to abuse the simple do falsifie this sentence of the Apostle to make it serue for the mariage of Votaries it is notorious First they vse deceit in supplying the verbe substantiue that vvanteth making it the Indicatiue moode thus Mariage is honorable c. as though the Apostle affirmed al mariage to be honorable or lavvful vvhere the verbe to be supplied ought rather to be the Imperatiue moode Let mariage be honorable that so the speache may be an exhortation or commaundement to them that be or vvil be maried to vse them selues in that state in al fidelity cleanlinesse and coniugal continencie one tovvard an other as vvhen S. Peter also and this Apostle exhorte maried men to giue honour to their vviues as to the vveaker vessels and to possesse their vessel in honour not in the passions of ignominie and vncleanlinesse this is honorable or chast mariage to vvhich he here exhorteth And that it is rather an exhortation then an affirmation it is euident by the other partes and circumstances of this place both before after al vvhich are exhortations in their owne translations this only being in the middes and as indifferent to be an exhortation as the rest by their owne confession they restraine of purpose Our text therfore and al Catholike translatioÌ„s leaue the sentence indifferent as it is in the Greeke and as true translatours ought to do not presuming to addict it to one side lest they should restraine the sense of the holy Ghost to their owne particular fantasie Againe our new Translatours corrupt the text in that they translate in omnibus among al men because so they thinke it vvould sound better to the ignorant that Priests Religious and al vvhosoeuer may marie vvhere they can not tell either by the Greeke or Latin that in omnibus should be the masculine gendre rather then the neutre as not only Erasmus but the Greeke doctors also take it to signifie that mariage should be honorably kept betweene man and vvife in al pointes and in al respectes See S. Chrys and Theophyl in hunc locum For there may be many filthy abuses in vvedlocke vvhich the Apostle vvarneth them to take heede of and to keepe their mariage-bed vndefiled But the third corruption for their purpose aforesiad and most impudent is that some of the Caluinistes for in omnibus translate inter quosuis vvith a marginal interpretation to signifie al orders conditions states and qualities of men So boldly they take away al indifferencie of senses and make Gods vvord to speake iust that vvhich them selues vvould and their heresie requireth in vvhich king they passe al impudencie and al heretikes that euer vvere 7. Remember your Prelates Vve be here vvarned to haue great regard in our life and beleefe to the holy fathers Doctors glorious Bishops gone before vs in Gods Church not doubting but they being our lawful Pastors had and taught the truth of vvhom S. Augustine said That vvhich they found in the Church they held fast that vvhich they learned they taught that vvhich they receiued of their fathers the same they deliuered to their children Cont. Iulian. li. 2 c. 10. Vvhich respect to our holy forefathers in faith is now in this vvicked contempt of the Heretikes so much the more to be had See the said holy doctors second booke against Iulian the Pelagian throughout vvhat great account he maketh of them in the confutation of heresies and hovv far he preferreth them aboue the proud Sectmaisters of that time as vve must now doe against our new doctors This place also is rightly vsed to proue that the Church of God should keepe the memories of Saincts departed by solemne holidaies and other deuout vvaies of honour 9. Not vvith meates He speaketh not of Christian fastes but of the legal difference of meates vvhich the Hebrues vvere yet proâ—e vnto not considering that by Christes faith they vvere made free from al such obseruations of the Law 10. We haue an altar He putteth them in minde by these vvordes that in folowing to much their old Iewish rites they depriued them selues of an other maner and a more excellent sacrifice and meate meaning of the holy altar and Christes ovvne blessed body offered and eaten there of vvhich they that continue in the figures of the old Law could not be partakers This altar saith I sychius is the altar of Christes body vvhich the Ievves for their incredulity must not behold Li. 6 c. 21 in Leuit. And the Greeke vvord as also the Hebrue ansvvering therevnto in the old testament signifieth properly an altar to sacrifice on and not a metaphorical and spiritual altar Vvhereby vve proue against the Heretikes that vve haue not a common table or profane communion borde to eate mere bread vpon but a very altar in the proper sense to sacrifice Christes body vpon and so called of the fathers in respect of the said body sacrificed Greg. Nazianz. in orat de sorore Gorgonia Chrys demonst quòd Christus sit Deus Socrat. li. 1. c. 20. 25. Aug. ep 86. De ciu Dei li. 8. c. 27. li. 22. c. 10. Confess li. 9 c. 11. 13. Cont. Faust Manich. li. 20. c 21. Theophyl in 23. Mat. And vvhen it is called a table it is in respect of the heauenly foode of Christs body and bloud receiued 15. The hoste or praise Though it may signifie the spiritual sacrifices of praise and thankesgiuing of vvhat sort soeuer ye it specially may be thought to signifie the great Sacrifice of the B. body and bloud of Christ not as vpon the Crosse vvhich vvas but once done in bloudy sort but as in the Church and new Testament vvhere it is daily done vnblouddily being the proper host of laude and thankes giuing and therfore called the Eucharist and being the fruite and effecte of Christ and his Priests lippes or vvordes that is of consecration because this sacrifice is made by the force of the holy vvordes And vvhen vve reade in the psalme and other places of the olde Testament of the host of praise it may be thought to be a prophecie of the nevv Sacrifice not of euery vulgar thankes giuing And so the old fathers in the primitiue Church to hide the mysteries from the vnvvorthy or heathen often speake What is saith S. Augustine a more holy sacrifice of praise then that vvhich consisteth in thankes giuing all vvhich the faithful do knovv in the sacrifice of the Church Li. 1. cont aduers leg preph c. 18. Againe c. 20. The Church from the times of the Apostles by the most certaine successions of Bishops offereth to God in the body of Christ the Sacrifice of praise And a 〈◊〉 aftervvard Novv Israel according to the spirit that is the Church offereth a singular Sacrifice according to the spirit of vvhose house be vvil not take calues nor goates but vvil take the Sacrifice of praise not according
end ceasing of their sacrifice adoration in both the Temples should shortly be and euen then vvas begone to be fulfilled instructing her in three things concerning that point first that the true Sacrifice should be tied no more to that one place or nation but that true adoration should be through out al Nations according to the Prophecie of Malachie Secondly that the grosse and carnal adoration by the flesh and bloud of beastes and other external terrene creatures nor hauing in them grace spirit and life should be taken avvay an other sacrifice succeede which should be in it self inuisible celestial diuine ful of life Spirit and grace and thirdly that this adoration and sacrifice should be the veritie it self vvhereof al the former sacrifices and hostes were but shadovves and figures and he calleth that here spirit and truth vvhich in the first Chapter is called grace and truth Al vvhich is no more but a prophecie and description of the Sacrifice of the faithful Gentils in the body and bloud of Christ not that it is not by external meanes giuen to vs for othervvise vve being men consisting of flesh and bloud could not be capable thereof but that it is spirit and life in it self being the flesh of the VVORD of God And if a man enlarge the vvord of AdoratioÌ„ vvhich here as is said signifieth properly the worship of God by sacrifice to al the Sacraments of the new Law they al likewise be spirit and grace the Holy Ghost working inuisibly and internally vpon our soules by euery one of them WherevpoÌ„ our Baptisme is water the Holy Ghost our Penance the word of absolution and the Holy Ghost our ConfirmatioÌ„ oile the Holy Ghost by imposition of handes finally al the adoration of the Catholike Church is properly spiritual though certaine external creatures for our natures state and necessitie be ioyned therevnto Take heede therfore thou gather not of Christs wordes that Christian men should haue no vse of external office towards God for that would take away al sacrifice Sacraments praiers Churches and societie of men in his Seruice CHAP. V. Curing a bedâ—ed man at the pond of miracle because he doth it on the Sabboth the blind Ievves do persecute him 7 and againe because he saith that God is his natural father 19 He therevpon continueth saying the Fathers operation and his to be in euery thing alone and that he shal do greater things then these miraculous cures to vvit 21 quicken the dead in soule by sinne as being appointed Iudge of al 21 yea and quicken the dead in bodies also incoÌ„tinent iudging al vprightly 31 And that these are not bragges of his ovvne but his vvitnesses to be 33 Iohn Baptist 36 his ovvne miraculous vvorkes 37 his fathers voice at his baptisme 39 the Scriptures also namely of Moyses verse 1 AFTER these things there vvas a festiual day of the Ievves and IESVS vvent vp to Hierusalem ✠verse 2 And there is at Hierusalem `vpon ' Probatica a ″ pond vvhich in hebrevv is surnamed Bethsaida ' hauing fiue porches ✠verse 3 In these lay a great multitude of sicke persons of blinde lame vvithered expecting the stirring of the vvater ✠verse 4 And an Angel of our Lord descended at a certaine time into the pond and the vvater vvas stirred And he that had gone dovvne first into the pond after the stirring of the vvater vvas made vvhole of vvhatsoeuer infirmitie he vvas holden ✠verse 5 And there vvas a certaine man there that had been eight and thirtie yeres in his infirmitie ✠verse 6 Him vvhen IESVS had seen lying knevv that he had novv a long time he saith to him Vvilt thou be made vvhole ✠verse 7 The sicke man ansvvered him Lord I haue no man vvhen the vvater is troubled to put me into the pond For vvhiles I come an other goeth dovvne before me ✠verse 8 IESVS saith to him Arise take vp thy bed and vvalke ✠verse 9 And forthvvith he vvas made vvhole and he tooke vp his bed and vvalked And it vvas the Sabboth that day ✠verse 10 The Ievves therfore said to him that vvas healed It is the Sabboth thou maist not take vp thy bed ✠verse 11 He ansvvered them He that made me vvhole he said to me Take vp thy bed and vvalke ✠verse 12 They asked him therfore Vvhat is that man that said to thee Take vp thy bed and vvalke ✠verse 13 But he that vvas made vvhole knevv not vvho it vvas For IESVS shronke aside from the multitude standing in the place ✠verse 14 Aftervvard IESVS findeth him in the temple and said to him Behold thou art made vvhole ″ sinne no more lest some vvorse thing chaunce to thee ✠verse 15 That man vvent his vvay and told the Ievves that it vvas IESVS that made him vvhole ⊢ ✠verse 16 Therevpon the Ievves persecuted IESVS because he did these things on the Sabboth ✠verse 17 But IESVS ansvvered them My father vvorketh vntil novv and I doe vvorke ✠verse 18 TherevpoÌ„ therefore the Ievves sought the more to kil him because he did not only breake the Sabboth but also he said God was his father making him self aequal to God ✠verse 19 IESVS therfore ansvvered and said to them Amen amen I say to you The Sonne can not doe any thing of him self but that vvhich he seeth the Father doing For vvhat things soeuer he doeth these the Sonne also doeth in like maner ✠verse 20 For the Father loueth the Sonne and shevveth him al things that him self doeth and greater vvorkes then these vvil he shevv him that you may marueil ✠verse 21 For as the Father doth raise the dead and quickeneth so the Sonne also quickeneth vvhom he vvil ✠verse 22 For neither doth the Father iudge any man but al iudgement he hath giuen to the Sonne ✠verse 23 that al may honour the Sonne as they doe honour the Father He that honoureth not the Sonne doth not honour the Father vvho sent him ✠verse 24 Amen amen I say to you that he vvhich heareth my vvord and beleeueth him that sent me hath life euerlasting and he commeth not into iudgement but shal passe ' from death into life ✠verse 25 Amen amen I say to you that the houre commeth and novv it is vvhen the dead shal heare the voice of the Sonne of God and they that haue heard shal liue ✠verse 26 For as the Father hath life in him self so he hath giuen to the Sonne also to haue life in him self ✠verse 27 and he hath giueÌ„ him povver to doe iudgement also because he is the Sonne of man ✠verse 28 Marueil not at this because the houre commeth vvherein al that are in the graues shal heare his voice ✠verse 29 and they that haue done good things shal come forth into the resurrection of life but they that haue done
vvas vvholy spiritual For then Christs death vvas not a corporal external visible and truely named sacrifice neither could Christ or Melchisedec be any otherwise a Priest then euery faithful man is vvhich to hold as the Caluinists folowing their owne doctrine must needes do is directly against the Scriptures and no lesse against Christes one oblation of his body vpon the Crosse then it is against the daily sacrifice of his body vpon the altar Therfore he hath a certaine host in external and proper maner to make perpetual oblation thereby in the Church for visible and external act of sacrificing in heauen he doth not exercise 4. If vpon the earth It is by his death and resurrection to life againe that his body is become apt and fitte in such diuine sort to be sacrificed perpetually For if he had liued in mortal sort still that vvay of mystical representation of breaking his body and separating the bloud from the same could not haue been agreable and so the Church and Christian people should haue lacked a priesthod and sacrifice Christ him self should not haue been a Priest of a peculiar order but either must haue offered in the things that Aarons Priests did or els haue been no Priest at all For to haue offered onely spiritually as all faithful men do that could not be ynough for his vocation and our redemption and state of the new Testament How his flesh vvas made fit to be offered and eaten in the B. Sacrament by his death see Isychius li. 1 in leuit cap. 2. 5. Heauenly things As the Church or state of the new Testament is commonly called Regnum coelorum Dei in the Scriptures so these heauenly things be probably taken by learned men for the mysteries of the new Testament And it seemeth that the paterne giuen to Moyses to frame his tabernacle by vvas the Church rather then the heauens them selues al S. Paules discourse tending to shew the difference betwixt the new Testament and the old and not to make comparison betwene the state of heauen and the old law Though incidently because the condition of the new Testament more neerely resembleth the same then the old state doth he sometime may speake somewhat therof also 10. Into their minde This also and the rest folowing is fulfilled in the Church and is the proper effect of the new Testament vvhich is the grace and spirit of loue graffed in the hartes of the faithful by the holy Ghost vvorking in the Sacraments and sacrifice of the new law to that effecte 10. Their God This mutual couenant made betwixt God and the faithful is that vvhich vvas dedicated and established first in the chalice of his bloud called therfore the nevv Testament in his bloud and vvhich vvas straight after ratified by the death of the â—â—stator vpon the Crosse 11. Shal not teach So it vvas in the primitiue Church in such specially as vvere the first founders of our new state in Christ And that vvhich vvas verified in the Apostles and other principal men the Apostle speaketh generally as though it vvere so in the vvhole as S. Peter applieth the like out of Ioël and our Sauiour so speaketh vvhen he saith that such as beleeue in him shal vvorke miracles of diuers sortes Christian men then must not abuse this place to make chalenge of new inspirations and so great knowledge that they neede no Scriptures or teaching in this life as some Heretikes doe vvith much like reason and shew of Scriptures as the Protestants haue to refuse external sacrifice And it is no lesse phantastical madnesse to deny external sacrifice sacraments or Priesthod then it is to abolish teaching and preaching CHAP. IX In the old Testament that secular Sanctuarie had tvvo partes the one signifying that time vvith the ceremonies therof for the emundation of the flesh the other signifying heauen vvhich then vvas shut vntil our High priest Christ entered into it and that vvith his ovvne bloud shed for the emundation of our consciences Wherevpon he concludeth the excellencie of his tabernacle and host aboue the old 25 Noting also the differences that he entered but once so effectual vvas that one blouddy offering of himself for euer vvheras the Leuitical High priest entered euery yere once verse 1 THE former also in deede had iustificatioÌ„s of seruice and a secular sanctuarie ✠verse 2 For the tabernacle vvas made the first vvherin vvere the candlestickes and the table and the proposition of Ioaues vvhich is called Holy ✠verse 3 But after the second vele the tabernacle vvhich is called Sancta Sanctorum ✠verse 4 hauing a golden censar and the arke of the testameÌ„t couered about on euery part vvith gold in the vvhich vvas ″ a golden potte hauing Manna and the rod of Aaron that had blossomed * the tables of the testament ✠verse 5 and ouer it vvere * the ″ Cherubins of glorie ouers had ovving the propitiatorie of vvhich things it is not needeful to speake novv particularly ✠verse 6 But these things being so ordered in the first tabernacle in deede the priests alvvaies entered accoÌ„plishing offices of the sacrifices ✠verse 7 But in the second * once a yere the high priest only not vvithout bloud vvhich he offereth for his ovvne and the peoples ignorance ✠verse 8 the holy Ghost signifying this that the vvay of the holies was not yet manifested the former tabernacle as yet standing ✠verse 9 vvhich is a parable of the time present according to vvhich are offered giftes and hostes vvhich can not concerning the conscience make perfect him that serueth ✠verse 10 onely in meates and in drinkes and diuerse baptismes and iustices of the flesh laid on them ″ vntil the time of correction ✠verse 11 But Christ assisting an high Priest of the good things to come by a more ample and more perfect tabernacle not made vvith hand that is not of this creation ✠verse 12 neither by the bloud of goates or of calues but by his ovvne bloud entered in once into the Holies ″ eternal redemption being found ⊢ ✠verse 13 For * if the bloud of goates and of oxen the ashes of an heifer being sprinkled sanctifieth the polluted to the cleansing of the flesh ✠verse 14 hovv much more hath ' the bloud of Christ vvho by the holy Ghost offered himself vnspotted vnto God cleansed ' our conscience from dead vvorkes to serue the liuing God ✠verse 15 And therfore he is the mediatour of the nevv Testament that death being a meane vnto the redemption ″ of these preuarications vvhich vvere vnder the former testament they that are called may receiue the promise of eternal inheritance ⊢ ✠verse 16 For * vvhere there is a testament the death of the testatour must of necessitie come betvvene ✠verse 17 For a testament is confirmed in
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
he hath novv giuen and of the bloud vvhich he hath shed in illis praenuntiabarut occidendus in hoc annuntiatur occisus In them he vvas forshevved as to be killed in these he is shevved as killed And S. Gregorie Naziaâ—â—â—â— saith oral in morbum that the Priest in this sacrifice immiscet se magnis Chrisi Passionibus S. Ambrose li. 1. Offic. c. 48. Offertur Christus in imagine quasi recipiens passionem Alexander the first ep 〈◊〉 Orthodox nu 4. 〈◊〉 1. Conc. Cuius corpus sanguis conficitur passio etiam celebratur S. Gregorie ho. 37 in Euang. So often as vve offer the host of his Passion so often vve removve his Passion And He suffeteth for vs againe in mysterie And Isychius li. 26. â— in Leuit. post mâ—d By the sacrifice of the onely-begotten many thinges are giuen vnto vs to vvitte the remission or pardoning of al mankinde and the singular introduction or bringing in of the mysteries of the nevv Testament And the said fathers and others by reason of the difference in the maner of Christes presence and oblation in respect of that on the Crosse called this the vnblouddy sacrifice as * Caluin him self confesseth but ansvvereth them in the pride of hereticall spirit vvith these vvordes Nihil moror quòd siâ— loquantur vttusti scriptores that is I passe not for it that the auncient vvriters do so speake calling the distinction of blouddy and vnblouddy sacrifice scholasticall and friuolous and diabolicum commentâ—â—m a diuelish deuise Vvith such ignorant and blasphemous men vve haue to do that thinke they vnderstand the Scriptures better then all the fathers CHAP. X. Because in the yerely feast of Expiation vvas only a commoration of sinnes therfore in place of al those old sacrifices the Psalme telleth vs of the oblation of Christes body 10 vvhich he offered blouddily but once the Leuitical Priests offering so euery day because that once vvas sufficient for euer 15 in that it purchased as the prophet also vvitnesseth remission of sinnes 19 After al this he prosecuteth and exhorteth them vnto perseuirance partly vvith the opening of Heauen by our high-priest 26 partly vvith the terrour of damnation if they fall againe 32 bidding them remember hovv much they had suffered already and not lose their revvard verse 1 FOR the lavv hauing ″ a shadovv of good things to come not the very image of the things euery yere vvith the self same hostes which they offer incessantly can neuer make the commers thereto perfect ✠verse 2 othervvise ″ they should haue ceased to be offered because the vvorshippers once cleansed should haue no conscience of sinne any longer ✠verse 3 but in them there is made a coÌ„memotation of sinne euery yere ✠verse 4 for it is ″ impossible that vvith the bloud of oxen and goates sinnes should be taken avvay ✠verse 5 Therfore comming into the vvorld he saith ″ Host and oblation thou vvouldest not ″ but a body thou hast fitted to me ✠verse 6 Holocaustes and for sinne did not please thee ✠verse 7 Then said I Behold I come in the head of the booke it is vvritten of me That I may doe thy vvil ô God ✠verse 8 Saying before Because hostes and oblations holocaustes for sinne thou vvouldest not ″ neither did they please thee vvhich are offered according to the lavv ✠verse 9 then said I Behold I come that I may doe thy vvil ô God he taketh avvay the first that he may establish that that folovveth ✠verse 10 In the vvhich vvil vve are sanctified by the oblation of the body of IESVS Christ once ✠verse 11 And euery priest in deede is ready daily ministring and ″ often offering the same hostes vvhich can neuer take avvay sinnes ✠verse 12 but this man offering one host for sinnes for euer * sitteth on the right hand of God ✠verse 13 hence forth expecting vntil his enemies be put the footestoole of his feete ✠verse 14 For by one oblation hath he consummated for euer them that are sanctified ✠verse 15 And the holy Ghost also doth testifie to vs. For after that he said ✠verse 16 And this is the Testament vvhich I vvil make to them after those daies saith our Lord giuing lavves in their hartes in their mindes vvil I superscribe them ✠verse 17 and their sinnes and iniquities I vvil novv remeÌ„ber no more ✠verse 18 But vvhere there is remission of these ″ novv there is not an oblation for sinnes ✠verse 19 Hauing therfore brethren confidence in the entring of he holies in the bloud of Christ ✠verse 20 vvhich he hath dedicated to vs a nevv and liuing vvay by the vele that is his flesh ✠verse 21 and a high priest ouer the house of God ✠verse 22 let vs approche vvith a true hart in fulnesse of faith hauing our hartes sprinkled from euil consciencel and our body vvashed vvith cleane vvater ✠verse 23 let vs hold the confession of our hope vndeclining for he is faithful that hath promised ✠verse 24 and let vs consider one an other vnto the prouocation of charitie and of good vvorkes ✠verse 25 not forsaking our assemblie as some are accustomed but comforting and so much the more as you see the day approching ✠verse 26 * For ″ if vve sinne vvillingly after the knovvledge of the truth receiued novv there is not left an host for sinnes ✠verse 27 but a certaine terrible expectation of iudgement and rage of fire vvhich shal consume the aduersaries ✠verse 28 A man making the lavv of Moyses frustrate vvithout any mercie * dieth vnder tvvo or three vvitnesses ✠verse 29 hovv much more thinke you doth he deserue vvorse punishements vvhich hath troden the sonne of God vnder foote and estemed ″ the bloud of the testament polluted vvherein he is sanctified and hath done contumelie to the spirit of grace ✠verse 30 For vve knovv him that said Reuenge to me I vvil repay And againe That our Lord vvil iudge his people ✠verse 31 ″ It is horrible to fal into the handes of the liuing God ✠verse 32 But call to minde the old daies vvherein being illuminated you sustained a great fight of passions ✠verse 33 and on the one part certes by reproches and tribulations made a spectacle and on the other part made companions of them that conuersed in such sort ✠verse 34 For ″ you both had compassion on them that vvere in bondes and the spoile of your ovvne goodes you tooke ″ vvith ioy knovving that you haue a better and a permanent substaÌ„ce ✠verse 35 Do not therfore leese your confidence vvhich hath a great remuneration ✠verse 36 For patience is necessarie for you that doing the vvil of God you may receiue the promise ✠verse 37 For * yet a litle and a very litle
li. 2. c. 39. Io. 20 31. Hier. in Catal. a Io. 21 20. b Mat. 4. 21. b Mat. 4. 21. c Act. 12 2. a Io. 13 23. 24. c. 21 20. a Io. 13 23. 24. c. 21 20. a Io. 13 23. 24. c. 21 20. b Io. 20 4. c Io. 21 7. The 1. parte THE ACTES of Christ before his manifestation whiles Iohn Baptist was yet baptizing The Gospel at the third Masse vpō Christmas day And euery day at the end of Masse ` nothing that was made ET VERBVM CARO FACTVM EST. ⸬ He is preferred made of more dignitie and excellencie then I because he was before me al things eternal God The Gospel vpō the 3 Sunday in Aduent Mal. 4 5 Deu. 18 15. ⸬ By like the Iewes ignorātly vnderstood not the place in Deuteronomie of Christ and therfore they aske also whether he be the Prophet there spoken of See also c. 7 40. Esa 40 3. Mt. 3 11. ⸬ He doth oftē here signifie the great difference of his baptisme of Christs as of his person Christs See Annot. Mat. 3. Mr. 1 8. Lu. 3 16. The Gospel on the octaue of the Epiphanie ` sinnes AGNVS DEI at Masse The Gospel vpō S. Andrews eue ⸬ Messias in Hebrue in Greeke Christ ī English Anointed to witte with the spiritual oile of grace aboue his brethren Ps 44. ⸬ Cephas in Syriake Peter in Greeke in English Rocke See Mat. 16 18. The Gospel in a votiue Masse of the holy Angels Gen. 28 12. How God the Sonne is called the VVORD The Platonikes August de Ciu. Dei li. 10 c. 29. The VVORD coeternal vvith the Father distinct in person and of the Father Calu. inst li. 1 c. 13. sect 23 25. The VVORD true God by nature 1 Io. c. 5 20. The Protestants are like the vvrāgling Ariās The VVORD not a creature but the creator Free-vvil Humble kneeling at the solemne wordes of Christs incarnation How mortal men see God The B. Trinitie Peter by his new name designed to be the Rocke of the Church Cephas Petrus Li. 2 c. 12 in Ioan. The Gospel vpō the 2 Sunday after the Epiphanie ⸬ He that seeth water turned in to wine nedeth not dispute or doubt hovv Christ changed bread into his body The Gospel vpō Munday in the fourth vveeke of Lent Ps 68 10. Mt. 26. 61. 27 40. Christ with his presence honoureth and approueth Mariage Cyril in 2 Io. c. 22. Our Ladies intercession Translatours of holy Scriptures Our lady doubteth not but Christ vvil graūt her petition li. 2 in Io. c. 23. Profaners of Gods Church are to be punished in soul body by the Spiritual power The B. Sacrament is not to be giuen to nouices or yonglings in faith Tract in Io. 11. The Gospel vpō Holy Roode day Maij ◠⸬ We folow rather S. August those ancient fathers which most commōly vnderstand this place of the holy Ghost not of the winde◠although both senses be good Nu. 21 9 The Gospel vpō Munday in the whitsonweeke Io. 1 19. Io. 1 20. Baptisme in water necessarie to saluation August haeres 18. Baptisme in two cases not necessarie but othervvise supplied Euery infidel and namely heretikes are iudged already Gal. 5 6. Tit. 3 11◠The excellencie of Christs povver and graces ⸬ He did not baptize ordinarily yet that he baptized his Apostles S. Aug. thinketh it very probable ep 108. Gen. 48 22. The Gospel vpō Friday in the ◠weeke in Lent ⸬ This woman is a figure of the Church not yet iustified but now to be iustified Aug. tract 15 in loan ⸬ There were many other causes why the faithful Iewes could not abide the Samaritans but their precise abstaining from their companie cōuersation was their Schismatical Temple and seruice in moūt Garîzim c He speaketh of his baptizing in the Holy Ghost See Io. c. 7 39. Deu. 12 6. Ps 121 13. 4 Reg. 17 28 36. ⸬ This womā mystically beīg the Church it is here signified that they which at the first beleeue because the Church teacheth so afterward be much confirmed sinding it in the Scripture also and by other instructions Mt. 4 12 Mr. 1 14 Luc. 4 14. Io. 2 9. The Gospel vpō the 20 Sunday after Pentecost Io. 2 11. The Schismatical tēple contendeth against the true Tēple Ioseph li. antiq 11. c. 8. The true Temple preuaileth Ioseph li. 13. antiq c. 6. The true Temple is proued by continual succession Christian adoratiō throughout al natiōs in euery place in spirit veritie that is in the Sacraments and seruice of the new law ful of spirit grace in the veritie of things before prefigured specially the true sacrifice of Christs body and bloud Mal. 1 11. Io. 1 17. The 2 part THE ACTES of Christ in Iewrie hauing already begonne his solemne Manifestation in Galilee Mt. 4 12 the second Pasche of his preaching The Gospel vpō friday in the first vveeke of Lent ⸬ By our latin text and the Greeke this miraculous pond vvas in or vpon Probatica that is a place vvhere the sheepe to be sacrificed vvere kept But by other latin copies S. Hierom and some Greeke fathers Probatica is the very pōd it self so called because the sheepe of sacrifice vvere there vvashed ` Bethesda c multū tempus haberet ` is passed The Gospel vpō Alsoules day ⸬ Not faith only but good and il deedes shal be counted and accordingly rewarded at the day of iudgement Io. 1 19. Mt. 3 17 ⸬ Catholikes searche the scriptures and finde there Peters his successors Primacie the real presence the Priests power to forgiue sinnes iustification by faith good workes Virginitie preferred before matrimonie breach of the vow of cōtinencie damnable voluntarie pouertie Penāce almes and good deedes meritorious diuers rewardes I heauē accordīg to diuers merites such like ⸬ He meaneth specially Antichrist How thē can the Pope be he seing the Iewes receiue him not 1 Vertue of miracles giuen to creatures 2 The same giuē specially to sanctified creatures Hiero. de locis Hebr. post med 3 Miracles done at on time more thē at an other specially ī greater solemnities 4 Angels and Sainctes patrones Workers in places of miracles 5 Miracles in certaine places wrought vpō thē that corporally visite the same See S. Augustine ep 137. 6 Al reasonīg in these matters must yeld to Gods pleasure Hiero. con Lucifer c. ◠10. 2. 7 This water is a figure of Baptisme 8 Christ extraordinarily healeth and saueth vvithout creatures Sinne the cause of sicknes and infirmities Neither Ievves nor Heretikes finde the truth because they searche not the Scriptures deepely but read superficially The 3. part His ACTES in Galilaee in Iewrie about the third Pasche and after The Gospel vpō Midlen◠Sūday Mt. 14 13. Mar. 6 32. Lu. 9 10 Mt. 14 23. Mr. 6 46. ⸬ These wordes do plainly import that the giuing thankes was an
the place vvhere men must adore ✠verse 21 IESVS ' saith to her Vvoman beleeue me that the houre shal come vvhen you shal neither in this mountaine nor in Hierusalem adore the Father ✠verse 22 * You adore that you knovv not vve adore that vve knovv for saluation is of the Ievves ✠verse 23 But the houre commeth and novv it is vvhen the true adorers shal adore the Father ″ in spirit and veritie for the Father also seeketh such to adore him ✠verse 24 God is a spirit and they that adore him must adore in spirit and veritie ✠verse 25 The vvoman saith to him I knovv that MESSIAS commeth vvhich is called CHRIST therfore vvhen he commeth he vvil shevv vs al things ✠verse 26 IESVS saith to her I am he that speake vvith thee ✠verse 27 And incontinent his Disciples came and they marueiled that he talked vvith a vvoman No man for al that said Vvhat seekest thou or vvhy talkest thou vvith her ✠verse 28 The vvoman therfore left her vvater-pot and she vvent into the citie and saith to those men ✠verse 29 Come and see a man that hath told me al things vvhatsoeuer I haue done Is not he CHRIST ✠verse 30 They vvent forth therfore out of the citie and came to him ✠verse 31 In the meane time the Disciples desired him saying Rabbi eate ✠verse 32 But he said to them I haue meate to eate vvhich you knovv not ✠verse 33 The Disciples therfore said one to an other Hath any man brought him for to eate ✠verse 34 IESVS saith to them My meate is to doe the vvil of him that sent me to perfit his vvorke ✠verse 35 Doe not you say that yet there are foure moneths and haruest commeth Behold I say to you lift vp your eies and see the countries that they are vvhite already to haruest ✠verse 36 And he that reapeth receiueth hire and gathereth fruite vnto life euerlasting that both he that sovveth and he that reapeth may reioyce together ✠verse 37 For in this is the saying true that it is one man that sovveth and it is an other that reapeth ✠verse 38 I haue sent you to reape that vvhich you laboured not others haue laboured and you haue entred into their labours ✠verse 39 And of that citie many beleeued in him of the Samaritans for the vvord of the vvoman giuing testimonie that he told me al things vvhatsoeuer I haue done ✠verse 40 Therfore vvhen the Samaritans vvere come to him they desired him that he vvould tarie there And he taried there tvvo daies ✠verse 41 And many moe beleeued for his ovvne vvord ✠verse 42 And they said to the vvoman That novv not for thy saying doe vve beleeue for our selues haue heard and doe knovv that this is the Sauiour of the vvorld in deede ⊢ ✠verse 43 And after the tvvo daies he departed thence and vvent into Galilee ✠verse 44 For IESVS him self gaue testimonie that a Prophet hath not honour in his ovvne countrie ✠verse 45 Therfore * vvhen he vvas come into Galilee the Galilaeans receiued him vvhereas they had seen al things that he had done at Hierusalem in the festiual day for them selues also came to the festiual day ✠verse 46 He came againe therfore into Cana of Galilee * Vvhere he made vvater vvine And there vvas a certaine lord vvhose sonne vvas sicke at Capharnáum ✠verse 47 He hauing heard that IESVS came from Ievvrie into Galilee vvent to him and desired him that he vvould come dovvne heale his sonne for he began to die ✠verse 48 IESVS therfore said to him Vnlesse you see signes and vvonders you beleeue not ✠verse 49 The lord saith to him Lord come dovvne before that my sonne die ✠verse 50 IESVS saith to him Goe thy sonne liueth The man beleeued the vvord that IESVS said to him and vvent ✠verse 51 And as he vvas novv going dovvne his seruants mette him and they brought vvord saying That his sonne liued ✠verse 52 He asked therfore of them the houre vvherein he vvas amended And they said to him That yesterday at the seuenth houre the feuer left him ✠verse 53 The father therfore knevv that it vvas in the same houre vvherein IESVS said to him Thy sonne liueth and him self beleeued and his vvhole house ⊢ ✠verse 54 This againe the * second signe did IESVS vvhen he vvas come from Ievvrie into Galilee ANNOTATIONS CHAP. IIII. â—0 Our Fathers adored By adoration is meant doing of sacrifice for other offices of Religion might be done in any place The Samaritanes to defend their adoring in Garizim pretended their worshiping there to be more ancient then the Iewes in Hierusalem referring it to Iacob Whereas in deede that Patriarch adoring there before the Temple vvas appointed or the Lavv giuen made nothing for their Schisme Which vvas begone by Manasses a fugitiue Priest onely to hold his vnlavvful wife thereby and to obtaine Superioritie in Schisme vvhich he could not doe in the vnitie of his brethren long after the Temple of Hierusalem from vvhich the reuolt vvas made Therfore Christ giueth sentence for the Ievves and the Temple of Hierusalem affirming that they had a good ground thereof but the Samaritanes none at al. Iosephus also recordeth hovv the Samaritanes demaunded of Alexander the Great the like priuileges and immunities as he had graunted to the high Priest and Temple of Hierusalem pretending their Temple to be as great and as vvorthy and them selues to be Ievves as the other and to vvorship the same God but their Schismatical hypocrisie vvas easely spied and dimissed vvith nothing An other time the Ievves and Samaritanes as the same vvriter testifieth made a great sturre in Alexandria about the truth and antiquitie of the Schismatical temple and seruice in Garizim and the other true Temple of Salomon in so much that the matter vvas put to arbitrement by Ptolomaeus the kings commaundement onely to trieâ— whether of the two was first And the Schismatikes as their custome is per saltum can make their Church or seruice as old as they list referring it to the Patriarches as our Schismatikes do now to Christ and the Apostles But when the trial was made onely they of Hierusalem did inuincibly proue by continual succession of their Priests and by the iust note of the time when the Schismatikes went out from them that theirs was the lavvful and the other the false temple and false adoration and so it was iudged and the Samaritanes put to silence Afterward the said Schismatikes which is lightly the end of al Schismes reuolted quite from the Iewes religion and dedicated their temple in Garîzim to Iupiter Olympius as Caluins supper and his bread and wine is like at length to come to the sacrifice of Ceres and Bacchus 23. In Spirit and veritie Our Sauiour foretelleth her that the
to the order of Aaron but according to the order of Melchisedec See ep 120. c. 19. ep 57. ad q. 1. in fine Thus you see vvhen the holy fathers handle the Scriptures they finde Masse and Sacrifice in many places vvhere the ignorant heretikes or the simple might thinke they speake onely of a common thankes giuing 16. God is promerited This latin vvord promeretur cannot be expressed effectually in any one English vvord It signifieth Gods fauour to be procured by the foresaid vvorkes of almes and charitie as by the deserts and merites of the doers Which doctrine and vvord of merites the Aduersaries like so il that they flee both here and els vvhere from the vvord translating here for promeretur Deus God is pleased more neere to the Greeke as they pretend Which in deede maketh no more for them then the latin vvhich is agreable to most auncient copies as vve see by Primasius S. Augustines scholer For if God be pleased vvith good vvorkes and shew fauour for them then are they meritorious and then only faith is not the cause of Gods fauour to men 17. Obey your Prelates There is nothing more inculcated in the holy Scriptures then obedience of the lay people to the Priests and Prelates of Gods Church in matters of soule conscience and religion Vvhereof the Apostle giueth this reason because they haue the charge of mens soules and must ansvver for them vvhich is an infinite preeminence and superiority ioyned vvith burden and requireth maruelous submission and most obedient subiection of al that be vnder them and their gouernement From this obedience there is no exception nor exemption of kings nor Princes be they neuer so great If they haue soules and be Christian men they must be subiect to some Bishop Priest or other Prelate And vvhatsoeuer he be though Emperour of all the vvorld if he take vpon him to prescribe and giue lawes of religion to the Bishops and Priests vvhom he ought to obey and be subiect vnto in religion he shal he damned vndoubtedly except he repent because he doth against the expresse vvord of God and law of nature And by this you may see the difference of an heretical and a disordered time from other Catholike Christian daies For heresie and the like damnable reuoltes from the Church of God is no more but a rebellion and disobedience to the Priests of Gods Church vvhen men refuse to be vnder their discipline to heare their doctrine and interpretation of Scriptures to obey their lawes and counsels This disobedience and rebellion from the Spiritual Gouernour vnder pretence of obedience to the Temporal is the bane of our daies and specially of our Countrie vvhere these new Sectes are properly mainteined by this false principle That the Prince in matters of soule and religion may commaund the Prelate vvhich is directly and euidently against this Scripture and all other that commaund the sheepe of Christes fold to obey their spiritual Officers THE ARGVMENT OF THE EPISTLE OF S. IAMES THIS Epistle as the rest folovving is directed specially as S. Augustine saith against the errour of only faith vvhich some held at that time also by misconstruing S. Paules vvordes Yea not only that but many other errours vvhich then also vvere annexed vnto it as they are novv doth this Apostle here touche expresly He saith therfore that not only faith but also good vvorkes are necessarie that not only faith but also good vvorkes do iustifie that they are actes of Religion or seruice and vvorship of God that to keepe al the commaundements of God and so to abstaine from al mortal sinne is not impossible but necessarie that God is not author of sinne no not so much as of tentation to sinne that vve must stay our selues from sinning vvith feare of our death of the Iudgement of hel and stirre our selues to doing of good vvith our revvard that vve shall haue for it in heauen These pointes of the Catholike faith he commendeth earnestly vnto vs inueighing vehemently against them that teach the coÌ„trarie errors Hovvbeit he doth vvithal admonish not to neglect such but to seeke their conuersion shevving them hovv meritorious a thing that is Thus then he exhorteth generally to all good vvorkes dehorteth from al sinne but yet also namely to certaine from certaine as from acception of persons from detraction and rash iudging from concupisceÌ„ce and loue of this vvorld from svvearing and to praier to almes to humilitie confession and penance but most copiously to patience in persecution Novv vvho this Iames vvas It is not be vvhose feast the Church keepeth the 25 of Iulie vvhich vvas S. Iohns brother and vvhose martyrdom vve haue Act. 12. but he vvhom the Church vvorshippeth the first of Maie vvho is called Frater Domini our lordes brother and brother to Iude and vvhich vvas the first Bishop of Hierusalem of vvhom vve reade Act. 15 21. and also Gal. 2. of vvhose vvonderful austeritie and puritie of life the Ecclesiasticall stories do report Euseb li. 2. c. â—2 Hiero. in Catalogo Therfore as the old High-priest had povver and charge ouer the Ievves not only in Hierusalem and Iurie but also dispersed in other Countries as vve vnderstand Act. 9. v. 1 2. so S. Iames likevvise being Bishop of Hierusalem and hauing care not only of those Ievves vvith vvhom he vvas resident there in Iurie but of al the rest also vvriteth this Epistle To the tvvelue tribes that are in dispersion and in them to al Christians vniuersally dispersed through the vvorld THE CATHOLIKE EPISTLE OF IAMES THE APOSTLE Catholike Epistle The vvord Catholike though in the title of this Epistle the rest folovving called The Catholike Epistles it be not vvholy in the same sense as it is in the Creede yet the Protestants so feare and abhorre the vvord altogether that in some of their Bibles they leaue it cleane out although it be in the Greeke and in some they had rather translate ridiculously thus The general Epistle c. vvhereas these are famously knovven and * specified in antiquitie by the name of Catholike Epistles for that they are vvritten to the vvhole Church not to any peculiar people or person as S. Paules are CHAP. I. Vve haue to reioyce in persecution but if vve be patient and vvithal absteine from al mortal sinne 9 considering hovv vve shal be exalted and crovvned for it vvhen the persecutor vvho enricheth him self vvith our spoiles shal fade avvay 13 But if any be tempted to fall or to any other euil let him not say God it the author of it vvho is the author of al good onely 19 Such points of the Caâ—â—-faith vve must be content to learne vvithout contradiction and anger and to doe accordingly 26 Because othervvise vve may talke of Religion but in deede it is no Religion verse 1 IAMES the seruant of God and of our Lord IESVS Christ to the tvvelue tribes