The Diuel vvas created holy and in grace and not in sinne but he fel of his ovvne free vvil from God Therfore these vvordes from the beginning may be interpreted thus from the beginning of sinne and so the Apostle vvil say The Diuel committed the first sinne Augustine li. 11 de eiu Dei c. 15 expoundeth it The most simple meaning seemeth to be that he sinned from the beginning of the vvorld not taking the beginning precisely for the first instant or moment of the creation but straight vpon the beginning as it must needes also be taken in S. Iohns Gospel c. 8. 44. 22. VVe shal receiue because Let the Protestants be ashamed to say that vve obtaine al of God by onely faith the Apostle here attributing it to the keeping of Gods commaundements Note here also that Gods commaundements are not impossible to be kept but vvere then and are novv obserued of good men CHAP. IIII. VVe may not beleeue al that boast of the spirit but trie them vvhether they teach Catholike articles of the faith namely the incarnation of Christ vvhether their doctrine be not vvordly and them selues disobedient hearers of the Apostles 7 Vee must loue one an other considering the exceding loue of God in sending his sonne to saue vs. 17 An argument of perfect charitie is if vve haue nothing in our conscience to feare in the day of Iudgement 19 And an argument that vve loue God is if vve loue brethren verse 1 MY deerest ″ beleeue not euery spirit but ″ proue the spirites if they be of God because many false prophetes are goue out into the vvorld ✠verse 2 In this is the spirit of God knovven ″ euery spirit that confesseth IESVS Christ to haue come in flesh is of God ✠verse 3 and euery spirit ″ that dissolueth IESVS is not of God and this is antichrist of vvhom you haue heard that he commeth and novv he is in the vvorld ✠verse 4 You are of God litle children and haue ouercome him because greater is he that is in you then he that is in the vvorld ✠verse 5 They are of the vvorld therfore of the vvorld they speake and the vvorld heareth them ✠verse 6 Vve are of God * He that knovveth God heareth vs. he that is not of God heareth vs not ″ in this vve knovv the spirit of truth and the spirit of errour ✠verse 7 My deerest let vs loue one an other because charitie is of God And euery one that loueth is borne of God knovveth God ✠verse 8 He that loueth not knovveth not God because God is charitie ✠verse 9 * In this hath the charitie of God appeared in vs because God hath sent his only begotten sonne into the vvorld that vve may liue by him ✠verse 10 In this is charitie not as though vve haue loued him but because he hath loued vs and sent his sonne a propitiation for our sinnes ✠verse 11 My deerest if God hath so loued vs vve also ought to loue one an other ✠verse 12 * God no man hath seen at any time If vve loue one an other God abideth in vs and his charitie in vs is persired ✠verse 13 In this vve knovv that vve abide in him and he in vs because he of his Spirit hath giuen to vs. ✠verse 14 And vve haue seen and doe testifie that the Father hath sent his Sonne the Sauiour of the vvorld ✠verse 15 Vvhosoeuer shal confesse that IESVS is the Sonne of God God abideth in him and he in God ✠verse 16 And vve haue knovven and haue beleeued the charitie vvhich God hath in vs. God is charitie and he that abideth in charitie abideth in God and God in him ✠verse 17 In this is charitie perfited vvith vs ″ that vve may haue confidence in the day of iudgement because as he is vve also are in the vvorld ✠verse 18 ″ Feare is not in charitie but perfect charitie casteth out feare because feare hath painefulnes and he that feareth is not perfect in charitie ✠verse 19 Let vs therfore loue God because God first hath loued vs. ✠verse 20 If any man shal say that I loue God and hateth his brother he is a lier For he that loueth not his brother vvhom he seeth God vvhom he seeth not hovv can he loue ✠verse 21 * And this commaundement vve haue from God that he vvhich loueth God loue also his brother ⊢ ANNOTATIONS CHAP. IIII. 1. Beleeue not euery spirit That is Receiue not euery doctrine of such as boast them selues to haue the spirit For there be many false prophets that is to say Haeretikes which shal goe out of the Church and chalenge the spirit and vaunt of Gods word Scripture and Gospel vvhich in deede be seducers 1. Proue the spirites It is not meant by this place as the Protestants vvould haue it that euery particular person should of him self examine trie or iudge who is a true or false doctor and which is true or false doctrine But the Apostle here would euery one to discerne these diuersities of spirites by taking knovvledge of them to vvhom God hath giuen the gift of discerning spirites and doctrines vvhich S. Paul expresly saith is giuen but to some and not to euery one 1 Cor. 12. and by obeying the Church of God to whom Christ hath giuen * the Spirit of truth And this is onely the sure way to proue the spirites and doctrines of these daies And al they that would bring vs from our Pastors and the Churches iudgement to our owne priuate trial seeke nothing els but to driue vs to miserable vncertainty in al our beleefe as Caluin doth who vpon this place saith that priuate men may examine the general Councels doctrines 2. Euery spirit that confesseth The Apostle speaketh according to that time and for that part of Christian doctrine which then vvas specially to be confessed taught mainteined against certaine vvicked Haeretikes Cerinthus Ebion and the like that taught wickedly against the person and both natures of Christ IESVS The Apostle therfore giueth the faithful people this token to knovv the true teachers of those daies from the false Not that this marke vvould serue for al times or in case of al'other false doctrines but that it vvas then a necessarie note As if a good Catholike vvriter Pastor or parents would vvarne al theirs now in these daies to giue care onely to such teachers as acknowledge Christ our Sauiour to be really present and sacrificed in the B. Masse that al such are true preachers and of God the rest to be of the Diuel or to be counted the spirit of Antichrist Vvhich spirit of Antichrist he saith was come euen then
there be three vvhich giue testimonie in earth the spirit vvater and bloud and these three be one ' ✠verse 9 If vve receiue the testimonie of men the testimonie of God is greater because this is the testimonie of God vvhich is greater that he hath testified of his sonne ✠verse 10 * He that beleeueth in the sonne of God hath the testimonie of God in him self ⊢ He that beleeueth not the Sōne maketh him a lier because he beleeueth not in the testimonie vvhich God hath testified of his sonne ✠verse 11 And this is the testimonie that God hath giuen vs life euerlasting And this life is in his sonne ✠verse 12 He that hath the Sonne hath life he that hath not the sonne of God hath not life ✠verse 13 These thinges I vvrite to you that you may knovv that you haue eternal life which beleeue in the name of the sonne of God ✠verse 14 And this is the confidence which vve haue toward him that * vvhat soeuer vve shal aske according to his vvill he heareth vs. ✠verse 15 And vve knovv that he heareth vs vvhatsoeuer vve shal aske vve knovv that vve haue the petitions vvhich vve request of him ✠verse 16 He that knoweth his brother to sinne a sinne not to death let him aske and life shal be giuen him sinning not to death There is ″ a sinne to death ″ for that I say not that any man aske ✠verse 17 Al iniquitie is sinne And there is a sinne to death ' ✠verse 18 Vve know that euery one vvhich is borne of God sinneth not but the generation of God preserueth him and the vvicked one toucheth him not ✠verse 19 Vve knovv that vve are of God and the vvhole vvorld is set in vvickednesse ✠verse 20 And vve knovve that the sonne of God commeth and he * hath giuen vs vnderstanding that vve may knovv the true God may be in his true sonne This is the true God life euerlasting ✠verse 21 My litle children keepe your selues ″ from Idols Amen ANNOTATIONS CHAP. V. 5. His commaundements are not heauie Hovv can the Protestants say that Gods commaundements can not possibly be fulfilled or kept in this life seing the Apostle saith they be not heauie and Christ saith his yoke is svveete and his burden light See for the ful vnderstanding of this place S. Augustine de perfectione iustitia c. 10. The Heretikes in fauour of their foresaid errour rather translate His commaundements are not greuous then are not heauie 7. Three vvhich giue testimonie An expresse place for the distinction of three persons the vnitie of nature and essence in the B. Trinitie against the Arians and other like Heretikes vvho haue in diuers ages found them selues so pressed vvith these plaine Scriptures that they haue as it is thought altered and corrupted the text both in Greeke and Latin many vvaies euen as the Protestants handle those textes that make against them But because vve are not novv troubled vvith Arianisme so much as vvith Caluinisme vve neede not stand vpon the varietie of readings or expositions of this passage See S. Hierom in his epistle put before the 7 Canonical or Catholike Epistles 16. A sinne to death A sinne to death is an other thing then a mortal sinne for it is that mortal sinne onely vvhereof a man is neuer penitent before his death or in vvhich he continueth til death and dieth in it I affirme saith S. Augustine de correp grat c. 12 that a sinne to death is to leaue faith vvorking by charitie euen til death So likevvise in the vvordes before a sinne not to death is not that vvhich vve call a venial sinne but any that a man committeth and continueth not therin til death 16. For that I say not If the sinne to death vvhere of he speaketh be the sinne vvherein a man dieth vvithout repentance according to S. Augustines vvordes before rehearsed then the praier vvhich he speaketh of must needes be praier for the dead because he speaketh of praying or not praying for them that died in deadly sinne exhorting vs to pray and encouraging vs to doe it vvith confidence to be heard if vve pray for them that departed this life not in deadly sinne and contrarivvise in maner dissuading discouraging vs from praying for such as continued in vvickednes euen til their liues end And S. Augustine setteth dovvne the Churches practise agreable to the Apostles meaning li. 21 c. 24. de Ciuit. Dei if there be any saith he that persist til death in impenitence of hart doth the Church novv pray for them that is for the soules of them that so are departed So saith he And this is the cause that Concilium Bracharense primum sap 34 forbiddeth to pray for such as die in desperation or kil them selues and the reason vvhy the Church forbeareth to pray for Heretikes that die in their heresie or mainteine heresie vnto death and by their death And that the place is most properly or onely meant of praying for the departed this conuinceth that neither the Church nor any man is dehorted here from praying for any sinner yet liuing not for he remission of any sinne in this life al sinnes of vvhat sort soeuer being pardonable so long as the committers of them be in case and state to repent as they be so long as they be in this vvorld And vve see that the Church praieth and is often heard for Heretikes Ievves Turkes Apostataes and vvhat other infidels or il men soeuer during their liues And it is great blasphemie that the Caluinistes vtter vpon this place to vvit that Apostasie and certaine other sinnes of the reprobate can not be forgiuen at al in this life Vvhich they hold onely to auoid the sequele of praying for the dead vpon these vvordes of S. Iohn besides that they must take vpon them presumptuously to knovv and discerne of Gods secretes vvho be reprobate and vvho be not and according to that pray for some and not for othersome al vvhich is most vvicked and absurd presumption As for their allegation that S. Ieremie the Prophet vvas forbidden to pray for the Ievves and vvarned that he should not be heard Chap. 7. 11. 14 there is great difference first he had a reuelation by the vvordes of God that they vvould continue in their vvickednes as vve haue not of any certaine person vvhereof S. Iohn here speaketh secondly Ieremie vvas not forbidden to pray for the remission of their sinnes nor had denial to be heard therein for any mans particular case vvhereof the Apostle here speaketh but he vvas told that they should not escape the temporal punishment and affliction vvhich he had designed for them and that he vvould not heard him therein 21. From idols It is so knovven a treacherie of Heretikes to trāslate idola images as here and in a
vvould not by paper and inke for I hope that I shal be vvith you and speake mouth to mouth that your ioy may be ful ✠verse 13 The children of thy sister electe salute thee ANNOT. 6. From the beginning This is the rule of a Christian Catholike man to vvalke in that faith and vvorship of God vvhich he hath receiued from the beginning Vvhich is that vvhich vve novv call according to the Scriptures the tradition of the Apostles that vvhich is come to vs from man to man from Bishop to Bishop and so from the Apostles So shal a faithful man auoid seducers that rise vp in euery age teaching nevv doctrine 10. This doctrine The Apostles and true Pastors their lavvful successors and the Church of God in holy Councel vse to set dovvne the true doctrine in those pointes vvhich Heretikes call into controuersie Vvhich being once done and declared to the faithful they neede no other marke or description to knovv an Heretike or false teacher by but that he commeth vvith an other doctrine then that vvhich is set dovvne to them Neither can the Heretikes shift them selues as novv a daies they vvould doe saying ô let vs first be proueds Heretikes by the Scriptures let them define an Heretike No this is not the Apostles rule Many a good honest shepheard knovveth a vvoolfe that can nor define him but the Apostle saith If he bring not this set doctrine he is a seducer So holy Church saith novv Christ is really in the B. Sacrament vnder forme of bread and vvine c. If therfore he bring not this doctrine he is a seducer and an Heretike and vve must auoide him vvhether in his ovvne definitions and censures he seeme to him self an Heretike or no. 10. Receiue him not Though in such times and places vvhere the communitie or most part be infected necessitie often forceth the faithful to conuerse vvith such in vvorldly affaires to salute them to eate and speake vvith them and the Church by decree of Councel for the more quietnes of timorous consciences prouideth that they incurre not excommunication or other censures for communicating in vvorldly affaires vvith any in this kinde except they be by name excommunicated or declared to be Heretikes yet euen in vvordly coonuersatioÌ„ and secular actes of our life vve must auoid them as much as vve may because their familiaritie is many vvaies contagious and nolsome to good men namely to the simple but in matter of religion in praying reading their bookes hearing their sermons presence at their seruice partaking of their Sacraments and al other communicating vvith them in spiritual things It is a great damnable sinne to deale vvith them 10. Nor say God saue you S. Iohn 〈…〉 anotable storie of this holy Apostle touching to is point out of S. Polycarpus vvhich is this There be some saith he that haue heard Polycarpe say that vvhen Iohn the disciple of our Lord vvas going to Ephesus into a bath to vvash him self and savv Corinthus the Heretikes vvithin the same he so denly skipt out saying that he feared lest the bath should fall because Corinthus the enemie of truth vvas vvithin So saith he of S. Iohn and addeth also a like vvorthie example of S. Polycarpe him self vvho on a time meeting Marcion the Heretike and the said Marcion calling vpon him and asking him vvhether he knew him not Yes quoth Polycarpe I knovv thee for Satans sound and heire So great feare saith S. Irernaeus had the Apostles and their disciples to communicate in vvord onely vvith such as vvere adulterers or corrupters of the truth as S. Paul also uvarned vvhen he said A man that is an Heretike after the first and second admonition auoid So far Irenaeus If then to speake vvith them or salute them is so earnestly to be auoided according to this Apostles example doctrines vvhat a sinne is it to flatter them to serue them to marie vvith them and so forth THE THIRD EPISTLE OF IOHN THE APOSTLE He commendeth Gaiues for continuing in the truth and for susteining or succouring true preachers 9 noting Diotrepes for the contrarie and praising Demétrius verse 1 THE Seniour to Gaius the deerest whom I loue in truth ✠verse 2 My deerest concerning al thinges I make my praier that thou proceede prosperously and fare vvel as thy soule doth prosperously ✠verse 3 I vvas exceding glad vvhen the brethren came and gaue testimonie to thy truth euen as thou vvalkest in truth ✠verse 4 Greater thanke ' haue I not of them then that I may heare my children do vvalke in truth ✠verse 5 My deerest thou doest faithfully vvhatsoeuer thou vvorkest on the brethren and that vpon strangers ✠verse 6 they haue rendred testimonie to thy charitie in the sight of the Church vvhoÌ„ thou shalt doe vvel bringing on their vvay in maner vvorthie of God ✠verse 7 For for his name did they depart taking nothing of the Gentiles ✠verse 8 Vve therfore ought to receiue such that vve may be coadiutors of the truth ✠verse 9 I had vvritten perhaps to the Church but he that loueth to beare primacie among them Diótrepes doth not receiue vs. ✠verse 10 For this cause if I come I vvil aduertise his vvorkes vvhich he doeth vvith malicious vvordes chatting against vs. and as though these thinges suffise him not neither him self doth receiue the brethren and them that do receiue he prohibiteth and casteth out of the Church ✠verse 11 My deerest do not imitate euil but that vvhich is good He that doeth vvel is of God he that doeth il hath not seen God ✠verse 12 To Demetrius testimonie is giuen of al and of the truth it self yea and vve giue testimonie and thou knovvest that our testimonie is true ✠verse 13 I had many thinges to vvrite vnto thee but I vvould not by inke and penne vvrite to thee ✠verse 14 But I hope forthvvith to see thee and vve vvil speake mouth to mouth Peace be to thee The freendes salute thee Salute the freendes by name THE ARGVMENT OF THE EPISTLE OF S. IVDE IN the Gospel these are called Fratres Iesu the brethren of Iesus Iames and Ioseph and Simon and Iude. Their father is called Alphaâ—us vvhere Iames is termed Iames of Alphaeus aâ—d their mother Maria Iacobi minoris Marie the mother of Iames the yonger and of Ioseph Vvhich Marie in an other place being called Maria Cleophae vve perceiue their father vvas named both Alphaeus and also Cleophas And that this Cleophas vvas brother to Ioseph our Ladies husband Hegesippus telleth vs. Therfore because Ioseph vvas called the father of Christ his brothers children vvere called the brethren that is according to the custom of the scripture also the kinsmen of our Lord and not because they vvere the children of Ioseph him self by an other vvife much lesse as Heluidius the heretike did blaspheme by our
the vvater thereof that a vvay might be prepared to the kings from the rising of the sunne ✠verse 13 And I savv from the mouth of the dragon and from the mouth of the beast and from the mouth of the false-prophet three ' vncleane spirites in maner of frogges ✠verse 14 For they are the spirites of Deuils vvorking signes and they goe forth to the kings of the vvhole earth to gather them into battel at the great day of the omnipotent God ✠verse 15 Behold * I come as a theefe Blessed is he that vvatcheth keepeth his garments that he * vvalke not naked and they see his turpitude ✠verse 16 And he shal gather them into a place vvhich in Hebrevv is called Armagedon ✠verse 17 And the seuenth Angel poured out his vial vpon the aire and there came forth a loud voice out of the temple from the throne saying It is done ✠verse 18 And there vvere made lighteninges and voices and thunders and a great earthquake vvas made such an one as neuer hath been since men vvere vpon the earth such an earthquake so great ✠verse 19 And the great citie vvas made into three partes and the cities of the Gentiles fel. And Babylon the great came into memorie before God * to giue her the cuppe of vvine of the indignation of his vvrath ✠verse 20 And euery Iland fled and mountaines vvere not found ✠verse 21 And great haile like a talent came downe from heauen vpon men and men blasphemed God for the plague of the haile because it vvas made exceding great CHAP. XVII The harlot Babylon clothed vvith diuers ornaments 6 and drunken of the blood of Martyrs sitteth vpon a beast that hath seuen heades and ten hornes 7 al which things the Angel expoundeth verse 1 AND there came one of the seuen Angels vvhich had the seuen vials spake vvith me saying Come I vvil shevv thee the damnation of the great harlot vvhich sitteth vpon many vvaters ✠verse 2 vvith vvhom the kings of the earth haue fornicated and they vvhich inhabite the earth haue been drunke of the vvine of her vvhoredom ✠verse 3 And he tooke me avvay in spirit in to the desert And I savv a womaÌ„ sitting vpon a scarlet coloured beast ful of names of blasphemie hauing seuen heades and ten hornes ✠verse 4 And the vvoman vvas clothed round about vvith purple and scarlet and gilted vvith gold and pretious stone and pearles hauing a golden cup in her hand ful of the abomination filthines of her fornication ✠verse 5 And in her forehead a name vvritten ″ Mysterie ″ Babylon the great mother of the fornications and the abominations of the earth ✠verse 6 And I savv the vvoman ″ drunken of the bloud of the Sainctes and of the bloud of the martyrs of IESVS And I marueled vvhen I had seen her vvith great admiration ✠verse 7 I And the Angel said to me Vvhy doest thou maruel I vvil tel thee the mysterie of the woman and of the beast that carieth her which hath the seuen heades and the ten hornes ✠verse 8 The beast vvhich thou savvest vvas and is not and shal come vp out of the bottomeles depth and goe into destruction and the inhabitants on the earth vvhose names are not vvritten in the booke of life from the making of the vvorld shal maruel seeing the beast that vvas and is not ✠verse 9 And here is vnderstanding that hath vvisedom The seuen heades are ″ seuen hilles vpon vvhich the vvoman sitteth and they are seuen kings ✠verse 10 Fiue are fallen one is and an other is not yet come vvhen he shal come he must tarie a short time ✠verse 11 And the beast vvhich vvas is not ″ the same also is the eight and is of the seuen goeth into destruction ✠verse 12 And the ten hornes vvhich thou sawest are ten kings vvhich haue not yet receiued kingdom but shal ' receiue povver as kings one houre after the beast ✠verse 13 These haue one counsel and force and their povver they shal deliuer to the beast ✠verse 14 These shal fight vvith the Lambe and the Lambe shal ouercome them because * he is Lord of lordes and King of kinges they that are vvith him called and elect and faithful ✠verse 15 And he said to me The vvaters vvhich thou savvest vvhere the harlot sitteth are peoples and nations and tonges ✠verse 16 And the ten hornes vvhich thou savvest in the beast these shal hate the harlot and shal make her desolate and naked and shal eare her flesh and her they shal burne vvith fire ✠verse 17 for God hath giuen into their hartes to doe that vvhich pleaseth him that they giue their kingdom to the beast til the vvordes of God be coÌ„summate ✠verse 18 And the vvoman vvhich thou savvest is ″ the great citie vvhich hath kingdom ouer the kinges of the earth ANNOTATIONS CHAP. XVII 5. Babylon In the end of S. Peters first Epistle vvhere the Apostle dateth it at Babylon vvhich the auncient vvriters as vve there noted affirme to be meant of Rome the Protestants vvil not in any vvise haue it so because they vvould not be driuen to confesse that Peter euer vvas at Rome but here for that they thinke it maketh for their opinion that the Pope is Antichrist and Rome the seate and citie of Antichrist they vvil needes haue Rome to be this Babylon this great vvhore and this purple harlot for such fellovves in the exposition of holy Scripture be ledde onely by their preiudicate opinions and heresies to vvhich they dravv al things vvithout al indifferencie and sinceritie But S. Augustine Aretas and other vvriters most commonly expound it neither of Babylon itself a citie of Chaldaea or Aegypt not of Rome or any one citie vvhich may be so called spiritually as Hierusalem before chap. 11 is named spiritual Sodom and Aegypt but of the general socitie of the impious of those that preferre the terrene kingdoÌ„ and coÌ„moditie of the vvorld before God eternal felicitie The author of the Commentaries vpon the Apocalypse set forth in S. Ambrose name vvriteth thus This great vvhoore sometime signifieth Rome specially vvhich at that time vvhen the Apostle vvrote this did persecute the Church of God but othervvise it signifieth the vvhole citie of the Diuâ—l that is the vniuersal corps of the reprobate Tertullian also taketh it for Rome thus Babylon saith he in S. Iohn is a figure of the citie of Rome being so great so proud of the Empire and the destroier of the saincts Vvhich is plainely spoken of that citie vvhen it vvas heathen the head of the terrene dominion of the vvorld the persecutor of the Apostles and their successors the seate of Nero Bomitian and the like Christs special enemies the sinke of idolatrie sinne and false vvorship
ASSVMPTION of our Lady Gosp 168. S. Bartholomew Ep. 456. vers 26 to the 30. Gosp 152. S. Levvis king of France Gosp 193. The Decoll of S. Iohn Bapt. Gosp 101. The NATIVITIS of our Lady Gosp 3. HOLY ROODE day in September or the Exaltation of the holy CROSSE Ep. 528. Gosp 255. S. Matthevves eue Gosp 149. S. Matthevves day Gosp 22. Michelmas day Ep. 698. Gosp 50. S. Francis Ep. 511 Gosp 29. S. Dionysius Areopagita Ep. 343. Gosp 152. as vpon Alhalovves eue S. Luke Ep. 484. Gosp 166. SS Simon and Iude Ep. 518. Gosp 262. Alhalovves eue Ep. 708. Gosp 152. ALHALOVVES day Ep. 712. Gosp 11. Al-â—oules day Ep. 466. Gosp 230. S. Martin Gosp 171. verse 33 to the 37. S. Clement Ep. 531. Gosp 70. S. Catharine Gosp 71. verse 1 to the 14. vvhich is the Gospel for holy virgins For Saincts generally and in common Apostles eue gosp 262. For a Martyr that is a Bishop Ep. 469. 642. gosp 181. and 45. For a Martyr that is no Bishop Epistle as vpon S. Georges day gosp 62. For one Martyr Ep. 641. 662. gosp 254. and 262. For many Martyrs Ep. 393. 400. 481. 626. 632. 655. 713. 734. Gosp 11. 29. 68. 152. 172. 199. 265. For a CoÌ„fessor that is a Bishop Ep. 608. 615. 636. Gosp 70. 72. 123. 171. For a Confessor that is no Bishop Ep. 432 and 531. Gosp 175. 193. 254. For holy Abbots Gosp 54. For holy Virgins Martyrs Gosp 36. 71. For holy Virgins not Martyrs Ep. 438. 488. vers 17 to the 3 of the chapter following Gosp as for holy Virgins Martyrs For other holy vvomen not Virgins Gosp 36. For holy Vvidovves Ep. 578. Gosp as for holy vvomen not virgins The DEDICATION of a Church or CHVRCH HOLYDAY Ep. 741. Gosp 195. IN votiue Masses that is such as are said according to mens deuotion for diuers peculiar causes Of the B. Trinitie Ep. 493. Gosp 263. Of the holy Ghost Ep. 311. Gosp 260. Of the Passion of our Lord Gosp 272. Of the holy Crosse Ep. 528. Gosp 56. Of our B. Ladie Ep. 598. Gosp 135. 140. 171. 272. Of the holy Angels Ep. 708. Gosp 218. Of the blessed Apostles Peter Paule Ep. 301. Gosp 54. For any necessitie Gosp 117. For remission of sinnes Ep. 398. Gosp 170. For choosing of the Pope Epist 607. Gosp 260. Vpon the Popes creation coronation day Ep. 655. Gosp 44. Against schisme or for any necessitie of the Church Ep. 518. Gosp 266. Against the Paganes Gosp 170. In time of warre Gosp 68. For peace Gosp 275. vers 19 to the 24. Against the plague Gosp 147. as vpon Saturday in whitsun weeke For the sicke Ep. 651. Gosp 20. For Mariage Ep. 521. Gosp 53. In Masses of Requiem Epist 466. 550. 725. Gosp 230. 234. 235. 251. AN AMPLE AND PARTICVLAR TABLE DIRECTING THE READER TO AL CATHOLIKE truthes deduced out of the holy Scriptures and impugned by the Aduersaries A ABSOLVTION of a Priest The excellencie of this power aboue the power of Angels Princes 47. 277. Vvhat is to loose and binde 47. Abstinence See Fasting Adoration of God Latrîa and adoration of creatures Dulia pag. 11. nu 11. pa. 321. nu 25. pa. 332. nu 12. p. 633. nu 21. AdoratioÌ„ of the Arke Crucifixe Images Relikes and the like pag. 633. nu 21. of Angels Saincts and holy persons pag. 706. 737 at large 744 marg S. Iohns adoring of the Angel explicated 736. 737. Vvhat is to adore in spirit truth 218. Reuerence to holy persons euen to the kissing of their feete 300. Alleluia 735 and 736 at large Not to be translated ibid. The song both of the Chruch militant and triuÌ„phant ibid. 734 marg A word of maruelous ioy and so vsed in the Churches seruice euen in the primitiue Church 736. Sung in our countrie at our first conuersioÌ„ ib. Sung in al Christian NatioÌ„s ib. The Protestants had rather say Praise ye the Lord. ib. In translating sixe Psalmes they haue lest it out nine times ibidem Almes redeeme sinnes c. pa. 143. marg 173. nu 41. They procure vs patrones in heauen pag. 186. nu 9. release of paines after our death 317 marg increase grace 486 marg Great Almes-men happie pag. 353. nu 35. pa. 486. nu 6. 174 marg 317 marg Almes and hospitalitie to Preists and other holy men 28. 163. marg 186. 485. 486. 487. 511. 534. 588. 637. to Catholike prisoners 341 marg 600 m. See Vvorkes The more able the greater must our almes be 121 marg Vvhen a man is bound to giue almes 681 marg Altars pag. 638. nu 10. Altars sanctified by the sacrifice of Christs body pag. 67. Altar vvhy called table sometime pa. 638. Dedication or consecration of altars vvith Saincts Relikes 711. Amen amen doubled vvhat it signifieth pa. 244. nu 34. Amen not to be translated ib. 234 marg 735. 736. Angels Protectors of men pag. 52. nu 10. pag. 326. nu 15. 679. of countries 701. of Chruches ibidem The Protestants also hold this against the Puritanes 679. They helpe vs. pag. 604. marg 541. S. Paules place of the religioÌ„ of Angels explicated pag. 14. nu 18. Praying to Angels ibid. Peace from God and the holy Angels 700. Nine orders of Angels pag. 514. nu 21. S. Michael patrone of the Church 721. fighting vvith the dragon ibid. Anoiling See E. Entremâ— Vâ—ctiâ— Antichrist pag. 556. 557. 558. 718. 723 at large vvhy so called pa. 558. He shal be one singular man 556. nu 3. p. 724. He shal come neere the vvorldes end 557. nu 4. His reigne three yeres and a halfe p. 71. nu 22. 29. 123 marg 718 marg 711 marg 740. He shal abolish the Masse p. 558. suffer no worship but of him self only p. 557. nu 4. Al framing letters to expnesse his name vncertaine 724. Heretikes his forerunners specially these of our daies pa. 556. 558. 722 marg 723. 741. The apostasie of him his from the Cath. Church p. 556. His persecution of the same 720 marg 721. 723. 741. His attempts to dravv from the true faith 721. Many Antichristes 556. The Pope can not be Antichrist p. 554 marg pa. 557. p. 231 marg 721 marg 724. 740. The Protestants make S. Leo and S. Gregorie furtherers of Antichrist pa. 557. They place Antichrist in the See of Rome in S. Paules daies p. 557. 240 marg Not to be vvith the See of Rome is to be with Antichrist p. 323. 556. nu 3. Apostles their name dignitie authoritie pag. 154. nu 13. p. 37. nu 11. p. 53. nu 18. p. 488. Their number of Tvvelue mystical p. 94. nu 14. p. 290 marg Some of them more principal Apostles p. 492. The actes of SS Peter and Paul in two seueral tables 374. 375. They left their vviues p. 21. nu 14. p. 55 marg 191 marg p. 148. nu 38. So did S. Philip the Deacon 354 marg See Priests They vovved pouertie 55. nu 27.
p. 481. They made the Creede 376. Their Creede ibidem Their learning vvisedom constancie after they receiued the holy Ghost 299. m. Their honour dreade among the first Christians 300 and 301 marg The Apostles precepts 336 ma 440. Apostolical traditions See Tradition The stile of Apostolical salutation 384. Heretikes vsurpe it to seeme Apostles ibid To be saluted only of them giueth grace 421 marg The Popes office is called his Apostleship pa. 520. The Apostles of diuers countries 154. nu 13. Their glorie in Heauen that conuert soules 471. 529. m. 548 m. S. Augustine our Apostle 432 marg B BAbylon vvhat it signifieth 725 marg 728 and 729 marg 730. 732. Baptisme healeth the soule pa. 231. nu 2. taketh away sinne 357. marg it iustifieth pag. 395 marg p. 397. nu 3 and marg Necessarie to saluation except some cases p. 89. 224. nu 5. Baptisme of infants necessarie p. 395. nu 12. p. 440 nu 14. The effectes thereof and of Confirmation differ pag. 313 nu 17. Exorcismes and other ceremonies of Baptisme pa. 107. nu 34 p. 314. nu 38. pag. 661. nu 21. Ephetha 107 Abrenuntio 661. The character thereof pa. 471 nu 22 Baptisme receiued of Heretikes and Schismatikes p. 661. nu 21. Iohns baptisme inferiour to Christs pa. 8. nu 11. p 87 marg p. 89. nu 8 p. 224 nu 3â— p. 143 marg 2â—7 marg 289 marg 347 marg The Protestants make them equal and vvhy 8. nu 11. Names giuen in baptisme and vvhat maner of names pa. 139. nu 63. Vvhether Christ him self baptized 225 mar Figures of Baptisme 231. 245 marg 225 marg 661. The sending of the holy Ghost on vvhitsunday called baptisme 289 marg Beatitudes eight pag 11. marg Beza maketh God author of sinne p. 17. 266. controuleth the Euangelistes pa. 139. 144 marg 201. marg 205. 314. imagineth according to his sansie corruptioÌ„s of the Greeke text 27 See the preface He translateth for Christs soule in hel his carcas in the graue 296. Bishops their spiritual povver p. 53. nu 18 pa â—88 to punish Heretikes ibid. Caluin confesseth the said power ib. Their consistories 739. They must be obeied pa. 43 nu 9 pa. 322 marg â—98 marg See CHVRCH honoured feared 301 marg their blessing p. 27. p. 55. p. 616. They may deale in vvorldly affaires and vvhen pag. 177. 589. Superior to Priests and distinct in office 166 marg pag. 312. nu 17. 332 marg pag. 528. pag. 596. though the names of Bishop and Priest vvere at the first indifferently vsed 352 marg They only can consecrate Bishops Priests c pa. 596. nu 5. p. 332 marg Bishoping vvhy so called pag 314. Bishops visitations 335 marg Many vvorthie Bishops that can not preache 582. Special vertues required in a Bishop 703 Blessing of creatures effectual and operatiue pa. 79. 233 marg 109. 163 marg 575 576. Blessing the table pag. 575. Blessing a preeminence of the better person p. 5â—5 616 Bishops Priests belssing ibid The fathers mothers blessing pa 616. nu 6. Blessing with the signe of the Crosse pa. 213. 576. Christ blessed the children 113 mar his Apostles 275 marg C CAluins blasphemie against the diuinitie of Christ pag 219 nu â— p. 250. Against Christs ovvne merites pag. 529. 708. 605 marg Against the saincts in heauen pa. 187. that God is author of sinne pa. 37. Concerning Christs suffering the paines of the damned that he vvas abandoned of his father 83 130 marg Against remission of sinnes 612 marg 613 Caluinisme tendeth to the abomination of desolation 124. Canonical houres pa. 320 pag. 296 marg 55â— marg They ansvver to the time of Christs Pasâ—â—ion and agonies pag 76 marg 78. 80 81 82. 83. pag. 190 ma. See Praier Catholike This name discerneth true beleeuers from Heretikes it is the surname of true ChristiaÌ„s By this name Heretikes them selues vnderstaÌ„d them of the Romane faith pa. 324. S. Augustines high estimation of this name ibid. The Protestants mocke at this name pag. 324. So did the Donatistes ibid. Some leaue it out in the Creede pag. 324. Some in the titles of the Catholike Epistles pag. 641. The Catholike Epistles why so called ib. 377. Catholike termes speaches 584. 585. 588. To haue Catholike parents is a great blessing 587. Catholike Church See Church Catholike faith See faith The Catholike faith is taken from countries for sinne 703 The Catholike simple man is sufficiently learned 169. 177. 680. Catholike mens obedience to their Pastors 322 m. to Councels 339 Catholike assemblies to Gods seruice in time of persecution See persecution Censures of the Church See Ecclesiastical Ceremonies vsed in the Church by Christs example pa. 247. External elements in the Sacraments pa. 506. S. Augustines estimation of the Catho Churches ceremonies pag. 506. he is falsely alleaged against them ibid. They are not burdenous but svveete and to edification p. 506. They are neither Heathenish nor Iudacial pag. 506. 507. The Apostles borovved some ceremonios of the Ievves law 677. nu 14. Charitie the greatest vertue more principal in our iustification then faith 457. See Iustification How faith worketh by charitie 510. Chast or single life Angelical pa. 64 more apt for the seruice of God pag. 142. nu 38. pa. 439. nu 5. pag. 440. nu 32. See Priests Holy Orders Monastical life It is not impossible pag. 55. nu 11. pa. 439. nu 7. The Protestants complaine they haue not the gift pa. 439. nu 7. pag. 571. 597. Al may that vvil pag. 55. nu 11. p. 439. nu 7. Chastitie of minde also is required 656 mar The Chastitie of Virgins Vvidovves maried folke differ in merite and dignitie pag. 37. nu 8. CHRIST a Priest as he is man See Priest his descending into Hel. See Hel. He is the only Mediator See Saincts Hovv he maketh novv intercession for vs. 615. marg Folovving of Christ diuersely 151. 163 m 165. Christ Messias and Anointed al one 218 marg His maruelous grace in preaching 147. m. The name of CHRISTIANS p. 323. 324. True Christian libertie See Gospel CHVRCH the Spouse of Christ her other titles prerogatiues pag. 572. Christs exceding loue and benefites tovvard her pag. 522. The maruelous vnion betvvene them 455 m. She vvas builded of Christs side 273. gathered of al nations pag. 85. Vpholden by his continual protection 39. 40 m. 703. Catholike or vniuersal 69 marg pag. 213. pag. 324. 572. 96. marg 212 marg 679. 382. marg 536. marg The principal creature pag. 522. Vvhat this article signifieth I beleeue the Catholike Church pag. 572. 227 marg It is more blindnes not to see the Church then not to beleeue in Christ pa. 477. Heretikes blinder then the Ievves ib. The vnitie therof pag. 456. 501. nu 9. pa. 519. 447. nu 17. Christ praied for the vnitie therof 266. ma. His coate vvithout seame a figure thereof 272. marg often coÌ„mended 658
marg 419. marg See Schisme The Protestants at the first auoided the name of Church and thrust it out of the Bible pag. 521. 522 marg It can neuer faile not erre pag. 11. nu 23. pag. 70. 85. 192. 238. nu 68. pag. 261. 264 marg 266. 267. 522. 523. 555. 572. 573 721. 740. 303. m. 536. marg The Protestants blasphemie cōcerning the Churches apostasie and reuolt from God pag. 555. nu 3. Christ vvithout his Church as the head vvithout a body 514. marg Alvvaies visible pag. 14. 290 marg 295 marg 296. 298 marg 323. 555. 556. 572. 573. 701. Elias vvordes make nothing to the cōtrarie pag. 411. The state thereof in Antichrists time 721. Smal in the beginning grovving great aftervvard pag. 38. nu 32. pa. 71 nu 14. pag. 97. nu 27. 31. 32. pag. 150. nu 6. 7. 10. p. 213. nu 46. pag. 175 marg 178 marg 295 marg 296. 298 marg 316. ma. 536. marg Her lavves customs Gouernours must be obeied p. 43. nu 9. p. 51. marg p. 53. 336. marg 337. nu 20. 450. nu 2. 16. p. 471. nu 24. p. 480. 550. 562. nu 14. p. 639. 262. marg She only hath the true sense of Scriptures pag. 477. 429. marg She iudgeth al and is iudged of none p. 429. She iudgeth betwene canonical Scriptures not canonical p. 499. vvhich are Sacramēts which not 258. 259. She consisteth of good and bad p. 9. nu 12. p. 37. marg 38. 62 marg 64. 74. 262 marg not without vvrinkle in this life p. 522. nu 35. The seuenfold candlesticke in the Apocalypse 699 marg The woman clothed with the sunne whom the dragon persecuteth 720 marg The wife of the Lambe 734. The campe of Saincts 741. The true Church is proued by succession pag. 228. 520. 303 m. Christ left many things to be taught by the Church 265. 717 marg The custom of the Church is a good answer against al wranglers 450. Out of the Church no saluation p. 522. 676. p. 573. al blindnes lacke of vnderstāding 95 marg no praier auailable 262 m. Christ head of the Church in a most excellent sort 514. 515. The B. of Rome the ministerial head 515. No temporal prince can be head 47. 64. 639. nu 17. pa. 659. No woman 280. 463. The Church that is the Prelates and cheefe Pastors of the Church 51 marg 701 m. To contemne their wordes is to contemne Christ 262 marg The Churches order of diuine seruice in reading the Scriptures that it is according to the primitiue Church 268. in 288. 289 m. 382. 641. 698. See the table of Epistles and Gospels at the end of the booke Church militāt resembleth the triumphant in heauen 707 m. and nu 8. 736. The triumphant Church called the new citie of Hierusalem the state and glorie thereof 741. 742. 743. 635 marg Material churches The building of them pa. 158. Dedication of churches 250. Cost in adorning them p. 78. nu 8. 10. p. 106 nu 11. p. 128. 256. God wil be honoured in them rather then els where p. 309. 471. nu 11. p. 254 marg How he dwelleth not in material temples 309. 343 marg Not to be profaned p. 59 m. 118. 222. Our parents and other necessities of poore men are sometime to be preferred before the adorning of Churches 106. 92. nu 25. Clergie The name p. 665. their difference from the Laitie ib. nu 3. The maner dignitie of their calling p. 330. nu 4. p. 352 marg Degrees of superioritie among them selues and ouer other p. 57 marg 58. nu 28. p. 206. nu 24. p. 472. 492. 665. Their good life much edifieth p. 14. nu 17. their exemption and priuileges p. 50. 416. They may not exercise holy functions for filthy lucre 664 marg Commaundements possible to be kept p. 30. 138. nu 6. p 169. 260 marg 682 nu 22 p. 686. 400 marg 415 marg Keeping the commaundements profitable and necessarie to saluation 14. nu 20. p. 440. nu 19. p. 645. 54 marg 114 marg 191. m. 725 m. They differ from Counsels 114 marg 191 marg By keeping of them man is iustified 138. 400 marg Commaundements of men what they are and that they make nothing against the Apostles and Churches traditions 406. See Tradition Heretical lawes and doctrines are cōmaundements of men 43. nu 9. p. 106. Communion The protestants Communion p. 451. 452. 453. 454. They imitate not in the same Christs institution ib. p. 451. much lesse the Apostles traditions p. 454. Comming to the Communion against our conscience 442. They call it vnproperly the Cōmunion p. 452. and the supper of the Lord. p. 451. nu 20. Their communion bread profane p. 453 n 29. Caluins bread 228. It is the very table cuppe of Diuels p 448. is accordingly to be abhorred ibid. Communitie of life and goodes in the first Christians vsed now of the religious only p. 296. not a commaundement but a counsel only ibidem Concupiscence after Baptisme is of it self no sinne without consent p. 397. 399. 643. 682. It moueth to sinne 642. mar How the Apostle calleth it sinne pag. 397. It maketh not al the actions of a iust man sinnes p. 399. nu 25. Cōfession in particular p. 8. nu 6. p. 89. 276. 348 m. Secret or auricular cōfession p. 277. to a priest 190. 277. 653. of al mortal sinnes 653. before the receiuing of the B. Sacrament 453. The English Ministers heare confessions and absolue against their owne doctrine pag. 277. See Penance Confessing of Christ his religion highly esteemed 27. 702. m. See Faith They that dare not confesse and professe the Cath. religion to whom they are like 255 marg To deny that thou art a Catholike is to deny Christ 269. Confirmation other wise called Bishoping pag. 314. It is a Sacrament pag. 313. The grace and effect thereof 241 m. 313. nu 17. p. 514 marg The old and new heresies against this Sacrament pag. 313. Chrisme or holy oile in cōfirmation ib. Conscience Doing against our conscience p. 83. 109. 131. nu 15. Horrour of conscience for sheding innocent bloud 83. 131. nu 15. Continencie See Chastitie Examples of notable persons that liued continently from vviues 596. The continencie of maried folke for praier sake pag. 439. for the more worthie receiuing of the B. Sacrament p. 463. Perpetual cōtinencie of man ad wife p. 439. 440. Contrition 483. See Penance Corporals for the B. Sacrament p. 84. Councels of what persons they consist p. 336. They represēt the whole Church ibid. Peter and his successors presidēts in Councels p. 337. Councels of no force with out their confirmation p. 337. Controuersies in religion to be decided by Coūcels p. 336. They haue the assistance of the holy Ghost p. 337. 338. 138. nu 3. 263. nu 27. p. 265. 266. 388 marg of Christ 51 marg 53. This assistance taketh not away due examination
the same 158 marg They and not lay men are the dispensers of Christs mysteries 40. nu 19. 42 marg pag. 109. nu 6. pag. 321. nu 40. pag. 463. nu 34. pag. 4â—0 He that despiseth them despiseth Christ 167 ma. The honour of Priesthod 67. 89 marg 360. 578 m. Preeminence before other 571. nu 4 pag. 616. 566. nu 20. pag. 484 marg Hospitalitie and almes tovvard them 163. marg 533 marg See Almes Hospitalitie The Protestants make it an odious and reprochful name 67. nu 13. pag. 130. They auoid the word in their English translations of the nevv Testament 333. Their perpetual continencie requisite 138. 570. nu 2. pag. 579. 580. 589. nu 4. 596. 437 marg 569 marg Mariage of Priests vnlavvful 21. 570. at large 575. contrarie to the auncient Canons 571. to the Councel of Nice 570. None euer lawfully maried after holy orders 21. 570. Paphnutius and the Nicene Councel concerning this matter 21. 570. Maried men being made Priests must no more companie vvith their vviues and that according to the example of the Apostles 21. 290 marg 444. nu 5. according to the custom of the primitiue Church 570. 571. The Church may annexe perpetual chastitie to holy orders 580. nu 4. in the marg The forbidding of such persons to marie is no condemnation of Mariage 575. Iouinians old heresie could neuer induce any one Priest to marie 582. Vigilantius and his follovvers much like to the Protestants in this point 570. See Vovv Priests crovvnes 665. Priests garments 701. Priests some properly so called some vnproperly 740. Al Christians are no more Priests then they are also kings that is vnproperly 657 marg 700. 709. Their spiritual hostes 658. CHRISTS Priesthod and the excellencie thereof 609. 610. 615. 616. 617. 618. 131. A Priest as he is man not as he is God 610. The Caluinists either Arrians or ignorant in auouching the contrarie ibid. His Priesthod eternal and hovv 131. 617. 618. 619. nu 3. in marg He concurreth stil in al priestly actions and is the principal vvorker 619 marg He is not the only Priest of the nevv Testament 609. 618. Many Priests of the nevv TestameÌ„t properly and peculiarly so called and their Priesthod external not only spiritual 609. 616. 617. 618. 619. Princes hovv and wherein to be obeied 64. 121. 197 marg 415. 416. 658. 659. They may not vsurpe Ecclesiastical functions 64. 403. 609. nu 1. pag. 639. They haue no more right of supremacie in spiritual causes then Heathen Princes 659. Christ and his Apostles charged vvith disobedience to Princes 658 nu 13. Peter Iohn disobeied the Magistrats coÌ„maunding them not to preach in the name of IESVS 299 marg So must Catholike preachers ib. In things lavvful not to obey them is a mortal sinne 415. Heretical tumultes disobedience against their Princes 28. 488. Heresies agaiÌ„st rule superioritie 416. 659. nu 16. and 18. The obedience of Catholikes in al teÌ„poral causes 416. The deadly sinnes of Princes superiors exempt not the subiectes from their obedieÌ„ce as the Vviâ—â—fistes teach 659. Princes theÌ„ selues must obey be subiect in matters of saith religioÌ„ 639. Al are vnder Peter his successors 279. 280. 364 m. Their election creatioÌ„ far inferiour to Gods institution of the spiritual Magistrate 658. The temporal Magistrate is called an humane creature and why 658. nu 13. Praying for kings and Princes namely in the Masse 566. marg 567. Procession on Palme-Sunday 61. Prosperitie no signe of the true religion 13. marg Protestants See Heretikes Purgatorie 12. marg pag. 34. 94. nu 29. pag. 121. nu 24. pag. 187. 430. 431. 645. nu 13. pag. 661. None not perfectly cleansed can enter into heauen 743. marg Purgatorie fire passeth al the paines of this life 431. The same is released by the praiers of the liuing 317. A third place 162. 708 marg The Scripture abused against Purgatorie ansvvered 726. See Praier Sacrifice for the dead R REconciliation to the Cathol Church 14. nu 24. p. 471. nu 5. 〈◊〉 â—chisme Religion Men of no religion â—uters Atheistes 33. Most happie that suffer any losse for religion 114. m. 116. They that forsake their religioÌ„ to saue their landes are like Esau 635. marg See Persecution Religious life 561. Their profession is according to Christs counsel and the Apostles example 55. 151. 191 marg 296. nu 44. to the Saincts of the primitiue Church 410 marg 296. VigilaÌ„tius heresie against such as forsooke al for Christ 420 marg Diuers Religions of Dominicans Franciscans c. are not diuers Sectes 323. Their diuers rules and imitation of diuers holy men is the imitation of Christ him self 531 marg 547. Their liuing in common Apostolical 296. Their rising in the night to pray 79. nu 41. Their blessing 55. The contemplatiue life preferred before the actiue by our Sauiour him self in the persons of Marie and Martha 169. Both alvvaies in the Chruch ibid. See Monkes and Monastical life Eremities Relikes The touching of Relikes their vertue miracles 23 m. 24. 100. 133. 309. 312. 326. 350. 372. 577. 622. The touching of Christs person or whatsoeuer belonged to him 93 m. The hemme of Christs garment 23 m. 24. 40 marg 100. His sepulchre 85. 622. Mount Thabor and al the holy land 49. 577 his holy Crosse See Crosse S. Peters shadow 261. nu 12 302. 304. his chaines 326. S. Paules napkins or the napkins that had touched his body 350. His chaines 61. nu 12. 372. His blessing and vertue in the ile Malta 372. His prison and other memories there 370 marg The Relikes of S. Iohn Baptist Elias Abdias 40. S. Steuens Relikes 309. 312. S. Augustine of Relikes 309. 312. S. Chrysostom 261. 350. S. Hierom. 85. 133. 622. S. Gregorie 372. nu 20. The greater vertue of Relikes the more is the honour of Christ 261. 350. 246 marg Saincts Relikes of greater force after their death 350. Eliseus body 4. Reg. 13. Miraculous reseruatioÌ„ of Relikes from putiefaction 622. Relikes reserued in the old Testament 622. VigilaÌ„tius heresie against Relikes condemned of old and refuted by S. Hierom. 133. 350. nu 12. The deuotion of the old Christians tovvard Relikes 40. 372. 622. 274 marg The deuotion tovvard Christs body vvhen it vvas dead 131. 132. The Pagans abused holy Relikes as the Protestants do novv 40. Translation of Relikes 133. 631 marg 307. Reprobation at large 405. 406. Sinne is alvvaies the cause thereof ib. 127 mar It taketh not away free vvil 406. 707. Hovv God raised Pharao 406. 407. Hovv he is said to indurat ib. to giue vp into a reprobat sense 383 marg 385. nu 26. pag. 308 marg See God Free vvil Predestination Restitution of goods il gotten 195. Revvard DiffereÌ„ces of rewards in heaueÌ„ 37. 193 marg See heauen Respect of revvard 16. nu 4. pag. 55. nu 27 pag. 631 marg 181 marg 706 marg Revvard what it signifieth 430.
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
9. ⸬ By this we see that this miracle was not onely maruelous and beneficial to the blinde but also significatiue of taking away spiritual blindnesse External ceremonies Heretical traÌ„slation Casting out of the Synagogue The Churches ExcoÌ„municatioÌ„ See in the Annot Mat. 18 17. The Heretikes ridiculous ExcommunicatioÌ„ Num. 16. The Gospel vpoÌ„ Tuesday in whitson weeke ⸬ The theefe is the Heretike specially any other that vnlawfully breake in vpoÌ„ the sheepe to kil destroy them by false doctrine and otherwise ⸬ That is the fashion of Iewrie other countries signifying that the shepheard or Pastor must teach the sheepe and not they him The Gospel vpoÌ„ the 2 Sunday after Easter and for S. Thomas of Canterburie Decemb. 29. Esa 40 11. Ezec. 34 23. ⸬ Christes death was so necessarie for the flocke that when he might haue escaped he voluntarily offered him self to death for his flocke c He meaneth the Church of the Gentils Ezec. 37 24. Esa 53 7. 1 Mach. 4 56. 59 The Gospel vpoÌ„ Wenesday in Passion weeke An other reading is My father that hath giuen me c. c vnum Ps 81 6. Arch-heretikes specially are the theeues that clime in an other way not by the doore WheÌ„ the Pastor must tarie or may flee Iudas Machabaeus Dedication of Churches * 2 Macha 12. Christs essence diuine nature of the Father Caluins autotheisme The Gospel vpoÌ„ Friday in the 4 weeke of Lent Lu. 7 37 Mat 26 7. Mar. 14 3. Io. 12 3. c de dormitione somni The Gospel in a Masse for the dead vpon the day of the burial or deposition Io. 9 6. ⸬ S. Cyril li. 76. vlt. in Io. and S. August Tract 49 in Io. apply this to the Apostles and Priests authoritie of absoluing sinners affirming Christ to reuiue none froÌ„ sinne but in the Church and by the Priests ministerie The Gospel vpoÌ„ friday in Passion vveeke ⸬ All men but specially NatioÌ„s must take hee-de that vvhiles to saue their temporal state they forsake God they lose not both as the Iewes did Aug. tract 49 in Io. The priuilege of the office order though in a wicked person Lu. 22 23. The 4 part THE 4 Pasche holy weeke of his Passion in Hierusalem Mt. 26 6. Mar. 14 3. The Gospel vpâ—Ì„ Munday in Holy weeke PALME SVNDAY eue ⸬ Of this womans extraordinarie offices of deuotion how acceptable they were to Christ see the Annot. Mt. 26. ⸬ The deuout offices of balming and anointing the dead bodies of the faithful are here also allowed ⸬ Not in visible and mortal coÌ„dition to receiue almes of you or such like offices for supply of my necessities The Gospel vpoÌ„ Saturday in Passion weeke PALME SVNDAY * Mt. 21 7. Mr. 11 7. Lu. 19 35. Ps 117 26. Zach. 9 9. ⸬ We may see there is a great differeÌ„ce where a man pray or adore at home or iÌ„ the Church holy places when the Gentils also came of deuotion a pilgrimage to the Temple in Hierusalem b The Gospel for S. Ignatius Febr. 1. And for a martyr that is no Bishop as namely S. Laurence Aug. 10. The Gospel vpoÌ„ Holy roode day Septemb. 14. in latin Exaltatio S. Cruciâ— Io. 3 14. Es 53 1. ⸬ If any man aske saith S. Augustine why they could not beleeue I answer rouÌ„dly because they would not Tract 13. in Io. See the meaniÌ„g of this speach Annot. Mat. 18. 15. Mar. 4 12. Esa 6 9. Mt. 13 14. Mr. 4 12. Lu 8 〈◊〉 Act. 28 27. ⸬ This is the case of many principal men in such countries where heresie hath the vpperhand who know and beleeue the Catholike faith but making cholse rather to keepe mans fauour theÌ„ Gods they dare not confesse the same Such may pray that God and the world agree together for els it is seen whose part they wil take Church ornaments Toleration of the euill The Gospel vpoÌ„ MauÌ„dy thursday at Masse and at the washing of feete Mt. 26 1 Mr. 14 1. Luc. 22 1. ⸬ By supper he meaneth the eating of the Paschal lambe for the institution of the B. Sacrament was after this MAVNDY THVRSDAY Ps 40 10. Mat. 26 18. Mar. 14 16. Luc. 22 21. ⸬ Christ had some prouision before hand giuen him by the Collections of the faithful which was vsed both in his owne necessities bestowed vpon the poore Io. 7 34. 1 Io. 3 23. Mt. 26 35. Mr. 14 29. Lu. 22 33. Puritie required to the receiuing of the B. Sacrament Venial sinnes taken avvay by sacred ceremonies Ambr. Bern. locis citaâ—is The Church defineth which are Sacraments and which not c. The Gospel vpoÌ„ SS Philip and Iacobs day Maij. 1. ⸬ These mansioÌ„s signifie differences of glorie in heauen Hiero. li. â— adu Iouin ` doe knovv The Gospel in a votiue Masse for the election of the Pope vpon whitsun eue ⸬ It is then possible both to loue Christ and to keepe his coÌ„maundements c Paraclete by interpretation is either a comforter or an aduocate and therfore to traÌ„slate it by any one of them only is ê‘haps to abridge the sense of this place ` shal knovv The Gospel vpoÌ„ whitsunday And in a Votiue Masse of the holy Ghost ⸬ See the Annot vpoÌ„ the 16 Chap. vs 12 13. li. de Babyla mart â—o 5. We may and must easely beleeue the miracles of Saincts of their relikes wheÌ„ Christ him self foretelleth they shal doe such wonderful things * Act. 5 15 19 1â— * See Annot Mat. 1â— â—0 The Heretikes as faithles iÌ„ this point as the old Pagans The HOLY GHOST is promised to the CHVRCH for euer The Spirit of truth shal assist the CHVRCH alvvaies The Arians alleage as plaine Scriptures as the ProtestaÌ„ts The Gospel for one Martyr ⸬ Christ hath some branches in his body mystical that be fruitles therfore il liuers also may be members of Christ the Church ⸬ Man may coÌ„tinually increase in iustice and sanctification so long as he liueth ⸬ S. Augustine expoundeth it of the SacrameÌ„tal word of Baptisme and not as Heretikes do of preaching onely Tract 80. in Io. ⸬ If a Schismatike pray neuer so much he is not heard because he remayneth not in the body of Christ Io. 13 34 The Gospel vpoÌ„ S. Barnabees day and on the eue of an Apostle The Gospel vpoÌ„ SS Simon and Iudes day Io. 13 16 Mt. 10 24. Lu. 6 40. ⸬ He foresheweth that many wil not obey the Churches wordes no maruel because they coÌ„temned Christes owne precepts The Gospel vpoÌ„ Sunday after the Ascension and in a Votiue of the B. Trinitie Ps 24 19. Act. 2 1. No man sure of perseuêrance Not onely faith ⸬ The Heretikes translate Excommunicate you See what corruption this is and the reason thereof Annot. c. 9 22. The Gospel vpoÌ„ the 4 Sunday after Easter ⸬ If he shal teach al truth that for euer as before c. 14. 16 how is it possible that the Church
can erre or hath erred at any time or in any point The Gospel vpoÌ„ the 3 Sunday after Easter The Gospel for many Martyrs The Gospel vpoÌ„ the 5 Sunday after Easter ⸬ Vpon this the Church coÌ„cludeth al her praiers Per ChristuÌ„ Dominum nostruÌ„ euen those also that be made to Saâ—cts Mt. 27 31. Mr. 14 27. Christ left many things to be taught by the Church The Spirit of truth The Gospel vpoÌ„ Ascension eue ⸬ The Father glorifieth the Sonne by raising him from death exalting him vp to his right hand making al creatures to bow downe at his Name and geuing him al power and iudgement The Sonne againe glorifieth the Father by making his honour which onely in a maner was in Iewrie before now knowen to al Nations The Gospel in a Votiue Masse against Schisme ⸬ His petition is specially to keepe the Apostles and his Church in vnitâ—e and from Schismes Io. 18 9. Ps 40 10. 108 8. ⸬ To sanctifie him self is to sacrifice him self by dedicating his holy body and bloud to his Father both vpon the Crosse and in the holy SacrameÌ„t True knovvledge of God The Church can not erre The Canon of the Masse THVRSDAY night Mt. 26 36. Mr. 14. 32. The PASSION according to S. Iohn in these two Chapters is the Gospel at Masse vpon Good friday Lu. 22 39. So the PASSION is read in holy weeke foure times according to the foure Euangelistes as S. Augustine appointed also in his Church at Hippo. Ser. 144. de tempore Mt. 26 47. Mr. 14 43. Luc. 22 47. Io. 17 12 Io. 11 49. Mt. 26 58. Mr 14 54. Lu. 22 54. ⸬ It is al one for a man to deny Christ and that he is a disciple of Christ or a Catholike or a Christian man vvhen he is demaunded Aug. tract 11â— in Io. for so Peter here denieth Christ in denying him self to be his Disciple Mt. 27 1 Mr. 15 1 Lu. 23 1 GOOD FRIDAY Io. 12 33 Mt. 20 19. Mt. 27 11. Mr. 15 2. Lu. 23 4. ⸬ It pleased God that Christ who was to dy both for the Iewes the GeÌ„tiles should be betraied of the one and put to death by the other Mt. 27 15. Mr. 15 6. Lu 23 17. Mt. 27 27. Mr. 15 16. ⸬ He meaneth midday counting from sunne rising for so doth the Scripture count the houres of the day Mat. 20. Mar. 15. Luc. 21. Io. 4. Act. â— â—o Mt. 27 33. Mr. 15 20. Lu. 23 33. ⸬ These three tongues being for other causes most famous before in al the world are now also dedicated to God in the triumphaÌ„s title of the Crosse of Christ and in them the holy Scriptures are more conueniently Written taught preseruâ—d * Mt. 27. 35. Mr. 15 24. Luc. 23 34. ⸬ This coate without seame is a figure of the vnitie of the Church Cypr. de vnit Ec. And Euthymius and other write that our Lady made it Ps â—1 19 The Gospel in a votiue Masse of our B. Lady betweene Easter Whitsuntide ⸬ The great loue faith courage compassion and sorovves that our Lady had who forsooke not the Crosse and her sonne when so many were fled from him and his cheefe Apostles denied him b The Gospel in a votiue Masse of the Passion Psa 68 22. Exo. 12 46. Zac. 12 10. * Mt. 27 57. Mr. 15 42. Lu. 23 50. Io. 3 1. 7 50. The HOLY CROSSE By this you see why in Catholike Churches MARIE and Iohn stand by the Roode li. 2. adu Iouinian The Sacraments issued out of Christs side and thence haue their vertue Exo. 18. Num. 30. Tract 9 in Ioan. Hom. 14 in Ioan. The CHVRCH builded of Christs side as Eue of Adams Gen. 2 21. ⸬ That is the first day of the weeke as some interprete it taking Sabboth as sometime it is for a weeke This is our Sunday called Dies Dominiâ—â— because of our Lords resurrection See the marg annot Luâ— 24 1. The Gospel vpoÌ„ Saturday 〈◊〉 Easter weeke EASTER DAY Mt. 28 1 Mr. 16 1 Lu 24 1 Luc. 24. 12. b The Gospel vpoÌ„ Thursday â— Easter weeke ⸬ The Sepulchres of Martyrs saith S. Hierom ep 17 we do honour euery where putting their holy ashes to our eles if we may we touch it also with our mouth and be there some that thinke the monumeÌ„t wherein our Lord was laid is to be neglected where the Diuel and his Angels as often as they are cast out of the possessed before the said monument tremble and roare as if they stoode before the iudgement seate of Christ Mt. 28 1 Mr. 16 5 Luc. 24 4. The Gospel vpoÌ„ Dominica in albis or Lovv Sunday Mr. 16 14. Lu. 24 36. 1. Cor. 15 5. ⸬ Though he gaue them his peace hard before yet novv entering to a nevv diuine action to prepare their hartes to grace and attention he blesseth them againe The Gospel vpoÌ„ S. Thomas the Apostles day Decemb. 21. LOVV SVNDAY ⸬ See the annotation on the 19 verse of this Chapter ⸬ They are more happy that beleeue without sensible argumeÌ„t or sight then such as be induced by sense or reason to beleeue Io. 21 25 The being of Christs body in the B BacrameÌ„t without space or quaÌ„titie correspondeÌ„t there vnto is proued by other examples I Scripture Heretical shifts to auoid plaine Scripture August ep 37. Christ can dispose of his owne body others aboue nature Mat. 19. Aug. li. 2â— c. 8. de ciu Dei Vbiquetaries of Brentiani Christ sheweth his commission so giueth the Apostles power to remit sinnes Augu. q. no. Test q. 93 CoÌ„t ep Parmen li. 2 c. 11. The holy Ghost is here purposely giuen to the Apostle to remit sinnes Cyril li. 12 â— 56 in Io. The Sacrament of PENANCE instituted Men are bound to confesse al their mortal sinnes and that in particular * Cypr. de laps nu 11. * Hiero. in 16 Mat. To reteine sinnes The necessitie of this Sacâ—â—ment Hiero. ad Demetriadem c. â— to 1. Mat. 18. The Heretikes wrastling against plaine Scripture See the coÌ„munion booke The English Ministers heare confessions and absolue Li. 3 de Sacerd. Priests power to forgiue sinnes is aboue the power of Angels or worldly Princes Confession to Priests Secrete or auricular Confession In vita D. Ambr. prope fineÌ„ Mt. 18. The Gospel on wenseday in Easter weeke ⸬ See in S. Augustine tract 122 〈◊〉 Io. the great mysterie hereof concerning the CHVRCH and in S. Gregorie hom 24 in Euang. and S. Bernard li. 2 c. 8 de consid Peters PRIMACIE here mistically signified ` the disciples ⸬ Not the third apparition but the third day of his apparitions for he appeared in the very day of his ResurrectioÌ„ ofteÌ„ againe vpon Low Sunday then this third time And S. Marke saying last he appeared c. 16 14 meaneth his last apparition the first day The Gospel on the one of SS Peter and Paul c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feede rule b The Gospel
in Christmas vnto Septuagesme The Epistle vpoÌ„ Christmas eue Act. 13. 2. â— Faith must not be subiect to sense reason arguing or vnderstaÌ„ding but must coÌ„maund be obeied in humilitie and simplicitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ S. Augustine vseth this place and the like agaiÌ„st Heretikes vvhich vvould dravv the common Catholike faith of al natioÌ„s to some certaine countries or corners of the world Aug. ep 161. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ He praieth without intermission that omitteth no day certaine times of praier Aug. here 's 57. ⸬ The Romanes vvere conuerted and taught by S. Peter before therefore he vseth that speach to confirme them in their saith Author Com. apud Hierony Theodoret in 16. Rom. Chrys ⸬ He meaneth not Gods owne iustice in him self but that iustice vvhervvith God endueth man vvhen he iustifieth him Aug. de Sp. lit c. 9. Whereby you may gather the vanitie of the Heretical imputatilue iustice Abac. 2 4. c Lo these and the like are the Images or Idolâ— so often condeÌ„ned in the scriptures and not the holy Images of Christ and his Saincts ⸬ Eph. 4 19. he saith They haue deliuered or giuen vp them selues to al vncleannesse By vvhich coÌ„fereÌ„ce of scripturâ— vve learne that them selues are the cause of their ovvne sinne and damnation God of his iustice permitting leauing them to their ovvne vvil and so giuing them vp into passions c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolical salutation or blessing Epiph. hâ—res 6â— The same vsed of Heretikes The Romane faith highly coÌ„mended Luc. 22. It can not false not be corrupted Proâ—â— li. 2. Com. in ep ad Gal. The Romane statioÌ„s a token of greater faith and deuotion The Catholike and Romane faith al one Hovv God is serued in spirit Praies for conuersion of soules The Gospel is not only the written word Mat. 28. The Apostles vvriting and preaching vvhether more necessarie and hovv The Catholike or Christian â—aith with good vvorkes iustifieth vvithout this faith no vvorkes whatsoeuer Not only faith God is not the author of sinne God punisheth sinne by permitting men to fall further and further Sinnes mortal and venial Good men also according to the merits of their good vvil shal haue their reward Aug. â—p 4â— Ps 61 13 c That is the Gentile Deu. 10 17. Act. 10. 34. Mt. 7 21 Ia. 1 22 ⸬ It is a shameful and damnable thing for preachers teachers or other guides of mens life to commit the same things them selues which they reproue in other Es 52 5. Ez. 36 20. c It is a great sinne that by the iâ— life of the faithful our Lordes name should be il spoken of amoÌ„g the misbeleuers many vvithdravven from the true religioÌ„ thereby ⸬ Prepuce is the foreskinne not circumcised therfore signifieth the Gentiles or the state and conditioÌ„ of the Gentiles as circumcisioÌ„ the Ievves and their state Iudging other men Gods long suffering is for our repentance Good vvorkes meritoriouâ— Li. de grat lib. arb c. 8. Aug. de Sp. lit c. 16. to 3. The first iustification vvithout vvorkes the second by vvorkes S. Paul speaketh of the first specially S. Iames of the second Against imputatiue iustice True inherent iustice more for Gods glorie for the commendation of Christs merites True iustice both in Ievv and Gentile is by keeping the Lavv. The letter and the spirit The carnal and spiritual Ievve de sp lit to 3. Io. 3 33. ⸬ â—od only by nature is true al mere men by nature may lie deceiue and be deceiued yet God by his grace spirit may and doth preserue the Apostles and principal Gouerners of his people the Church and Councels in al truth though they vvere and are mere men Ps 115 11. Ps 50 6. Ps 13 1. 52 3. Ps 5 11. Ps 139 4 c Aspidum A kinde of litle serpents Ps 9 7. Es 19 7. Pro. 1 16 Ps 35 2. Gal. 2 16. c To beleeue in him here compriseth not only the act of faith but of hope charitie as the Apostle explicateth him self Galat. 5 6. ⸬ No man atteineth his first iustification by the merites either of his faith or workes but merely by Christes grace and mercie though his faith workes procedâ—g of grace be dispositioÌ„s preparations therevnto ` propitiatour 2. â—et 3. S. Paules speaches mistaken of the vvicked Ro. 5 2â— Ro. 3 4. The sense of the places that sound as if God caused sinne Iob. 1. Hovv it is said none iust * Luc. 1â— No vvorkes auaile vvithout faith and grace The Heretikes phantastical or imputatiue iustice De pâ—â—mer li. 1 â— 9. 10. True inhaerent iustice Vvhat vvorkes are excluded from iustification de grat lib. arb c. 7. Gal. 1. Gen. 5 6. Gal. 3 6. Ia. 2 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 31 1. ⸬ The vvord Reputed doth not diminish the truth of the iustice as though it vvere reputed for iustice being not iustice in deede but signifieth that as it vvas in it self so God esteemed reputed it as the same greeke vvord must needes be taken v. 4. next going before 1 Cor. 4 â— and els where c Our Sacraments of the nevv Lavv giue ex opere operato that grace and iustice of faith vvhich here is commended vvhereas circuÌ„cisioÌ„ vvas but a signe or marke of the same Gen. 17 10. Gen. 17 4. ` he beleeued Gen. 15 5. Abrahams Workes before faith Iustice before men and iustice before God Not vvorkes but mere grace is cause of our first iustificatioÌ„ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical translation Vvhat is Sinnes couered or not imputed Io. 1 29 2 Cor. 6 11. Apoc. 1 5. The SacrameÌ„ts are not mere markes but causes of iustification By vvhat faith vve are iustified Luc. 1 45. The Epistle on Imber Saturday in vvhitsonweeke And for many Martyrs ⸬ Christian meÌ„ do not vaunt theÌ„ selues of the certaiÌ„tie of their saluatioÌ„ but glorie in the hope thereof onely vvhich hope is here insinuated to be giuen in our iustificatioÌ„ is aftervvard to be coÌ„firmed by probation in tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The Heretikes falsely translate of no strength to take avvay al free vvil No. Test. 15â—0 ` sinner ⸬ Here vve may see against the Heretikes that they vvhich be borne of Christ and iustified by him be made constituted iust in deede not by imputation only as al that be borne of Adam be vniust and sinners in truth not by imputation Against the Heretikes special faith and securitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IustificatioÌ„ attributed much to faith as to the fâ—ndation Our hope is strengthened by vvel doing Charitie is a qualitie in vs. Conc. Tri. sess sâ— decr de peâ— orig Al by Adam borne in original sinne Christ only not conceiued in sinne and as it is thought our B. Lady The Lavv did not cause more sinne though that vvere the sequele
thereof b The Epistle vpoÌ„ the 6 SuÌ„day after Pentecost ⸬ Remission of sinne nevv life sanctification and iustificatioÌ„ are giuen by baptisme because it resembleth in vs and applieth to vs Christes death and resurrectioÌ„ and engraffeth vs into him Io. 8 34. 2. Pet. 2 19. ⸬ Here againe is signified that our discharge froÌ„ the boÌ„dage of sinne is by the Christian faith by obedience to the vvhole doctriÌ„e of Christs religion in that the Apostle attributeth this their deliuerance froÌ„ sinne to their humble receiuing of the Catholike faith The Epistle vpoÌ„ the 7 Sunday after Pentecost ⸬ He signifieth that as vvhen they vvere subiect to sinne by coÌ„tinual ofteÌ„ vvorking vvickednes they increased their iniquitie that so also novv being iustified they may should by external vvorkes of Iustice increase their iustice and sanctification Not only faith The old man the nevv Dying to sinne Liuing to God Hovv concupisceÌ„ce is called sinne The doctrine of our first Apostles Life euerlasting a stipend and yet grace 1. Cor. 7 39. ⸬ Nothing but death dissolueth the band betvvixt man vvife though for fornication one may depart from an others companie therfore to mary againe is aduoutrie during the life of the partie separated ⸬ Being novv baptised and dead to sinne engraffed in Christs mystical body you are discharged of the Lavv of Moyses and are free in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ By Baptisme vve haue not Christes iustice imputed to vs but an invvard nevvnesse of spirit giuen vs and resident in vs. Exo. 20 17. Deu. 5 â—1 ⸬ Sinne or conâ—upisceÌ„ce which vvas a sleepe before vvas wakened by prohibition the Lavv not being the cause thereof not giuing occasion therevnto but occasion being taken by our corrupt nature to resist that which was commaunded 1 Tim. 1 8. The Epistle in a Votiue Masse for sinnes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actual concupiscence forbidden not habitual Soden inuoluâ—taâ—ie motions are no sinne Concupiscence taketh not avvay free vvil c. 5 17. Sinne is voluntarie and otherwise it is no sinne ep ad Asâ—lâ—cum â—00 Concupiscence defileth not a iust mans actioÌ„â— as the Lutherâ—s say ⸬ This conuinceth against the Churches aduersaries that the lavv that is Gods coÌ„maundemeÌ„ts may be kept that the keeping thereof is iustice that in christian men that is fulfilled by Christs grace vvhich by the force of the Lavv could neuer be fulfilled ` enmitie The Epistle vpoÌ„ the 8 Sunday after Pentecost ⸬ He meaneth not that the ChildreÌ„ of God be violently coÌ„pelled against their vvilles but that they be svveetly dravveÌ„ moued or induced to do good Aug. Enchirid. c. 64. De verb. Do. ser 43 c. 7. et de verb. Apost ser 13 c. 11. 12. 2 Tim. 1 7 Gal. 4 5. The Epistle vpoÌ„ the 4 Sunday after Pentecost and for many Martyrs condignae ad gloriam The Epistle for S. Ignatius Febr. 1. Ps 43 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimonie of the Spirit NovvithstandiÌ„g Christs satisfaction and Passion yet ours also is required Al suffering in this life is nothing in comparison of the heauenly glorie and yet it is meritorious vvorthy of the same * ad gloriaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation 1. Cor. 4. 1â— Vvhence the merite of vvorkes riseth As sometime faith only is named so els vvhere only hope and only charitie as the cause of our saluation Scripture abused against the Godhead of the Holy Ghost The doctrine of predestination hovv to be reuerenced and vvhat it teacheth vs. Gods predestition taketh not avvay free wil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confide Hiero. q. 9 ad Algas No man ordinarily is sure of his saluation but only in hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 21 â—2 Gen. 18 10. S. Hierom. q. to ad Hedibiam Gen. 25 21. Al the epistle surely to the Romanes needeth 〈◊〉 and is 〈◊〉 wrapped with 〈…〉 that to vnderstaÌ„d it we neede the helpe of the Holy Ghost who by the Apostle did dictat these same things but especiaally this place Howâ—eit nothiÌ„g pleaseth vs but that which is Ecclesiastical that is the sense of the Church Gen. 25 23. Mal. 1 2. Exo. 33 19. Exo. 9 16. ⸬ That God is not the cause of any mans reprobation or damnation othervvise then for punishment of his sinnes he shevveth by that he expecâ—teth al mens amendement vvith great patience and consequently that they haue also freo vvil ` apted fitted Os 2 23. Os 1 10 Es 10 22. Es 1 9. c Here vve see that they are the cause of their ovvne damnation by infidelity Es 8 14. 28 16. Anáthema In vvhat sense S. Paul vvisheth to be anáthema 〈◊〉 â—2 12. Gods promis not made to carnal Israel Isaac preferred before Ismael Iacob before Esau By the example of Iacob and Esau is shewed Gods mere mercie in the elect and iustice in the reprobate That God is not vniust or an accepter of persons is declared by familiar examples S. Augustines example is of tvvo debters the one forgiueÌ„ all and the other put to pay all by the same creditor li. de predest gra cap. 4. Predestination and reprobatioÌ„ take not avvay free vvil neither must any man be retchlesse desperate â— Pet. â— 10. Our election or coÌ„uersion is not of our selues but of Gods grace and mercie Exo. 9 16. In vvhat sense God raised vp Pharao c. Heretical bookes concerning predestination The example of the pot and the potter 2 Tim. 2 21. ⸬ The Lavv vvas not giueÌ„ to make a maÌ„ iust or perfect by it self but to briÌ„g vs to Christ to be iustified by him ⸬ The iustice of the Law of Moyses went no further of it self but to saue a man from the temporal death and punishmeÌ„t prescribed to the traÌ„sgressors of the same Leu. 18 5. Deu. 30 12. The Epistle vpoÌ„ S. Andrevves day Nouemb. 30. Es 28. 16 Ioel. 2 22. ⸬ To beleeue in him to inuocate him is to serue him with al loue and sincere affectioÌ„ Al that so doe shal doubtlesse be saued shal neuer be confounded Es 52 7. ⸬ We see then that it is in a mans free wil to beleeue or not to beleeve to obey or disobey the Gospel or truth preached Es 53 1. Ps 18. 5. Deu. 32 21. Es 65 1. Es 63 2. Gods iustice the Ievves ovvne iustice Iustice of faith Open coÌ„fession protestation of our faith is sometime necessarie Euseb li. 6 c. 31 histor Eccles The place alleaged against inuocatioÌ„ of Sainctes ansvvered Preachers not lavvfully called not sent Confes des Egli de France The first iustification of mere grace Free vvil 3. reg 19. 20. c The Heretikes adde here also Image to the text as Act 19 â—5 Es 6 9. Ps 68 23 ⸬ The Ievves are not relected vvholy incurably for euer but for a part and for a time suffered to fall Which God did turne to the
part Of his Traditions c In the greeke Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2 21. ` churches The Epistle vpon Maundy Thursday a The Epistle vpon CORPVS Christi day Mat. 26 26. ⸬ The Apostles drift in al that he saith here of the SacrameÌ„t is against vnvvorthy receiuing as S. Augustine also noteth Ep. 11â— c. 3. and not to set out the vvhole order of ministratioÌ„ as the heretikes do ignoraÌ„tly imagine Mr. 14 22. Luc. 22 19. The Custome of the Church is a good answer against al vvranglers That heresies shal come and vvherfore Vvhat coÌ„moditie vve may make of heresies Agapae or suppers of charitie CoÌ„c Gang. can 11. Conc Loadic can 27. 28. Vvhether the Apostle meane by our Lords supper the B. Sacrament TraditioÌ„ vvithout vvriting Whether the catholikes or Protestants doe more imitate Christs institution of the B. Sacrament Al circunstaÌ„ces in our Sauiours action about the B. SacrameÌ„t neede not be imitated Io. 13 2. Luc. 9 16. The Protestants imitate not Christ in blessing the bread and vvine They imitate him not in vnleauened bread and mingling water with wine The vvordes of consecration to be said ouer the bread and vvine the vvhich the Protestants do not tract â—0 in Io. The Protestants haue taken away the B. Sacrament altogether The povver to consecrate giuen to Priests onely The SacrameÌ„t consisteth not in the receiuing Vvhy the Protestants call it the Communion Communion vvhich is a part of the MASSES what it signifieth li. 4. c. 14. de orthod fide Hovv Christs death is shewed by the B. Sacrament it self vvithout sermon or othervvise The vvicked receiue the body bloud The real presence is proued by the heinous offeÌ„se of vnvvorthy receiuing ConfessioÌ„ before receiuing the B. Sacrament Adoration of the B. Sacrament * See the Annot. The manifold honour and discerning of Christes body in the Cath. Church Mat. â— â— ep 118 c. 6. The Profane bread of the Protestants * Aug. de pec merit li. 2. c. 24. Ep. Iuda Holy bread Vnvvorthie receiuing Penance and satisfaction The Masse is agreable to the Apostles vse and tradition the Communion is not Aug. ep 118 c. 6. Aug. tract 84 in Io. Chrys ho. 〈◊〉 in Act. The 6. part As couching the Giftes of the Holy Ghost The Epistle vpon the 10 Sunday after Rentecost ⸬ Al these Giftes be those vvhich the lear nâ—ecall Gratias gratis datas vvhich be bestovved often euen vpon il liuers vvhich haue not the other graces of God whereby their persons should be grateful iust holy in his sight Ro. 12 4 Eph. 4 7. ⸬ A maruelous vnioÌ„ betwixt christ his Church a great coÌ„fort to al Catholikes being members therof that the church and he the head the body make be called one Christ Aug. de vnit Ec. ` one body Eph. 4 11. ⸬ S. Augustine ep 137 giueth the same reason vvhy miracles cures be done at the memories or bodies of some Saincts more then at others by the same Saincts in one place of their memories rather then at other places Zealous faith Vnitie Schisme The Epistle vpon the Sunday of Quinquagesme called Shrouesunday ⸬ This proueth that faith is nothing vvorth to saluatioÌ„ without vvorkes and that there may be true faith vvithout Charitie ⸬ By this text S. Augustine li. â—2 Ciu. c. 29 proueth that the Saints in heauen haue more perfect knovvledge of our affaires here then they had vvhen they liued here ⸬ Charitie is of al the three the greatest Hovv then doth onely saith being inferior to it saue iustifie and not Charitie Charitie False Mattyrs The 3 vertues theological Charitie is lost by mortâ—l sinne not faith ″ Much like to some fond Linguists of our time who thinke them selues better then a doctor of Diuinitie that is not a Linguist c By this word are meant al rude vnlearned men but specially the simple which vvere yet vncharistened as the Catechumens vvhich came in to those spiritual exercises as also infidels did at their pleasures c idiotae ` vvith tongues more theÌ„ you all Es 28 11 2. Tim. 2 12. Gen. 3 16. A paraphrastical exposition of this Chapter concerning vnknovven tongues Of vvhat spiritual exercise the Apostle speaketh The disorders in the same That S. Pauls place maketh nothing against the seruice in the saith toÌ„ge By strange tonges the Apostle meaneth not the latin Greeke or Hebrue S. Augustine our Apostle brought in the Seruice in the latin tongue The latin seruice one and the same in al countries and strange to none The seruice in vulgar toÌ„ge strange and barbarous to euery straÌ„ger Vvhether the seruice in vulgar tonges do more edifie See Annot 1. Cor. 10. 13. The vertue of the SacrameÌ„ts and Seruice consisteth not in the peoples vnderstaÌ„ding The people is to be taught the meaning of Sacraments ceremonies and are taught in al Catholike couÌ„tries Catholike people in euery countrie vnderstandeth euery ceremonie and can behaue them selues accordingly Aug. doct Chr. li. 2. c. 13. That he speaketh not of the Churches seruice is proued by inuincible in arguments The Apostle speaketh not of the peoples priuate praiers in latin as vpon primmars beades or othervvise Latin praiers translated or the people taught the coÌ„tents thereof The peoples deuotion nothing the lesse for praying in Latin Mat. 24. * Greg. li. 27. Moral c. 6. The seruice alvvaies in Latin through out the vvest Church It is not necessarie to vnderstand our praiers Hovv far is sufficient for the people to vnderstand Hovv the mind or vnderstaÌ„ding is edified 1 Cor. 13. 1 Cor. 11 16. A notable rule of S. Augustine Vvomen may haue any temporal Soueraintie but no Ecclesiastical function The 7 part Of the resurrection of the dead The Epistle vpoÌ„ the 11 SuÌ„day after Pentecost c This deliuerie in the latin greeke importeth tradition so by Tradition did the Apostles plant the Church in al truth before they vvrote any thing Es 53 8. Dan. 9 26. Ps 15 10 Ion. 2 2. Lu. 24. Act. 9 3 Conâ— borne out of time c tradidi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ In him Gods grace is not void that worketh by his free vvil according to the motion and direction of the â—â—me grace ⸬ So may we say If the Cath. faith in al pointes be not true then our first Apostles vvere false vvitnesses then hath our Countrie beleeued in vaine al this while then are al our forefathers dead in their sinnes and perished Which presupposing Christ to be God vvere the greatest absurditie in the vvorld Col. 1 18 Ap. 1 5. Ro. 5 12. 1. Thes 4 15. Ps 109. 1. Ps 8 8. Esa 22 13. Menander ⸬ The glorie of the bodies of Saincts shal not be al alike but differeÌ„t in heauen according to mens merits ⸬ As to become spiritual doth not take away the substance of the body glorified no more vvhen Christes body is said to be in spiritual sort in the Sacrament doth
sending to thrust and intrude him self into an other mans charge ⸬ A proper terme for Heretikes that shape theÌ„ selues into the habit of true teachers specially by often allegation and commentatioÌ„ of the Scriptures Reade the notable admonition of the auncient vvriter Vincentius Livinensis in his golden booke Against the Prophane neuelties of al heresies The Epistle vpon the Sunday of Seâ—agesme Phil. 3 5. Dou. 25 3. Act. 16 23. 14 18. 27 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom and Theophylacte interpret it of daily conspiracie against him others of multitude of cares instaÌ„t vrgeÌ„t vpoÌ„ him c non vror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9 24. As Eue by the Serpent so the people are seduced by Heretikes Heretikes sometime eloquent Knovvledge better then gay wordes Yong orators among heretikes preferred before the auÌ„cient Doctors ⸬ By this vve may proue that it is neither impossible incredible nor vndecent that is reported by the auncient fathers of some that haue been rauished or rapt whether in body or out of body God knovveth brought to see the state of the next life as vvel of the saued as damned ` Againe ⸬ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvhich S. Augustine saith ep 108 is spoken here of doing great penance for heinous sinnes as Pâ—niâ—â—ntes did in the primitiue Church So that it is not onely to repent or to amend their liues as the Protestants translate it VisioÌ„s haue no credite with heretikes â— Machâ— 15 11. The Apostles some greater then other we must sticke to the faith first 〈◊〉 â—anted by miracles Deu. 19 15. ` shal knovv c Ecclesistical power to punish offenders by the ceÌ„sures of the Church The Epistle in a â—otiâ—e Masse of the B. Trinitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 16 16. 1. Co. 16 20. Vve may knovv that we haue faith but not that vve are in grace ⸬ New Gospellers that peruert corrupt or alter the one onely true and first deliuered Gospel are to be auoided See S. Augustine Cont. Faustum li. 32. c. 27. c The Epistle vpon the Commemoration of S. Paul Iun. 30. Act. 9 1. ⸬ S. Iames was called our Lordes brother after the hebrew phrase of the Iewes by vvhich neere kinsmen are called brethreÌ„ for they were not brethren in deede but rather susters children S. Paul sent to preache by ordinarie impositioÌ„ of haÌ„des No shevv of learning or vertue must moue vs from the faith Preaching coÌ„trarie to the saith receiued is forbidden not other preaching Traâ—t 98 in Ioan. The Gospel is not onely in the written word of scripture but in vnwritten tradition also After-preaching ouersowing of nouelties â—rgueth false doctrine The Apostles curse vpon al that teache nevv doctrine and dravv men from the Cath. Church Li. cont proph haer nouit * Aug. ep 165. Zeale against heretikes B. Paul doth visite S. Peter of honour and reuerence tovvard him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 10 17. c See the marginal Annotation Rom. 2. v. 25. c That is in presence before them al as â—eza him self expoundeth it Yet the English Bezites to the more disgracing of S. Peter translate to his face No. Test an 1580. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 3 19. 20. ⸬ By this and by the discourse of this whole epistle you may perceiue that when iustification is attributed to faith the vvorkes of Charitie be not excluded but the vvorkes of Moyses law that is the ceremonies sacrifices and sacrameÌ„ts thereof principally and consequently al workes done merely by nature and free wil without the faith grace spirit aide of Christ S. Paul conferreth vvith S. Peter and the rest for trial of his doctrine The heretikes submit their doctrine to no trial of Bishops or CouÌ„cel The approbation of S. Paules doctrine by Peter the rest vvas very requisite No absurditie that the Scriptures be approued by the Churches testimonie The Church maketh not Canonical Scripture but declareth that it is so The Scripture Church coÌ„pared together for antiquitie authoritie c. The Scriptures alvvaies true in them selues are so knovven to be by the Church The Apostles commissioÌ„ general through the vvorld yet peculiar to certaine prouinces Iewes and Gentiles specially committed to the two principal Apostles Mat. 15. Ro. 15. Neither Peter only of the Ievves nor Paul Apostle of the GeÌ„tiles only Act. 10. 15. v. 7. Calu. li. 4. v. 6. nu 15. Iustit Caluins folish reason that Peter vvas not B. of Rome his derogacioÌ„ from Peters Apostleship The Church founded at Rome by S. Peter and S. â—aul Al Catholike preachers and Pastors must communicate vvith Peter his successors The heretikes ridiculous argumeÌ„t against Peters preeminence The heretikes malitiously derogate from S. Peter Paules reprehension of Peter teacheth vs the zeale of the one and humilitie of the other It proueth nothing agaist Peters superioritie that he vvas reprehended The superior may be reprehende or admonished of the inferior Heretikes reprehension of Catholike Bishops in rather railing S. Peters errour vvas not in faith but in conuersation or behauiour Luc. 22 32. * See S. Chrysost Theophyl c. ⸬ For any people or person to forsake the faith of their first Apostles Conuersion at the voice of a few nouellaries seemeth to wise men a very bewitching sensles brutishnes Such is the case of our poore couÌ„trie Germanie and others Gen. 15 6. Ro. 4. 3. ⸬ This faith whereby Abraham was iustified and his children the Gen. iâ—s beleeuing in Christ implieth al Christian vertues of which the first is faith the grouÌ„d foundation of al the rest and therfore here and els where often named of the Apostle Gen. â—â— 3. Deu. 27 26. Abac. 2. Ro. 1. Leu. 18. Deu. 21. The Epistle vpoÌ„ the 13 SuÌ„day after Pentecost Gen. 22 18. Ro. 3 9. 11 32. Notwithstanding venial sinnes men are truely iust and may keepe the coÌ„maundements Iac. 2. Not only faith Baptisme giueth grace and iustification not faith only The Epistle vpon Twelfth eue ⸬ That is the rudiments of religioÌ„ wherin the carnal Iewes vvere trained vp or the corporal creatures wherein their manifold sacrifices sacraments and rites did consist Ro. 8 15. ⸬ So ought al Catholike people receiue their teachers in religion vvith al duetie loue reuerence The Epistle vpon the 4 SuÌ„day in Lent Gen. 16 15. 21 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 54 1. Ro. 9 8. ⸬ This mutual persecution is a figure also of the Church iustly persecuting Heretikes contrarivvise of Heretikes vvhich be the childreÌ„ of the bondvvoman vniustly persecuting the Catholike Church Aug. ep 48. Gen. 21 10. External vvorship of God by vse of creatures necessarie hovv the Heathen Ievves Christians differ in the same The vse of external elemeÌ„ts in the Sacraments Our Sacraments fevv easie in respect of the Ievves S. Augustine falsely alleaged of the Heretikes for tvvo Sacraments only ep 118. c. 1. in ps 103. coÌ„c 1 The other
trāslatiō to mainteine Caluins horrible blasphemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flac. Illyr vpon this place Caluins blasphemie that Christ suffered hel paines vpō the crosse and that his death othervvise were insufficient Christ yelding vp the Ghost accomplished our redemption Io. 19. 30 Christs Passiō sufficient for al but profitable to them only vvhich obey not by faith only but by doing as he and his Church commaund The Apostle omitteth to speake of the B. Sacrament as a mysterie then to deepe for the Ievves capacitie Heb. 10 26. ⸬ It is euident by these vvordes against the Nouatians and the Caluinists that S. Paul meant not precisely that they had done or could do any such sinne vvhereby they should be put out of all hope of saluation and be sure of damnation◠during their life Gen. 22 16. The Apostles forme of Catechisme and the poīts therof The Nouatians as al Heretikes made Scripture the groūd of their heresie * Ambr. de poenit li. 2. c. 2. Other places make no more for the Protestants then this doth for Nouatus Caluins heresie vpon this place vvorse then the Nouatians Ambr. loco cit in ep ad Heb. Chry. ho. 9 in c. 6 ad Hebr. The fathers exposition of this place The Sacramēt of penance is ready for al sinners vvhatsoeuer Hiero. ep 8 ad Demetriad c. 6. Gods iustice in revvarding meritorious vvorkes Gen. 14 18. ⸬ When the fathers catholike expositours pike out allegories and mysteries out of the names of mē the Protestāts not endued vvith the Spirit vvherby the scriptures vvere giuē deride their holy labours in the search of the same but the Apostle findeth high mysterie in the very names of persons and places as you see Nu. 18 21. Deu. 18 1. Ios 14 4. ⸬ The tithes giuen to Melchisedech were not giuē as to a mere mortal mā as al of the tribe of Leui Aarons order were but as to one representing the Sonne of God vvho now liueth and reigneth and holdeth his priesthod the functions therof for euer ` Priesthod Ps 109 4. Ps 10◠4. The Epistle for a Cōfessor that is a Bishop ` them that goe ⸬ Christ according to his humane nature praieth for vs continually representeth his former passion and merites to God the Father Leu. 9 7. 16 6. The resemblāce of Melchisedec to Christ in many points By the sundrie excellencies of Melchisedeck◠Priesthod is proued the excellēcie of the Priesthod sacrifice of the nevv Testament He receiued tithes of Abrahā consequently of Leui Aarō Tithes He blessed Abraham Blessing a great preeminēce specially in Priests The ful accomplishment of mans redēption vvas not by Aarons but by Melchisedecks Priesthod The Apostle to consute the Ievves false persuasion of Aarons Priesthod and sacrifices speaketh altogether of the sacrifice of the Crosse No lavvful state of people vvith out an external Priesthod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 External Priesthod necessarie for the nevv Testament External sacrifice also necessarie for the same The translation of the old Priesthod sacrifices must needes be into the said Priesthod and sacrifice of the Church Hovv Christ is a Priest for eues Christs eternal Priesthod consisteth in the perpetual sacrifice of his body bloud in the Church The Protestāts cauilling vpon particles agaīst Melchisedecks sacrifice Priesthod directly against the Apostle Christs eternal Priesthod and sacrifice in the Church is proued out of the fathers Ep. 126. * That is from Adā to the end of the vvorld represented by sacrifice The old commaundement and the new Maundy thursday vvhy so called The introduction of a new Priesthod The eternitie of the new Priesthod confirmed by the fathers othe Christs passion By the comparison of many priests one is not meant that there is but one Priest of the new Testament Esa c. 61. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is that the absolute sacrifice of eternal redēption could not be done by those many Aaronical priests but by one onely Christ Iesus vvho liueth a Priest for euer hath no successor and as cheefe priest worketh and concurreth vvith al Priests in their priestly functions ⸬ Christ liuing and reigning in heauē continueth his priestly functiō stil and is minister not of Moyses Sancta tabernacle but of his ovvne body bloud vvhich be the true holies and tabernacle not formed by mā but by Gods ovvne hand c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo 25 9. 40. ⸬ The promises and effectes of the Law were temporal but the promises and effectes of Christes Sacraments in the Church be eternal Hier. 31 31. Christs priesthod sacrifice is external not spiritual only * Beza in schol Test Gracolat in c. 7 Heb. num 8. How Christes body is made fit to be sacrificed and eaten perpetually Kingdom of heauen and heauēly things spokē of the Church Grace the effect of the new Testament The new Testamēt or couenant betwene God man Luc. 〈◊〉 Scriptures abused for phātastical inspirations Act. 2. Io. 14. ◠12. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 25. 26 1. 36. The Epistle vpon Imber saturday in Septemb. 3 Reg. 8. 2 Par. 5. Exo. 25 22. Exo 30 10. Leu. 16 2. 30. ⸬ The vvay to heauē vvas not open before Christs passion therfore the Patriarches and good men of the old Testament vvere in some other place of rest vntil then c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Al things done in the old Testament and priesthod were figures of Christes actions b The Epistle vpon Passion Sunday Leu. 9 8 16 6. 14 Nu. 19. ` shal ` cleanse Gal. 3 15 ⸬ Here we may learne that the Scriptures conteine not al necessarie tites or truthes whē neither the place to which the Apostle alludeth nor any other mentioneth half these ceremonies but he had them by tradition Exo. 24. 8. c By this word vvhich signifieth to emptie or draw out euen to the botom is declared the plentiful and perfect redēption of sinne by Christ c ad exhaurienda peccata Relikes They cōtinue vvithout putrefaction The holy CROSSE The sepulchres of Christ and his Saincts ep 17. c. 5. Images in Salomons temple commaunded by God Sacrifice not taken avvay by the nevv Testament but changed into a better One only sacrifice on the Crosse the redēption of the vvorld and one onely Priest Christ the redeemes thereof Li. de Sp. lit c. 11. The Apostles disputatiō being only against the errour of the Iewes cōcerning their sacrifices and priests the Protestants applying it against the sacrifice of the Masse priestes of the new Testament Caluins argumēt against the sacrifice of the altar maketh no lesse against the sacrifices of the old Lavv. The correspondēce of vvordes in dedicating both Testamēts proueth the real presence of bloud in the Chalice In the old Testament vvere figures of the novv in the nevv is resemblance of the heauenly state Christ once offered in blouddy sort but vnblouddily
ofteÌ„ namely in the sacrifice of the altar The sacrifice of the altar that on the Crosse both one The fathers call it the vnblouddy sacrifice of the altar Comment in 9 Hebr. Caluins contâ—Ì„pt of the fathers Leu. 16 14. Ps 39 7. c For sinne is the proper name of a certaine sacrifice called in Hebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as â—olocaust is an other kinde See the Annot. 2. Cor. 5. v. 2â— Ps 109. Cor. 15 25. Hier. 31 33 34. Heb. 8 8. ⸬ This is partly fulfilled in by the grace of the new testament but it shal be perfectly accomplished in heauen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c To dedicat is to be authour beginner of a thing The Protestants traÌ„slate he hath prepared for their heresie that Christ vvas not the first maÌ„ that entered into heauen Heb. 6 4 Deu. 19. 15. Mat. 18 16. to 8 17. ⸬ Heresie and Apostasie from the Catholike faith punishable by death Deu. 32 35. Rom. 12 19. Ps 134 14. The Epistle for many Martyrs c Good vvorkes make great coÌ„fidence of saluation haue great revvard Abaâ— 2 3. Ro. â—1 17. Gal. 3 12. The old sacrifices obscurely shadovved but the sacrifice of the altar most plainely reprosenteth the sacrifice on the Crosse The Ievves sacrifices vvere not absolute IndependeÌ„t because they vvere often repeated The Apostle proueth by the often repeating of the Ievves sacrifices not that they vvere none but that they vvere not absolute sufficient The old sacrifices remitted not sinnes but vvere only signes therof God refuseth the Iewes sacrifices not al sacrifice That Christ should haue a body vvas necessarie for his Priesthod and sacrifice The body of Christ is the sacrifice of the alter Ps 39. The Ievves sacrifices refused not al sacrifice We must often note that the Apostles speache of many Priests and often sacrificing concerneth only the Iewes Priests and sacrifices not the Priests and sacrifice of the new Testament The Caluinists arguments against Christs body often offered and in many places ansvvered by the fathers long a goe in 10 cap. Hebr. ibidem The general redemption vpon the Crosse is particularly applied in the sacrifice of the altar Primas leâ—â— citate * ho. 17 in ep ad Heb. Councels and fathers When the Apostle seemeth to say there is no remission or oblation for sinne he alvvaies meaneth that ful remission by Baptisme The Caluinists heresie against remission of sinnes Al sinnes may be remitted by penaÌ„ce but not so fully as by Baptisme Perilous reading of the Scriptures 2 Pet. 3. Contempt of Christs bloud in the SacrameÌ„t Luc. 22. Penance Mercie to the emprisoned for religion Losse of goods for religion Faith is the coÌ„fort of the afflicted ⸬ By this vvord substaÌ„ce is meant that faith is the ground of our hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1 13 Gen. 4 4 Mat. 23 35. ⸬ Here it appeareth that Henoch yet liueth and is not dead against the Caluinists See the annot Apocal. chap. 11. Gen. 5 24. Eccl. 44 16. ⸬ Vve must beleeue that God vvill reward all our good workes for he is a rewarder of true iustice not an accepter or imputer of that that is not Gen. 6 13. Eccl. 44 17. Gen. 12 4. 13 1. Gen. 17 19. 18 10. 21 2. Eccl. 44 22. Gen. 22 9. Gen. 21 12. Rom. 9 7. c That is in figure and mysteriâ— of Christ dead aliue againe Gen. 27 27 36. Gen. 48 15. Gen. 47 31. Gen. 50 24 25. ⸬ The translation of Relikes or Saincts bodies the due regard and honour vve ought to haue to the same are proued hereby Exo. 2 2. Exo. 1 16. Exo. 2 11 ⸬ The Protestants that deny vve may or ought to doe good in respect or for revvard in heauen are hereby coÌ„futed Exo. 12 37. Gen. 14 22. Ios 6 10 Ios 6 23 25. 2 3. The Epistle for many Martyrs Not only or a special faith Faith is of things not seen as in the B. Sacrament Nothing profitable or meritorious with out faith The citatioÌ„s the nevv Testament not only according to the Hebrue but to the SeptuagiÌ„ta Gen. 47. v. 31. * Aug. de ciu Dei li. â—5 c. 14. The vulgar latin translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bed Adoration of creatures and namely of holy things * Ios 7 6. * Oceum in collect * 3 Reg. 11 12. Corrupt translation against Dulia Not faith onely Iaâ— 2. Li. 4 Stro. pag. 240. No vvorkes of the Patriarkes or any other profitable but by their faith in Christ Which is alvvaies the Apostles meaning in coÌ„mending faith The Patriarkes and other iust not in heauen before Christ Col. 3. 8. 1 Pet. 2 1. Prou. 3 11. Apoc. 3 19. Rom. 12 18. ⸬ That vve be not good there is no lacke on Gods part vvho offereth his grace to vs but the defect is in our selues that are not ansvverable to Gods calling of vs and grace tovvards vs. c Such as forsake their saluation and religion to saue their lands and goods are like Esau Gen. 25 33. Gen. 27 38. Exo. 19. 20. ` â—kindled or burning Exo. 19 12. ⸬ The faithful are made fellovves of Angels of al the perfect soules departed since the beginning of the vvorld and of Christ him self c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4 10. Ag. 2 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 4 24. Temporal punishment after remissioÌ„ of sinnes either here or in â—urgatorie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 10. 1 Pet. 4. Gen. 18 3. 19 2. 3. Deu. 31. Ios 1. Psal 55 12. 117 6. The epistle for a Confessor that is a Bishop ⸬ Nevv diuers changeable strange doctrines to be auoided for such be hereticall Against vvhich the best remedie or preseruatiue is alvvaies to looke backe to our first Apostles the holy fathers doctrine Leu. 16 27. Ose 14 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is make you perfect and absolute in al goodnes c aptet vos Hospitalitie Angels harboâ—red Hovv mariage is honorable in al if the Apostle did so say as he doth not * 1 Cor. 7. v. 38. One short place manifoldly corrupted by the Protestants They restraiÌ„e the sense to their Heretical fansie 1 Pet. 3. 1 Thes 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The Eng. Bib. 1577. * Oâ—cum in Collect. * Beza in no. Test Groecolat an 1565. Vve must haue regard to the faith doctrine of the fathers Memories and feastes of SaiÌ„cts Iudaical abstinence from meates Material altars for the sacrifice of christs body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sacrifice of the altar is the principal host of praise and thankes giuing therfore called Eucharistia The Protestants auoid the vvord merite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good vvorkes meritorious The Apostle doth inculcate obedience to the Priests and Bishops of Gods Church No person exempted from this obedieÌ„ce in matters of religion
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
prone to their old lavv and voluntarily after the knovvledge and profession of the Christian faith by Baptisme commit this sinne of incredulitie and apostasie they can neuer haue that aboundant remission applied vnto them by Baptisme vvhich can neuer be ministred to them againe And that general full pardon he calleth here oblation and aftervvard in the 26 verse hostiam pro peccato an host for sinne 26. If vve sinne vvillingly As the Caluinists abuse other like places against the holy sacrifice of the Masse so they abuse this as the Nouatians did before them to proue that an Heretike Apostata or any that vvilfully forsaketh the truth can neuer be forgiuen Vvhich as is before declared in the 6 chapter is most vvicked blasphemie the meaning hereof being as is there said onely to terrifie the Hebrues that falling from Christ they can nor so easily haue the host of Christes death applied vnto them because they can not be baptized any more but must passe by sacramental penance and satisfaction and other hard remedies vvhich Christ hath prescribed after Baptisme in the Churches discipline Therfore S. Cyril saith li. 5 in Io. cap. 17. Penanâ—e is not excluded by these vvordes of Paul but the renevving by the lauer of regeneration He doth not here take avvay the second or third remission of sinnes for he is not such an enemy to our saluation but the host vvhich is Christ he denieth that it is to be offered againe vpon the Crosse So saith this holy Doctor And by this place the like you see hovv perilous a thing it is for Heretikes ignorant persons to read the Scriptures Vvhich by folovving their ovvne fantasie * they peruert to their damnation 29. The bloud of the Testament Vvhosoeuer maketh no more account of the bloud of Christes sacrifice either as shed vpon the Crosse or as in the holy Chalice of the altar for our Sauiour calleth that also * the bloud of the nevv Testament then he doth of the bloud of calues and goates or of other common drinkes is vvorthy death and God vvil in the next life if it be not punished here reuenge it vvith greuous punishment 31. It is horrible Let al Christian people do satisfaction and penance for their sinnes in this life for the iudgemeÌ„ts of God in the next life done by God him self of vvhat sort soeuer vvhether temporall as in Purgatorie or eternal as in Hell be exceding greuous 34. You had compassion To be merciful to the afflicted for religion to be partakers of their miseries is a very meritorious vvorke and giueth great confidence before God in the day of repaiment or remuneration for the same 34. With ioy If all Christian men vvould consider this they vvould not thinke it so great a matter to lose their land or goods for defense of the Catholike faith 38. Liueth of faith Faithful men afflicted in this life haue their comfort in their assured faith and hope of Christes comming to deliuer them once from all these miseries so by that faith and comfort they liue vvhereas othervvise this miserable life vvere a death CHAP. XI He exhorteth them by the definition of faith to sticke vnto God though they see not yet his revvard shevving that all the Saincts aforetime did the like being all constant in faith though not one of them receiued the promis that is the inheritance in heauen but they and vve novv after the comming of Christ receiue it together verse 1 AND ″ faith is the substance of things to be hoped for the argument of things ″ not appearing ✠verse 2 For in this the old men obtained testimonie ✠verse 3 * By faith vve vnderstand that the vvorldes vvere framed by the vvord of God that of inuisible things visible things might be made ✠verse 4 * By faith Abel offered a greater hoste to God theÌ„ Cain * by vvhich he obtained testimonie that he vvas iâ—st God giuing testimonie to his giftes by it he being dead yet speaketh ✠verse 5 * By faith Henoch vvas translated that he should not see death and he vvas not found because God translated him for before his translation he had testimonie that he had pleased God ✠verse 6 But vvithout faith it is impossible to please God For ″ he that commeth to God must beleeue that he is and is a revvarder to them that seeke him ✠verse 7 * By faith Noë hauing receiued an ansvver concerning those things vvhich as yet vvere not seen seating framed the arke for the sauing of his house by the vvhich he condemned the vvorld and vvas instituted heire of the iustice vvhich is by faith ✠verse 8 * By faith he that is called Abraham obeied to goe forth into the place vvhich he vvas to receiue for inheritaÌ„ce and he vvent forth not knovving vvhither he vvent ✠verse 9 By faith he abode in the land of promise as in a straÌ„ge laÌ„d dvvelling in cottages vvith Isaac Iacob the coheires of the same promise ✠verse 10 For he expected the citie that hath foundations vvhose artificer and maker is God ✠verse 11 * By faith Sara also her self being barren receiued vertue in conceauing of seede yea past the time of age because she beleeued that he vvas faithful which had promised ✠verse 12 For the vvhich cause euen of one and him quite dead there rose as the starres of heauen in multitude as the sand that is by the sea shore innumerable ✠verse 13 According to faith died al these not hauing receiued the promises but beholding them a farre of and saluting them and coÌ„fessing that they are pilgrimes strangers vpon the earth ✠verse 14 for they that say these things doe signifie that they seeke a countrie ✠verse 15 And in deede if they had been mindeful of the same from vvhence they came forth they had time verely to returne ✠verse 16 but novv they desire a better that is to say a heauenly Therfore God is not confounded to be called their God for he hath prepared them a citie ✠verse 17 * By faith Abraham offered Isaac vvhen he vvas tempted and his onlie-begotten did he offer vvho had receiued the promises ✠verse 18 to vvhom it vvas said That in Isaac shal seede be called to thee ✠verse 19 accounting that God is able to raise vp euen from the dead wherevpoÌ„ he receiued him also for a parable ✠verse 20 * By faith also of things to come Isaac blessed Iacob and Esau ✠verse 21 * BY faith Iacob dying blessed euery one of the sonnes of Ioseph * and ″ adored the toppe of his roddo ✠verse 22 * By faith Ioseph dying made mention of the going forth of the children of Israël and gaue commaundement concerning his bones ✠verse 23 * By faith Moyses being borne vvas