vvith him ✠verse 10 Hence forth brethren be strengthened in our Lord in the might of his povver ✠verse 11 Put you on the armour of God that you may stand against the deceites of the Deuil ✠verse 12 For our vvrestling is not against flesh and bloud but against Princes and Porestats against the * rectors of the vvorld of this darkenes against the spirituals of vvickednes in the celestials ✠verse 13 Therfore take the armour of God that you may resist in the euil day and stand in al things perfect ✠verse 14 Stand therfore hauing your loines girded in truth and clothed with the breast-plate of iustice ✠verse 15 hauing your feete shod to the preparation of the Gospel of peace ✠verse 16 in al things taking the shield of faith vvherevvith you may extinguish al the firie dartes of the most vvicked one ✠verse 17 and take vnto you the * helmet of saluation and the svvord of the spirit vvhich is the vvord of God ⊢ ✠verse 18 in al praier and supplication praying at al time in spirit and in the same vvatching in al instance and supplication for al the saincts ✠verse 19 and for me that speache may be giuen me in the opening of my mouth vvith cōfidence to make knowen the mysterie of the Gospel ✠verse 20 for the vvhich I am a legate in this chaine so that in it I may be bold according as I ought to speake ✠verse 21 And that you also may knovv the things about me vvhat I doe Tychicus my deerest brother and faithful minister in our Lord vvil make you vnderstād al things ✠verse 22 vvhom I haue sent to you for this same purpose that you may know the things about vs and he may comfort your hartes ✠verse 23 Peace to the brethren and charitie vvith faith from God the Father and our Lord IESVS Christ ✠verse 24 Grace with al that loue our Lord IESVS Christ in incorruption Amen †THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE PHILIPPIANS HOVV S. Paul vvas called by a vision into Macedonia vve reade Act. 16. and hovv he came to Philippi being the first citie thereof and of his preaching miracles and suffering there And againe Act. 19. Paul purposed in the Spirit vvhen he had passed through Macedonia and Achaia to goe to Hierusalem saying After I haue been there I must see Rome also Vvhich purpose he executed Act. 20. taking his leaue at Ephesus And being aftervvard come into Achaia he had counsel to returne through Macedonia and so at length from Philippi he began his nauigation tovvard Hierusalem and from Hierusalem being caried prisoner to Rome Act. 28. he vvrote from thence this Epistle to the Philippians or rather in his second apprehension about 10 yeres after the first In it he confirmeth them as he did * the Ephesians also about the same time against the tentatiō that they might haue in hearing that he vvere executed therfore he first saith And I vvil haue you knovv brethren that the things about me are come to the more furtherance of the Gospel so that my bandes vvere made manifest in Christ in al the Court c. Secondly he signifieth that his desire is to he dissolued and to be vvith Christ but yet lest they should be discomforted that he hopeth to come againe to them Vvhereof notvvithstanding that he hath yet no certaintie he signifieth in saying I hope to send Timothee vnto you immediatly as I shal see the things that concerne me Thirdly therefore he prepareth them against the vvorst saying I hope to come againe to you but and if I be immolated vpon the sacrifice and seruice of your faith I reioyce and congratulate vvith you al and the self same thing do you also reioyce and congratulate vvith me Moreouer he partly vvarneth them as he had done before of those Iudaical False-apostles vvho preached circumcision Moyses lavv to the Christian Gentils partly he exhorteth them to suffer persecution to liue vvel and specially to humble them selues one to an other rather then by any pride to breake the peace vnitie of the Church THE EPISTLE OF PAVL TO THE PHILIPPIANS CHAP. I. Hauing signified that he vseth to thanke God for their vertue 9 and also to pray for their encrease 12 he certifieth them for their confirmatiō comfort vvhat good was come through his trouble at Rome 24 that he doubteth not though he rather desire martyrdom but to come againe vnto them 27 exhorting them to liue as they ought to do 28 and namely not to shrinke for persecution verse 1 PAVL and Timothee the seruants of IESVS Christ to al the sainctes in Christ IESVS that are at Philippi vvith the ″ Bishops and Deacons ✠verse 2 Grace to you and peace from God our father and our Lord IESVS Christ ✠verse 3 I giue thankes to my God in al memorie of you ✠verse 4 alvvaies in al my praiers for al you vvith ioy making petition ✠verse 5 for your communicating in the Gospel of Christ from the first day vntil novv ✠verse 6 trusting this same thing that he which hath begōne in you a good worke vvil perfit it vnto the day of Christ IESVS ✠verse 7 as it is reason for me this to thinke for al you for that I haue you in hart in my bandes and in the defense and the confirmation of the Gospel al you to be partakers of my ioy ✠verse 8 For God is my vvitnes hovv I couet you al in the bowels of IESVS Christ ✠verse 9 And this I pray that your charitie may more and more abound in knovvledge and in al vnderstanding ✠verse 10 that you may approue the better things that you may be sincere and vvithout offence vnto the day of Christ ✠verse 11 replenished vvith the fruite of iustice by IESVS Christ vnto the glorie and praise of God ⊢ ✠verse 12 And I vvil haue you knovv brethren that the things about me are come to the more furtherance of the Gospel ✠verse 13 so that my bandes vvere made manifest in Christ in al the court and in al the rest ✠verse 14 that many of our brethren in our Lord hauing confidence in my bandes vvere bold more aboundantly vvithout feare to speake the vvord of God ✠verse 15 Some in deede euen for enuie and contention but some also for good vvil preache Christ ✠verse 16 Some of charitie knovving that I am set vnto the defense of the Gospel ✠verse 17 And some of contention preache Christ not sincerely supposing that they raise affliction to my bandes ✠verse 18 But vvhat So that by al meanes vvhether by occasion or by truth Christ be preached in this also I reioyce yea vvil reioyce ✠verse 19 For I knovv that this shal fall out to me vnto saluatiō by your praier and the subministration of the
Gen. 1 26. The Epistle vpon the 5 Sunday after the Epiphanie Eph. 4 32. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triumph and haue the victorie Eph. 5 22. 1. Pet. 3 7. Eph. 6 1. Eph. 6 5 Tit. 2. 9. 1. Pet. 2 18. ⸬ Retribution or revvard for good vvorkes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich signifieth rendering one for an other Deu. 10 17. Ro. 2 11. Gal. 2 6. Heretical and foolish translation Iustice an inherent qualitie in vs. Luc. 18 1 Eph. 6 18. 2. ⸬ S. Paul euer much desireth the praiers of the faithful whereby vve learne the great efficacie of them Thes 3 1 Eph. 5 15. Phile. 10. ⸬ He did not only pray but tooke other great paines to procure Gods grace for the Colossians perhaps by watching fasting and doing other penance of body that God would not suffer them to fall from their receiued faith to the secte of Simon Magus or the Iudaizing ChristiaÌ„s 2 Tim. 4 10. 11 The Epistle vpon the 6 Sunday after the Epiphanie ⸬ In this and the like places the Heretikes malitiously most falsely translate construe apply al things meaÌ„t of the HeatheÌ„ idols to the memories and images of Christ and his saincts namely the English Bibles of the yere 1562. 1577. See the AnnotatioÌ„ 1 Io. 5 21. Religious persons imitation of diuers holy men is the imitatioÌ„ of Christ him self c A notable example for Catholike preachers and passing comfortable wheÌ„ in the middes of persecutioÌ„s and reproches they preache sincerely to please God not men Act. 16 12. 23. ` milde Act. 20 34. 1. Cor. 4 12. 2. Thes 3 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ If the Apostle vvithout iniurie to god in right good sense call his scholers the ThessaloniaÌ„s his hope ioy glorie vvhy blaspheme the ProtestaÌ„ts the Cath. Church her childreÌ„ for terming our B. Ladie or other Sainctes their hope for the special consideÌ„ce they haue in their praiers Not only the vvritteÌ„ vvord is the vvord of God Act. 18 5. ⸬ Though letters or epistles in abseÌ„ce giue great comfort and confirmation in faith yet it is preaching in presence by vvhich the faith of Christ and true religion is alvvais both begunne and accomplished The Epistle vpon the 2 Sunday in Lent c Al Catholike Christians make one fraternitie or brotherhod Io. 13 34 15 17. Heb 13 1 ⸬ Christian men ought to procede and profite continually in good vvorkes and iustification The Epistle in a Masse for the dead vpon the day of the burial or deposition 1. Cor. 15 23. ⸬ He speaketh in the person of those that shal be aliue vvhen our Sauiour returneth to iudgement Mt. 24 31. 1. Cor. 13 52. The precepts of the Church Mt. 24 44. 2 Pet. 3 10 Apoc. 3 3 16 15. Esa 59 17. Eph. 6 17. ⸬ A christian mans vvhole armour is not faith only but al the three vertues here named b The Epistle vpoÌ„ the Imber Saturday in Lent Pro. 17 13. Ro. 12 1. Pet. 3 9. Luc. 18 1. c To desire eternal life of him that onely can giue it is to pray vvithout intermission but because that desire is ofteÌ„ by worldly cares cooled certaiÌ„e houres and times of vocal praier vvere appointed See S. Aug. ep 121 ad Probam Not rashly to credite euery spirit * Act. 1â— v. 11. * c. 2. v. 15. ⸬ Note that by constant and patient suffering of afflictioÌ„s for christ men are made vvorthie so the Greeke signifieth as the Aduersaries them selues traÌ„slate v. 11. of the crowne or kingdom of heauen and so do merite and deserue the same See Anno. Luc. 20 35. And the Apostle here saith that it is Gods iustice no lesse to repay glorie to the afflicted then to render punishmeÌ„t to them that afflict because of their contrarie deserts or merites c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Thes 4 16. ⸬ Christ shal be glorified in his Saincts that is by the great and vnspeakable honour exaltatioÌ„ of them he shal be honoured as now he is the honour vvhich the Church doth to them not diminishing Christs glorie as the Aduersaries folishly preteÌ„d but excedingly augmenting the same c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle in the Imber Saturday of Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Hovv then can the Pope be Antichrist as the Heretikes fondly blaspheme vvho is so far from being exalted aboue God that he praieth most humbly not onely to christ but also to his B. mother and al his Saincts Es 11 4. ⸬ Deus miâ—â—et saith S. Aug. li. 20. de Ci. c. 19. quia Deus Diabosum sacere ista permittet God wil send because God wil 〈◊〉 the Diuel to do these things Whereby vve may take a general rule that Gods action or working in such things is his permissioÌ„ See Annot. Ro. 1 24. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c This vvord of exhorting implieth in it comfort and consolation as 2. Cor. 1. v. 4. 6. The day of iudgment vncertaine and to be left to Gods secretes Two special signes before the later day a general apostasie and the comming of Antichrist Caluin in hunc locuÌ„ The heretikes interpretatioÌ„ of this apostasie their coÌ„deÌ„ning of the fathers There can be no apostasie of the visible Churche from God * Dialog adu Lucifer c. 6. 1 Io. 2 v. 18. It is very like the Apostle speaketh of a great apostasie froÌ„ the See of Rome and from most articles of the Catho faith li. 2. cont lit Petil. c. 51. The wonderful prouideÌ„ce of God in preseruing the See of Rome more then al other states notwithstanding manifold dangers and scandals Many Antichrists as fore runners of the great Antichrist The great Antichrist shal be one special and notorious man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in hoc cap. The Caluinistes place Antichrist in the See of Rome in S. Paules daies They make S. Leo S. Gregorie great furtherers of Antichristes pride Against D. Sanders rocke pag. 248. pag. 278. Iuel Antichrist shal suffer no worship or adoration but of him self only therfore the Pope can not be Antichrist Dan. â— 6. In vvhat temple Antichrist shal sitte Dan. 9. Mat. 24. 1 Mach. 1. The abomination of desolation consisteth cheefely in abolishing the sacrifice of the altar Hovv Antichrist shal sit in the Church Bezaâ— Neither Antichrist nor his precursors are meÌ„bers of the Church * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist by interpretatioÌ„ One against Christ why so called Protestants Caluinists the neere foreruÌ„ners of Antichrist S. Augustins humilitie in interpreting the scriptures The mysterie of iniquitie is the couert working of heretikes toward the manifest reuelation of Antichrist himself What kinde of men shal folow Antichrist * See S. Dâ—nyâ— Arcopag Ec. Hier. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation Traditions vnvvritten * â— Cor. 11 2. Thes 3. Their authoritie
vvas called Caiphas ✠verse 4 and they consulted hovv they might by some vvile apprehend IESVS and kil him ✠verse 5 But they said Not on the festiual day lest perhaps there might be a tumult among the people ✠verse 6 And * vvhen IESVS vvas in Bethania in the house of Simon the Leper ✠verse 7 there came to him a vvoman hauing an alabaster-boxe of pretious ointment and povvred it out vpon his head as he sate at the table ✠verse 8 And the Disciples seeing it had indignation saying whereto is ◠this vvast ✠verse 9 for this might haue been sold for much and giuen to the poore ✠verse 10 And IESVS knovving it said to them why do you molest this vvoman for she hath vvrought a ◠good vvorke vpon me ✠verse 11 For the poore you haue alvvayes vvith you but me ◠you haue not alvvayes ✠verse 12 For she in povvring this ointment vpon my body hath done it to burie me ✠verse 13 Amen I say to you vvheresoeuer this Gospel shal be preached in the vvhole vvorld that also vvhich she hath done shal be reported for a memorie of her ✠verse 14 * Then vvent one of the Tvvelue vvhich vvas called Iudas Iscarioth to the cheefe Priestes ✠verse 15 and said to them what vvil you giue me and I vvil deliuer him vnto you But they appointed vnto him thirtie peeces of siluer ✠verse 16 And from thenceforth he sought opportunitie to betray him ✠verse 17 And * the first day of the Azymes the Disciples came to IESVS saying where vvilt thou that vve prepare for thee to eate the Pasche ✠verse 18 But IESVS said Goe ye into the citie to a certaine man and say to him The Maister saith My time is at hand vvith thee do I make the Pasche vvith my Disciples ✠verse 19 And the Disciples did as IESVS appointed them and they prepared the Pasche ✠verse 20 But vvhen it vvas euen he sate downe vvith his ◠tvvelue Disciples ✠verse 21 And vvhile they vvere eating he said Amen I say to you that one of you shal betray me ✠verse 22 And they being very sad began euery one to say Is it I Lord ✠verse 23 But he ansvvering said * He that dippeth his hand vvith me in the dish he shal betray me ✠verse 24 The Sonne of man in deede goeth as it is vvritten of him but vvo be to that man by vvhom the Sonne of man shal be betrayed It vvere good for him if that man had not been borne ✠verse 25 And Iudas that betrayed him ansvvering said Is it I Rabbi He saith to him Thou hast said ✠verse 26 And * vvhiles they vvere at supper IESVS ◠tooke bread and ◠blessed and brake and he gaue to his Disciples and said Take ye and eate ◠THIS IS ◠MY BODY ✠verse 27 And taking the chalice ◠he gaue thankes and gaue to them saying Drinke ye al of this ✠verse 28 For THIS IS ◠MY BLOVD OF THE NEVV TESTAMENT VVHICH SHAL BE SHED FOR MANY VNTO REMISSION OF SINNES ✠verse 29 And I say to you I vvil not drinke from henceforth of this ◠fruite of the vine vntil that day vvhen I shal drinke it vvith you nevv in the kingdom of my father ✠verse 30 And an hymne being said they vvent forth vnto Mount-oliuet ✠verse 31 Then IESVS saith to them Al you shal be scandalized in me in this night For it is vvritten I vvil strike the Pastor and the sheepe of the flocke shal be dispersed ✠verse 32 But after I shal be risen againe I vvil goe before you into Galilee ✠verse 33 And Peter ansvvering said to him Although al shal be scandalized in thee I vvil neuer be scandalized ✠verse 34 IESVS said to him Amen I say to thee that in this night before the cocke crovv thou shalt denie me thrise ✠verse 35 * Peter saith to him Yea though I should die vvith thee I vvil not denie thee Likevvise also said al the Disciples ✠verse 36 Then IESVS commeth vvith them into a village called Gethsémani and he said to his Disciples Sitte you here til I goe yonder and pray ✠verse 37 And taking to him Peter and the tvvo sonnes of Zebedee he began to vvaxe sorovvful and to be sad ✠verse 38 Then he saith to them My soul is sorovvful euen vnto death stay here and vvatch vvith me ✠verse 39 And being gone forvvard a litle he fel vpon his face praying and saying My Father if it be possible let this chalice passe from me neuerthelesse ◠not as I vvil but as thou ✠verse 40 And he commeth to his Disciples and findeth them sleeping and he saith to Peter Euen so Could you not vvatch one houre vvith me ✠verse 41 ″ Watch ye and pray that ye enter not into tentation The spirit in deede is prompt but the flesh vveake ✠verse 42 Againe the second time he vvent and prayed saying My Father if this chalice may not passe but I must drinke it thy vvil be done ✠verse 43 And he commeth againe and findeth them sleeping for their eyes vvere become heauy ✠verse 44 And leauing them he vvent againe and he prayed the third time saying the self same vvord ✠verse 45 Then he commeth to his Disciples and saith to them Sleepe ye novv and take rest behold the houre approcheth and the Sonne of man shal be betrayed into the hands of sinners ✠verse 46 Rise let vs goe behold he approcheth that shal betray me ✠verse 47 * As he yet spake behold Iudas one of the Tvvelue came and vvith him a great multitude vvith svvordes and clubbes sent from the cheefe Priestes and the auncients of the people ✠verse 48 And he that betrayed him gaue them a signe saying whomsouer I shal kisse that is he hold him ✠verse 49 And forthvvith cōming to IESVS he said Haile Rabbi And he kissed him ✠verse 50 And IESVS said to him Freend vvhereto art thou come Then they drevve neere and laid hands on IESVS and held him ✠verse 51 And behold one of them that vvere vvith IESVS stretching forth his hand drevve out his svvord and striking the seruant of the high Priest cut of his eare ✠verse 52 Then IESVS saith to him Returne thy sword into his place for al that take the svvord shal perish vvith the svvord ✠verse 53 Thinkest thou that I cannot aske my Father and he vvil giue me presently more then tvvelue legions of Angels ✠verse 54 Hovv then shal the scriptures be fulfilled that so it must be done ✠verse 55 In that houre IESVS said to the multitudes You are come out as it vvere to a theefe vvith svvordes and clubbes to apprehēd me I sate daily vvith you teaching in the temple and you laid no hands on me ✠verse 56
blessing brake and gaue to them and said Take THIS IS ″ MY BODY ✠verse 23 And taking the ″ chalice giuing thankes he gaue to them and they al dranke of it ✠verse 24 And he said to them THIS IS ″ MY BLOVD OF THE NEVV TESTAMENT THAT SHAL BE SHED FOR MANY ✠verse 25 Amen I say to you that novv I vvil not drinke of the fruite of the vine vntil that day vvhen I shal drinke it nevv in the kingdom of God ✠verse 26 And an hymne being said they vvent forth into Mount-oliuet ✠verse 27 And IESVS saith to them You shal al be scandalized in me in this night for it is vvritten I vvil strike the Pastor and the sheepe shal be dispersed ✠verse 28 But after that I shal be risen againe I vvil goe before you into Galilee ✠verse 29 And Peter said to him Although al shal be scandalized yet not I. ✠verse 30 And IESVS saith to him Amen I say to thee that thou this day in this night before the cocke crovv tvvise shalt thrise deny me ✠verse 31 But he spake more vehemently Although I should die together vvith thee I vvil not denie thee And in like maner also said they al. ✠verse 32 And they come into a farme-place called Gethsemani And he saith to his Disciples Sit you here vntil I pray ✠verse 33 And he taketh Peter and Iames and Iohn vvith him and he began to feare and to be heauy ✠verse 34 And he saith to them My soul is sorovvful euen vnto death stay here and vvatch ✠verse 35 And vvhen he vvas gone forvvard a litle he fel flat vpon the ground and he prayed that if it might be the houre might passe from him ✠verse 36 and he said Abba Father al things are possible to thee transferre this chalice from me but not that vvhich I vvil but that vvhich thou ✠verse 37 And he commeth and findeth them sleeping And he saith to Peter Simon sleepest thou couldst thou not vvatch one houre ✠verse 38 Vvatch ye and pray that you enter not into tentation The spirit in deede is prompt but the flesh infirme ✠verse 39 And going avvay againe he prayed saying the selfe same vvord ✠verse 40 And returning againe he found them a sleepe for their eies vvere heauy and they vvist not vvhat they should ansvver him ✠verse 41 And he commeth the third time and saith to them Sleepe ye novv and take rest it suffiseth the houre is come behold the Sonne of man shal be betraied into the hands of sinners ✠verse 42 Arise let vs goe behold he that shal betray me is at hand ✠verse 43 And * as he vvas yet speaking commeth Iudas Iscariote one of the Tvvelue and vvith him a great multitude vvith svvordes and clubbes from the cheefe Priestes and the Scribes and the Auncients ✠verse 44 And the betrayer of him had giuen them a signe saying Vvhomsoeuer I shal kisse it is he lay hold on him and leade him vvarily ✠verse 45 And vvhen he vvas come immediatly going to him he saith Rabbi and he kissed him ✠verse 46 But they laid hands vpon him and held him ✠verse 47 And one certaine man of the stāders about dravving out a svvord smote the seruant of the cheefe priest and cut of his eare ✠verse 48 And IESVS ansvvering said to them As to a theefe are you come out vvith svvordes and clubbes to apprehend me ✠verse 49 Ivvas daily vvith you in the temple teaching and you did not lay hands on me But that the Scriptures may be fulfilled ✠verse 50 Then his disciples leauing him al fled ✠verse 51 And a certaine yong man folowed him clothed vvith sindon vpō the bare they tooke him ✠verse 52 But he casting of the sindon fled from them naked ✠verse 53 And they brought IESVS to the cheefe Priest and al the Priests and the Scribes and the Auncients assembled together ✠verse 54 And Peter folovved him a farre of euen in vnto the court of the high Priest and he sate vvith the seruants at the fire and vvarmed him self ✠verse 55 And the cheefe Priests and al the councel sought testimonie against IESVS that they might put him to death neither found they ✠verse 56 For many spake false witnes against him and the testimonies vvere not cōuenient ✠verse 57 And certaine rising vp bare false vvitnes against him saying ✠verse 58 That vve heard him say * I vvil dissolue this temple made vvith hand and in three daies vvil I build an other not made vvith hand ✠verse 59 And their testimonie vvas not conuenient ✠verse 60 And the high Priest rising vp into the middes asked IESVS saying Ansvverest thou nothing to these things that are obiected to thee of these ✠verse 61 But he held his peace and ansvvered nothing Againe the high Priest asked him and said to him Art thou Christ the sonne of the blessed God ✠verse 62 And IESVS saith to him I am And you shal see the * Sonne of man sitting on the right hand of povver and comming vvith the cloudes of heauen ✠verse 63 And the high Priest renting his garments saith Vvhat neede vve vvitnesses any further ✠verse 64 You haue heard blasphemie hovv thinke you Vvho al condemned him to be guilty of death ✠verse 65 And certaine began to spit vpon him and to couer his face and to beate him vvith buffets and to say vnto him Prophecie and the seruants gaue him blovves ✠verse 66 And vvhen Peter vvas in the court beneath there commeth one of the vvoman-seruants of the high Priest ✠verse 67 And vvhen she had seen Peter vvarming him self beholding him she saith And thou vvast vvith IESVS of Nazareth ✠verse 68 But he denied saying Neither knovv I neither vvot I vvhat thou saiest And he vvent forth before the court and the cocke crevve ✠verse 69 And againe a vvench seeing him began to say to the standers about That this fellovv is of them ✠verse 70 But he denied againe And after a vvhile againe they that stoode by said to Peter Verily thou art of them for thou art also a Galilaean ✠verse 71 But he ″ began to curse and to svveare That I knovv not this man vvhom you speake of ✠verse 72 And immediatly the cocke crevv againe And Peter remembred the vvord that IESVS had said vnto him Before the cocke crovv tvvise thou shalt thrise deny me And he began to vveepe ANNOTATIONS CHAP. XIIII 4. This wast Religious offices done to Christ for signification deuotion or honour sake both then in his life and novv in the Holy Sacrament be of some vnder pretence of better bestowing such things vpon the poore condemned vniustly 6. Let her alone Christ answereth for the deuout woman and for defence of her fact as we must answer against the ignorant
of them perished but the sonne of perdition that the * scripture may be fulfilled ✠verse 13 And novv I come to thee and these things I speake in the world that they may haue my ioy filled in them selues ✠verse 14 I haue giuen them thy vvord and the vvorld hath hated them because they are not of the vvorld as I also am not of the vvorld ✠verse 15 I pray not that thou take them avvay out of the vvorld but that thou preserue them from euil ✠verse 16 Of the vvorld they are not as I also am not of the vvorld ✠verse 17 ″ Sanctifie them in truth Thy vvord is truth ✠verse 18 As thou didst send me into the vvorld I also haue sent them into the vvorld ✠verse 19 And for thē I doe sanctifie my self that they also may be sanctified in truth ✠verse 20 And not for them only doe I pray ″ but for thē also that by their vvord shal beleeue in me ✠verse 21 that they al may be one as thou Father in me and I in thee that they also in vs may be one that the vvorld may beleeue that thou hast sent me ✠verse 22 And the glorie that thou hast giuen me haue I giuen to them that they may be one as vve also are one ✠verse 23 I in them and thou in me that they may be consummate in one ⊢ and the vvorld may knovv that thou hast sent me and hast loued them as me also thou hast loued ✠verse 24 Father vvhom thou hast giuen me I vvil that vvhere I am they also may be vvith me that they maye see my glorie vvhich thou hast giuen me because thou hast loued me before the creation of the vvorld ✠verse 25 Iust Father the vvorld hath not knovven thee but I haue knovven thee and these haue knovven that thou didst send me ✠verse 26 And I haue notified thy name to them and vvil notifie it that the loue vvhervvith thou hast loued me may be in them and I in them ANNOTATIONS CHAP XVII 3. Life euerlasting Both the life of glorie in heauen and of grace here in the Church consisteth in the knowledge of God that in perfect vision this in faith working by charitie for knowledge of God without keeping his commaundements is not true knowledge that is to say it is an vnprofitable knowledge 1 Io. 2. 17. Sanctifie them Christ prayeth that the Apostles their successors al that shal be of their beleefe may be sanctified in truth Which is as much to say as to desire that the Church may euer haue the Spirit of truth and be free from errour Which praier of Christ had not been heard if the Church might erre 20. But for them He expresseth and it is a great comfort that he praieth not onely for the Apostles but for the whole Church after them that is for al beleeuers And al this profound and diuine praier is resembled in the holy Canon of the Masse before the consecration as here it was made before his visible Sacrifice on the crosse CHAP. XVIII Being gone to the place that Iudas the Traitor did knovv 4 he offereth him self to the hand of his enemies shovveth his Diuine might in ouerthrovving them al vvith a vvord and in sauing his Apostles from them also vvith a vvord 10 rebuketh Peter that vvould defend him from them 1◠and so being apprehended is brought bound to Annas and Caipha◠vvhere he is striken by a seruant and thrise denied of Peter 28 Againe in the morning he is by them brought to Pilate 29 Who demaunding their accusation vvhereas they vvould oppresse him vvith their authoritie 〈◊〉 and examining the point of his kingdom pronounceth him innocent yet they cri◠rather to haue a theeues life saued verse 1 WHEN IESVS had said these things he vvent forth vvith his disciples beyond the Torrent-Cedron vvhere vvas a garden into the vvhich he entred and his Disciples ✠verse 2 And Iudas also that betraied him knevv the place because IESVS had often resorted thither together vvith his Disciples ✠verse 3 * Iudas therfore hauing receiued the band of men and of the cheefe Priests and the Pharisees ministers commeth thither vvith lanternes and torches and vveapons ✠verse 4 IESVS therfore knovving al things that should come vpon him vvent forth and said to them Vvhom seeke ye ✠verse 5 they ansvvered him IESVS of Nazareth IESVS saith to them I am he And Iudas also that betraied him stoode vvith them ✠verse 6 As sone therfore as he said to them I am he they vvent backvvard and fel to the ground ✠verse 7 Againe therfore he asked them Vvhom seeke ye And they said IESVS of Nazareth ✠verse 18 IESVS ansvvered haue told you that I am he if therfore you seeke me let these goe their vvaies ✠verse 9 That the vvord might be fulfilled vvhich he said * That of them vvhom thou hast giuen me I haue not lost any ✠verse 10 Simon Peter therfore hauing a svvord drevve it out and smote the seruant of the high priest cut of his right eare And the name of the seruant vvas Malchus ✠verse 11 IESVS therfore said to Peter Put vp thy svvord into the scabbard The chalice vvhich my father hath giuen me shal not I drinke it ✠verse 12 The band therfore and the Tribune the ministers of the Ievves apprehended IESVS and bound him ✠verse 13 and they brought him to Annas first for he vvas father in lavv to Caiphas vvho vvas the high priest of that yere ✠verse 14 And * Caiphas vvas he that had giuen the cousel to the Ievves That it is expedient that one man die for the people ✠verse 15 * And Simon Peter folovved IESVS and an other disciple And that Disciple vvas knovven to the high priest and vvent in vvith IESVS into the court of the high priest ✠verse 16 but Peter stoode at the doore vvithout The other disciple therfore that vvas knovven to the high Priest vvent forth and spake to the portresse and brought in Peter ✠verse 17 The vvench therfore that vvas portresse saith to Peter Art not thou also of this mans disciples He saith to her I am not ✠verse 18 And the seruants and ministers stoode at a fire of coles because it vvas cold and vvarmed them selues And vvith them vvas Peter also standing and vvarming him self ✠verse 19 The high priest therfore asked IESVS of his disciples and of his doctrine ✠verse 20 IESVS ansvvered him I haue openly spokē to the vvorld I haue alvvaies taught in the synagogue and in the temple vvhither al the Ievves resort together and in secrete I haue spoken nothing ✠verse 21 Vvhy askest thou me aske them that haue heard vvhat I haue spoken vnto them behold they knovv vvhat things I haue said ✠verse 22 Vvhen he had said these
case to be assured that Christs faith shal be preached and the Church spred through out al Nations the Holy Ghost concurring continually with the Apostles and their Successors for the same 11. Assumpted from you By this visible Ascending of Christ to heauen and like returne from thence to iudgement the Heretikes do incredulously argue him not to be in the Sacrament But let the faithful rather giue eare to S. Chrysostome saying thus O miracle he that sitteth vvith the Father in heauen aboue at the very same time is handled of men beneath Christ ascending to heauen both hath his flesh vvith him and left it vvith vs beneath Eliaeâ— being taken vp left to his Disciple his cloke only but the Sonne of man ascending left his ovvne flesh to vs. Li. â— de Sacerd. Ho. 2 ad po Ant. in fine Ho. de diuit paup in fine 14. MARIE the mother of IESVS This is the last mention that is made in holy Scripture of our B Lady for though she were ful of al diuine wisedom and opened no doubt vnto the Euangelistes and other writers of holy Scriptures diuerse of Christs actions speaches and mysteries whereof she had both experimental and reuealed knowledge Yet for that she was a woman and the humblest creature liuing and the paterne of al order and obedience it pleased not God that there should be any further note of her life doings or death in the Scriptures She liued the rest of her time with the Christians as here she is peculiarly named and noted among them and specially with S. Iohn the Apostle * to whom our Lord recommended her Who prouided for her al necessaries her spouse Ioseph as it may be thought being deceased before The common opinion is that she liued 63 yeres in al. At the time of her death as S. Denys first after him S. Damascene de dormit Deiparae writeth al the Apostles then dispersed into diuers nations to preache the Gospel were miraculously brought together sauing S. Thomas who came the third day after to Hierusalem to honour her diuine departure and funeral as the said S. Denys witnesseth Who saith that him self S. Timothee and S. Hierotheus were present testifying also of his owne hearing that both before here death and after for three daies not onely the Apostles and other holy men present but the Angels also and Powers of heauen did sing most melodious Hymnes They buried her sacred body in Gethsémaui but for S. Thomas sake who desired to see and to reuerence it they opened the sepulcher the third day and finding it void of the holy body but excedingly fragrant they returned assuredly deeming that her body was assumpted into heauen as the Church of God holdeth being most agreable to the singular priuilege of the mother of God and therfore celebrateth most solemnely the day of her Assumption And that is consonant not onely to the said S. Denys and S. Damascene but to holy Athanasius also who auoucheth the same Serm. in Euang. de Deipara of which Assumption of her body S. Bernard also wrote fiue notable sermons extant in his workes But neither these holy fathers nor the Churches tradition and testimonie do beare any sway now a daies with the Protestants that haue abolished this her greatest feast of her Assumption who of reason should at the least celebrate it as the day of her death as they doe of other Saincts For though they beleeue not that her body is assumpted yet they wil not we trow deny that she is dead and her soule in glorie neither can they aske scriptures for that no more then they require for the deathes of Peter Paul Iohn and other vvhich be not mentioned in scriptures yet are still celebrated by the Protestants But concerning the B. Virgin MARIE they haue blotted out also both her Natiuitie and her Conception so as it may be thought the Diuel beareth a special malice to this woman whose seede brake his head For as for the other two daies of her Purification Aununciation they be not proper to our Lady but the one to Christs Conception the other to his Presentation so that she by this meanes shal haue no festiuitie at al. But contrariwise to consider how the auncient Church and fathers esteemed spake and wrote of this excellent vessel of grace may make vs detest these mens impietie that can not abide the praises of her whom al generations should call blessed and that esteeme her honours a derogatioÌ„ to her sonne Some of their speaches we wil set downe that al men may see that we neither praise her nor pray to her more amply then they did S. Athanâ—sius in the place alleaged after he had declared how al the Angelical spirits and euery order of them honoured and praised her with the AVE wherewith S. Gabriel saluted her We also saith he of al degrees vpon the earth â—xtol thee with loude voice saying Auâ— gratia plena c. Haile ful of grace our Lord is vvith thee pray for vs 〈◊〉 Maistresse and Lady and Queens and mother of God Most holy and auncient Ephrem also in a special oration made in praise of our Lady saith thus in diuerse places thereof Intemerata Deâ—pâ—â—â— c. Mother of God vndifiled Queene of al the hope of them that despaire my lady most glorious higher them the heauenly spiritâ— more honorable then the Cherubins holier then the Seraphins and vvithout comparison more glorious theÌ„ the supernal hostes the hope of the fathers the glorie of the Prophets the praise of the Apostles And a litle after Virgo ante partum in partu post partum by thee vve are reconciled to Christ my God thy sonne thou art the helper of sinners thou the hauen for them that are tossed vvith stormes the solam of the vvorld the deliuerer of the emprisoned the helpe of orphans the redemption of captiues And afterward Vouchsafe me thy seruant to praise thee Haile lady MARIE ful of grace haile Virgin most blesed among vvomen And much more in that sense which were to long to repeate S. Cyril hath the like wonderful speaches of her honour hom 6. contra Naestorium Praise and glorie be to thee â— holy Trinitieito thee also be praise holy mother of God for thou art the pretious pearle of the vvorld thou the candel of vnquencheable light the crovvne of Virginitis the scepter of the Catholike faith By thee the Trinitie is glorified and adored in al the vvorld by thee heauen reioyceth Angels and Archangels are glad diuels are put to flight and man is called againe to heauen and euery creature that vvas held vvith the errour of Idols is turned to the knowledge of the truth by thee Churches are fouÌ„ded through the world thee being their helper the Gentiles come to penance and much more which we omit Likewise the Greeke Liturgies or Masses of S. Iames S. Basil and
flesh God sending his sonne in the similitude of the flesh of sinne euen of sinne damned sinne in the flesh ✠verse 4 that the iustification of the lavv might be fulfilled in vs vvho vvalke not according to the flesh but according to the spirit ✠verse 5 For they that are according to the flesh are affected to the things that are of the flesh but they that are according to the spirit are affected to the things that are of the spirit ✠verse 6 For the vvisedom of the flesh is death but the vvisedom of the spirit life and peace ✠verse 7 Because the vvisedom of the flesh is an enemie ' to God for to the law of God it is not subiect neither can it be ✠verse 8 And they that are in the flesh can not please God ✠verse 9 But you are not in the flesh but in the spirit yet if the Spirit of God dvvel in you But if any man haue not the Spirit of Christ the same is not his ✠verse 10 But if Christ be in you the body in deede is dead because of sinne but the spirit liueth because of iustification ✠verse 11 And if the Spirit of him that raised vp IESVS from the dead dvvel in you he that raised vp IESVS CHRIST from the dead shal quicken also your mortal bodies because of his Spirit dvvelling in you ✠verse 12 Therfore brethren vve are deiters not to the flesh to liue according to the flesh ✠verse 13 For if you liue according to the flesh you shal die but if by the spirit you mortifie the deedes of the flesh you shal liue ✠verse 14 For vvhosoeuer are ledde by the spirit of God they are the sonnes of God ✠verse 15 For * you haue not receiued the spirit of seruitude againe in feare but * you haue receiued the spirit of adoption of sonnes vvherein vve crie Abba father ✠verse 16 For ″ the Spirit him self giueth testimonie to our spirit that we are the sonnes of God ✠verse 17 And if sonnes heires also heires truly of God and coheires of Christ ⊢ ″ yet if vve suffer vvith him that vve may be also glorified vvith him ✠verse 18 For I thinke that the passions of this time are not ″ condigne to the glorie to come that shal be reuealed in vs. ✠verse 19 For the expectation of the creature expecteth the reuelation of the sonnes of God ✠verse 20 For the creature is made subject to vanitie not vvilling but for him that made it subiect in hope ✠verse 21 because creature also it self shal be deliuered from the seruitude of corruption into the libertie of the glorie of the children of God ✠verse 22 For vve knovv that euery creature groneth and trauaileth euen til novv ✠verse 23 And not only it but vve al 's our selues hauing the first fruites of the spirit vve also grone vvithin our selues expecting the adoption of the sonnes of God the redemption of our body ⊢ ✠verse 24 For ″ by hope vve are saued But hope that is seen is not hope for that vvhich a man seeth vvherfore doth he hope it ✠verse 25 But if vve hope for that vvhich vve see not vve expect by patience ✠verse 26 And in like maner also the Spirit helpeth our infirmitie For vvhat vve should pray as vve ought vve knovv not but the Spirit him self requesteth for vs vvith gronings vnspeakable ✠verse 27 And he that searcheth the hartes knovveth vvhat ″ the Spirit desireth because according to God he requesteth for the sainctes ✠verse 28 And vve knovv that to them that loue God al things cooperate vnto good to such as according to purpose are called to be sainctes ✠verse 29 For vvhom he hath forknowen he hath also predestinated to be made conformable to the image of his sonne that he might be the first-borne in many brethren ✠verse 30 And ″ vvhom he hath predestinated them also he hath called and vvhom he hath called them also he hath iustified and vvhom he hath iustified them also hath he glorified ✠verse 31 What shal vve then say to these things If God before vs vvho is against vs ✠verse 32 He that spared not also his ovvne sonne but for vs al deliuered him hovv hath he not also vvith him giuen vs al things ✠verse 33 Who shal accuse against the elect of God God that iustifieth ✠verse 34 Who is he that shal condemne Christ IESVS that died yea that is risen also againe vvho is on the right hand of God vvho also maketh intercession for vs. ✠verse 35 Who then shal separate vs from the charitie of Christ tribulation or distresse or famine or nakednes or danger or persecution or the svvord ✠verse 36 as it is vvritten For vve are killed for thy sake al the day vve are esteemed as sheep of slaughter ✠verse 37 But in al these things we ouer come because of him that hath loued vs. ✠verse 38 For ″ I am sure that neither death nor life nor Angels nor Principalities nor Povvers neither things present nor things to come neither might ✠verse 39 not height nor depth nor other creature shal be able to separate vs from the charitie of God vvhich is in Christ IESVS our Lord. ⊢ ANNOTATIONS CHAP. VIII 16. The spirit giueth testimonie This place maketh not for the Heretikes special faith or their presumptuous certainty that euery one of them is in grace the testimonie of the Spirit being nothing els but the invvard good motions comfort and contentment vvhich the children of God do daily feele more and more in their hartes by seruing him by vvhich they haue as it vvere an attestation of his fauour tovvardes them vvhereby the hope of their iustification and saluation is much corroborated and strengthened 17. Yet if they suffer Christes paines or passions haue not so satisfied for al that Christian men be discharged of their particular suffering or satisfying for eche mans ovvne part neither be our paines nothing vvorth to the attainement of heauen because Christ hath done ynough but quite contrarie he vvas by his passion exalted to the glorie of heauen therfore vve by compassion or partaking vvith him in the like passions shal attaine to be fellovves vvith him in his kingdom 18. Condigâ—â— Our Aduersaries ground hereon that the vvorkes or sufferances of this life be not meritorious or vvorthy of life euerlasting vvhere the Apostle saith no such thing no more then he saith that Christs Passions be not meritorious of his glorie vvhich I thinke they dare not much auouch in our Sauiours actions He expresseth onely that the very afflictions of their ovvne nature vvhich vve suffer vvith or for him be but short momeÌ„tanie of no account in comparison of the recompense vvhich vve shal haue in heauen no more in deede vvere Christes paines of their ovvne nature compared to his
glorie any vvhit comparable yet they vvere meritorious or vvorthy of heauen so be ours And therfore to expresse the said coÌ„parison here he saith They art not condigne to the glorie He saith not of the glorie as the Heretikes falsly traÌ„slate though the Scripture speaketh so also vvhen it signifieth only a coÌ„parison as Prou. in the greeke Omne pretiosum non est illa dignuÌ„ S. Augustine iâ—â—i dignum S. Hierom non valet huic comparari that is No pretious thing is vvorthie of vvisedom or to be compared vvith it See the like Eccle. 26 20. Tob. 9 2. But vvhen the Apostle vvil expresse that they are condigne vvorthy or meritorious of the glorie he saith plainely That our tribulation vvhich presently is momentâ—nie and light vvorketh aboue measure excedingly an eternal vveight of gloris in vs. The valevv of Christes actions riseth not of the leingth or greatnes of them in them selues though so also they passed al mens doings but of the vvorthines oâ— the person And so the value of ours also riseth of the grace of our adoption vvhich maketh those actioÌ„s that of their natures be not meritorious nor ansvverable to the ioyes of heauen in them selues to be vvorthy of heauen And they might as vvel proue that the vvorkes of sinne do not demerite damnation for sintre in deede for the quantity and nature of the vorke is not ansvverable in pleasure to the paine of Hel but because it hath a departing or au auersion from God be it neuer so short it deserueth damnation because it alvvaies procedeth from the enemy of God as good vvorkes that be meritorious procede from the childe of God 24. By hope saued That vvhich in other places he attributeth to faith is here attributed to hope for vvhensoeuer there be many causes of one thing the holy vvriters as matter is ministred and occasion giuen by the doctrine then handled sometimes referre it to one of the causes sometime to an other not by naming one alone to exclude the other as our Aduersaries captiously and ignorantly do argue but at diuers times and in sundrie places to expresse that vvhich in euery discourse could not nor needed not to be vttered In some discourse faith is to be recommended in others charitie in an other hope sometimes almes mercies els vvhere other vertues One vvhile Euery one that beleeueth is borne of God 1 Io. â— 1. An other vvhile Euery one that loueth is borne of God 1 Io. 4 7. Sometimes faith purifieth mans hart Act. 15 9. And an other time Charitie remitteth sinnes 1 Pet. 4 â— Of faith it is said The iust liueth by faith Ro. 1 17. Of charitie We knovv that vve are transferred from death to life because vve loue c. 1 Io. 3 14. 27. The Spirit desireth Arîus and Macedonius old Heretikes had their places to contend vpon against the Churches sense as our nevv Maisters novv haue They abused this text to proue the Holy Ghost not to be God because he needed not to pray or aske but he might commaund if he vvere God Therfore S. Augustine expoundeth it thus The Spirit prayeth that is causeth and teacheth vs to pray and vvhat to pray or aske August de anima eius orig li. 4 c. 9. ep 121. c. 15. 30. Whom he hath predestinated Gods eternal foresight loue purpose predestination and election of his deere children and in time their calling iustifying glorifying by Christ as al other actes and intentions of his diuine vvil and prouidence tovvardes their saluation ought to be reuerenced of al men vvith dreadful humilitie and not to be sought out or disputed on vvith presumptuous boldnes and audacitie for it is the gulfe that many proud persons both in this age and alvvaies haue by Gods iust iudgement perished in founding thereon most horrible blasphemies against Gods mercie nature and goodnes and diuers damnable errours against mans free vvil and against al good life and religion This high conclusion is here set dovvne for vs that vve may learne to knovv of vvhom vve ought to depend in al our life by vvhom vve expect our saluatioÌ„ by vvhose prouidence al our graces giftes and vyorkes do stand by vvhat an euerlasting gratious determination our redemption vvhich is in Christ IESVS vvas designed to giue God incessable thankes for our vocation and preferment to the state vve be in before the Ievves vvho deserued no better then they before the light of his mercie shining vpon vs accepted vs and reiected them But this said eminent truth of Gods eternal predestination standeth as vve are bound to beleeue vnder paine of damnation vvhether vve vnderstand hovv or no so S. Augustiue in al his diuine vvorkes vvritten of the same De gratia lib arb De corrept gratia Ad articulos falsò impositos defendeth declareth proueth and conuinceth that it doth stand I say vvith mans free vvil and the true libertie of his actions and forceth no man to be either il or good to sinne or vertue to saluation or damnatioÌ„ nor taketh avvay the meanes or nature of merites and cooperation vvith God to our ovvne and other mens saluation 38. I am sure This speache is coÌ„mon in S. Paul according to the latin translation vvhen he had no other assured knovvledge but by hope as Ro. 15 14 2 Tim. 1 5. Heb. 6 9 Vvhere the Greeke vvord signifieth only a probable persuasion And therfore except he meane of him self by special reuelation or of the predestinate in general in vvhich tvvo cases it may stand for the certitude of saith or infallible knovvledge othervvise that euery particular man should be assured infallibly that him self should be iustified and not that onely but sure also neuer to sinne or to haue the gift of perseuêrance and certaine knovvledge of his predestination that is a most damnable false illusion and presumption condemned by the Fathers of the holy Councel of Trent Sess â— c. 9. 12. 13. With a protestation of his sorow for it lest they should thinke him to reioyce in their perdition he insinuateth the Iewes to be reprobate although they come of Abrahams flesh 6 saying to be the sonnes of God goeth not by that but by Gods grace 19 considering that al vvere one damned masse 24 by which grace the Gentils to be made his people and so the prophess to haue foretold of them both 30 And the cause hereof to be that the Gentils submit them selues to the faith of Christ vvhich the Iewes vvil not verse 1 I SPEAKE the verity in Christ I lie not my conscience bearing me vvitnes in the holy Ghost ✠verse 2 that I haue great sadnesse continual sorovv in my hart ✠verse 3 For I vvished my self to be an ″ anáthema from Christ for my brethren vvho are my kinsmen according to the flesh ✠verse 4 vvho are Israëlites vvhose is the adoption of sonnes and the glorie and the
Ps 34 conc 2 prope finem Cypr. de vnit Ec. nu ◠13. These three These are the three vertues Theological eche one by nature and definition distinct from an other and faith is by nature the first and may be and often is before and vvithout Charitie and truely remaineth in diuers after they haue by deadly sinne lost Charitie Bevvare therfore of the Heretikes opinion which is that by euery mortal sinne faith is lost no lesse then charitie CHAP. XIIII Against their vaine childishnes that thought it a goodly matter to be able to speake by miracle strange languages in the Church preferring their languages before prophecying that as opening of Mysteries he declareth that this Gift of languages is inferior to the Gift of prophecie 26 Giuing order also hovv both giftes are to be vsed to vvit the Prophet to submit him self to other Prophets and the Speaker of languages not to publish his inspiration vnles there be an interpreter 〈◊〉 Prouided alvvaies that vvomen speake not at al in the Church verse 1 FOLOVV Charitie earnestly pursue spiritual things but ″ rather that you may prophecie ✠verse 2 For he that speaketh vvith tongue speaketh ″ not to men but to God for no man heareth But in spirit he speaketh mysteries ✠verse 3 For he that prophecieth speaketh to men vnto edification and exhortation and consolation ✠verse 4 He that speaketh vvith tongues edifieth him self but he that prophecieth edifieth the Church ✠verse 5 And I would haue you al to speake vvith tongues but rather to prophecie For greater is he that prophecieth then he that speaketh vvith tongues vnlesse perhaps he interpret that the Church may take edification ✠verse 6 But novv brethren ″ if I come to you speaking vvith tongues vvhat shal I profit you vnlesse I speake to you either in reuelation or in knovvledge or in prophecie or in doctrine ✠verse 7 Yet the things vvithout life that giue a found be it pipe or harpe vnlesse they giue a distinction of soūdes hovv shal that be knovven which is piped or which is harped ✠verse 8 For ″ if the trumpet giue an vncertaine voice vvho shal prepare him self to battel ✠verse 9 So you also by a tōgue vnlesse you vtter manifest speach hovv shal that be knovven that is said for you shal be speaking into the aire ✠verse 10 There are for example so many kindes of tongues in this vvorld none is vvithout voice ✠verse 11 If then I knovv not the vertue of the voice I shal be to him to vvhom I speake barbarous and he that speaketh barbarous to me ✠verse 12 So you also because you be emulators of spirites seeke to abound vnto the edifying of the Church ✠verse 13 And therfore he that speaketh vvith the tongue ″ let him pray that he may interpret ✠verse 14 For if I pray vvith the tongue ″ my spirit praieth but my vnderstanding is vvithout fruite ✠verse 15 Vvhat is it then I vvil pray in the spirit I vvil pray also in the vnderstanding I vvil sing in the spirit sing also in the vnderstanding ✠verse 16 But if thou blesse in the spirit he that supplieth the place of the vulgar hovv shal he say Amen vpon thy blessing because he knovveth not vvhat thou saiest ✠verse 17 For thou in deede giuest thankes vvel but the other is not edified ✠verse 18 I giue my God thankes that I speake vvith the tongue of you al' ✠verse 19 But in the Church I vvil speake fiue vvordes vvith my vnderstanding that I may instruct others also rather then ten thousand vvordes in a tongue ✠verse 20 Brethren be not made children in sense but in malice be children and in sense be perfect ✠verse 21 In the Lavv it is vvritten That in other tongues and other lippes I vvil speake to this people and neither so vvil they heare me saieth our Lord. ✠verse 22 Therfore languages are for ″ a signe not to the faithful but to infidels but prophecies not to infidels but to the faithful ✠verse 23 If therfore the vvhole Church come together in one and al speake with tongues and there enter in vulgar persons or ″ infidels vvil they not say that you be madde ✠verse 24 But if al prophecie and there enter in any infidel or vulgar person he is conuinced of al he is iudged of al. ✠verse 25 the secrets of his hart are made manifest and so falling on his face he vvil adore God pronouncing that God is in you in deede ✠verse 26 Vvhat is it then brethren vvhen you come together euery one of you hath ″ a psalme hath a doctrine hath a reuelation hath a tongue hath an interpretation let al things be done to edification ✠verse 27 Vvhether a man speake with tōgue by tvvo or at the most by three and ″ in course and let one interpret ✠verse 28 But if there be not an interpreter let him hold his peace in the Church and speake to him self and to God ✠verse 29 And let prophets speake tvvo or three and let the rest iudge ✠verse 30 But if it be reuealed to an other sitting let the first hold his peace ✠verse 31 For you may al prophecie one by one that al my learne and al may be exhorted ✠verse 32 and the spirites of prophets are subiect to prophets ✠verse 33 For God is not the God of dissension but of peace as also in all the Churches of the saincts I teache ✠verse 34 ″ Let * vvomen hold their peace in the Churches for it is not permitted them to speake but to be subiect as also * the Law saith ✠verse 35 But if they learne any thing let them aske their ovvne husbands at home For it is a foule thing for a vvoman to speake in the Church ✠verse 36 Or did the vvord of God procede from you came it vnto you onely ✠verse 37 If any man seeme to be a prophet or spiritual let him knovv the things that I vvrite to you that they are the cōmaundements of our Lord. ✠verse 38 But if any man knovv not he shal not be knovven ✠verse 39 Therefore brethren be earnest to prophecie and to speake vvith tongues prohibit not ✠verse 40 But let al things be done honestly and according to order among you ANNOTATIONS CHAP. XIIII 1. Rather prophecie The gift of prophecying that is of expounding the hard points of our religion is better then the gift of strange tonges though both be good 2. Not to men To talke in a strange language vnknovven also to him self profiteth not the hearers though in respect of God vvho vnderstandeth al tonges and thinges and for the mysteries vvhich he vttereth in his spirit and for his ovvne edification in spirit and affection there be no difference but the Prophet or Expositor treating of the same matters to the
vnderstanding of the vvhole assemblie edifieth not him self alone but al his hearers 6. If I come That is If I your Apostle and Doctor should preach to you in an vnknovven tongue and neuer vse any kinde of exposition interpretatioÌ„ or explication of my strange vvordes vvhat profite could you take thereby 8. If the trumpet As the Trumpeter can not giue vvarning to or from the fight vnles he vse a distinct intelligible sound or stroke knovven to the souldiars euen so the preacher that exhorteth to good life or dehorteth from sinne except he doe it in a speach vvhich his hearers vnderstand can not attaine to his purpose nor doe the people any good 13. Let him pray that He that hath onely the gift of strange tonges let him pray to God for the gift of interpretation that the one may be more profitable by the other for to exhort or preach in a strange tongue vvas not vnlavvful nor vnprofitable but glorious to God so that the speach had bene either by him self or by an other aftervvard expounded 14. My spirit praieth Also vvhen a man praieth in a strange tongue vvhich him self vnderstandeth not it is not so fruitful for instruction to him as if he knevv particularly vvhat he praied Neuertheles the Apostle forbiddeth nor such praying neither confessing that his spirit hart and affection praieth vvel tovvardes God though his minde and vnderstanding be not profited to instruction as othervvise it might haue bene if he vnderstood the vvordes Neither yet doth he appoint such an one to get his strange praier translated into his vulgar tongue to obteine thereby the foresaid instruction See the Declaration folovving of this Chapter 22. A signe The extraordinarie gift of tonges vvas a miraculous signe in the primitine Church to be vsed specially in the Nations of the Heathen for their conuersion 23. Infidels In the primitiue Church vvhen Infidels dvvelt neere or among Christians and often times came vnto their publike preaching exercises of exhortation and exposition of Scriptures and the like it vvas both vnprofitable and ridiculous to heare a number talking teaching singing Psalmes the like one in this language an other in that al at once like a blacke saunts and one often not vnderstood of an other sometime not to them selues and to strangers or the simple standâ—râ—s by not at al. Vvhere othervvise if they had spoken either in knovven tonges or had done it in order hauing an expositor or interpreter vvithal the Infidels might haue bene conuinced 26. A Psalme Vve see here that those spiritual exercises consisted specially first in singing or giuing forth nevv Psalmes or praiers and laudes secondly in Doctrine teaching or reading lectures thirdly in Reuelation of secrete things either present or to come fourthly in speaking Tonges of strange Nations lastly in translating or Interpreting that vvhich vvas said into some common knovven language as into Greeke Latin c. Al vvhich gifts they had among them by miracle from the holy Ghost 27. In course Al these things they did vvithout order of pride and contention they preached they prophecied they praied they blessed vvithout any seemely respect one of an other or obseruing of turnes and entercourse of vttering their Giftes Yea vvomen vvithout couer or veile and vvithout regard of their sexe or the Angels or Priests or their ovvne husbands malepartly spake tonges taught or prophecied vvith the rest This vvas then the disorder among the Corinthians vvhich the Apostle in this vvhole chapter reprehendeth and sought to redresse by forbidding vvomen vtterly that publike exercise and teaching men in vvhat order and course as vvel for speaking in tonges as interpreting and prophecying it should be kept A MORE AMPLE DECLARATION OF THE sense of this 14 Chapter This then being the scope and direct drift of the Apostle as is most cleere by his vvhole discourse and by the record of al antiquitie let the godly graue and discrete Reader take a tast in this one point of the Protestants deceitful dealing abusing the simplicitie of the popular by peruerse application of Gods holy vvord vpon some smal similitude and equiuocation of certaine termes against the approued godly vse and truth of the vniuersal Church for the seruice in the Latin or Greeke tongue which they ignorantly or rather vvilfully pretend to be against this discourse of S. Paul touching strange tonges Know therfore first that here is no vvord written or meant of any other tongues but such as men spake in the Primitiue Church by miracle and that nothing is meant of those tongues vvhich were the common languages of the vvorld or of the Faithful vnderstood of the learned and ciuil people in euery great citie and in which the Scriptures of the Old or new Testament vvere written as the Hebrevv Greeke and Latin for though these also might be giuen by miracle without study yet being knovven to the Iewes Romans or Greekes in euery place they be not counted among the differences of barbarous and strange tonges here spoken of which could not be interpreted commonly but by the miraculous gift also of interpretation And therfore this Apostle as the Euangelists also and others did their bookes vvrote his Epistles in Greeke to the Romans and to al other Churches Vvhich vvhen he vvrote though he penned them not in the vulgar language peculiar to euery people yet he vvrote them not in Tongue that is in any strange tongue not intelligible vvithout the gift of interpretation vvhere of he speaketh here but in a notable knovven and learned speach interpretable of thousands in euery countrie No more did S. Augustine our Apostle speaking in Latin bringing in the Scriptures and Seruice in Latin preach and pray in Tonges according to the Apostles meaning here for the Latin vvas not nor is not in any part of the Vvest either miraculous or strange though it be not the National tongue of any one countrie this day And therfore S. Bede saith li. 1 hist Angl. c. 1 that being then foure diuers vulgar languages in our countrie the Latin vvas made common to them al. And in deede of the tvvo though in truth neither sort be forbidden by this passage of S. Paul the barbarous languages of euery seueral prouince in respect of the vvhole Church of Christ are rather the strange Tonges here spoken of then the common Latin tongue vvhich is vniuersally of al the Vvest Church more or lesse learned and pertaineth much more to vnitie and orderly coniunction of al Nations in one faith Seruice and vvorship of God then if it vvere in the sundry barbarous speaches of euery Prouince Vvherein al Christians that trauel about this part of the vvorld or the Iudes either vvhere so euer they come shal finde the self same Masse Mattins and Seruice as they had at home Vvhere novv if vve goe to Germanie or the Germans or Geneuians come to vs eche others Seruice shal be thought strange and
to them selues nor novv to be approued or examined in the assemblies but they are such as vvere giuen and vvritten by the Holy Ghost and prescribed by Christ and his Church for the faithful to vse namely the Pater noster the Auâ— Marie and the Creede our Ladies Mattins the Litanies and the like Therfore the Apostle prescribeth nothing here thereof condemneth nothing therein toucheth the same nothing at al. But the deuout people in their auÌ„cient right may and ought stil vse their Latin primars beades and praiers as euer before Vvhich the wisedom of the Church for greate causes hath better liked and allowed of then that they should be in vulgar tonges though she wholy forbiddeth not but sometimes graunteth to haue them translated and vvould gladly haue al faithful people in order and humilitie learne as they may the contents of their praiers and hath commaunded also in some Councels that such as can not learne distinctly in Latin specially the Pater noster the Creede should be taught them in the vulgar toÌ„gue And therfore as vve doubt not but it is acceptable to God auailable in al necessities more agreable to the vse of al Christian people euer since their conuersion to pray in Latin then in the vulgar though euery one in particular vnderstand not vvhat he saith so it is plaine that such pray vvith as great consolation of spirit vvith as litle tediousues vvith as great deuotion and affection and oftentimes more then the other and alvvaies morethen any Schismatike or Heretike in his knovven language Such holy Oraisons be in maner consecrated and sanctified in and by the Holy Ghost that first inspired them and there is a reuerence and Maiestie in the Churches tongue dedicated in our Sauiours Crosse and giueth more force and valure to them said in the Churches obedience then to others The children cried Hosanna to our Sauiour and vvere allovved though they knevv not vvhat they said It is vvel neere a thousand yeres that * our people vvhich could nothing els but barbarum frendere did sing Alleluia and not Praiseye the Lord. and longer agoe since the poore husband men sang the same at the plough in other Countries Hiero. to 1 ep 58. And Sursum corda and Kyrie eleison and the Psalmes of Dauid sung in Latin in the Seruice of the Primitiue Church haue the auncient and flat testimonies of S. Cyptian S. Augustine S. Hierom and other Fathers Grego li. 7 ep 6â— Cypr. exp orat Do. nu 13. August c. 13 de dono perseuer de bono vid. c. 16. and ep 178. Hiero. prafat in Psal ad Sephron Aug. de Catechiz rud c. 9. de Doct. Chr. li. 2 c. 13. See ep 10. August of S. Hieroms latin translation readde in the Churches of Africa Praiers are not made to teache make learned or increase knovvledge though by occasion they sometimes instruct vs. but their special vse is to offer our hartes desires and vvants to God and to shevv that vve hang of him in al things and this euery Catholike doth for his condition vvhether he vnderstand the vvordes of his praier or not The simple sort can not vnderstand al Psalmes nor scarse the learned no though they be translated or read in knovven tonges men must not cease to vse them for al that vvhen they are knovven to containe Gods holy praises The simple people vvhen they desire any thing specially at Gods hand are not bound to knovv neither can they tel to vvhat petition or part of the Paternoster their demaund pertaineth though it be in English neuer so much they can not tel no more vvhat is Thy kingdome come then Adueniat regnum tuum not vvhether their petition for their sicke children or any other necessitie pertaine to this part or to Fiat voluntas tua or Nâ—nos inducas or to vvhat other part els It is ynough that they can tel this holy Oraison to be appointed to vs to call vpon God in al our desires more then this is not necessarie And the translation of such holy things often breedeth manifold danger and irreuerence in the vulgar as to thinke God is author of sinne vvhen they read Leade vs not into tentation and seldom any edification at al. For though vvhen the prayers be turned and read in English the people knovveth the vvordes yet they are not edified to the instruction of their minde and vnderstanding except they knevv the sense of the vvordes also and meaning of the holy Ghost For if any man thinke that S. Paul speaking of edification of mans minde or vnderstanding meaneth the vnderstanding of the vvordes onely he is fouly deceiued for vvhat is a childe of fiue or sixe yeres old edified or increased in knovvledge by his Pater noster in English It is the sense therfore vvhich euery man can not haue neither in English nor Latin the knovvledge vvhereof properly and rightly edifieth to instruction and the knovvledge of the vvordes onely often edifieth neuer a vvhit and some times buildeth to error and destruction as it is plaine in al Heretikes and many curious persons besides finally both the one and the other vvithout charitie and humilitie maketh the Heretikes and Schismatikes vvith al their English and vvhat other tonges and intelligence so euer to be as sonans cymbalum tinniens sounding brasse and a tinkling cymbal To conclude for praying either publikly or priuately in Latin vvhich is the common sacred toÌ„gue of the greatest part of the ChristiaÌ„ world this is thought by the vvisest godliest to be most expedient and is certainely seen to be nothing repugnant to S. Paul If any yet vvil be contentious in the matter vve must ansvver them vvith this same Apostle The Church of God hath no such custome and vvith this notable saying of S. Augustine ep 118. c. 5. Any thing that the vvhole Church doth practise and obserue through out the vvorld to dispute thereof as though it vvere not to be done is most insolent madnesse 14. Let vvomen hold their peace There be or vvere certaine Heretikes in our Countrie for such euer take the Scriptures diuersely for the aduantage of time that denied vvomen to hold lavvfully any kingdom or temporal Souerainty but that is false and against both reason the Scriptures This onely in that sexe is true that it is not capable of holy orders spiritual Regiment or Cure of soules and therfore can not doe any function proper to Priests and Bishopes not speake in the Church and so not preach nor dispute nor haue or giue voice either deliberatiue or definitiue in Councels and publike Assemblies concerning matters of ReligioÌ„ nor make Ecclesiastical lavves concerning the same nor binde nor loose nor excoÌ„municate nor suspend nor degrade nor absolue nor minister SacrameÌ„ts other then Baptisme in the case of mere necessitie when neither Priest nor other man can be had much lesse prescribe any thing to
vvhich cause comfort one an other edifie one an other as also you doe ✠verse 12 And vve beseeche you brethren that you vvil knovv them that labour among you and that gouerne you in our Lord and admonish you ✠verse 13 that you haue them more aboudaÌ„tly in charitie for their vvorke haue peace vvith them ✠verse 14 And vve beseeche you brethren admonish the vnquiet comfort the vveake-minded beare vp the vveake be patient to al. ✠verse 15 See that * none render euil for euil to any man but alvvaies that vvhich is good pursue tovvards eche other and tovvards al. ✠verse 16 Alvvaies reioyce ✠verse 17 Pray * vvithout intermission ✠verse 18 In al things giue thankes for this is the vvil of God in Christ IESVS in al you ✠verse 19 The Spirit extinguish not ✠verse 20 Prophecies despise not ✠verse 21 But ″ prooue al things hold that which is good ✠verse 22 From al appearance of euil refraine yourselues ✠verse 23 And the God of peace him self sanctifie you in al things that your vvhole spirit and soule and body vvithout blame may be preserued in the comming of our Lord IESVS Christ ⊢ ✠verse 24 He is faithful that hath called you vvho also vvil doe it ✠verse 25 Brethren pray for vs. ✠verse 26 Salute al the brethren in a holy kisse ✠verse 27 I adiure you by our Lord that this epistle be read to al the holy brethren ✠verse 28 The grace of our Lord IESVS Christ be vvith you Amen ANNOTAT CHAP. V. 10 But proous Though vve may not extinguish the spirit nor coÌ„teÌ„mne the prophets yet vve must bevvare vve be not deceiued by geuing to light credite to euery one that vauÌ„teth him self of the spirit as Arch-heretikes euer did vve must trie thâ—â— by the doctrine of the Apostles the Spirit of the Catholike Church vvhich can not be guile â— THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO THE THESSALONIANS THE second to the Thessalonians hath in the title as the first Paul and Siluanus and Timothee c. And therfore it seemeth to haue bene vvritten in the same place to vvitte at Corinth vvhere they remained a yere and sixe moneths straight vpon their answer to the first epistle First he thanketh God for their increase and perseuêrance comforting them againe in those persecutions and praieth for their accomplisment Secondly he assureth them tht the day of Iudgement is not at hand putting them in rememberaÌ„ce vvhat he told them thereof by vvord of mouth vvhen he vvas present as therfore he biddeth them aftervvard to hold his Traditions vnvvritten no lesse then the vvritten to vvitte that all those persecutions and heresies raised then and aftervvard against the Catholike Church vvere but the mysterie of Antichrist and not Antichrist himself but that there should come at length a plaine Apostasie theÌ„ the vvhole fore running mysterie being once perfitly vvrought should folovv the reuelation of Antichrist himself in person as after all the mysteries of the old Testament Christ IESVS our Lord came him self in the fulnes of time And then at length after all this the day of Iudgement and second comming of Christ shal be as hand and not before vvhatsoeuer pretense of vision or of some speach of mine saith S. Paul any make to seduce you vvithal or of my former epistle or any other For vvhich cause also in the end of this epistle he biddeth them to knovv his hand vvhich is a signe in euery epistle Lastly he requesteth their praiers and requireth them to keepe his commaundements and Traditions namely that the poore vvhich are able get their ovvne liuing vvith vvorking as he also gaue them example though he vvere not bound thereto THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS CHAP. I. He thanketh God for their increase in faith and charitie and constancie in persecution assuring them that they merite thereby the kingdom of God as their persecutors do damnation 11 and also praieth for their accomplishment verse 1 PAVL and Siluanus and Timothee to the churche of the Thessalonians in God our Father and our Lord IESVS Christ ✠verse 2 Grace to you and peace from God our Father and our Lord IESVS Christ ✠verse 3 Vve ought to giue thankes alvvaies to God for you brethren so as meete is because your faith increaseth excedingly and the charitie of euery one of you aboundeth tovvards eche other ✠verse 4 so that vve our selues also glorie in you in the churches of God for your patience and faith in al your persecutions and tribulations vvhich you sustaine ✠verse 5 for an example of the iust iudgemeÌ„t of God that you may be counted vvorthie of the kingdom of God for the vvhich also you suffer ✠verse 6 if yet it be iust vvith God to repay tribulation to them that vexe you ✠verse 7 and to you that are vexed rest with vs in the reuelation of our Lord IESVS from heauen vvith the Angels of his povver ✠verse 8 in flame of fire giuing reuenge to them that knovv not God that obey not the Gospel of our Lord IESVS Christ ✠verse 9 vvho shal suffer eternal paines in destruction from the face of our Lord and from the glorie of his povver ✠verse 10 vvhen he shal come to be glorified in his sainctes and to be made maruelous in al them that haue beleeued because our testimonie concerning you vvas credited in that day ✠verse 11 Vvherein also vve pray alvvaies for you that our God make you vvorthie of his vocation and accomplish al the good pleasure of his goodnesse the vvorke of faith in povver ✠verse 12 that the name of our Lord IESVS Christ may be glorified in you and you in him according to the grace of our God and of our Lord IESVS Christ CHAP. II. He requireth them in no case to thinke that Domesday is at hand â— repeating vnto them that there must before come first a reuolt secondly the reuelation also of Antichrist him self in person and that Antichrist shal not permit any God to be vvorshipped but onely him self that also vvith his lying vvonders he shal vvinne to him the incredulous Ievves But Christ shal come then immediatly in maiestie and destroy him and his 13 Therfore he thanketh God for the faith of the Thessalonians 15 and biddeth them sticke to hiâ— Traditions both vvritten and vnvvritten praieth God to coÌ„firme them verse 1 AND vve desire you brethren by the coÌ„ming of our Lord IESVS Christ and of our congregatioÌ„ into him ✠verse 2 that you be not easily moued from your sense nor be terrified neither by spirit nor by word nor by epistle as sent by vs ″ as though the day of our Lord vvere at hand ✠verse 3 Let no man seduce you by any meanes for ″ vnlesse there come a reuolt first and ″