vvhich is giuen vs. ⊢ ✠verse 6 For vvhy did Christ vvhen vve as yet vvere vveake according to the time die for the impious ✠verse 7 For scarse for a iust man doth any die for perhaps for a good man durst some man die ✠verse 8 But God commendeth his charitie in vs because vvhen as yet vve vvere sinners Christ died for vs. ✠verse 9 Much more therfore now being iustified in his bloud shal vve be saued from vvrath by him ✠verse 10 For if vvhen vve vvere enemies vve vvere recoÌ„ciled to God by the death of his Sonne much more being reconciled shal vve be saued in the life of him ✠verse 11 And not only this but also vve glorie in God through our Lord IESVS Christ by vvhom novv vve haue receiued reconciliation ✠verse 12 Therfore as ″ by one man sinne entred into this vvorld and by sinne death and so vnto al men death did passe in vvhich al sinned ✠verse 13 For euen vnto the Lavv sinne vvas in the world but sinne was not imputed when the law was not ✠verse 14 But death reigned from Adam ″ vnto Moyses euen on them also that sinned not after the similitude of the preuarication of Adam vvho is a figure of him to come ✠verse 15 But not as the offence so also the gift for if by the offence of one many died much more the grace of God and the gift in the grace of one man IESVS Christ hath abounded vpon many ✠verse 16 And not as by one sinne ' so also the gift for iudgemeÌ„t in deede is of one to condemnatioÌ„ but grace is of many offences to iustificatioÌ„ ✠verse 17 For if in the offeÌ„ce of one death reigned by one much more they that receiue the aboundance of grace and of donation of iustice shal reigne in life by one IESVS Christ ✠verse 18 Therfore as by the offence of one vnto al men to condemnation so also by the iustice of one vnto al men to iustification of life ✠verse 19 For as by the disobedience of one man many vvere made sinners so also by the obedience of one many shal be made iust ✠verse 20 But the Lavv entred in that sinne might abound And vvhere sinne abounded grace did more abound ✠verse 21 that as sinne reigned to death so also grace may reigne by iustice to life euerlasting through IESVS Christ our Lord. ANNOTATIONS CHAP. V. 1. Let vs haue Vvhether vve read Let vs haue peace as diuerse also of the Greeke Doctors Chrysost Orig. Theodor. Oâ—â—um Theophyl doe or We haue peace it maketh nothing for the vaine securitie and infallible certaintie vvhich our Aduersaries say euery man ought to haue vpon his presumed iustification by faith that him self is in Gods fauour and sure to be saued peace tovvards God being here nothing els but the sincere rest tranquillitie and comfort of minde and conscience vpon the hope he hath that he is reconciled to God Sure it is that the Catholike faith by vvhich and none other men be iustified neither teacheth nor breedeth any such securitie of saluation And therfore they haue made to them selues an other faith vvhich they call Fiduciaâ— quite vvithout the compasse of the Creede and Scriptures 2. Accesse through faith Iustification implieth al grace and vertues receiued by Christes merites but the entrance and accesse to this grace and happy state is by faith because faith is the ground and first foundation to build on and port to enter into the rest Vvhich is the cause that out lustification is attributed to faith namely in this Epistle though faith it self be of grace also 4. Probation hope This refelleth the errour also of the Protestants that vvould haue our hope to hold only on Gods promises and not a vvhit on our doings Vvhere vve see that it standeth and is strengthened also vpon patience and constancie and good probation and trial of our selues in aduersities and that so grounded vpon Gods promises and our ovvne doing it neuer confoundeth 5. Charitie is povvred Charitie also is giuen vs in our first iustification and not only imputed vnto vs but in deede invvardly povvred into our hartes by the Holy Ghost vvho vvith and in his giftes grace is bestovved vpon vs. for this Charitie of God is not that vvhich is in God but that vvhich he giueth vs as S. Augustine expoundeth it li. de Sp. lit c. 32. Vvho referreth this place also to the grace of God giuen in the Sacrament of Confirmation de bapt cont Donat. li. â— c. 16. 12. By one man sinne entred By this place specially the Church of God defendeth and proueth against the old Heretikes the Pelagians that denied children to haue any original sinne or to be baptized for the remission thereof that in and by Adam al be conceiued borne and constituted sinners Which no lesse maketh against the Caluinists also that affirme ChristiaÌ„ mens children to be holy from their mothers vvombe And the same reason vvhich S. Augustine deduceth li. â— c. â— 9. de pec meritis out of this text to proue against the said Pelagians that the Apostle meaneth not of the general imitation of Adam in actual sinnes serueth against Erasmus and others inclining rather to that nevv exposition then to the Churches and fathers graue iudgement herein Cone Mileuitanum c. 2. 14. vnto Moyses Euen in the time of the Lavv of nature vvhen men knevv not sinne and therfore it could not by mans iudgement be imputed and in the time of Moyses Lavv vvhen the commaundement taught them to knovv it but gaue them no strength nor grace to auoid it sinne did reigne and therevpon death and damnation euen til Moyses inclusiuè that is to say euen til the end of his Lavv. And that not in them onely vvhich actually sinned as Adam did but in infants vvhich neuer did actually offend but onely vvere borne and conceiued in sinne that is to say hauing their natures defiled destitute of iustice and auerted from God in Adam and by their descent from him Christ onely excepted being conceiued vvithout mans seede and his mother for his honour and by his special protection as many godly deuouâ— men iudge preserued from the same 20. That sinne might abound That here hath not the signification of causalitie as though the Lavv vvere giuen for that cause to make sinne abound but it noteth the sequele because that folovved thereof and so it came to passe that by the prohibition of sinne sinne increased by occasion vvhereof the force of Christes grace is more amply and aboundantly bestovved in the nevv Testament CHAP. VI. He exhorteth vs novv after Baptisme to liue no more in sinne but to vvalke in good vvorkes because there vve died to the one and rose againe to the other 14 grace also giuing vs sufficient strength 16 and vvere made free to the one and seruants to the other 21
vve haue time let vs vvorke good to al but ″ especially to the domesticals of the faith ⊢ ✠verse 11 See vvith vvhat maner of letters I haue written to you vvith mine ovvne hand ✠verse 12 Vvhosoeuer vvil please in the flesh they force you to be circumcised only that they may not suffer the persecution of the crosse of Christ ✠verse 13 For neither they that are circumcised do keepe the Lavv but they vvil haue you to be circumcised that they may glorie in your flesh ✠verse 14 But God forbid that I should glorie sauing in the crosse of our Lord IESVS Christ by vvhom the vvorld is crucified to me and I to the vvorld ✠verse 15 For in Christ IESVS neither circumcision auaileth ought nor prepuce but ″ a nevv creature ✠verse 16 And vvhosoeuer shal folovv this rule peace vpō them and mercie and vpon the Israël of God ✠verse 17 From hencefurth let no man be troublesome to me for I beare the markes verse 18 of our Lord IESVS in my body The grace of our Lord IESVS Christ be vvith your spirit brethren Amen ⊢ ANNOTATIONS CHAP. VI. 6. Communicate The great duety respect that vve ought to haue to such as preach or teach vs the Cath. faith and not in regard onely of their paines taken vvith vs and vvel-deseruing of vs by their doctrine but that vve may be partakers of their merites vve ought specially to do good to such or as the Apostle speaketh cōmunicate vvith them in al our temporal goods that vve may be partakers of their spiritual See S. Augustine li. 2. Euang. quaest q. 8. 10. Especially In giuing almes though vve may do vvel in helping al that are in necessitie as farre as vve can yet vve are more bound to succour Christians then Ievves or Infidels and Catholikes then Heretikes See S. Hierom q. 1. ad Hedibiam 15. A nevv creature Note vvel that the Apostle calleth that here a nevv creature vvhich in the last chapter he termed faith vvorking by charitie 1 Cor. 7 19 the obseruatiō of the cōmaundemēts of God Vvhereby vve may learne that vnder the name of faith is conteined the vvhole reformation of our soules and our nevv creation in good vvorkes and also that Christian iustice is a very qualitie condition and state of vertue and grace resident in vs and not a phantastical apprehension of Christes iustice only imputed to vs. Lastly that the faith vvhich iustifieth ioyned vvith the other vertues is properly the formal cause and not the efficient or instrumental cause of iustification that is to say these vertues put together being the effect of Gods grace be our nevv creature and our iustice in Christ ⧠THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE EPHESIANS OF S. Paules first comming to Ephesus and short abode there vve reade Act. 18. And immediatly Act. 19. of his returning thither according to his promise vvhat time he abode there three moneths speaking to the Ievves in the Synagogue Act. 19. v. 8. and aftervvard apart from them because they vvere obstinate tvvo yeres in a certaine schoole so that al that dvvelt in Asia heard the vvord of our Lord Ievves and Gentiles Act. 19. v. 10. The vvhole time himself calleth three yeres in his exhortation at Milétum to the Cleargie of Ephesus Act. 20. v. 31. After all this he vvriteth this Epistle vnto them from Rome as it is said being then prisoner and in chaines and that as it seemeth not the first time of his being in bonds there vvhereof vve reade Act. 28 but the second time vvhereof vve reade in the Ecclesiasticall Stories aftervvard because he saith in this Epistle c. 6. v. 21. Tychicus vvil certifie you of al things vvhom I haue sent to you Of vvhom againe in the 2. to Tim. c. 4. v. 12. he saith Tychicus I haue sent to Ephesus And the said 2. Epistle to Timothee no doubt vvas vvritten very litle before his death for in it thus he saith I am euen novv to be sacrificed the time of my resolution is at hand 2. Tim. 4 6. In the three first chapters he commendeth vnto them the grace of God in caling of the Gentiles no lesse then the Ievves and making one blessed Church of both Vvherein his intention is to moue them to perseuêre for othervvise they should be passing vngratefull and specially not to be moued vvith his trouble vvho vvas their Apostle knovving belike that it vvould be a great tentation vnto them if they should heare soone after that he vvere executed therfore also arming them in the end of the Epistle as it vvere in complete harnesse In the other three chapters he exhorteth them to good life in all pointes and all states as it becommeth Christians and afore all other things that they be most studious to continue in the vnitie of the Church and obedience of the pastors thereof vvhom Christ hath giuen to continue and to be our stay against all Heretikes from his Ascension euen to the full building vp of his Church in the end of the vvorld THE EPISTLE OF PAVL TO THE EPHESIANS CHAP. I. He magnifieth the grace of Gods eternal predestination and temporal vecation 11 both of the Ievves 13 and also of the Ephesians being Gentils 13 for vvhose excellent faith and charitie he reioyceth and continually praieth for their increase that they may see more cleerly the greatnes both of the inheritance in heauen and also of Gods might vvhich helpeth them therevnto 20 an example of vvhich might they may behold in the supereminent exalting of Christ verse 1 PAVL an Apostle of IESVS Christ by the vvil of God to al the saincts that are at Ephesus and to the faithful in Christ IESVS ✠verse 2 Grace to you and peace from God our father and our Lord IESVS Christ ✠verse 3 Blessed be God and the Father of our Lord IESVS Christ vvhich hath blessed vs in al spiritual blessing in coelestials in Christ ✠verse 4 as he chose vs in him before the constitution of the vvorld that vve should be holy and immaculate in his sight in charitie ✠verse 5 Vvho hath predestinated vs vnto the adoption of sonnes by IESVS Christ vnto him self according to the purpose of his vvil ✠verse 6 vnto the praise of the glorie of his grace vvherein he hath gratified vs in his beloued sonne ✠verse 7 In vvhom vve haue redemption by his bloud the remission of sinnes according to the riches of his grace ✠verse 8 Vvhich hath superabounded in vs in al vvisedō and prudence ✠verse 9 that he might make knovven vnto vs the sacrament of his vvil according to his good pleasure vvhich he purposed in him self ✠verse 10 in the dispensation of the fulnes of times to perfit al things in Christ that are in heauen and in earth in him ✠verse 11 In vvhom vve also are called by lot predestinate
and specially because of the fruite here and the end aftervvard both of the one and of the other verse 1 WHAT shal vve say then Shal vve continue in sinne that grace may abound ✠verse 2 God forbid For vve that are dead to sinne hovv shal vve yet liue therein ✠verse 3 Are you ignorant that al vve vvhich are baptized in Christ IESVS in his death vve are baptized ✠verse 4 For vve are buried together vvith him by Baptisme into death that as Christ is risen from the dead by the glorie of the father so vve also may vvalke in nevvnesse of life ✠verse 5 For if vve be become complanted to the similitude of his death vve shal be also of his resurrection ✠verse 6 Knovving this that our old man is crucified vvith him that the body of sinne may be destroied to the end that vve may serue sinne no longer ✠verse 7 For he that is dead is iustified from sinne ✠verse 8 And if vve be dead vvith Christ vve beleeue that vve shal liue also together vvith Christ ✠verse 9 knovving that Christ rising againe from the dead novv dieth no more death shal no more haue dominion ouer him ✠verse 10 For that he died ″ to sinne he died once but that he liueth he liueth to God ✠verse 11 So thinke you also that you are dead to sinne but aliue to God in Christ IESVS our Lord. ⊢ ✠verse 12 Let not ″ sinne therfore reigne in your mortal body that you obey the concupiscences thereof ✠verse 13 But neither doe ye exhibite your members instruments of iniquitie vnto sinne but exhibite your selues to God as of dead men aliue and your members instruments of iustice to God ✠verse 14 For sinne shal not haue dominion ouer you for you are not vnder the Lavv but vnder grace ✠verse 15 Vvhat then shal vve sinne because vve are not vnder the Lavv but vnder grace God forbid ✠verse 16 * Knovv you not that to vvhom you exhibite your selues seruants to obey you are the seruants of him vvhom you obey vvhether it be of sinne to death or of obedience to iustice ✠verse 17 But thankes be to God that you vvere the seruants of sinne but haue obeied from the hart vnto that ″ forme of doctrine into the vvhich you haue been deliuered ✠verse 18 And being made free from sinne you vvere made seruants to iustice ✠verse 19 I speake an humane thing because of the infirmitie of your flesh for as you haue exhibited your members to serue vncleannesse and iniquitie vnto iniquitie so now exhibite your meÌ„bers to serue iustice vnto sanctification ✠verse 20 For when you vvere seruants of sinne you were free to iustice ✠verse 21 What fruite therfore had you then in those things for vvhich novv you are ashamed for the end of them is death ✠verse 22 But novv being made free from sinne and become seruants to God you haue your fruite vnto sanctification but the end life euerlasting ✠verse 23 For the stipends of sinne death but ″ the grace of God life euerlasting in Christ IESVS our Lord. ⊢ ANNOTATIONS CHAP. VI. 3. We that are baptized That vvhich before he chalenged from the Lavv of Moyses to faith is novv attributed to baptisme vvhich is the first Sacrament of our faith and the entrance to Christian religion Whereby it is plaine that he meaneth not onely faith to iustifie but the Sacraments also and al Christian religion vvhich he calleth the Lavv of spirit grace and faith 6. Old man body of sinne Our corrupt state subiect to sinne and concupiscence comming to vs from Adam is called the Old man as our person reformed in by Christ is named the Nevv man And the lumpe and masse of sinnes vvhich then ruled is called the corps or body of sinne 10. To sinne he died Christ died to sinne vvhen by his death he destroied sinne Vve die to sinne in that vve be discharged of the povver thereof vvhich before vvas as it vvere the life of our persons and commaunded al the partes and faculties of our soule and body as contrarievvise vve liue to God vvhen his grace ruleth and vvorketh in vs as the soule doth rule our mortal bodies 12. Sinne reigne Concupiscence is here named sinne because it is the effect occasion and matter of sinne and is as it vvere a disease or infirmitie in vs inclining vs to il remaining also after Baptisme according to the substance or matter thereof but it is not properly a sinne nor forbidden by commaundement til it reigne in vs and vve obey and folovv the desires thereof August â—i de nupâ— concupise c. 23. Cont. 2 epist Pelag. li. 1 c. 13. Conc. Trident. Sess 5. decret de pec orig 17. Forme of doctrine At the first conuersion of euery nation to the Catholike faith there is a forme rule of beleefe set dovvne vnto vvhich vvhen the people is once put by their Apostles they must neuer by any persuasion of men alter the same nor take of man or Angel any nevv doctrine or Analogie of faith as the Protestants call it 23. The grace of God life euerlasting The sequele of speache required that as he said death or damnation is the stipend of sinne so life euerlasting is the stipend of iustice and so it is and in the same sense he spake in the last chapter that as sinne reigneth to death so grace reigneth by iustice to life euerlasting but here he changed the sentence somevvhat calling life euerlasting grace rather then revvard because the merites by vvhich vve attaine vnto life be al of Gods gift and grace August Ep. 105 ad Sixtum CHAP. VII Our former husband sinne vvith his lavv is dead in Baptisme and novv vve are maried to an other husband to Christ to bring forth children to God that is good vvorkes 7 And hovv the Lavv being good vvas yet to vs the lavv of sinne and death because concupiscence reigned in vs. 17 But novv by Baptisme grace reigneth in vs though also concupiscence doth remaine and tempt vs still verse 1 ARE you ignorant brethren for I speake to them that knovv the Lavv that the Lavv hath dominion ouer a man as long time as he liueth ✠verse 2 for * the vvoman that is vnder a husband her husband liuing is bound to the lavv but if her husband be dead she is loosed from the lavv of her husband ✠verse 3 Therfore her husband liuing she shal be called an aduouteresse if she be vvith an other man but if her husband be dead she is deliuered from the lavv of her husband so that she is not an aduouteresse if she be vvith an other man ✠verse 4 Therfore my brethren you also are made dead to the Lavv by the body of Christ that you may be an other mans vvho is risen againe from the dead
that Christ is our Sauiour that he is risen againe Vvhich point as al other must both be beleeued in hart and also be confessed by mouth for though a man be iustified invvardly vvhen he hath the vertues of faith hope and charitie from God yet if occasion be giuen he is also bound to confesse vvith his mouth and by al his external actions vvithout shame or feare of the vvorld that vvhich he invvardly beleeueth or els he can not be saued Vvhich is against certaine * old Heretikes that taught a man might say or doe vvhat he vvould for feare or danger so that he kept his faith in hart 14. Hovv shal they inuocat This maketh not as Heretikes pretend against inuocatiō of Saincts the Apostle saying nothing els but that they can not inuocate Christ as their Lord and Maister in vvhom they do not beleeue and vvhom they neuer heard of For he speaketh of Gentils or Pagans vvho could not inuocate him vnlesse they did first beleeue in him To the due inuocation of Christ vve must knovv him and our duties to him And so is it true also that vve can not pray to our B. Ladie nor any Sainct in heauen til vve beleeue and knovv their persons dignitie and grace and trust that they can help vs. But if our aduersaries thinke that vve can not inuocate them because vve can not beleeue in them let them vnderstand that the Scripture vseth also this speach to beleeue in men and it is the very Hebrew phrase vvhich they should not be ignorant of that bragge thereof so much Exod. 14 31. They beleeued in God and in Moyses and ◠Paral. 20 20. in the Hebrevv Ep. ad Thilem v. 5. And the ancient fathers ' did read in the Crede indifferently I beleeue in the Catholike Church and I beleeue the Catholike Church Conc. Nicen. apud Epiphan in fine Ancorat Hieron contr Lucif Cyril Hieros Cathec 〈◊〉 15. vnlesse they be sent This place of the Apostle inuincibly condemneth al the preachings vvritings ordinances innouations and vsurpations of Church pulpit vvhatsoeuer our nevv Euangelists haue intruded them selues and entered into by the vvindovv shevving that they be euery one from the highest to the lovvest false prophets running and vsurping being neuer lavvfully called Vvhich is so euident in the Heretikes of our daies that the Caluinists confesse it in them selues and say that there is an exception to be made in them because they found the state of the Church interrupted 20. That asked not That Christ vvas found of those that neuer asked after him it proueth that the first grace and our first iustification is vvithout merites That God called so continually and earnestly by his Prophets and by other his signes and vvonders vpon the Ievves and they vvithstood it free vvil is proued and that God vvould haue men saued and that they be the cause of their ovvne damnation them selues CHAP. XI Not al the Ievves vvere reprobate but some electe and they by grace obtained iustice the rest according to the Prophets being excecated 11. Against vvhom not vvithstanding the Christian Gentils to vvhom by that occasion Christ is come must not insult but rather feare euery man him self to be likevvise cut of the tree vvhich is the Catholike Church 25 and knovv that vvhen al the Gentils are brought into the Church then about the end of the vvorld shal the multitude of the Ievves also come in 33 according to the disposition of the vvonderful vvisedom of God verse 1 I Say then Hath god reiected his people God forbid for I also am an Israëlite of the seede of Abraham of the tribe of Ben-iamin ✠verse 2 God hath not reiected his people vvhich he foreknevve Or knovv you not in Elias vvhat the Scripture saith hovv he requesteth God against Israël ✠verse 3 Lord they haue slaine thy Prophets they haue digged dovvne thine altares and I am left alone and they seeke my life ✠verse 4 But vvhat saith the diuine ansvver vnto him I haue left me seuen ″ thousand men that haue not borred their knees to Baal ✠verse 5 So therfore at this time also there are remaines saued according to the election of grace ✠verse 6 And if by grace ″ not novv of vvorkes othervvise grace novv is not grace ✠verse 7 Vvhat then that vvhich Israel sought the same he hath not obtained but the election hath obtained and the rest vvere blinded ✠verse 8 as it is vvritten ″ God hath giuen them the spirit of compunction eies that they may not see and eares that they may not heare vntil this present day ✠verse 9 And Dauid saith Be their table made for a snare and for a trappe and for a scandal and for a retribution vnto them ✠verse 10 Be their eies darkened that they may not see and their backe make thou alvvaies crooked ✠verse 11 I say them haue they so stombled that they should fall God forbid but by their offence saluation is to the Gentils that they may emulate them ✠verse 12 And if the offence of them be the riches of the vvorld and the diminution of them the riches of the Gentils hovv much more the fulnesse of them ✠verse 13 For to you Gentils I say as long verely as I am the Apostle of the Gentils I vvil honour my ministerie ✠verse 14 if by any meanes I may prouoke my flesh to emulation and may saue some of them ✠verse 15 For if the losse of them be the reconciliation of the vvorld vvhat shal the receiuing be but life from the dead ✠verse 16 And if the first fruite be holy the masse also and if the roote be holy the boughes also ✠verse 17 And if some of the boughes be broken and thou vvhereas thou vvast a vvilde oliue art graffed in them and art made partaker of the roote and of the fatnesse of the oliue ✠verse 18 glorie not against the boughes And if thou glorie not thou bearest the roote but the roote thee ✠verse 19 Thou saiest then The boughes vvere broken that I might be graffed in ✠verse 20 Vvel ″ because of incredulitie they vvere broken but thou by faith doest stand be not to highly vvise but feare ✠verse 21 For if God hath not spared the natural boughes lest perhaps he vvil not spare thee neither ✠verse 22 See then the goodnes and the seueritie of God vpō them surely that are fallen the seueritie but vpon thee the goodnes of God if thou abide in his goodnesse othervvise thou also shalt be cut of ✠verse 23 But they also if they do not abide in incredulitie shal be graffed in for God is able to graffe them in againe ✠verse 24 For if thou vvast cut out of the natural vvild oliue and contrarie to nature vvast graffed into the good oliue hovv much more they that are according to nature shal be
you ✠verse 21 lest againe vvhen I come God humble me among you I mourne many of them that sinned before haue not done penaÌ„ce for the vncleannes fornication and incontinencie that they haue committed ANNOTATIONS CHAP. XII 1. Visions S. Cyprian ep 69. nu 4. complaineth that the Aduersaries of Gods Church and Priestes giue no credit to visions but their incredulitie is much more in our daies that condemne al such reuelations though they be reported and recorded for most certaine of holy S. Gregorie S. Bede or vvho els so euer Yea they are so vvicked in this case that the vision vvhich the holy author of the booke of Mathabees * calleth fide dignum vvâ—rthy of credit is one cause vvhy they deny the vvhole booke to be Canonical and as vvel might they for this vision deny al S. Paules Epistles and for the like the Actes of the Apostles Act. 9. 10. 11. 12. 27 and the Gospel it self Mat. 1 20. 2 13 19. 11. Aboue measure Apostles Though al vvere in that they vvere Apostles of one and the same order yet ye may see that some had maruelous great preeminence and priuilege aboue others in the same office specially S. Peter and S. Iohn vvhom S. Paul often calleth great Apostles aboue measue or passing Apostles â—l epilleâ—s c. 2 Cor. 11 5. 12 11. Gal. 2 9. 12. In signes Miracles be necessarie and be great signes of truth vvhen it is first nevvly taught And therfore let al Catholike men holâ— fast that faith vvhich vvas first preached and confirmed by miracles as in England by S Augustine and in other nations by other holy Apostolike men And let the Heretikes that preach extraordinarily nevvly and othervvise then vve receiued at our first conuersion shevv their calling and doctrine by miracles or els let them be taken for false Apostles as they be CHAP. XIII He driueth into them the feare of excommunication to the end that they doing penance beforehand he may not be compelled to vse his authoritie vvhen he commeth and as he hath threatened 11 And so vvith a general exhortation he endeth verse 1 LO this the third time I come vnto you * In the mouth of tvvo or three vvitnesses shal euery vvord stand ✠verse 2 I foretold and doe foretel as present and novv absent to them that sinned before and al the rest that if I come againe I vvil not spare ✠verse 3 Seeke you an experiment of him that speaketh in me Christ vvho in you is not vveake but is mightie in you ✠verse 4 For although he vvas crucified of infirmitie yet he liueth by the povver of God For vve also are vveake in him but vve shal liue vvith him by the povver of God on you ✠verse 5 ″ Trie your ovvne selues if you be in the faith proue ye your selues Knovv you not your selues that Christ IESVS is in you vnlesse perhaps you be reprobates ✠verse 6 But I hope you knovv ' that vve are not reprobates ✠verse 7 And vve pray God that you doe no euil not that vve may appeare approued but that you may doe that vvhich is good and vve be as reprobates ✠verse 8 For vve can not any thing against the truth but for the truth ✠verse 9 For vve reioyce for that vve are vveake you are mightie This also vve pray for your consummation ✠verse 10 Therfore these things I vvrite absent that being present I may not deale hardly according to the povver vvhich our Lord hath giuen me vnto edification and not vnto destruction ✠verse 11 For the rest brethren reioyce be perfect take exhortation be of one minde haue peace and the God of peace of loue shal be vvith you ✠verse 12 Salute one an other in a * holy kisse Al the saincts salute you ✠verse 13 The grace of our Lord IESVS Christ and the charitie of God and the communication of the holy Ghost be vvith you all Amen ANNOTATIONS CHAP. XIII 5. Trie your selues The Heretikes argue herevpoÌ„ that euery man may knovv him self certainely to be in grace vvhere the Apostle speaketh expresly and onely of faith the act vvhereof a man may knovv and feele to be in him self because it is an act of vnderstanding though he can not be assured that he hath his sinnes remitted and that he is in al pointes in state of grace and saluation because euery man that is of the Catholike faith is not alvvaies of good life agreable therevnto nor the actes of our vvil so subiect to vnderstanding that vve can knovv certainely vvhether vve be good or euil See S. Augustine â—â— 7 de perfect iustitia c. 15. Li. de Cor. et grat c. 13. S. Thomas 1. 2 q. 112. art 5. ⧠THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE GALATIANS THAT this Epistle may seeme to be the first that S. Paul vvrote vvas declared in the Argument of the Epistle to the Romanes notvvithstanding that in the second chapter it is euideÌ„s to haue bene vvritten 14 yeres at the least after his Conuersion and as it is said from Ephesus belike at that time of his being there vvhich is mentioned Act. 18. The occasion of it vvere such False apostles as vve reade of Act. 15. Et quidam descendentes c. And certaine comming dovvne from Ievvrie taught the brethren that is the Christian Gentiles at Antioche that vnles you be circumcised according to the manner of Moyses you can not be saued Such commers also to the Galatians vvhom S. Paul had conuerted Act. 16 as him self mentioneth Gal. 1. and 4. did seduce them saying that al the other Apostles to vvhom they should rather harken then to Paul vvho came they knevv not from vvhence did vse Circumcision yea and that Paul himself vvhen he came among them durst do none other And to vvinne them more easily they did not lay on them the burden of the vvhole Lavv but of Circumcision only Against these deceiuers S. Paul declareth that he receiued his Apostleship and learned the Gospel that he preacheth of Christ him self after hiâ— Resurrection and that the other Apostles although he learned nothing of them receiued him into their societie and allovved vvel of his preaching to the Gentiles though themselues being Ievves and liuing among the Ievves had not yet left the ceremonies of the Lavv hovvbeit they did not put in them any hope of iustification but in Christ alone vvithout them He declareth moreouer that the said False apostles belyed him in saying that he also preached Circumcision sometimes Againe that they themselues in preaching no more but Circumcision did against the nature of Circumcision because it is a profession to obserue the vvhole Lavv finally vvhatsoeuer they pretended that in deede they did it onely to please the Ievves of vvhom othervvise they should be persecuted So that in this Epistle he handleth the same matter vvhich in
all sortes so to vse them or absteine from them as is most conuenient for euery ones saluation with this general admonition that none can vnderstand the meaning of God in the Scriptures except Christ open their sense and make them partakers of his holy Spirit in the vnitie of his mystical bodie and for the rest she committeth it to the Pastor of euery prouince and people according to the difference of time place and persons how and in vvhat sort the reading of the Scriptures is more or lesse to be procured or permitted Vvherein the varietie of circūstances causeth them to deale diuersly as we see by S. Chrysostoms people of Constantinople vvho vvere so delicate dull vvorldly and so much giuen to dice cardes specially stage-plaies or theaters as S. Gregorie Nazianzene witnesseth that the Scriptures all holy lections of diuine things were lothsome vnto them whereby their holy Bishop was forced in many of his sermons to crie out against their extreme negligence and contempt of Gods vvord declaring that not onely Eremites and Religious as they alleaged for their excuse but secular men of all sortes might reade the Scriptures and often haue more neede thereof in respect of them selues then the other that liue in more puritie and contemplation further insinuating that though diuers thinges be high and hard therein yet many godly histories liues examples precepts of life and doctrine be plaine and finally that when the Gentiles vvere so cunning and diligent to impugne their faith it were not good for Christians to be to simple or negligent in the defense thereof as in truth it is more requisite for a Catholike man in these daies vvhen our Aduersaries be industrious to empeache our beleefe to be skilful in Scriptures then at other times vvhen the Church had no such enemies To this sense said S Chrysostom diuers thinges not as a teacher in schole making exact and general rules to be obserued in all places times but as a pulpit man agreably to that audiēce his peoples default nor making it therfore as some peruersely gather of his wordes a thing absolutely needful for euery poore artificer to reade of studie Scriptures nor any vvhit fauouring the presumptuous curious and contentious iangling and searching of Gods secretes reproued by the foresaid fathers much lesse approuing the excessiue pride and madnes of these daies vvhen euery man and vvoman is become not only a reader but a teacher controuler and iudge of Doctors Church Scriptures and all such as either contemne or easily passe ouer all the moral partes good examples and precepts of life by vvhich as vvell the simple as learned might be much edified only in a maner occupie them selues in dogmatical mystical high and hidden secretes of Gods counsels as of Predestination reprobation election prescience forsaking of the Ievves vocation of the gentiles other incomprehensible mysteries Languishing about questions of onely saith fiduce nevv phrases and figures euer learning but neuer comming to knovvledge reading and tossing in pride of vvitte conceit of their ovvne cunning and vpon presumption of I can tell vvhat spirit such bookes specially and Epistles as S. Peter foretold that the vnlearned and instable vvould depraue to their ovvne damnation They delight in none more then in the Epistle to the Romans the Cantica canticorum the Apocalypse which haue in them as many mysteries as wordes they find no difficultie in the sacred booke clasped vvith seuē seales they aske for no expositor vvith the holy Eunuch they feele no such depth of Gods science in the scriptures as S. Augustine did vvhen he cried our Mira profunditas eloquiorum tuorum mira profunditas Deus meus mira profunditas horror est intendere in eam horror honoris tremor amoris that is O vvonderful profoundnes of thy vvordes vvonderful profoundnes my God vvonderful profoundnes it maketh a man quake to looke on it to quake for reuerence and to tremble for the loue thereof they regard not that vvhich the same Doctor affirmeth that the depth and profunditie of vvisedom not only in the vvordes of holy Scripture but also in the matter sense is so vvonderful that liue a man neuer so long be he of neuer so high a vvitte neuer so studious neuer so seruēt to attaine the knovvledge thereof yet vvhen he endeth he shall confesse he doth but begin they feele not vvith S. Hierom that the text hath a hard shel to be broken before vve come to the kirnel they vvill not stay them selues in only reading the sacred Scriptures thirtene yeres together vvith S. Basil S. Gergorie Nazianzene before they expound them nor take the care as they did neuer othervvise to interpret them then by the vniforme consent of their forefathers and tradition Apostolike If our nevv Ministers had had this congitation and care that these and all other vvise men haue and euer had our countrie had neuer fallen to this miserable state in religion that vnder pretence colour and coūtenance of Gods vvord neither should vertue and good life haue bene so pitifully corrupted in time of such reading toiling tumbling and translating the booke of our life and saluation vvhereof the more pretious the right and reuerent vse is the more pernicious is the abuse and prophanation of the same vvhich euery man of experience by these fevv yeres proofe and by comparing the former daies and maners to these of ours may easily trie Looke vvhether your men be more vertuous your vvomen more chast your childrē more obedient your seruants more trustie your maides more modest your frendes more faithful your laitie more iust in dealing your Cleargy more deuout in praying vvhether there be more religion feare of God faith and conscience in all states novv then of old vvhen there vvas not so much reading chatting and iangling of Gods vvord but much more sincere dealing doing and keeping the same Looke vvhether through this disorder vvomen teach not their husbands children their parents yong fooles their old and vvise fathers the scholers their maisters the sheepe their pastor and the People the Priest Looke vvhether the most chast and sacred sentences of Gods holy vvord be not turned of many into mirth mockerie amorous ballets detestable letters of loue and leudnes their delicate rimes tunes and translations much encreasing the same This fall of good life prophaning the diuine mysteries euery body seeth but the great corruption decay of faith hereby none see but vvise men who onely knovv that vvere the Scriptures neuer so truely translated yet Heretikes and ill men that follovv their ovvne spirit and knovv nothing but their priuà te fantasie and not the sense of the holy Church and Doctors must needes abuse them to their damnation and that the curious simple and * sensual men vvhich haue no tast of the things that be of the Spirit of God may
done on the crosse as it is the self same thing that is offered in the Sacrament and on the crosse whereby you may see the peruersitie of the Protestants or their ignorance that thinke it therfore not to be Christs body because it is a memorie of his body or a figure of his body vpon the crosse nor to be a true sacrifice because it is a commemoratiue sacrifice for as the thing that more liuely neerely and truely resembleth or representeth is a better figure then that which shadoweth it a far of so this his body in the Sacramēt is more perfectly a figure of Christs body sacrifice then any other Christ him self the Sonne of God is a figure and character of his fathers person being yet of the self same substance and Christs body transfigured on the holy Mount was a figure and resemblance of his person glorified in heauen euen so is his body in the Sacrament to a faithful man that knovveth by his beleefe grounded on Christs owne vvord that in the one forme is his body in the other his bloud the most perfect representatiō of his death that can be As for the sacrifice it is no lesse a true Sacrifice because it is commemoratiue of Christs Passion then those of the old Testament vvere the lesse true because they vvere prefiguratiue for that is the condition annexed to al Sacrifice of euery Lavv to represent Christs Passion 20. The nevv Testament in my bloud Moyses tooke the bloud of the first sacrifice that vvas made after the geuing of the Lavv Exod. 24. and vvith bloud confirmed the couenant and compact betvvixt God and his people and so dedicated the old Testament vvhich vvithout bloud saith S Paul vvas not dedicated Moyses put that bloud also into a stāding peece and sprinkled al the people c. vvith the same said these formal vvordes This is the bloud of the couenant c. or as it is read in S. Paul of the Testament vvhich God hath deliuered vnto you Vnto al vvhich Christ in this action about the second part of this his sacrifice in euery of the Euangelists most cleerely alludeth expressing that the new Testament is begonne and dedicated in his bloud in the Chalice no lesse then the old vvas dedicated begonne and ratified in that bloud of calues conteined in the goblet of Moyses vvith vvhich his ovvne bloud he sprinkled invvardly his Apostles as the first fruits of the new Testament imitating the wordes of Moyses and saying This is the Chalice the new Testament c. which the other Euangelists spake more plainly This is my bloud of the new Testament By al which it is most certaine that Christes bloud in the Chalice is the bloud of Sacrifice and that in this sacrifice of the altar consisteth the external religion and proper seruice of the new Testamēt no lesse then the soueraine worship of God in the old Law did cōsist in the sacrifices of the same For though Christes sacrifice on the Crosse and his bloud shed for vs there bed the general price redemption and satisfaction for vs all and is the last and perfectest sealing or confirmation of the new law and Testament yet the seruice and Sacrifice which the people of the new Testament might resort vnto could not be that violent action of the Crosse but this on the Altar which by Christes owne appointment is and shal be the eternal office of the new Testament and the continual application of al the benefites of his Passion vnto vs. 20. Which shal be shed It is much to be obserued that the relatiue Vvhich in these vvordes is not gouerned or ruled as some vvould perhaps thinke of the novvne bloud but of the vvord chalice which is most plaine by the Greeke Which taketh away al cauillations and shifts from the Protestants both against the real presence and the true Sacrificing For it sheweth euidently that the bloud as the contents of the chalice or as in the chalice is shed for vs for so the Greeke readeth in the present tense and not onely as vpon the crosse And therfore as it foloweth thereof inuincibly that it is no bare figure but his bloud in deede so it ensueth necessarily◠that it is a Sacrifice and propitiatorie because the chalice that is the Bloud contained in the same is shed for our sinnes For al that know the maner of the Scriptures speaches know also that this Bloud to be shed for sinne to be sacrificed for propitiation or for pardon of sinnes And this text proueth al this so plainely that Beza turneth him self roundly vpon the Holy Euangelist charging him with Soloecisme or false Greeke or els that the wordes which yet he cōfesseth to be in al copies Greeke and Latin are thrust into the text out of some other place vvhich he rather standeth vpon then that S. Luke should speake incongruously in so plaine a matter And therfore he saith plainely that it can not be truely said neither of the chalice it self nor of the contents thereof vvhich is in deede to giue the lie to the blessed Euangelist or to deny this to be Scripture So cleere is the Scripture for vs so miserable flights and shifts is falshod put vnto God be thanked 24. Contention The Apostles perceiuing Christs departure from them and his kingdom to be neere as infirme men and not yet endewed with the spirit of God began to haue emulation and cogitations of Superiority one ouer an other which our Maister represseth in them by exhortation to humility and by his owne example that being their Lord yet so lately serued them not forbidding Maioritie or Superioritie in them but pride tyranny and contempt of their inferiours 31. Simon Simon Lastly to put them out of doubt he calleth Peter twise by name and telling him the Diuels desire to sifte and trie them al to the vttermost as he did that night saith that he hath specially prayed for him to this end that his faith should neuer faile and that he being once conuerted should after that for euer confirme establish or vphold the rest in their faith which is to say that Peter is that man whom he would make Superiour ouer them and the whole Church Whereby we may learne that it was thought fit in the prouidence of God that he who should be the head of the Church should haue a special priuilege by Christes praier and promes neuer to faile in faith and that none other either Apostle Bishop or priest may chalenge any such singular or special prerogatiue either of his Office or person otherwise then ioyning in faith with Peter and by holding of him The danger saith S. Leo was common to al the Apostles but our Lord tooke special care of Peter that the state of al the rest might be more sure if the head were inuincible God so dispensing the aide of his grace that the assurance and strength which Christ gaue to
verse 27 For the hart of this people is vvaâ—en grosse and vvith their eares haue they heauily heard and their eies they haue shut left perhaps they may see vvith their eies and heare vvith their eares and vnderstand vvith their hart and be conuerted and I heale them ✠verse 28 Be it knovven therfore to you that this Saluation of God is sent to the Gentiles and they vvil heare ✠verse 29 And vvhen he had said these things the Ievves vvent out from him hauing much questioning among them selues ✠verse 30 And he taried ful tvvo yeres in his hired lodging and he receiued al that came into him ✠verse 31 preaching the kingdom of God and â—eaching the things that concerne our Lord IESVS CHRIST vvith al confidence vvithout prohibition ANNOTATIONS CHAP. XXVIII â— Shaking of the beast The promes of Christ Marc. 16 that venemous serpents should not hurt them that beleeue in him is fulfilled not in al beleuers but in such as had the gift of miracles as S. Paul had Vvhom here a viper by nature so venemous that the people thought he should haue died out of hand did no vvhit annoy he extinguishing by the povver of Christ al the poison of the beast Yea and as the Christian people there til this day beleeue by S. Paules praiers the Iland vvas deliuered for euer from al such venemous serpents in so much that children there play vvith scorpions euer since that time and Pilgrimes daily carie vvith them peeces of stones out of the place vvhere S. Paul abode by vvhich they affirme that they heale them vvhich in other countries adioyning are bitten of scorpions the medicine therfore being called S. Paules grace The Heretikes that knovv not the povver of God nor the miraculous vertues giuen to his Saincts maruel and blaspheme vvhen they beare such things as be proper to certaine countries attributed sometimes to Gods miracles done by his Saincts â— as though that vvere not possible or vvere not as much to Gods honour and more then things proceding only of natural causes Such profane men vvould not haue attributed the holsomâ—es of the vvaters of Iericho to Eliseus his vertue and miracles amending them by casting salt into them if the Scripture had not expresly testified the same It is the part of al faithful men to referre such things to God vvhen any iust occasion is giuen therevnto rather then to nature though the incredulous doe alvvaies contrarie for feare of superstition dishonouring God As though this escape of drovvning might better and more to Gods glorie be referted to chaunce and the mariners industrie then to S. Paules praiers and extraordinarie vvorking â—0 Chaine I vvould vvish novv saith S. Chrystome to be for a time in the place vvhere these chaines remaine and to see the â—etters vvhich Diuels feare and Angels reuerence homil 5 ad populum Antiochenum See also S. Gregorie lib. â— episto â—0 of the miracles done by S. Paules chaines and that he sendeth to the Emperesse Constantia some dust thereof 〈◊〉 of for a great Relike and holy gift 22. Concerning this sect The Heretikes of al sortes comfort them selues much vvhen they finde here or els vvhere the Christian faith called of the Ievves or incredulous persons a Sect or an Heresie sometimes in contempt of Christes person the Maister of the same the Secte of the Nazarens as though the Church of God might as vvel erre in naming their doctrine Heresie as the Ievves and Pagans might and did misse in condemning Christian religion for an Heresie or as though the Protestants doctrine vvere as vvel proued and tried to be no Heresie by the Prophâ—ts and other Scriptures miracles and consent of al Nations and ages as Christes blessed doctrine is Vvhereas in deed the Protestants doctrine is euidently conuinced to be heretical by the same arguments that Christes religion is proued to be the only true doctrine of saluation and not an heresie And vvhosoeuer can deduce the Christian faith from Adam to this day through out al the Fathers Patriarches Prophetes Priests Apostles and Bishops by descent and succession of al lavves and states of true vvorshippers and beleeuers vvhich is the only or special vvay to proue that the Christian faith is no heresie he shal by the same meanes al at once proue the Protestants doctrine to be an heresie and a false secte That the Ievves therfore and il men in al places contradicted the Christian religion calling it an Heresie or a Sect as though it had a beginning of some certaine Sect-Maister other them God him self they vvere deceiued and the Church of God neuerthelesse calling the Protestants doctrine Heresie in the vvorst part that can be and in the vvorst sort that euer vvas doth right and most iustly The end of the Actes of the Apostles Vvherevnto we ioyne for the readers behalfe tvvo Tables of the tvvo cheefe Apostles and a note of the rest as an abridgement of the said booke and a supply of some things not there mentioned THE SVMME OF THE ACTES OF THE APOSTLES CONTEINING SPECIALLY THE GESTES OF THE TVVO PRINCIPAL Apostles SS Peter and Paul in such order of time and yeres of the Emperours and from Christs Natiuitia and Ascension as they vvere done so â—â—r as by holy Scriptures or Ecclesiastical vvriters may be gathered Wherein though is be not possible to set dovvne the procise and vndoubted time or yere of euery thing because neither S. Luke nor others do note particularly and orderly the moments of euery action of the said Apostles noâ— vve folovv the most probable and plaine 〈◊〉 that vve finde in holy Scripture and auncient vvriters Whereby the studious reader may easily discouer the folly of the Protestants that can finde no time when * Peter might possibly come to Rome be Bishop and die there diuers things in S. Paules actes being no lesse hard to reconcile to the course of S. Lukes narration then any thing touching the historie of S. Peter namely his * three yeres preaching in Arabia al vvhich must needes be true vvhether vve bit the very iust time or no and hovv so euer authors differ about the same A TABLE OF S. PETER Tiberij Nat. DnÌ„i Ascen  18 34 1 PETER causeth the Disciples to procede to the election of an other Apostle in Iudas roome Act. 1.    Receiuing vvith the rest the gifts of the Holy Ghost on Vvhit-sunday he made the first Sermon and conuerted 3000. Act. 2.    He cureth one borne lame preacheth Christ and penance to the Ievves so that 5000 beleeued Act. 3 4.    He is imprisoned released againe threatened and commaunded to preache no more but he vvith Iohn ansvvereth that they must obey God more then man Act. 4.    He striketh to death vvith a vvord Ananias and Saphira for sacrilege Act. 5.    He is sent
Al vvhich being vvel considered the Heretikes are to contentious and incredulous to discredite the same as they commonly doe CHAP. XII 4 The great dragen the Diuel vvatching the vvoman that brought forth a man childe to deuoure it God tooke avvay the childe to him self and fed the vvoman in the desert 7 Michael fighting vvith the dragon ouercoÌ„meth him 13 vvho being throvven dovvne to the earth persenâ—teth the vvomaÌ„ her seede verse 1 AND a great signe appeared in heauen a vvoman clothed vvith the sunne and the moone vnder her feete on her head a crovvne of tvvelue starres ✠verse 2 being with childe she cried also traueling and is in anguish to be deliuered ✠verse 3 And there vvas seen an other signe in heauen and behold a great red dragon hauing seueÌ„ heades ten hornes and on his heades seuen diademes ✠verse 4 his taile drevv the third part of the starres of heauen and cast them to the earth and the dragon stoode before the vvoman vvhich vvas ready to be deliuered that vvhen she should be deliuered he might deuoure her sonne ✠verse 5 And she brought forth a man childe vvho vvas * to gouerne al nations in an yron rodde her sonne vvas taken vp to God and to his throne ✠verse 6 ″ the vvoman fled into the vvildernesse where she had a place prepared of God that there they might feede her a thousand tvvo hundred sixtie daies ✠verse 7 And there vvas made ″ a great battel in heauen Michael and his Angels fought vvith the dragon and the dragon fought and his Angels ✠verse 8 and they preuailed not neither vvas their place found any more in heauen ✠verse 9 And that great dragon vvas cast forth the old serpent vvhich is called the Deuil and Satan vvhich seduceth the vvhole vvorld and he vvas cast into the earth his Angels vvere throvven downe vvith him ✠verse 10 And I heard a great voice in heauen saying Novv is there made saluation and force and the kingdom of our God and the povver of his Christ because the accuser of our brethren is cast forth vvho accused them before the sight of our God day and night ✠verse 11 And they ouercame him by the bloud of the Lambe and by the vvord of their testimonie and they loued not their liues euen vnto death ✠verse 12 Therfore reioyce ô heauens and you that dvvel therein Vvo to the earth and to the sea because the Diuel is desceÌ„ded to you hauing great vvrath knovving that he hath a litle time ✠verse 13 And after the dragon savv that he vvas throvven into the earth he persecuted the vvomaÌ„ vvhich brought forth the man-childe ✠verse 14 and there vvere giuen to the vvoman tvvo vvinges of a great egle that shee might flie into the desert vnto her place vvhere she is nourished for a time times halfe a time from the face of the serpent ✠verse 15 And the serpent cast out of his mouth after the vvoman vvater as it vvere a floud that he might make her ″ to be caried avvay vvith the floud ✠verse 16 And the earth holpe the vvoman and the earth opened her mouth and svvallovved vp the floud vvhich the dragon cast out of his mouth ✠verse 17 And the dragon vvas angrie against the vvoman and vvent to make battel vvith the rest of her seede vvhich keepe the commaundements of God and haue the testimonie of IESVS Christ ✠verse 18 And he stood vpon the sand of the sea ANNOTATIONS CHAP. XII 6. The vvoman fled This great persecution that the Church shal flee from is in the time of Antichrist and shal endure but three yeres and a halfe as is noted v. 14 in the margent In vvhich time for al that she shal not vvant our Lordes protection nor true Pastors nor be so secrete but al faithful men shal knovv and folovv her much lesse shal she decay erre in faith or degenerate and folovv Antichrist as Heretikes do vvickedly feine As the Church Catholike novv in England in this time of persecution because it hath no publike state of regiment nor open free exercise of holy functions may be said to be fled into the desert yet it is neither vnknovven to the faithful that folovv it nor the enemies that persecute it as the hidde company that the protestants talke of vvas for some vvorldes together neither knovven to their frendes nor foes because there vvas in deede none such for many ages together And this is true if vve take this flight for a very corporal retiring into vvildernes Vvhere in deede it may be and is of most expounded to be a spiritual flight by forsaking the ioyes and solaces of the vvorld and giuing her self to contemplation and penance during the time of persecution vnder Antichrist And by enlarging the sense it may also very vvel signifie the desolation and affliction that the Church suffereth and hath suffered from time to time in this vvildernes of the vvorld by al the forerunners and ministers of Antichrist Tyrants and Heretikes 7. A great battel In the Church there is a perpetual combat betvvixt S. Michael protector of the Church militant as he vvas sometime of the Ievves Synagogue Dan. 10 21 and his Angels and the Deuil and his ministers the perfect victorie ouer vvhom shal be at the iudgement Marke here also the cause vvhy S. Michael is commonly painted fighting vvith a dragon 15. To be caried avvay By great persecution he vvould dravv her that is her children from the true faith but euery one of the faithful elect gladly bearing their part thereof ouercome his tyranoie At vvhose constancie he being the more offended vvorketh malicious attempts in assaulting the frailer sort vvho are here signified by the rest of her seede that keepe the commaundemants but are not so perfect as the former CHAP. XIII 1 A beast rising vp out of the sea hauing seuen heades and ten hornes ten diademes 5 blasphemeth God 7 and vvarreth against the Saincts destroieth them 11 And an other beast rising out of the earth vvith tvvo hornes vvas altogether for the foresaid beast constraining men to make and adore the image thereof and to haue the character of his name verse 1 AND I savv ″ a beast comming vp from the sea hauing seuen heades and ten hornes vpon his hornes ten diademes and vpon his heades names of blasphemie ✠verse 2 And the beast vvhich I savv vvas like to a libarde and his feete as of a beare and his mouth as the mouth of a lion And the dragon gaue him his ovvne force and great povver ✠verse 3 And I savv one of his heades as it vvere slaine to death and the vvound of his death vvas cured And al the earth vvas in admiration after the beast ✠verse 4 And they adored the dragon vvhich gaue povver to the beast
of the Pagan gods Then vvas it Babylon vvhen S. Iohn vvrote this and then vvas Nero and the rest figures of Antichrist and that citie the resemblance of the principal place vvheresoeuer it be that Antichrist shal reigne in about the later end of the vvorld Novv to apply that to the Romane Church and Apostolike See either novv or then vvhich vvas spoken onely of the terrene state of that citie as it vvas the seate of Peter vvhen it did slea aboue 30 Popes Christs Vicars one after an other endeuoured to destroy the vvhole Church that is most blasphemous and foolish The Church in Rome vvas one thing Babylon in Rome an other thing Peter sate in Rome and Nero sate in Rome but Peter as in the Church of Rome Nero as in the Babylon of Rome Vvhich distinction the Heretikes might haue learned by S. Peter him self ep 1. chap. 5. vvriting thus The Church saluteth you that is in Babylon coëlect So that the Church and the very chosen Church vvas in Rome vvhen Rome vvas Babylon vvhereby it is plaine that vvhether Babylon or the great vvhoore do here signifie Rome or no yet it can not signifie the Church of Rome vvhich is novv and euer vvas differing from the terrene Empire of the same And if as in the beginning of the Church Nero and the rest of the persecuting Emperours vvhich vvere figures of Antichrist did principally sit in Rome so also the great Antichrist shal haue his seate there as it may vvel be though others thinke that Hierusalem rather shal be his principal citie yet euen then shal neither the Church of Rome nor the Pope of Rome be Antichrist but shal be persecuted by Antichrist and driuen out of Rome if it be possible for to Christs Vicar and the Romane Church he vvil beare as much good vvil as the Protestants novv doe and he shal haue more povver to persecute him and the Church then they haue S. Hierom epist 17. c. 7. to Marcella to dravv her out of the citie of Rome to the holy land vvarning her of the manifold allurements to sinne and il life that be in so great and populous a citie alludeth at length to these vvordes of the Apocalypse and maketh it to be Babylon and the purple vvhoore but straight vvay lest some naughtie person might thinke he meant that of the Church of Rome vvhich he spake of the societie of the vvicked only he addeth There is there in deeds the holy Church there are the triumphans monuments of the Apostles and Martyrs there is the true confession of Christ there is the faith praised * of the Apostle and Gentilitie troden vnder foote the name of Christian daily aduancing it self on high Vvhereby you see that vvhatsoeuer may be spoken or interpreted of Rome out of this vvord Babylō it is not meant of the Church of Rome but of the terrene state in so much that the said holy Doctor li. 2. aduers Iouinian c. 19. signifieth that the holines of the Church there hath vviped avvay the blasphemie vvritten in the forehead of her former iniquitie But of the difference of the old state and dominion of the Heathen there for vvhich it is resembled to Antichrist and the Priestly state vvhich novv it hath reade a notable place in S. Leo serm 1 in natali Petri Pauli 5. Mysterie S. Paul calleth this secrete and close vvorking of abomination the mysterie of iniquitie 2. Thessal 2. and it is called a litle after in this chapter vers 7. the Sacrament or mysterie of the vvoman and it is also the marke of reprobation and damnation 6. Drunken of the bloud It is plaine that this vvoman signifieth the vvhole corps of al the persecutors that haue and shal shede so much bloud of the iust of the Prophets Apostles and other Martyrs from the beginning of the vvorld to the end The Protestants folishly expound it of Rome for that there they put Heretikes to death and allovv of their punishment in other countries but their bloud is not called the bloud of saincts no more then the bloud of theeues mankillers and other malefactors for the sheding of vvhich by order of iustice no Commonvvealth shal ansvver 9. Seuen hilles The Angel him self here expoundeth these 7 hilles to be al one vvith the 7 heads and the 7 kings yet the Heretikes blinded excedingly vvith malice against the Church of Rome are so madde to take them for the seuen hilles literally vpon vvhich in old time Rome did stand that so they might make the vnlearned beleeue that Rome is the seate of Antichrist But if they had any consideration they might marke that the Prophets visions here are most of them by Seuens vvhether he talke of heads hornes candlestickes Churches kings hilles or other thinges and that he alluded not to the hilles because they vvere iust seuen but that Seuen is a mystical number as sometimes Ten is signifying vniuersally al of that sort whereof he speaketh as that the seuen heads hilles or kingdoms which are here al one should be al the kingdoms of the world that persecute the Christians being heads and mountaines for their height in dignitie aboue others And some take it that there were seuen special Empires kingdoms or States that vvere or shal be the greatest persecutors of Gods people as of Aegypt hanaan Babylon the Persians and Greekes which be fiue-sixtly of the Romane Empire which once persecuted most of al other and which as the Apostle here saith yet is or standeth but the seuenth then vvhen S. Iohn vvrote this vvas not come neither is yet come in our daies vvhich is Antichrists state vvhich shal not come so long as the Empire of Rome standeth as S. Paul did Prophecie 2 Thessa◠2. 13. The same is the eight The beast it self being the congregation of al these vvicked persecutors though it consist of the foresaid seuen yet for that the malice of al is complete in it may be called the eight Or Antichrist him self though he be one of the seuen yet for his extraordinarie vvickednes shal be counted the odde persecutor or the accomplishment of al other therfore is named the eight Some take this beast called the eight to be the Diuel 18. The great citie If it be meant of any one citie and not of the vniuersal societie of the reprobate vvhich is the citie of the Diuel as the Church the vniuersal fellovvship of the faithful is called the citie of God it is most like to be old Rome as some of the Greekes expound it from the time of the first Emperours til Constantines daies vvho made an end of the persecution for by the authoritie of the old Romane Empire Christ vvas put to death first and aftervvard the tvvo cheefe Apostles the Popes their successors and infinite Catholike men through out the vvorld by lesser kings vvhich then vvere subiect to Rome Al vvhich Antichristian persecution◠ceased vvhen
Reward for relieuing Catholike prisoners 27 m. 28. nu 21. 587 m. 588. for visiting them in prison 587 m. for confessing of Christ openly 27. for al workes of mercie 181 m. for forsaking and losing ought for Gods sake 116. 191 marg 202. m. Rome called Babylon and vvhy 654. 665. 730. 731. The Church there neuer called Babylon 654. 665. 731. The Protestants sometime wil not haue Babylon to signifie Rome 665. 730. Their malice in expounding the 7 hilles of Rome when the Angel him self expoundeth it othervvise 731. The cōmendation of the Church of Rome and the faith thereof 381. 384. The Gospel transported from Hierusalem thither 287. 348 marg The Romane faith and the Catholike faith al one 384. The Priuilege of that See not to erre 66. 67. 206. 250. nu 3. Gods prouidence tovvards the same more then to al other states 370. 556. That See is the rocke of the Church and S. Peters chaire and See Apostolike 46. 47. 67. It standeth vnmoueable against all Turkes Tyrants Heretikes Schismatikes 556. Princes and Emperours stand in awe thereof 364 marg The auncient fathers of al Countries sought vnto it for resolution of doubtes 206. So ought al true preachers 499. Heretikes only refuse so to doe 499. They hate this See 423. They barke about it in vaine 47. They place Antichrist there in S. Paules time 557. The great Apostasie vvhich S. Paule speaketh of 2 Thes 2 shal be from this See of Rome 556. The Romans deuotion in visiting the Churches and Martyrs Relikes in their Stations and Pilgrimages is a signe of greater faith 384. S SAcraments seuen 506. 259. See Confirmation Penance Orders Mariage Extreme vnction Few and easie in respect of the Ievves Sacramēts 506. More effectual and beneficial ibidem 446. 623. 619 marg 627. 228. External elements in the same not burdenous not Iudaical nor Heathenish 506. 228. Christ vsed external elemēts 247. what is to adore in spirit 228. S. Augustine falsely alleaged for tvvo Sacraments only 506. Grace is giuen in by the Sacraments 224. 228. 276. 313. 357 marg 393. 39◠marg 504. 577. 586 marg 598 marg 523. 627. 652. 653. 262 marg 586 marg They flovved out of Christs side thence haue their vertue 273. Contempt of the Sacraments damnable 157 marg 321. 316 marg Vve may not the lesse esteeme the Sacraments because of the ministers of them pag. 4. nu 3. pag. 89. nu 9. The Sacraments first to be called for in sicknes 92. The B. SACRAMENT of the altar 236. The great mysterie and institution thereof by our Sauiour 78. 79. 125. 128. 201. 204. 449. 451. The Catholikes imitate Christes institution thereof and the Apostles traditon the Protestants do not 451. 452. 454. The Protestants haue taken avvay the B. Sacrament altogether 452. 237. nu 58. The real presence 78. 79. 128. 204. 205. 236. 237. nu 55. pag. 238. 291. 446. nu 16. pag. 447. 453. 624. 628. 466 m. The Gospel so plaine for the real presence the Beza controuleth it 205. 201 marg Transubstantiation 79. 128. 238. nu 66. pag. 220 marg Christs miraculous supernatural dealing with his body many vvaies and that it is not to be measured by sense and natural reason 40. nu 26. pag. 49. nu 2. pag. 55. nu 26. p. 121. nu 24. pag. 132. 148. 236. nu 52. pag. 238. 275. 276. 315 marg 540. 632. Faith necessarie in this Sacrament 128. The Protestants iudge thereof by sense and reason 238. They are like the grosse Capharnaites 238. To aske hovv it may be is a Ievvish vvord 238. Their scoffing at it 38. nu 55. pag. 83. 103. nu 3. 129 marg The real presence is by consecration 79. 128. 446. not by receiuing or in the receiuing only ibidem and 452. The Heretikes arguments ansvvered 124 and 254 marg Adoration of the B. Sacrament p. 6. 21. nu 8. pag. 453. 604. The honour thereof by solemne processions 61. by costly altars chalices ornaments 78. 128. by cleane corporals 84. by many other meanes 453. 116 marg The Angels are present 707. nu 8. It sanctifieth the altar 67. 309. nu 33. It is the supersubstantial and daily bread specially desired in the PATER NOSTER 15. 16. The preeminēces thereof aboue Manna 236. The wōderful effectes thereof in the receiuers 237. 447. In what sense it is called sometime a figure 79. nu 26. Hovv it is both a figure and yet the thing it self 205. 604. How it is called bread after the consecration 79. 236. Vvhether S. Paul saying the supper of our Lord meane the B. Sacrament 451. Receiuing in one kinde 57 125 marg 213. 236. 237 at large The authoritie of Scriptures and primitiue Church for the same 237. 295 marg 351 marg It is indifferent in one or both kindes according to the Churches ordinance 237. 259. The causes vvhy the Church appointed one kind 237. The whole grace in one kinde therfore the people not defrauded 237. The Heretikes arguments answered ibid. 125 marg Priests saying Masse must receiue both kindes 237. The puritie and preparation required to the worthie receiuing thereof 222. 258. 453. nu 27. 28. 29. Cōfession of euery mortal sinne necessarie before we receiue 453. Euil men receiue the true body bloud though vnworthily 453. The danger and punishement of vnworthie receiuing 453. nu 27. pag. 454. nu 30. 31. pag. 449 marg It is both a Sacrament and a Sacrifice and vvhy 78. 184. The SACRIFICE of the altar 21. nu 4. 204 and 447 and 616. 617. 623. 627. 628 at large 228. nu 23. 332. nu 12. 638. Christ sacrificed his body and bloud at his last supper 79. nu 28. 204. 205. The sacrifice of the altar is the self same that was vpon the Crosse 624. 628. Christ is often offered and in many places 628. It is a commemoratiue sacrifice yet a true sacrifice 205. It succeded in the place of al the sacrifices of the old Law 447. num 21. 617. 628. Christ did not take away al sacrifice by the new Testament but change them into a better 617. 623. 628. The external religion of the new Testament is principally in the Sacrifice of the altar 205. Christs eternal priesthod consisteth in this sacrifice 617. The fathers cal it the vnbloudy sacrifice 625. they call it the Masse 447. Vvhy it is called the Eucharist 638. The general redemption vpon the Crosse particularly applied in this sacrifice 629. The Caluinists argumēt against this sacrifice maketh no lesse against the sacrifices of Moyses 624. 205. nu 19. Their argument against Christs body often offered and in many places was answered by the fathers long agoe 628. It is offered to God only 332. in the memorie and honour of Saincts 332. 454. 726. for the liuing and the dead 454. 447. nu 21. pag. 726. See Masse Sacrilege Taking away of holy things or profaning them 303. 222. 92 n. 25. In what cases holy Ievvels and ornamēts
in Christmas vnto Septuagesme The Epistle vpoÌ„ Christmas eue Act. 13. 2. â— Faith must not be subiect to sense reason arguing or vnderstaÌ„ding but must coÌ„maund be obeied in humilitie and simplicitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ S. Augustine vseth this place and the like agaiÌ„st Heretikes vvhich vvould dravv the common Catholike faith of al natioÌ„s to some certaine countries or corners of the world Aug. ep 161. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ He praieth without intermission that omitteth no day certaine times of praier Aug. here 's 57. ⸬ The Romanes vvere conuerted and taught by S. Peter before therefore he vseth that speach to confirme them in their saith Author Com. apud Hierony Theodoret in 16. Rom. Chrys ⸬ He meaneth not Gods owne iustice in him self but that iustice vvhervvith God endueth man vvhen he iustifieth him Aug. de Sp. lit c. 9. Whereby you may gather the vanitie of the Heretical imputatilue iustice Abac. 2 4. c Lo these and the like are the Images or Idolâ— so often condeÌ„ned in the scriptures and not the holy Images of Christ and his Saincts ⸬ Eph. 4 19. he saith They haue deliuered or giuen vp them selues to al vncleannesse By vvhich coÌ„fereÌ„ce of scripturâ— vve learne that them selues are the cause of their ovvne sinne and damnation God of his iustice permitting leauing them to their ovvne vvil and so giuing them vp into passions c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolical salutation or blessing Epiph. hâ—res 6â— The same vsed of Heretikes The Romane faith highly coÌ„mended Luc. 22. It can not false not be corrupted Proâ—â— li. 2. Com. in ep ad Gal. The Romane statioÌ„s a token of greater faith and deuotion The Catholike and Romane faith al one Hovv God is serued in spirit Praies for conuersion of soules The Gospel is not only the written word Mat. 28. The Apostles vvriting and preaching vvhether more necessarie and hovv The Catholike or Christian â—aith with good vvorkes iustifieth vvithout this faith no vvorkes whatsoeuer Not only faith God is not the author of sinne God punisheth sinne by permitting men to fall further and further Sinnes mortal and venial Good men also according to the merits of their good vvil shal haue their reward Aug. â—p 4â— Ps 61 13 c That is the Gentile Deu. 10 17. Act. 10. 34. Mt. 7 21 Ia. 1 22 ⸬ It is a shameful and damnable thing for preachers teachers or other guides of mens life to commit the same things them selues which they reproue in other Es 52 5. Ez. 36 20. c It is a great sinne that by the iâ— life of the faithful our Lordes name should be il spoken of amoÌ„g the misbeleuers many vvithdravven from the true religioÌ„ thereby ⸬ Prepuce is the foreskinne not circumcised therfore signifieth the Gentiles or the state and conditioÌ„ of the Gentiles as circumcisioÌ„ the Ievves and their state Iudging other men Gods long suffering is for our repentance Good vvorkes meritoriouâ— Li. de grat lib. arb c. 8. Aug. de Sp. lit c. 16. to 3. The first iustification vvithout vvorkes the second by vvorkes S. Paul speaketh of the first specially S. Iames of the second Against imputatiue iustice True inherent iustice more for Gods glorie for the commendation of Christs merites True iustice both in Ievv and Gentile is by keeping the Lavv. The letter and the spirit The carnal and spiritual Ievve de sp lit to 3. Io. 3 33. ⸬ â—od only by nature is true al mere men by nature may lie deceiue and be deceiued yet God by his grace spirit may and doth preserue the Apostles and principal Gouerners of his people the Church and Councels in al truth though they vvere and are mere men Ps 115 11. Ps 50 6. Ps 13 1. 52 3. Ps 5 11. Ps 139 4 c Aspidum A kinde of litle serpents Ps 9 7. Es 19 7. Pro. 1 16 Ps 35 2. Gal. 2 16. c To beleeue in him here compriseth not only the act of faith but of hope charitie as the Apostle explicateth him self Galat. 5 6. ⸬ No man atteineth his first iustification by the merites either of his faith or workes but merely by Christes grace and mercie though his faith workes procedâ—g of grace be dispositioÌ„s preparations therevnto ` propitiatour 2. â—et 3. S. Paules speaches mistaken of the vvicked Ro. 5 2â— Ro. 3 4. The sense of the places that sound as if God caused sinne Iob. 1. Hovv it is said none iust * Luc. 1â— No vvorkes auaile vvithout faith and grace The Heretikes phantastical or imputatiue iustice De pâ—â—mer li. 1 â— 9. 10. True inhaerent iustice Vvhat vvorkes are excluded from iustification de grat lib. arb c. 7. Gal. 1. Gen. 5 6. Gal. 3 6. Ia. 2 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 31 1. ⸬ The vvord Reputed doth not diminish the truth of the iustice as though it vvere reputed for iustice being not iustice in deede but signifieth that as it vvas in it self so God esteemed reputed it as the same greeke vvord must needes be taken v. 4. next going before 1 Cor. 4 â— and els where c Our Sacraments of the nevv Lavv giue ex opere operato that grace and iustice of faith vvhich here is commended vvhereas circuÌ„cisioÌ„ vvas but a signe or marke of the same Gen. 17 10. Gen. 17 4. ` he beleeued Gen. 15 5. Abrahams Workes before faith Iustice before men and iustice before God Not vvorkes but mere grace is cause of our first iustificatioÌ„ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical translation Vvhat is Sinnes couered or not imputed Io. 1 29 2 Cor. 6 11. Apoc. 1 5. The SacrameÌ„ts are not mere markes but causes of iustification By vvhat faith vve are iustified Luc. 1 45. The Epistle on Imber Saturday in vvhitsonweeke And for many Martyrs ⸬ Christian meÌ„ do not vaunt theÌ„ selues of the certaiÌ„tie of their saluatioÌ„ but glorie in the hope thereof onely vvhich hope is here insinuated to be giuen in our iustificatioÌ„ is aftervvard to be coÌ„firmed by probation in tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The Heretikes falsely translate of no strength to take avvay al free vvil No. Test. 15â—0 ` sinner ⸬ Here vve may see against the Heretikes that they vvhich be borne of Christ and iustified by him be made constituted iust in deede not by imputation only as al that be borne of Adam be vniust and sinners in truth not by imputation Against the Heretikes special faith and securitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IustificatioÌ„ attributed much to faith as to the fâ—ndation Our hope is strengthened by vvel doing Charitie is a qualitie in vs. Conc. Tri. sess sâ— decr de peâ— orig Al by Adam borne in original sinne Christ only not conceiued in sinne and as it is thought our B. Lady The Lavv did not cause more sinne though that vvere the sequele
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