c. 11. that I should be an vnhappie and miserable man if I should lacke the companie of a vvoman and the medicine of thy mercie to heale the same infirmitie I thought not vpon because I had not tried it and I imagined that continencie vvas in a mans ovvne povver and libertie vvhich in my self I did not feele being so foolish not to vnderstand that no man can be continent vnles thou giue it Verely thou vvouldest giue it if vvith invvard mourning I vvould knocke at thy 〈◊〉 and vvith sound faith vvould â—ast my care vpon thee By al vvhich you may easily proue that chastitie is a thing that may lavvfully be vowed that it is not impossible to be fulfilled by praier fasting and chastisement of mens concupiscence that it is a thing more grateful to God then the condition of maried persons for els it should not be required either in the Cleargie or in the Religious finally that it is most abominable to persuade the poore virgins or other professed to such sacarilegious vvedlocke which S. Augustine auoucheth to be vvorse then aduoutrie de bâ—n vidâ— â— 4. 11. Iouinian vvas the first that euer made mariage equal vvith virginitie or chast life for vvhich he vvas condemned of heresie Aug. in argumento li. de bonâ— Coniugali de pec merit li. 3. c. 7. Li. de hares har 82. He vvas the first that persuaded professed virgins to marie which S. Augustine saith vvas so clerely and vvithout question vvicked that it could neuer infect any Priest but certaine miserable Nunnes Yea for this strange persuasion he calleth Iouinian a monster saying of him thus Li. 2. Râ—tract cap. 22. The holy Church that is there at Rome most faithfully and stoutly resisted this monster S. Hierom calleth the said Heretike and his complices Christian epicures li 2 cont Iouin c. 19. See S. Ambrose ep 82 ad vâ—â—câ—llensem epiâ—â—opum in initiâ— But vvhat vvould these holy doctors haue said if they had liued in our doleful time vvhen the Protestants go quite avvay vvith this vvickednes and call it Gods vvord 17. In vvord and doctrine Such Priests specially and Prelates are vvorthy of double that is of the more ample honour that are able to preach and teach and do take paines therein Vvhere vve may note that al good Bishops or Priests in those daies vvere not so vvel able to teach as some others and yet for the ministerie of the Sacraments and for vvisedom and gouernement vvere not vnmeete to be Bishops and Pastors for though it be one high commendation in a Prelate to be able to teach as the Apostle before noted yet al can not haue the like grace therein and it is often recompensed by other singular giftes not lesse necessarie S. Augustine laboured in vvorde and doctrine Alipius and Valerius vvere good Bishops and yet had not that gift Possid in vit Aug. c. 5. And some times and countries require preachers more then other Al vvhich vve note to discouer the pride of Heretikes that contemne some of the Catholike Priests or Bishops pretending that they can not preach as they do vvith meretricious and painted eloquence â—3 Waâ—er You see hovv lavvful and hovv a holy a thing it is to fast from some meates or drinkes either certaine daies or alvvaies as this B. Bishop Timothee did vvho vvas hardly induced by the Apostle to drinke a litle vvine vvith his vvater in respect of his infirmities And marke vvithal vvhat a calumnious and stale cauillation it is that to abstaine from certaine meates and drinkes for punishment of the body or deuotion is to condemne Gods creatures See an homilie of S. Chrysostom vpon these vvordes to 5. CHAP. VI. Vvhat to teach seruants 3 If any teach against the doctrine of the Church obstinately he doth it of pride and for lucre 11 But the Catholike Bishop must folovv vertuâ— hauing his eie alvvaies to life euerlasting and to the coÌ„ming of Christ 17 Vvhat to commaund the riche 20 Finally to keepe most carefully the Catholike Churches doctrine vvithout mutation verse 1 WHOSOEVER are seruantes vnder yoke let them counte their maisters vvorthie of al honour lest the name of our Lord and his doctrine be blasphemed ✠verse 2 But they that haue faithful maisters let them not contemne them because they are brethren but serue the rather because they be faithful and beloued vvhich are partakers of the benefite These things teache and exhort ✠verse 3 If any man teach othervvise and consent not to the sound vvordes of our Lord IESVS Christ and to that doctrine vvhich is according to pietie ✠verse 4 he is proude knowing nothing but ″ languishing about questions and strife of vvordes of vvhich rise enuies contentions blasphemies euil suspicions ✠verse 5 conflictes of men corrupted in their minde and that are depriued of the truth that esteeme gaine to be pietie ✠verse 6 But pietie vvith sufficiencie is great gaine ✠verse 7 For vve * brought nothing into this vvorld doubtlesse verse 8 neither can vve take avvay any thing But * hauing foode and vvhervvith to be couered vvith these vve are content ✠verse 9 For they that vvil be made riche fall into tentation the snare of the deuil many desires vnprofitable and hurteful vvhich drovvne men into destruction and perdition ✠verse 10 For the roote of al euils is couetousenes vvhich certaine desiring haue erred from the faith and haue intangled them selues in many sorovves ✠verse 11 But thou ô man of God flee these things and pursue iustice pietie faith charitie patience mildenes ✠verse 12 Fight the good fight of faith apprehend eternal life ⊢ vvherein thou art called and hast confessed a good confession before many vvitnesses ✠verse 13 I commaund thee before God vvho quickeneth al things and Christ IESVS vvho * gaue testimonie vnder Pontius Pilate a good confession ✠verse 14 that thou keepe the commaundement vvithout spotte blamelesse vnto the comming of our Lord IESVS Christ ✠verse 15 vvhich in due times the Blessed onely Mightie vvil shevv the * King of kings and Lord of lordes ✠verse 16 vvho only hath immortalitie and inhabiteth light not accessible * vvhom no man hath seen yea neither can see to vvhom be honour and empire euerlasting Amen ⊢ ✠verse 17 Commaund the riche of this vvorld not to be high minded nor to trust in the vncertaintie of riches but in the liuing God vvho giueth vs al things aboundantly to enioy ✠verse 18 to doe wel to become riche in good workes to giue easily to communicate ✠verse 19 to heape vnto them selues a good fouÌ„dation for the time to come that they may apprehend the true life ✠verse 20 O Timothee keepe the ″ depositum auoiding the ″ profane nouelties of voices oppositions of ″ falsely called knovvledge ✠verse 21 Vvhich certaine promising haue erred about the faith Grace be vvith
thee Amen ANNOTATIONS CHAP. VI. 4. Languishing Euen these be the good disputes of our nevv Sect-maisters and the vvorld hath to long proued these inconueniences here named to be the fruites of such endles altercations in religion as these vnhappie sectes haue brought forth 20. Depositum The vvhole doctrine of our Christianitie being taught by the Apostles and deliuered to their successors and comming dovvne from one Bishop to an other is called the Depositum as it vvere a thing laid into their hands and committed vnto them to keepe Vvhich because it passeth from hand to hand from age to age from Bishop to Bishop vvithout corruption change or alteration is al one vvith Tradition and is the truth giuen vnto the holy Bishops to keepe and not to lay men See the notable discourse of Vincentius Lirinensis vpon this text li. cont profan har Nouationes And it is for this great old and knovven treasure committed to the Bishops custodie that S. Irenaeus calleth the Catholike Church Depositorium diues the rich treasurie of truth li. 3. c. 4. And as Clemens Alexandrinus vvriteth li. 2 Strom this place maketh so much against al Heretikes vvho do al change this Depositum that 〈◊〉 onely such men in his daies denied this Epistle The Heretikes of our daies chalenge also the truth and say it is the old truth but they leape 14 or 15 hundreth yeres for it ouer mens heads to the Apostles But vve call for the Depositum and aske them in vvhose hands that truth vvhich they pretend vvas laid vp and hovv it came dovvne to them for it can not be Apostolical vnles it vvere Depositum in some Timothees hand so to continevv from one Bishop to an other vntil our time and to the end 20. Profane nouelties Non dixit antiquitates saith Vincentius Lirinensis non dixit vetustates sed prophanas nouitates Nam si vitanda est nouitas tenenda est antiquitas si prophana est nouitas sacratae est vetustas that is He said not ANTIQVITIES he said not AVNCIENTNES but PROFANE NOVELTIES For if noueltie is to be auoided antiquitie is to be kept if noueltie be profane auncientnes is holy and sacred See his vvhole booke against the profane nouelties of heresies Vve may not measure the nevvnes or oldnes of wordes and termes of speaking in religion by holy Scriptures only as though all those or only those were new and to be reiected that are not expresly found in holy vvrite but vve must esteeme them by the agreablenes or disagreablenes they haue to the true sense of Scriptures to the forme of Catholike faith and doctrine to the phrase of the old Christians to the Apostolike vse of speache come vnto vs by tradition of all ages and Churches and to the prescription of holy Councels and Schooles of the Christian world vvhich haue giuen out according to the time and questions raised by heretikes and contentious persons very fit artificiall and significant vvordes to discerne and defend the truth by against falshod These termes Catholike Trinitie Person Sacrament Incarnation Masse and many moe are not in that sense vvherein the Church vseth them in the Scriptures at all and diuers of them were spoken by the Apostles before any part of the nevv Testament vvas vvritten some of them taken vp straight after the Apostles daies in the vvrittings and preachings of holy Doctors and in the speach of all faithfull people and therfore can not be counted Nouelties of vvordes Others beside these as Consubstantial Deipara Transsubstantiation and the like vvhich are neither in expresse termes found in Scriptures not yet in sense if vve should folovv the iudgement of the speciall sectes against vvhich the said vvordes were first inuented the Arians crying out against Nicene Councel for the first the Nestorians against the Ephesiue Coūcel for the second the Lutherans Caluinists against the Laterā and the later Councels for the third these vvordes also notwithstanding by the iudgemēt of holy Church and Councels approued to be consonant to Gods vvord and made authenticall among the faithfull are sound and true vvordes and not of those kinde vvhich the Apostle calleth Nouelties The vvordes then here forbidden are the new prophane termes and speaches inuented or specially vsed by heretikes such as S. Irenee recordeth the Valentinians had a number most monstruous as the Manichees had also diuers as may be seene in S. Augustine The Arians had their Similis substantia and Christ to be ex non existentibus the other heretikes after those daies had their Christiparam and such like agreable to their sectes But the Protestants passe in this kinde as they excede most heretikes in the number of new opinions as their Seruum arbitrium ' their sole faith their fiduce their apprehension of Christes iustice their imputatiue righteousnes their horrible termes of terrors anguishes distresses distrust feares and feeling of hell paines in the soule of our Sauiour to expresse their blasphemous fiction of his temporall damnation vvhich they call his descending to hell Their markes tokens and badges Sacramentall their Companation Impanation Circumpanation to auoid the true conuersion in the Eucharist their presence in figure in faith signe spirit pleadge effect to auoid the reall presence of Christes body These and such like innumerable vvhich they occupie in euery part of their false doctrine are in the sense that they vse them all false captious and deceitfull vvordes and are nouitates vocum here forbidden And though some of the said termes haue been by some occasion obiter vvithout il meaning spokē by Catholikes before these Heretikes arose yet now knovving thē to be the propre speaches of Heretikes Christiāmen are boūd to auoid them Wherein the Church of God hath euer been as diligent to resist Nouelties of vvordes as her Aduersaries are busy to inuent them for vvhich cause she vvil not haue vs cōmunicate vvith them nor folow their fashion and phrase nevvly inuented though in the nature of the vvordes sometime there be no harme In S. Augustines daies vvhen Christiā men had any good befallē them or entered into any mans house or met any frind by the vvay they vsed alvvaies to say Deo gratias The Donatistes and Circumcellions of that time being nevvsangled forsooke the old phrase and vvould alvvaies say Laus Deo from vvhich the Catholike men did so abhorre as the said Doctor vvriteth that they had as leefe mette a theefe as one that said to them Laus Deo in steede of Deo gratias As novv vve Catholikes must not say The Lord but Our Lord as vve say Our Lady for his mother not The Lady Let vs keepe our forefathers vvordes and vve shal easily keepe our old and true saith that vve had of the first Christians Let them say Amendement abstinence the Lordes Supper the Communion table Elders Ministers Superintendent Congregation so be it praise ye the Lord Morning-Praier Euening-praier and the rest as they vvill
other but not al that suffer persecution be holy as al malefactors The Church and Catholike Princes persecute heretikes and be persecuted of them againe as S. Augustine often declareth See ep 48. 13. Prosper Though heresies and the authors of them be after a while discouered by litle and litle forsaken generally of the honest discrete and men careful of their owne saluation yet their authors and other great sinners proceede from one errour and heresie to an other and finally to plaine Atheisme and al Diuelish disorder 16. Al Scripture Besides the Apostles teaching and tradition the reading of holy Scriptures is a great defense and helpe of the faithful aud specially of a Bishop not onely to auoid and condemne al heresies but to the guiding of a man in al iustice good life and vvorkes Vvhich commendation is not here giuen to the bookes of the new Testament onely vvhereof he here speaketh not as being yet for a great part not vvritten but to the Scripture of the old Testament also yea and to euery booke of it For there is not one of them nor any part of them but it is profitable to the end aforesaid if it be read and vnderstood according to the same Spirit vvherewith it vvas vvritten The Heretikes vpon this commendation of holy Scriptures pretend very simply in good sooth that therfore nothing is necessarie to iustice and saluation but Scriptures As though euery thing that is profitable or necessarie to any effect excluded al other helpe and vvere onely ynough to attaine the same By vvhich reason a man might as vvel proue that the old Testament vvere ynough and so exclude the new or any one peece of al the old and thereby exclude the rest For he affirmeth euery Scripture to haue the foresaid vtilities and they might see in the very next line before that he requireth his constant perseuêrance in the doctrine vvhich he had taught him ouer and aboue that he had learned out of the Scriptures of the old Testament vvhich he had read from his infancie but could not thereby learne al the mysteries of Christian religion therein Neither doth the Apostle affirme here that he had his knowledge of Scriptures by reading onely vvithout helpe of maisters and teachers as the Aduersaries herevpon to committe the holy Scriptures to euery mans presumption do gather but affirmeth onely that Timothee knevv the Scriptures and therfore had studied them by hearing good readers and teachers as S. Paul him self did of Gamaliel and the like and as al christian students doe that be trained vp from their youth in Catholike vniuersities in the studie of Diuinitie CHAP. IIII. He requireth him to be earnest vvhile he may because the time vvil come vvhen they vvil not abide Catholike preaching 5 and to fulfil his course as him self novv hath done 9 and to come vnto him vvith speede because the rest of his traine are dispersed and he dravveth novv to heauen verse 1 I Testifie before God and IESVS Christ vvho shal iudge the liuing and the dead and by his aduent and his kingdom ✠verse 2 Preach the vvord vrge in season out of season reproue beseeche rebuke in al patience and doctrine ✠verse 3 For ″ there shal be a time vvhen they vvil not beare â—ound doctrine but according to their ovvne desires they vvil heape to them selues maisters hauing itching eares ✠verse 4 and from the truth certes they vvil auert their hearing and to fables they vvil be conuerted ✠verse 5 But be thou vigilant labour in al things doe the vvorke of an Euangelist fulfil thy ministerie Be sober ✠verse 6 For I am euen novv to be sacrificed the time of my resolutioÌ„ is at hand ✠verse 7 I haue fought a good fight I haue consummate my course I haue kept the faith ✠verse 8 Concerning the rest there is laid vp for me ″ a crovvne of iustice vvhich our Lord vvil render to me in that day a iust iudge and not only to me but to them also that loue his comming ⊢ ✠verse 9 Make hast to come to me quickly ✠verse 10 For Demas hath left me louing this vvorld and is gone to Thessalonica Crescens into Galatia Titus into Dalmatia ✠verse 11 * Luke only is vvith me Take Marke and bring him vvith thee for he is profitable to me for the ministerie ✠verse 12 But Tychicus I haue sent to Ephesus ✠verse 13 The cloke that I left at Troas vvith Carpus coÌ„ming bring vvith thee and the bookes especially the parchement ✠verse 14 Alexander the Coppersmith hath shevved me much euil our Lord vvil revvard him according to his vvorkes ✠verse 15 vvhom doe thou also auoid for he hath greatly resisted our vvordes ✠verse 16 In my first ansvver no man vvas with me but al did forsake me be it not imputed to them ✠verse 17 But our Lord stoode to me and strengthened me that by me the preaching may be accomplished and al Gentiles may heare and I was deliuered from the mouth of the lion ✠verse 18 Our Lord â— hath deliuered ' me from al euil vvorke and vvil saue me vnto his heauenly kingdom to vvhom be glorie for euer euer Amen ✠verse 19 Salute Prisca and Aquila and * the house of Onesiphorus ✠verse 20 Erastus remained at Corinth And Trophimus I left sicke at Milêtum ✠verse 21 Make hast to come before vvinter Eubûlus and Pudens and Linus and Claudia and al the brethren salute thee ✠verse 22 Our Lord IESVS Christ be vvith thy spirit Grace be vvith you Amen ANNOTATIONS CHAP. IIII. 3. There shal be a time If euer this time come as needes it must that the Apostle foresavv and foretold novv it is vndoubtedly for the properties fall so iust in euery point vpon our nevv Maisters and their Disciples that they may seeme to be pourtered out rather then prophecied of Neuer vvere there such delicate Doctors that could so pleasantly clavv and so svveetly rubbe the itching eares of their hearers as these vvhich haue a doctrine framed for euery mans phamsie lust liking and desire the people not so fast crying Speake placentia things that please but the Maisters as fast vvarranting them to doe placentia 8. Acrovvne of iustice This place conuinceth for the Catholikes that al good vvorkes done by Gods grace after the first iustification be truely and properly meritorious and fully vvorthy of euerlasting life and that therevpon heauen is the due and iust stipend crovvne or recompense vvhich God by his iustice ovveth to the persons so vvorking by his grace for he rendreth or repaieth heauen as a iust iudge and not onely as a merciful giues and the crovvne vvhich he paieth is not onely of mercie or fauour or grace but also of iustice It is his merciful fauour and grace that vve vvorke vvel merite heauen it is his iustice for those merites to giue vs
vvould not by paper and inke for I hope that I shal be vvith you and speake mouth to mouth that your ioy may be ful ✠verse 13 The children of thy sister electe salute thee ANNOT. 6. From the beginning This is the rule of a Christian Catholike man to vvalke in that faith and vvorship of God vvhich he hath receiued from the beginning Vvhich is that vvhich vve novv call according to the Scriptures the tradition of the Apostles that vvhich is come to vs from man to man from Bishop to Bishop and so from the Apostles So shal a faithful man auoid seducers that rise vp in euery age teaching nevv doctrine 10. This doctrine The Apostles and true Pastors their lavvful successors and the Church of God in holy Councel vse to set dovvne the true doctrine in those pointes vvhich Heretikes call into controuersie Vvhich being once done and declared to the faithful they neede no other marke or description to knovv an Heretike or false teacher by but that he commeth vvith an other doctrine then that vvhich is set dovvne to them Neither can the Heretikes shift them selues as novv a daies they vvould doe saying ô let vs first be proueds Heretikes by the Scriptures let them define an Heretike No this is not the Apostles rule Many a good honest shepheard knovveth a vvoolfe that can nor define him but the Apostle saith If he bring not this set doctrine he is a seducer So holy Church saith novv Christ is really in the B. Sacrament vnder forme of bread and vvine c. If therfore he bring not this doctrine he is a seducer and an Heretike and vve must auoide him vvhether in his ovvne definitions and censures he seeme to him self an Heretike or no. 10. Receiue him not Though in such times and places vvhere the communitie or most part be infected necessitie often forceth the faithful to conuerse vvith such in vvorldly affaires to salute them to eate and speake vvith them and the Church by decree of Councel for the more quietnes of timorous consciences prouideth that they incurre not excommunication or other censures for communicating in vvorldly affaires vvith any in this kinde except they be by name excommunicated or declared to be Heretikes yet euen in vvordly coonuersatioÌ„ and secular actes of our life vve must auoid them as much as vve may because their familiaritie is many vvaies contagious and nolsome to good men namely to the simple but in matter of religion in praying reading their bookes hearing their sermons presence at their seruice partaking of their Sacraments and al other communicating vvith them in spiritual things It is a great damnable sinne to deale vvith them 10. Nor say God saue you S. Iohn 〈…〉 anotable storie of this holy Apostle touching to is point out of S. Polycarpus vvhich is this There be some saith he that haue heard Polycarpe say that vvhen Iohn the disciple of our Lord vvas going to Ephesus into a bath to vvash him self and savv Corinthus the Heretikes vvithin the same he so denly skipt out saying that he feared lest the bath should fall because Corinthus the enemie of truth vvas vvithin So saith he of S. Iohn and addeth also a like vvorthie example of S. Polycarpe him self vvho on a time meeting Marcion the Heretike and the said Marcion calling vpon him and asking him vvhether he knew him not Yes quoth Polycarpe I knovv thee for Satans sound and heire So great feare saith S. Irernaeus had the Apostles and their disciples to communicate in vvord onely vvith such as vvere adulterers or corrupters of the truth as S. Paul also uvarned vvhen he said A man that is an Heretike after the first and second admonition auoid So far Irenaeus If then to speake vvith them or salute them is so earnestly to be auoided according to this Apostles example doctrines vvhat a sinne is it to flatter them to serue them to marie vvith them and so forth THE THIRD EPISTLE OF IOHN THE APOSTLE He commendeth Gaiues for continuing in the truth and for susteining or succouring true preachers 9 noting Diotrepes for the contrarie and praising Demétrius verse 1 THE Seniour to Gaius the deerest whom I loue in truth ✠verse 2 My deerest concerning al thinges I make my praier that thou proceede prosperously and fare vvel as thy soule doth prosperously ✠verse 3 I vvas exceding glad vvhen the brethren came and gaue testimonie to thy truth euen as thou vvalkest in truth ✠verse 4 Greater thanke ' haue I not of them then that I may heare my children do vvalke in truth ✠verse 5 My deerest thou doest faithfully vvhatsoeuer thou vvorkest on the brethren and that vpon strangers ✠verse 6 they haue rendred testimonie to thy charitie in the sight of the Church vvhoÌ„ thou shalt doe vvel bringing on their vvay in maner vvorthie of God ✠verse 7 For for his name did they depart taking nothing of the Gentiles ✠verse 8 Vve therfore ought to receiue such that vve may be coadiutors of the truth ✠verse 9 I had vvritten perhaps to the Church but he that loueth to beare primacie among them Diótrepes doth not receiue vs. ✠verse 10 For this cause if I come I vvil aduertise his vvorkes vvhich he doeth vvith malicious vvordes chatting against vs. and as though these thinges suffise him not neither him self doth receiue the brethren and them that do receiue he prohibiteth and casteth out of the Church ✠verse 11 My deerest do not imitate euil but that vvhich is good He that doeth vvel is of God he that doeth il hath not seen God ✠verse 12 To Demetrius testimonie is giuen of al and of the truth it self yea and vve giue testimonie and thou knovvest that our testimonie is true ✠verse 13 I had many thinges to vvrite vnto thee but I vvould not by inke and penne vvrite to thee ✠verse 14 But I hope forthvvith to see thee and vve vvil speake mouth to mouth Peace be to thee The freendes salute thee Salute the freendes by name THE ARGVMENT OF THE EPISTLE OF S. IVDE IN the Gospel these are called Fratres Iesu the brethren of Iesus Iames and Ioseph and Simon and Iude. Their father is called Alphaâ—us vvhere Iames is termed Iames of Alphaeus aâ—d their mother Maria Iacobi minoris Marie the mother of Iames the yonger and of Ioseph Vvhich Marie in an other place being called Maria Cleophae vve perceiue their father vvas named both Alphaeus and also Cleophas And that this Cleophas vvas brother to Ioseph our Ladies husband Hegesippus telleth vs. Therfore because Ioseph vvas called the father of Christ his brothers children vvere called the brethren that is according to the custom of the scripture also the kinsmen of our Lord and not because they vvere the children of Ioseph him self by an other vvife much lesse as Heluidius the heretike did blaspheme by our
the Epistle to the Romanes but here lesse exactly and more briefly because the Galatians vvere very rude and the Romanes contrarivvise repleti omni scientia Rom. 15. replenished vvith al knovvledge THE EPISTLE OF PAVL TO THE GALATIANS CHAP. I. After the foundation laide in the salutation â— 6 he exclaimeth against the Galatians and their false apostles 1â— considering that the Gospel vvhich he preached to theÌ„ he had it immediatly of Christ him self 13 Vvhich to shevv he beginneth to tel the storie of his conuersion and preaching since then that as he learned nothing of the other Apostles so yet he had their approbation verse 1 PAVL an Apostle not of men ″ neither by man but by IESVS Christ and God the Father that raised him from the dead ✠verse 2 and al the brethren that are vvith me to the churches of Galatia ✠verse 3 Grace to you and peace from God the Father and our Lord IESVS Christ ✠verse 4 vvho gaue him self for our sinnes that he might deliuer vs from this present vvicked vvorld according to the vvil of our God and father ✠verse 5 to vvhom is glorie for euer and euer Amen ✠verse 6 I maruel that thus so soone you are transferred from him that called you into the grace of Christ vnto an other Gospel ✠verse 7 vvhich is not an other vnles there be some that trouble you and vvil inuert the Gospel of Christ ✠verse 8 But although we ″ or an Angel from heauen euaÌ„gelize to you beside that vvhich vve haue euangelized to you be he anáthema ✠verse 9 As vve haue said before so novv I say againe If any euangelize to you beside that vvhich you haue receiued be he anáthema ✠verse 10 For do I novv vse persuasion to men or to God Or do I seeke to please men If I yet did please men I should not be the seruant of Christ ✠verse 11 For I doe you to vnderstand brethren the Gospel that vvas euangelized of me that it is not according to man ✠verse 12 For neither did I receiue it of man noâ— learne 〈◊〉 but by the reuelation of IESVS Christ ✠verse 13 For you haue heard my coÌ„uersation sometime in Iudaisme that aboue measure I persecuted the Church of God and expugned it ✠verse 14 and profited in Iudaisme aboue many of mine equales in my nation being more aboundantly an emulator of the traditions of my fathers ✠verse 15 But vvhen it pleased him that separated me from my mothers vvombe and called me by his grace to reueale his sonne in me ✠verse 16 that I should euangelize him among the Gentils incontinent I condescended not to flesh and bloud ✠verse 17 neither came I to Hierusalem to the Apostles my antecessors but I vvent into Arabia and againe I returned to Damascus ✠verse 18 Then after three yeres I came to Hierusalem ″ to see Peter and taried with him fiftene daies ✠verse 19 But other of the Apostles savv I none sauing Iames the brother of our Lord. ✠verse 20 And the things that I vvrite to you behold before God that I lie not ⊢ ✠verse 21 After that I came into the partes of Syria and Cilicia ✠verse 22 And I vvas vnknowen by sight to the churches of Ievvrie that vvere in Christ ✠verse 23 but they had heard only That he vvhich persecuted vs sometimes doth novv euangelize the faith vvhich sometime he expugned ✠verse 24 and in me they glorified God ANNOTATIONS CHAP. I. 1. Neither by man Though he vvere not first by mans election nomination or assignement but by Gods ovvne special appointmeÌ„t chosen to be an Apostle yet by the like expresse ordinance of God he tooke orders or imposition of hands of men as is plaine Act. 18. Let vs bevvare then of such false Apostles as novv a daies intrude them selues to the office of Ministerie and preaching neither called of God nor rightly ordered of men â— Or an Angel Many vvorthie obseruations are made in the fathers vvritings of the earnest admonition of the Apostle and much may vve gather of the text it self first that the credit of any man or Angel for vvhat learning eloquence shevv of grace or vertue so euer though he vvrought miracles should not moue a Christian man from that truth vvhich he hath once receiued in the Catholike Church of vvhich point Vincentius Liâ—inensis excellently treateth li. cont profan hares Nouitates Vvhereby vve may see that it is great pitie and shame that so many folovv Luther and Caluin and such other Ieude fellovves into a nevv Gospel vvhich are so farre from Apostles and Angels that they are not any vvhit comparable vvith the old Heretikes in giftes of learning or eloquence much lesse in good life Secondly S. Augustine noteth vpon the vvord Beside that not al other teaching or more preaching then the first is forbidden but such as is contrarie and disagreing to the rule of faith The Apostle did not say saith he If any man euangelize to you more then you haue receiued but beside that you receiued for if he should say that he should be preiudiâ—ial to him self vvho coueted to come to the Thessalonians that he might supply that vvhich vvas vvanting to their faith Novv he that supplieth addeth that vvhich vvas lacking taketh not avvay that vvhich vvas c. By vvhich vve see hovv friuolously and calumniously the Heretikes charge the Church vvith addition to the Scripture Thirdly as vvel by the vvord euangelizamus vve euangelize as the vvord accepistis you haue receiued vve may note that the first truth against vvhich no second Gospelling or doctrine may be admitted is not that onely vvhich he vvrote to the Galatians or vvhich is conteined either in his or any other of the Apostles or EuaÌ„gelistes vvritings but that vvhich vvas by vvord of mouth also preached taught or deliuered them first before he wrote to them Therfore the Aduersaries of the Church that measure the word of God or Gospel by the Scriptures onely thinking them selues not to incurre S. Paules curse except they teach directly against the vvritten vvord are fouly beguiled As therein also they any shamefully erre when they charge the Catholikes with addint to the Gospel when they teach any thing that is not in expresse wordes written by the Apostles or Euangelistes not marking that the Apostle in this Chapter and els where commonly calleth his his fellovves whole preaching the Gospel be it written or vnvvritten Fourthly by the same wordes we see condemned al after-preachings later doctrines new sectes and authors of the same that onely being true which was first by the Apostles and Apostolike men as the lavvful husbandmen of Christes fild sovved and planted in the Church and that false which was laten and as it vvere ouersovven by the enemie By which rule not onely Tertullian de praescript nu 6 9. but all other auÌ„cient Doctors and specially S.
the man of sinne be reuealed the sonne of perdition ✠verse 4 vvhich is an aduersarie is ″ extolled aboue al that is called God or that is worshipped so that he sitteth ″ in the temple of God shevving him self as though he were God ✠verse 5 Remember you not that vvhen I vvas yet vvith you I told you these things ✠verse 6 And now ″ vvhat letteth you knovv that he may be reuealed in his time ✠verse 7 For novv the mysterie of iniquitie vvorketh only that he vvhich novv holdeth doe hold vntil he be taken out of the vvay ✠verse 8 And then that vvicked one shal be reuealed * vvhom our Lord IESVS shal kil vvith the spirit of his mouth shal destroy vvith the manifestation of his aduent him ✠verse 9 vvhose comming is according to the operatioÌ„ of Satan ″ in al povver and lying signes and vvonders ✠verse 10 and in al seducing of iniquitie to them that perish for that they haue not receiued the charitie of the truth that they might be saued ✠verse 11 Therfore God vvil send them the operation of errour to beleeue lying ✠verse 12 that al may be iudged vvhich haue not beleeued the truth but haue consented to iniquitie ✠verse 13 But vve ought to giue thaÌ„kes to God alvvaies for you brethreÌ„ beloued of God that he hath chosen you first-fruites vnto saluation in sanctification of spirit and faith of the truth ✠verse 14 into the vvhich also he hath called you by our Gospel vnto the purchasing of the glorie of our Lord IESVS Christ ✠verse 15 Therfore brethren stand and hold the ″ traditioÌ„s vvhich you haue learned vvhether it be by vvord or by our epistle ✠verse 16 And our Lord IESVS Christ him self and God our father vvhich hath loued vs and hath giuen eternal consolation and good hope in grace ✠verse 17 exhort your hartes and confirme you in euery good vvorke and vvorde ANNOTATIONS CHAP. II. â— Aâ— though the day The curiositie of man fed by Satans deceites hath sought to knovv and to giue out to the vvorld such things as God vvil not impart to him nor be necessarie or profitable for him to knovv so farre that both in the Apostles daies and often aftervvard some haue feined reuelations some falsely gathered out of the Scriptures some presumed to calculate and coniecte by the starres and giuen furth to the vvorld a certaine time of Christes coming to iudgement Al vvhich seducers be here noted in the person of some that vvere about to deceiue the Thessalonians therein And S. Augustine in his 80 Epistle ad Hesychium proueth that no man can be assured by the Scriptures of the day yere or age that the end of the vvorld or the second Aduent shal be â— Vnles there come a reuolt first Though vve can not be assured of the moment houre or any certaine time of our Lordes coÌ„ming yet he vvarranteth vs that it vvil not be before certaine things be fulfilled vvhich must come to passe by the course of Gods prouidence and permission before vvhich are diuers vvhereof in other places of Scriptures vve be forevvarned Here he vvarneth vs of tvvo specially of a reuolt defection or an apostasie and of the comming or reuelation of Antichrist Vvhich tvvo pertaine in effect both to one either depending of the other and shal fall as it may be thought neere together and therfore S Augustine maketh them but one thing This apostasie or reuolt by the iudgement in maner of al auncient vvriters is the general forsaking fall of the Romane empire So Tertullian li. de resur carnis S. Hierom q 11 ad Algasiam S. Chrysostom ho. 4. and S. Ambrose vpon this place S. Augustine De Ciuit. Dei li. 20 c. 19. Al vvhich fathers and the rest * Caluin presumpâ—kously condemneth of errour and follie herein for that their exposition agreeth not vvith his and his fellovves blasphemous fiction that the Pope should be Antichrist To establish vvhich false impietie they interprete this reuolt or apostasie to be a general reuolt of the visible Church from God vvhose house or building they say vvas sodenly destroied and lay many yeres ruined and ruled onely by Satan and Antichrist So faith the foresaid Arch-heretike here though for the aduantage of his defence and as the matter els vvhere requireth he seemeth as al their fashion is to speake in other places quite contrarie but vvith such colour and collusion of vvordes that neither other men nor him self can tell vvhat he vvould haue or say And his fathers Vvicleffe and Luther his fellovves and folovvers Illyricus Beza and the rest are for the time of the Churches falling from Christ so various among them selues and so contrarie to him that it is horrible to see their confusion and a pitieful case that any reasonable man vvil folovv such companions to euident perdition But concerning â—his errour and falshod of the Churches defection or reuolt it is refuted suffiâ—iently by S. Augustine against the Donatistes in many places Vvhere he proueth that the Church shal not faile to the vvorldes end no not in the time of Antichrist affirming them to deny Christ and to robbe him of his glorie inheritance bought vvith his bloud vvhich teach that the Church may faile or perish Li. de vnit Ec. c. 12. 13. De Ciuit. li. 20. c. 8. In Psal 85 ad illud Tu soâ—u Deus magnus ps 70 Conc. 2. Psal 60. De vtil cred c. 8. S. Hierom refuteth the same vvicked Heresie in the Luciferians prouing against them that they make God subiect to the Diuel and a poore miserable Christ that imagine the Church his body may either perish or be driuen to any corner of the vvorld both of them ansvver to the Heretikes arguments grounded on Scriptures falsely vnderstood vvhich vvere to long here to rehearse It is ynough for the Christian reader to knovv that it is an old deceite and excuse of al Heretikes and Schismatikes for defence of their forsaking Gods Church that the Church is perished or remaineth hidden or in them selues onely and in those places vvhere they and their folovvers dvvel to knovv also that this is reproued by the holy Doctors of the primitiue Church and that it is against Christes honour povver prouidence and promis If the Aduersaries had said that this reuolt vvhich the Apostle foretelleth shal come before the vvorldes end is meant of great numbers of Heretikes Apostataes reuolting from the Church they had said truth of them selues and such others vvhom S. Iohn calleth Antichristes And it is very like be it spoken vnder the correction of Gods Church and al learned Catholikes that this great defection or reuolt shal not be onely from the Romane empire but specially from the Romane Church and vvithal from most points of Christian religion not that the Catholike Christians either in the time of
And it is a case that Heretikes can not lightly bragge of no one sect commonly during so long vvithout intermission that they can haue many progenitors of the said sect Vvhich is a demonstration that their faith is not true and that it is impossible our Catholike faith to be false supposing the Christian religion to be true 12. Depositum A great comfort to al Christians that euery of their good deedes and sufferings for Christ and al the vvorldly losses susteined for defense or confession of their faith he extant vvith God and kept as depositum to be repaied or receiued againe in heauen Vvhich if the vvorldings beleeued or considered they vvould not so much maruel to see Catholike men so vvillingly to lose land libertie credit life and al for Christes sake and the Churches faith 13. A forme The Apostles did set dovvne a platforme of faith doctrine phrase of Catholike speach and preaching that not so much by vvriting as here vve see as by vvord of mouth to vvhich he referreth Timothee ouer and aboue his Epistles vnto him And hovv precisely Christian Doctors ought to keepe the forme of vvordes aunciently appropriated to the mysteries and matters of our religion S. Augustine expresseth in these vvordes li. 10 de ciuit c. 23. Philosophers speake vvith freedom of vvordes c. but vve must speake according to a certaine rule lest licentious libertie of vvordes breede an impious opiniō of the things also that are signified by the same Trinitie person essence Consubstantial Transsubstantiation Masse Sacrament and such like be verba sana as the Apostle speaketh sound vvordes giuen to expresse certaine high truthes in religion partly by the Apostles and first founders of our religion vnder Christ and partly very aptly inuented by holy Councels and fathers to expresse as neere as could be the high inestable or vnspeakable veritie of some points and to stoppe the Heretikes audacitie and inuention of nevv vvordes and prophane speaches in such things vvhich the Apostle vvarneth Timothee to auoid 1 ep c. 6 10. and 2 ep 2 16. See the Annotations there 18. Our Lord. To haue this praier of an Apostle or any Priest or poore Cath. man so relieued giueth the greatest hope at the day of our death or general iudgemēt that can be and it is worth al the landes honours and riches of the vvorld CHAP. II. He exhorteth him to labour diligently in his office considering the revvard in Christ and his denial of them that deny him 14 Not to contend but to shunne heretikes neither to be moued to see some subuerted considering that the elect continue Catholikes and that in the Church be of al sortes 24 Yet vvithal svveetenes to reclaime the deceiued verse 1 THOV therfore my sonne be strong in the grace vvhich is in Christ IESVS ✠verse 2 the things vvhich thou hast heard of me by many witnesses these cōmend to faithful men vvhich shal be fit to teach others also ✠verse 3 Labour thou as a good souldiar of Christ IESVS ✠verse 4 ″ No man being a souldiar to God intāgleth him self vvith secular businesses that he may please him to vvhom he hath approued him self ✠verse 5 For he also that striueth for the maisterie is not crovvned vnlesse he striue lavvfully ✠verse 6 The husbandman that laboureth must first take of the fruites ✠verse 7 Vnderstand vvhat I say for our Lord vvil giue thee in al things vnderstanding ✠verse 8 Be mindeful that our Lord IESVS Christ is risen againe from the dead of the seede of Dauid according to my Gospel ✠verse 9 vvherein I labour euen vnto bandes as a malefactour but the vvord of God is not tied ✠verse 10 Therfore I sustaine al things for the elect that they also may obtaine the saluation vvhich is in Christ IESVS vvith heauenly glorie ✠verse 11 A faithful saying For if vve be dead vvith him vve shal liue also together ✠verse 12 If vve shal sustaine vve shal also reigne together * If vve shal deny he also vvil denie vs. ✠verse 13 * If vve beleeue not he continueth faithful he can not denie him self ✠verse 14 These things admonish testifying before our Lord. Contend not in vvordes for it is profitable for nothing but for the subuersion of them that heare ✠verse 15 Carefully prouide to present thy self approued to God a vvorkeman not to be confounded ″ rightly handling the vvord of truth ✠verse 16 But profane and vaine speaches auoid for they doe much grovv to impietie ✠verse 17 ″ their speache spreadeth as a canker of vvhom is Hymenaeus and Philêtus ✠verse 18 vvho haue erred from the truth saying that the resurrection is done already and haue subuerted the faith of some ✠verse 19 But the sure foundation of God standeth hauing this seale Our Lord knovveth vvho be his and let euery one depart from iniquitie that nameth the name of our Lord. ✠verse 20 But ″ in a great house there are not only vessels of gold and of siluer but also of vvood and of earth and certaine in deede vnto honour but certaine vnto contumelie ✠verse 21 If any man therfore shal ″ cleanse him self from these he shal be a vessel vnto honour sanctified profitable to our Lord prepared to euery good vvorke ✠verse 22 But youthful desires flee and pursue iustice faith charitie peace vvith them that inuocate our Lord from a pure hart ✠verse 23 And * foolish and vnlearned questiōs auoid knovving that they ingender braules ✠verse 24 But the seruant of our Lord must not vvrangle but be milde tovvard al men apt to teache patient ✠verse 25 vvith modestie admonishing them that resist the truth lest sometime God giue them repentance to knovv the truth ✠verse 26 and they recouer them selues from the snares of the deuil of vvhom they are held captiue at his vvil ANNOTATIONS CHAP. II. 4 No man being a souldiar First of al the Apostle 1 Cor. 7. maketh mariage the needful cares solicitude and distractions therevpon euer depending special impediments of al such as should employ them selues vvholy to Gods seruice as Bishops Priests are bound to do He that is vvith a vvife saith he is careful for the vvorld hovv to please his vvife and is distracted or deuided 2 Cor. 7. Secondly the practise of Physicke merchandise or any other profane facultie and trade of life to gather riches and much more to be giuen to hunting hauking gameuing shevves enterludes or the like pastimes is here forbidden Thirdly the seruices of Princes and manifold base offices done to them for to obtaine dignities and promotions are disagreable to Priestly functions not so to be their chaplens for his purpose to preach vnto them to heare their confessions to minister the Sacraments vnto them to say Diuine seruice before them and such other spiritual dueties for al such seruices done
a crovvne correspondent in heauen S. Augustine vpon these vvordes of the Apostle expresseth both breifely thus Hovv should be repay as a iust iudge vnles he had first giuen as a merciful father 〈◊〉 de grat lib. arbit c. 6. And vvhen you heare or read any thing in the Scriptures that may seeme to derogate from mans vvorkes in this case it is alvvaies meant of vvorkes considered in their ovvne nature and valure not implying the grace of Christ by vvhich grace it coÌ„meth not of the vvorke in it self that vve haue a right to heauen deserue it vvorthily vvhich the Apostle in the 6 to the Hebrues more then insinuateth saying these vvordes God is not vniust to forget your vvorke loue vvhich you haue shovved in his name c. As though he vvould say that he vvere vniust if he did forget to recompense their vvorkes * The parable also of the men sent into the vineyard proueth that heauen is our ovvne right bargained for and vvrought for and accordingly paid vnto vs as our hire at the day of iudgement for that is 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhereby the Scripture so often calleth it It is the goale the marke the price the hire of al striuing running labouring due both by promis and by couenant and right dette See a notable place in S. Augustine in Psal 83 in fine and 100 in initie ho. 14 c. 2. li. 50 hom S. Cyprian also and namely the later end of his booke de opere â—â—â—mosyna and thou shalt easily contemne the contrarie falshod vvhich doth not so much derogate from mans vvorkes as from Gods grace vvhich is the cause and ground of al vvorthines in mans merites S. Augustines vvordes be these Marke that he to vvhom our Lord gaue grace hath our Lord also his detter He found him a giuer in the time of mercie he hath him his detter in the time of iudgement See the place and the rest her coted vvhere he examineth and explicateth the matter at large THE ARGVMENT OF THE EPISTLE OF S. PAVL TO TITVS THAT Titus vvas a Gentil and not a Ievv and that he vvas in S. Paules traine at the least the 14 yere after his conuersion if not before vve vnderstand by the Epistle to the Galatians c. 2. And that he continued vvith him to the very end appeareth in the second to Timothee c. 4. Vvhere he maketh mention that he sent him from Rome into Dalmatia vvhen him self vvas shortly after to be put to death And therefore although S. Luke neuer name him in the Actes as neither him self yet no doubt he comprehendeth him commonly vvhen he speaketh thus in the first person plurall Forthvvith vve sought to goe into Macedonia Act 16. For S. Paul also sent him to Corinth betvvene the vvriting of his 1 2 to the Corinthians vvhich time concurreth vvith Act. 19 by occasion vvhereof he maketh much and honorable mention of him in the said second Epistle c 2. c. 7. and againe * he sent him vvith the same Epistle both times about great matters so that no doubt he vvas euen then also a Bishop and receiued accordingly of the Corinthians vvith feare and trembling 2. Cor. 7 v. 15. But the same is plainer in this Epistle to him self c. 1. v. 5. Vvhere the Apostle saith for this cause I left thee at Crete c. By vvhich vvordes it is manifest also that this Epistle vvas not vvritten during the storie of the Actes seing that no mention is there of S. Paules being in the I le of Crete but after his dismission at Rome out of his first trouble and before his second or last trouble there as is euident by these vvordes Vvhen I shall send to thee Artemas or Tychicus make hast to come to me to Nicopolis for there I haue determined to vvinter Tit. 3. Therefore he instructeth him and in him all Bishops much like as he doth Timothee vvhat qualities he must require in them that he shall make priests and Bishops in vvhat sort to preach and to teach al sortes of men to commend good vvorkes vnto them finally him self to be their example in all goodnes THE EPISTLE OF PAVL TO TITVS CHAP. I. Of vvhat qualitie the Priests and Bishops must be 9 namely learned considering the Iudaical seducers of that time 12 That the Cretensians must be roughly vsed 10 haue them continue sound in faith verse 1 PAVL the seruant of God and an Apostle of IESVS Christ according to the faith of the elect of God and knowledge of the truth vvhich is according to pietie ✠verse 2 into the hope of life euerlasting vvhich he promised that lieth not God * before the secular times ✠verse 3 but hath manifested in due times his vvord in preaching vvhich is coÌ„mitted to me according to the precept of our Sauiour God ✠verse 4 to Titus my beloued sonne according to the coÌ„mon faith grace and peace from God the father and Christ IESVS our Sauiour ✠verse 5 For this cause left I thee in Crete that thou shouldest reforme the things that are vvanting and shouldest ″ ordaine priestes by cities as I also appointed thee ✠verse 6 * if any be vvithout crime the husband ″ of one vvife hauing faithful children not in the accusation of riote or not obedient ✠verse 7 For a Bishop must be vvithout crime as the stevvard of God not proud not angrie not giuen to vvine no striker not couetous of filthy lucre ✠verse 8 but giuen to hospitalitie gentle sober iust holy continent ✠verse 9 embracing that faithful vvord vvhich is according to doctrine that he may be able to exhort in sound doctrine to reproue them that gainesay it ✠verse 10 For there be many disobedient vaine-speakers and seducers especially they that are of the Circumcision ✠verse 11 vvho must be controuled vvho subuert vvhole houses teaching the things they ought not for filthie lucre ✠verse 12 One of them said their ovâ—ne proper prophete The Cretensians alvvaies lierâ— naughtie beastes slouthful bellies ✠verse 13 This testimonie is true For the vvhich cause rebuke them sharpely that they may be sound in the faith ✠verse 14 not attending to Ievvish fables and commaundements of men auerting them selues from the truth ✠verse 15 * Al things are cleane to the cleane but to the polluted and to infidels nothing is cleane but polluted are both their minde and conscience ✠verse 16 They confesse that they knovv God but in their vvorkes they deny vvhereas they be abominable and incredulous and to euery good vvorke reprobate ANNOTATIONS CHAP. I. 5. Ordaine Priests Though Priests or Bishops may be nominated and elected by the Princes people or Patrons of places according to the vse of the time and diuersitie of Countries and fashions yet they can not be ordered and consecrated but by a Bishop vvho vvas him self rightly ordered or consecrated
things ✠verse 57 And they vvere scandalized in him But IESVS said to them There is not a Prophet vvithout honour but in his ovvne countrie and in his ovvne house ✠verse 58 And he vvrought not many miracles there because of their incredulity ANNOTATIONS CHAP. XIII 8. One an hundred This difference of fruites is the difference of merites in this life and rewardes for them in the next life according to the diuersities of states or other differences of states as that the hundred fold agreeth to virgins professed threescore fold to religious widowes thirtiefold to the maried Aug. li. de S. Virginit c. 44. seq Which truth the old Heretike Iouinian denied as ours doe at this day affirming that there is no difference of merites or rewardes Hiero. li. 2 adu Iouia Ambros ep 82. Aug. her 82. 11. To you is giuen To the Apostles and such as haue the guilding and teaching of others deeper knowledge of Gods word and mysteries is giuen then to the common people As also to Christians generally that which was not giuen to the obstinate Iewes 15. They haue shut In saying that they shut their owne eies which S. Paul also repeateth Act. 28 he teacheth vs the true vnderstanding of al other places where it might seeme by the bare wordes that God is the very author and worker of this induration and blindnes and of other sinnes * which was an old condemned blasphemie and is now the Heresie of * Caluin whereas our Sauiour here teacheth vs that they shut their owne eies and are the cause of their owne sinne and damnation God not doing but permitting it and suffering them to fall further because of their former sinnes as S. Paul declareth of the reprobate Gentiles Ro. 1. 25. Ouersowed First by Christ and his Apostles was planted the truth and falshod came afterward and was ouersowen by the enemy the Diuel and not by Christ who is not the author of euil Tertul de praescript 29. Left you plucks vp also The good must tolerate the euil when it is so strong that it can not be redressed without danger and disturbance of the whole Church and committe the matter to Gods iudgement in the later day Otherwise where il men be they Heretikes or other malefactors may be punished or suppressed without disturbance and hazard of the good they may and ought by publike authority either Spiritual or temporal to be chastised or executed 30 Suffer both to grow The good and bad wee see here are mingled together in the Churche Which maketh against certaine Heretikes and Schismatikes which seuered them selues of old from the rest of the whole world vnder pretence that them selues only were pure and al others both Priests and people sinners and against some Heretikes of this time also which say that euil men are not of or in the Churche 32. The least of al seedes The Church of Christ had a smal beginning but afterward became the most glorious and knowen common-welth in earth the greatest powers and the most wise of the world putting them selues into the same 35. Carpenters sonne Herevpon Iulian the Apostata and his flatterer Libanius tooke their scoffe against our Sauiour saying at his going against the Persians to the Christians what doeth the Carpenters sonne now and threatening that after his returne the Carpenters sonne should not be able to saue them from his furie Wherevnto a godly man answered by the Spirit of Prophecie He whom Iulian calleth the Carpenters sonne is making a woodden coffin for him against his death And in deede not long after there came newes that in that bataile he dyed miserably Sozo li. 6 c. 2. Theodo li. 36. 28. The very like scoffe vse Heretikes that call the body of Christ in the B. Sacrament bakers bread It seemeth in deede to the senses to be so as Christ seemed to be Iosephs natural sonne but faith telleth vs the contrarie as wel in the one as in the other CHAP. XIIII Hearing the vnvvorthy decollation of Iohn Baptist by Herode is he betaketh him to his vsual solitarines in the desert and there feedeth 5000 vvith fiue loaues 23. And then after the night spent in the mountaine in prayer he vvalketh vpon the sea signifying the vvide vvorld 28 yea and Peter also vvherevpon they adore him as the sonne of God 35 And vvith the very touche of his garments hemme he healeth innumerable verse 1 AT that time * Herod the Tetrach heard the fame of IESVS ✠verse 2 and said to his seruants This is Iohn the Baptist he is risen from the dead and therefore vertues vvorke in him ✠verse 3 For Herod apprehended Iohn and bound him and put him into prison because of Herodias his brothers ' vvife ✠verse 4 For Iohn said vnto him It is not lavvful for thee to haue her ✠verse 5 And vvilling to put him to death he feared the people because they esteemed him as a Prophet ✠verse 6 But on Herods birth-day the daughter of Herodias daunced before them and pleased Herod ✠verse 7 Wherevpon he promised with an othe to giue her vvharsoeuer she vvould aske of him ✠verse 8 But she being instructed before of her mother saith Giue me here in a dish the head of Iohn the Baptist ✠verse 9 And the king vvas stroken sad yet because of his othe and for them that sate vvith him at table he commaunded it to be giuen ✠verse 10 And he sent and beheaded Iohn in the prison ✠verse 11 And his head vvas brought in a dish and it vvas giuen to the damsel and she brought it to her mother ✠verse 12 And his Disciples came and tooke the body and ″ buried it and came and told IESVS ✠verse 13 Which vvhen IESVS had heard * he ″ retired from thence by boate into a desert place apart and the multitudes hauing heard of it folovved him on foote out of the cities ✠verse 14 And he coming forth savv a great multitude and pitied them and cured their diseased ✠verse 15 And vvhen it vvas euening his Disciples came vnto him saying It is a desert place and the houre is novv past dimisse the multitudes that going into the tovvnes they may bye them selues victuals ✠verse 16 But IESVS said to them They haue no neede to goe giue ye them to eate ✠verse 17 They ansvvered him We haue not here but fiue loaues and tvvo fishes ✠verse 18 Who said to them Bring them hither to me ✠verse 19 And vvhen he had commaunded the multitude to sitte dovvne vpon the grasse he tooke the fiue loaues and the tvvo fishes and looking vp vnto heauen he blessed and brake and gaue the loaues to his Disciples and ″ the Disciples to the multitudes ✠verse 20 And they did al eate and had their fil And they tooke the leauings twelue ful baskettes of the fragments ✠verse 21 And the number of
And al this vvas done that the scriptures of the Prophers might be fulfilled TheÌ„ the disciples al leauing him fled ✠verse 57 But they taking hold of IESVS led him to Caiphas the high Priest vvhere the Scribes and auncients vvere assembled ✠verse 58 And Peter folovved him a farre of euen to the court of the high Priest And going in he sate vvith the seruants that he might see the end ✠verse 59 And the cheefe Priestes and the vvhole Councel sought false vvitnes against IESVS that they might put him to death ✠verse 60 and they found not vvhereas many false vvitnesses had come in And last of al there came tvvo false vvitnesses ✠verse 61 and they said * This man said I am able to destroy the temple of God and after three dayes to reedifie it ✠verse 62 And the high Priest rising vp said to him Ansvverest thou nothing to the things vvhich these do testifie against thee ✠verse 63 But IESVS held his peace And the high Priest said to him I adiure thee by the liuing God that thou tel vs if thou be Christ the sonne of God ✠verse 64 IESVS saith to him Thou hast said neuertheles I say to you hereafter you shal see * the Sonne of man sitting on the right hand of the povver of God and comming in the cloudes of heauen ✠verse 65 Then the high Priest rent his garments saying He hath blasphemed vvhat neede vve vvitnesses any further behold novv you haue heard the blasphemie ✠verse 66 hovv thinke you But they ansvvering said He is guilty of death ✠verse 67 Then did they spit on his face and buffeted him and other smote his face vvith the palmes of their hands ✠verse 68 saying Prophecie vnto vs O Christ vvho is he that strooke thee ✠verse 69 But Peter sate vvithout in the court and there came to him one â— vvenche saying Thou also vvast vvith IESVS the Galilean ✠verse 70 But he denied before them all saying I vvot not vvhat thou sayest ✠verse 71 And as he vvent out of the gate an other vvenche savv him and she saith to them that vvere there And this felovv also vvas vvith IESVS the Nazarite ✠verse 72 And againe he denied vvith an othe That I knovv not the man ✠verse 73 And after a litle they came that stoode by and said to Peter Surely thou also art of them for euen thy speache doth bevvray thee ✠verse 74 Then he began â— to curse and to svveare that he knevve not the man And incontinent the cocke crevve ✠verse 75 And Peter remembred the vvord of IESVS vvhich he had said Before the cocke crovv thou shalt deny me thrise And going forth ″ he vvept bitterly ANNOTATIONS CHAP. XXVI 1. This wast Cost bestowed vpon Christes body then aliue being to the same not necessary seemed to the disciples lost and fruitles so the like bestowed vpon the same body if the Sacrament vpon altars or Churches seemeth to the simple lost or lesse meritorious then if the same were bestowed vpon the poore 10. Good worke Cost bestowed for religion deuotion and signification is a meritorious worke and often more meritorious then to geue to the poore though both be very good and in some case the poore are to be preferred yea * in certaine cases of necessity the Church wil breake the very coÌ„secrated vessels and iewels of siluer and gold and bestow them in workes of mercy But we may remember very wel and our fathers knew it much better that the poore were then best releeued when most was bestowed vpon the Church 11. Haue not We haue him not in visible maner as he conuersed on the earth with his disciples needing releefe like other poore men but we haue him after an other sort in the B. Sacrament and yet haue him truly and really the self same body Therfore he saith they should not haue him because they should not so haue him but after an other maner as when he said Luc. 24 as though he were not then with them when I was with you 20. Twelue It must needes be a great mysterie that he was to worke in the institution of the new Sacrifice by the maruelous transmutatioÌ„ of bread and wine into his body and bloud Whereas he admitted none although many present in the citie but the twelue Apostles vvhich were already taught to beleue it without contradiction Io. 6 and were to haue the administration and consecration thereof by the Order of Priesthod which also was there geuen theÌ„ to that purpose Whereas at the eating of the Paschal lambe al the familie was wont to be present â—6 He tooke bread Here at once is instituted for the continuance of the external office of Christes eternal Priesthod according to the order of Melchisedec both a Sacrifice and a Sacrament though the Scriptures geue neither of these names to this action and our Aduersaries without al reason or religion accept in a sort the one and vtterly deny the other A Sacrifice in that it is ordeined to continew the memory of Christes death and oblation vpon the Crosse and the application of the general vertue thereof to our particular necessities by coÌ„secrating the seueral â—lemeÌ„ts not into Christes whole person as it was borne of the virgin or now is in heauen but the bread into his body apart as betrayed broken and geuen for vs the wine into his bloud apart as shed out of his body for remission of sinnes and dedication of the new Testament which be conditions of his person as he was in sacrifice and oblation In which mystical and vnspeakable maner he would haue the Church to offer and sacrifice him daily and he in mysterie and Sacrament dyeth though now not only in heauen but also in the SacrameÌ„t he be in deede per Concomitantiaâ— as the Church calleth it that is by sequele of al his partes to ech other whole aliue and immortal Which point because ouâ— Aduersaries vnderstand not not knowing the Scriptures nor the power of God they blaspheme and abuse the people to their damnation It is also a Sacrament in that it is ordeined to be receiued into our bodies and to feede the same to resurrection and immortality and to geue grace and saluation to our soules if we worthely receiue it 26. Blessed Our Aduersaries for the two wordes that are in Greeke and Latin benedixit and gratias egit he blessed he gaue thankes vse only the later of purpose to signifie that Christ blessed not nor consecrated the bread and the wine and so by that blessing wrought any effect vpon them but gaue thankes only to his father as we doe in saying grace But the truth is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to blesse and is referred to the thing that is blessed as Luc. 9 of the fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedixit eis he blessed them and
saying Verely this fellovv also vvas vvith him for he is also a Galilaean ✠verse 60 And Peter said Man I knovv not vvhat thou sayest And incontinent as he vvas yet speaking the cocke crevv ✠verse 61 And our Lord turning looked on Peter And Peter remembred the vvord of our Lord as he had said That before the cocke crovv thou shalt thrise denie me ✠verse 62 And Peter going forth a doores vvept bitterly ✠verse 63 And the men that held him mocked him beating him ✠verse 64 And they did blindefold him and smote his face And they asked him saying Prophecie vvho is it that smote thee ✠verse 65 And blaspheming many other things they said against him ✠verse 66 And vvhen it vvas day there assembled the auncients of the people and cheefe Priests and Scribes and they brought him into their councel saying ✠verse 67 If thou be Christ tel vs. And he said to them If I tel you you vvil not beleeue me ✠verse 68 if also I aske you vvil not ansvver me nor dimisse me ✠verse 69 But from hence forth the Sonne of man shal be sitting on the right hand of the povver of God ✠verse 70 And they al said Art thou then the sonne of God Vvho said You say that I am ✠verse 71 But they said Vvhat neede vve testimonie any further For our selues haue heard of his ovvne mouth ANNOTATIONS CHAP. XXII 15. With desire I haue desired This great desire he had to eate this Paschal lambe was not for it self vvhich he had celebrated many yeres before but because he meant immediatly after the Paschal of the Law vvas sacrificed eaten to institute the other new Paschal in the oblation and eating of his owne body by vvhich the old Paschal should end and be fulfilled and in which the old Testament and Law ceasing the Kingdom of God which is the state of the new Testament and of his Church should begin For the very passage from the old Law to the new was in this one supper 17. Taking the chalice This chalice according to the very euidence of the text it self also is not the second part of the Holy Sacrament but that solemne cuppe of vvine vvhich belonged as a libament to the offering and eating of the Paschal lambe Which being a figure specially of the holy Chalice vvas there drunken by our Sauiour and giuen to the Apostles also with declaration that it should be the last cuppe of the Law not to be drunken any more til it should be drunken new in the kingdom of God that is to say in the celebration of the B. Sacrament of his bloud of the new Testament And by this place it seemeth very like that the wordes in S. Matthew I wil not drinke of the fruite of the vine c. were pertaining to this cuppe of the old Law and not to the Holy Sacrament though they be there by repetition or recapitulation spoken after the holy Chalice 19. This is my body Although sense tel thee it is bread yet it is the body according to his vvordes let faith confirme thee iudge not by sense after the vvordes of our Lord let no doubt rise in thy minde Cyril mystag 4. Of the veritie of flesh and bloud there is left no place to doubt by the profession of our Lord him self and by our faith it is flesh and bloud in deede Is not this truth To them be it vntrue which deny IESVS CHRIST to be true God Hilar li. 8 de Trinit 19. Which is giuen As the former wordes make and proue his body present so these wordes plainely signifie that it is present as giuen offered or sacrificed for vs and being vttered in the present tence it signifieth not onely that it should aftervvard be giuen or offered on the Crosse but that it vvas then also in the Sacrament giuen and offered for vs. Whereby it is inuincebly proued that his Body is present as an host or Sacrifice and that the making or consecrating thereof must needes be Sacrificing And therfore the holy Fathers in this sense call it a Sacrificing Nissen orat 1 de resur Leo ser â— et â— de Pass Hesychius li. 2. in Leuit. c. 8. Grego ho. 37 in Euang. et Dial. li 4 c. 59. Cyrillus Hieros mystag 5. Dionys Eccl. hier c. 3. Ignat. ep 5. ad Smyrn Iustinus dial cum Tryph. circ med Iren. li. 4 c. 32 et 14. Tertu de cult fam et ad vxor li. 2. Cypr. ep ad Cacil et de Can. Do. Euseb Demonst euang li. 1 c. 10 Nazian orat â— cont IulianuÌ„ Chryst ho. 83 in 26 Mat. et li. 6 de Sacerd. Ambros li. 4 de Sacram. c. 6. et li. 1 Offic. c. 48. Hiero. in ep ad Hedib q 2. et ad Euagr. ep 126 to 3. August in psal 33 conc 1. et alibi sape Graci omnes in 9 Hebr. et Primasius Conc. Nic. 1. can 14. Ephes ad Nestor Constantinop 6. can 32. Nicen. â— act 6 to 3. Laâ—cran Constant Flor. Trid. 19. Doe this In these vvordes the holy Sacrament of Order is instituted because povver and coÌ„mission to doe the principal act and vvorke of Priesthod is giuen to the Apostles that is to doe that vvhich Christ then did concerning his body which was to make and offer his body as a sacrifice for vs and for all that haue neede of Sacrifice and to giue it to be eaten as Christes body sacrificed to al faithful For as the Paschal lambe was first sacrificed and then eaten so vvas his body and thus to doe he here giueth commission and authoritie to the Apostles and to al Priests which be their successors in this matter Dionys cal Hierar c. 3. Iren. li. 4 c. 32. Cypr. ep ad Cacil Chrys ho. 17 in ep ad Hebr. Ambros in Ps 38. in c. 10 ad Hebr. 19. For a commemoration This Sacrifice and Sacrament is to be done perpetually in the Church for the commemoration of Christ specially of his Passion that is to say that it may be a liuely representation exemplar and forme of his Sacrifice vpon the crosse Of vvhich one oblatioÌ„ on the crosse not onely al other sacrifices of the Lavv vvere figures but this also though this in a more nigh high mystical and maruelous sort then any other for in them Christ death vvas signified as by resemblance and similitudes of external creatures and bodies of brute beasts but in this of the new Testament his body visibly sacrificed on the crosse in and by the self same body sacrificed and immolated in SacrameÌ„t and vnder the shapes of bread and vvine is most neerely perfectly resembled and therfore this is most properly coÌ„memoratiue as most neerely expressing the very condition nature efficacie sort and substance of that on the crosse For which the holy fathers call it the very self same sacrifice though in other maner which was
hath not left me alone because the things that please him I doe alvvaies ⊢ ✠verse 30 Vvhen he spake these things many beleeued in him ✠verse 31 IESVS therfore said to them that beleeued him the Ievves If you abide in my vvorde you shal be my disciples in deede ✠verse 32 And you shal knovv the truth and the truth shal make you free ✠verse 33 They ansvvered him Vve are the seed of Abraham and vve neuer serued any man hovv saiest thou You shal be free ✠verse 34 IESVS ansvvered them Amen amen I say to you that * euery one vvhich coÌ„mitteth sinne is the seruant of sinne ✠verse 35 and the seruant abideth not in the house for euer the sonne abideth for euer ✠verse 36 If therfore the sonne make you free you shal be free in deede ✠verse 37 I knovv that you are the children of Abraham but you seeke to kil me because my vvorde taketh not in you ✠verse 38 I speake that vvhich I haue seen vvith my father and you doe the things that you haue seen vvith your father ✠verse 39 They ansvvered and said to him Our father is Abraham IESVS saith to them If you be the children of Abraham doe the vvorkes of Abraham ✠verse 40 But novv you seeke to kil me a man that haue spoken the truth to you vvhich I haue heard of God this did not Abraham ✠verse 41 You doe the vvorkes of your father They said therfore to him Vve vvere not borne of fornication vve haue one father God ✠verse 42 IESVS therfore said to them If God vvere your father verely you vvould loue me for from God I proceded and came for I came not of my self but he sent me ✠verse 43 Vvhy doe you not knovv my speach Because you can not heare my vvord ✠verse 44 You are of your father the Diuel and the desires of your father you vvil doe he vvas a mankiller from the beginning and he stoode not in the veritie because veritie is not in him vvhen he speaketh a lie he speaketh of his owne because he is a lyer and the father thereof ✠verse 45 But because I say the veritie you beleeue me not ✠verse 46 Vvhich of you ″ shal argue me of sinne If I say the veritie vvhy doe you not beleeue me ✠verse 47 He that is of God heareth the vvordes of God Therfore you heare not because you are not of God ✠verse 48 The Ievves therfore ansvvered and said to him Doe not we say vvel that thou art a Samaritane and hast a diuil ✠verse 49 IESVS ansvvered I haue no deuil but I doe honour my Father and you haue dishonoured me ✠verse 50 but I seeke not mine ovvne glorie there is that seeketh and iudgeth ✠verse 51 Amen amen I say to you If any man keepe my vvord he shal not see death for euer ✠verse 52 The Ievves therfore said Novv vve haue knovven that thou hast a deuil Abraham is dead and the Prophets and thou saiest If any man keepe my vvord he shal not tast death for euer ✠verse 53 Vvhy art thou greater then our father Abraham vvho is dead and the Prophets are dead Vvhom doest thou make thy self ✠verse 54 IESVS ansvvered If I doe glorifie my self my glorie is nothing it is my father that glorifieth me vvhom you say that he is your God ✠verse 55 And you haue not knovven him but I knovv him And if I shal say that I knovv him not I shal be like to you a lyer But I doe knovv him and doe keepe his vvord ✠verse 56 Abraham your father reioyced that he might see my day and he savv and vvas glad ✠verse 57 The Ievves therfore said to him Thou hast not yet fiftie yeres and hast thou seen Abraham ✠verse 58 IESVS said to them Amen amen I say to you before that Abraham vvas made I am ✠verse 59 They tooke stones therfore to cast at him but IESVS hid him self and vvent out of the temple ⊢ ANNOTATIONS CHAP. VIII 34. Amen amen What is it saith S. Augustine vpon this place vvhen our Lord saith Amen amen He doth much coÌ„mend and vrge the thing that he so vttereth doubling it It is a certaine othe of his if a man may so say for AmeÌ„ in Hebrue signifieth verum a truth Yet is it not translated whereas it might haue been said verum veruÌ„ diâ—o vobis but neither the Greeke interpreter durst doe it nor the Latin the Hebrue word hath remained stil that so it might be the more esteemed Tract 41 in Ioan. By vvhich vvordes and the like recorded in other places of this nevv Testament the Reader may see great reason vvhy vve also say Amen amen and durst not translate it and such like vvordes into our English tongue CHAP. IX To show that by his Baptisme being the Sacrament of illumination or faith he vvil take avvay the blindnes of the vvorld he giueth vvith strange ceremonies sight to one borne blinde 8 By vvhich vvonderful miracle the attestation of the partie him self and of his parents concurring first the neighbours then also the Pharisees them selues are plainely confounded Yet so obstinate they are that because it was the Sabboth vvhen he vvrought it they inferre that he is not of God yea and throvv out of their Synagogue the partie for confessing him 35 But our Lord receiueth him 39 and foretelleth by this occasion the excecation of the Ievveâ— because of their vvilful obstinacie and illumination of the Gentils vvho confesse their ovvne blindnes verse 1 AND IESVS passing by savv a man blinde from his natiuitie ✠verse 2 and his disciples asked him Rabbi vvho hath sinned this man or his parents that he should be borne blinde ✠verse 3 IESVS ansvvered Neither hath this man sinned nor his parents but that the vvorkes of God may be manifested in him ✠verse 4 I must vvorke the vvorkes of him that sent me vvhiles it is day The night commeth vvhen no man can vvorke ✠verse 5 As long as I am in the vvorld I am the light of the vvorld ✠verse 6 Vvhen he had said these things he spit on the ground and ″ made clay of the spettle and spred the clay vpoÌ„ his eies ✠verse 7 and said to him Goe vvash in the poole of Siloé vvhich is interpreted Sent. He vvent therfore and vvashed and he came seeing ✠verse 8 Therfore the neighbours and they vvhich had seen him before that he vvas a begger said Is not this he that sate and begged verse 9 Others said That this is he ✠But others No not so but he is like him But he said That I am he ✠verse 10 They said therfore to him Hovv vvere thine eies opened ✠verse 11 He ansvvered That man that is called IESVS made clay and anointed mine eies and said to me Goe to
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
vvriting to the Romanes but his desire vvas to preach vnto them for that vvas the proper commission giuen to the Apostles to preach to al nations The vvriting of the bookes of the Testament is an other part of Gods prouidence necessary for the Church in general but not necessarie for euery man in particular as to be taught and preached vnto is for euery one of age and vnderstanding And therfore S. Peter vvho vvas the cheefe of the Commission vvrote litle many of them vvrote nothing at al and S. Paul that vvrote most vvrote but litle in comparison of his preaching nor to any but such as vvere conuerted to the faith by preaching before 17. Liueth by faith In the 10. to the Hebrevves he shevveth by this place of the Prophete Abacue's that the iust though he liue here in peregrination and seeth not presently nor enioyeth the life euerlasting promised to him yet holdeth fast the hope thereof by faith In this place he applieth the Prophetes vvordes further to this sense That it is our faith that is to say the Catholike beleefe saith S. Augustine li. â— cont â— ep Pelag. Which maketh a iust man and distinguisheth betvvene the iust and vniust and that by the lavv of faith and not by the lavv of vvorkes Vvhereof it riseth that the Ievv the Heathen Philosopher and the Heretike though they excelled in al vvorkes of moral vertues could not yet be iust and a Catholike Christian man liuing but an ordinarie honest life either not sinning greatly or supplying his faults by penance is iust And this difference riseth by faith not that faith can saue any man vvithout vvorkes For it is not a reprobate faith that vve speake of as the holy Doctor saith but that vvhich vvorketh by charitie and therfore remitteth sinnes and maketh one iust See S. Augustines place 18. Is reuealed By al the passage folovving you may see that the Gospel and Christs lavv consisteth not only in preaching faith though that be the ground and is first alvvaies to be done but to teach vertuous life and good vvorkes and to denounce damnation to al them that commit dealdy sinnes and repent not And againe vve see that not only lacke of faith is a sinne but al other actes done against Gods commaundements 26. Hath deliuered them vp As he saith here God deliuered them vp so to the Ephesians c. 4 19 he saith of the same persons and things They deliuered them selues vp to al vncleannesse So that it is not meant here that God doth driue force or cause any man to sinne as diuers blasphemous Heretikes do hold but only that by his iust iudgement for their ovvne deseruing and for due punishment of their former greuous offenses he vvithholdeth his grace from them and so suffereth them to fall further into other sinnes As for their crime of Idolatrie to suffer them to fall into vnnatural abominations as novv for heresie he taketh his grace and mercie from many and so they fall headlong into al kind of turpitude as contrarievvise for il life he suffereth many to fall into heresie And for Christes sake let euery one that is entangled vvith the ldolatrie of this time that is to say vvith these nevv sectes looke vvel into his ovvneconscience vvhether his forsaking the true God may not come vnto him for a punishment of his former or present il life vvhich he liueth 12. Worthy of death Here you see vvhy the Church taketh some sinnes to be deadly and calleth them mortal to vvit because al thaâ— doe them are vvorthy of damnation others be venial that is to say pardonable of their ovvne nature and not vvorthy of damnation CHAP. II. Nâ—vv also he shevveth that neither the levves could be saued by the knovvledge of the Lavv of the vvhich they did so much braggâ— against the Genâ—ils seing they did notvvithstanding sinne as the Gentils did 14 And therfore that the true levv is the Christian though he be a Gentil vvho by grace in his hart doeth the good vvorkes that the Lavv commaundeth verse 1 FOR the vvhich cause thou art inexcusable ô man vvhosoeuer ″ thou be that iudgest For vvherein thou iudgest an other thou condemnest thy self for thou doest the same things vvhich `thou ' iudgest ✠verse 2 For vve knovv that the iudgement of God is according to veritie vpon them that doe such things ✠verse 3 And doest thou suppose this ô man that iudgest them which doe such things and doest the same that thou shalt escape the iudgement of God ✠verse 4 Or ″ doest thou contemne the riches of his goodnes and patience and longanimity not knovving that the benignity of God bringeth thee to penance ✠verse 5 But according to thy hardnes and impenitent hart thou heapest to thy self vvrath in the day of vvrath and of the reuelation of the iust iudgement of God ✠verse 6 vvho vvil * render to euery man ″ according to his vvorkes ✠verse 7 to them truely that according to patience in good vvorke seeke glorie and honour and incorruption life eternal ✠verse 8 but to them that are of contention and that obey not the truth but giue credite to iniquitie vvrath and indignation ✠verse 9 Tribulation and anguish vpon euery soul of man that vvorketh euil of the Ievve first and of the Greeke ✠verse 10 but glorie and honour and peace to euery one that vvorketh good to the Ievv first and to the Greeke ✠verse 11 for * there is no acception of persons vvith God ✠verse 12 For vvhosoeuer haue sinned vvithout the Lavv vvithout the Lavv shal perish and vvhosoeuer haue sinned in the Lavv by the Lavv shal be iudged ✠verse 13 For * ″ not the hearers of the Lavv are iust vvith God but the doers of the Lavv ″ shal be iustified ✠verse 14 For vvhen the Gentiles vvhich haue not the Lavv naturally doe those things that are of the Lavv the same not hauing the Lavv them selues are a lavv to them selues ✠verse 15 vvho shevv the vvorke of the Lavv vvritten in their hartes their conscience giuing testimonie to them and among them selues mutually their thoughtes accusing or also defending ✠verse 16 in the day vvhen God shal iudge the secretes of men according to my Gospel by IESVS CHRIST ✠verse 17 But if thou be surnamed a Ievv and restest in the Lavv and doest glorie in God ✠verse 18 and knovvest his vvil and approuest the more profitable things instructed by the Lavv ✠verse 19 presumest that thy self art a leader of the blinde a light of them that are in darknes ✠verse 20 a teacher of the folish a maister of infants hauing the forme of science of veritie in the Lavv. ✠verse 21 Thou therfore that teachest an other teachest not thy self that preachest men ought not to steale thou stealest ✠verse 22 that saiest men should not commit aduoutrie thou committest aduoutrie
more infirme and ignorant sort of Christian men be called sensual or carnal also vvho being occupied in secular affaires and giuen to sensual ioy and vvorldlines haue no such sense nor feeling of these great gifts of God as the perfecter sort of the faithful haue Vvho trying these high pointes of religion not by reason and sense but by grace faith and Spirit be therfore called spiritual The spiritual then is he that iudgeth and discerneth the truth of such things as the carnal can not attaine vnto that doth by the spirit of the Church vvhereof he is partaker in the vnitie of the same not onely see the errours of the carnal but condemneth them and iudgeth euery povver resisting Gods spirit and vvord the carnal Ievv Heathen or Heretike hauing no meanes nor right to iudge of the said spiritual man For vvhen the spiritual is said to be iudged of none the meaning is not that he should not be subiect or obedient to his Pastors and spiritual Povvers and to the vvhole Church specially for the trial or examination of al his life doctrine and faith but that a Catholike man and namely a teacher of Catholike doctrine in the Church should not be any vvhit subiect to the iudgement of the Heathen or the Heretike nor care vvhat of ignorance or infidelitie they say against him for such carnal men haue no iudgement in such things nor can attaine to the Churches vvisedom in any ceremonie mysterie or matter vvhich they condemne Therfore S. Irenaeus excellently declaring that the Church and query spiritual childe thereof iudgeth and condemneth al false Prophets and Heretikes of vvhat sort so euer at length he concludeth vvith these notable vvordes The spiritual shal iudge also all that make schismes vvhich be cruel not hauing the loue of God and respecting their ovvne priuate more then the vnitie of the Church mangle deuide and as much as in them lieth kill for smal causes the great and glorious body of Christ speaking peace and seeking battaile He shal iudge also them that be out of the truth that is to say out of the Church vvhich Church shal be vnder no mans iudgement for to the Church are al things knovven in vvhich is perfect faith of the Father and of al the dispensation of Christ and firme knovvledge of the Holy Ghost that teacheth all truth CHA. III. If they vvil not be carnal stil they must boast in God only not in their preachers which are but his ministers 10 and neede to looke vvel hovv they preach 12 because not al preaching though it be Catholike is meritorious but rather it buildeth matter to be purged by fire vvhen it is vaine and vnfruitful as also any other like vvorkes of other Catholikes marie if it be heretical destroying the temple of God then it vvorketh damnation 18 The remedie is to humble them selues and referre al to God verse 1 AND I brethren could not speake to you as to spiritual but as to carnal As it vvere to litle ones in Christ ✠verse 2 I gaue you milke to drinke not meate for you could not as yet but neither can you novv verely for yet you are carnal ✠verse 3 For vvhereas there is among you emulation and contention are you not carnal and vvalke according to man ✠verse 4 For vvhen one saith I certes am Paules an other I Apollos are you not â—men ' Vvhat is Apollo then and vvhat is Paul ✠verse 5 The ministers of him vvhom you haue beleeued to euery one as our Lord hath giuen ✠verse 6 I planted Apollo vvatered but God gaue the increase ✠verse 7 Therfore neither he that planteth is any thing nor he that vvatereth but he that giueth the increase God ✠verse 8 And he that planteth and he that vvatereth are one And â— euery one shal receiue his owne reward according to his ovvne labour ✠verse 9 For vve are Gods coadiutors you are Gods husbandrie you are Gods building ✠verse 10 According to the grace that is giuen me as a vvise vvorkemaster haue I laid the foundation and an other buildeth therevpon but let euery one looke hovv he buildeth thereon ✠verse 11 For other foundation no man can lay beside that vvhich is laid vvhich is Christ IESVS ✠verse 12 And if any man build â— vpon this foundation gold siluer pretious stones vvood hay stubble ✠verse 13 the vvorke of euery one â— shal be manifest for â— the day of our Lord vvil declare because it shal be reuealed in fire and the vvorke of euery one of vvhat kinde it is the fire shal trie ✠verse 14 If any mans vvorke abide vvhich he built therevpon he shal receiue revvard ✠verse 15 If any mans vvorke burne he shal suffer detriment but him self shal be saued yet so â— as by fire ✠verse 16 Knovv you not that you are the temple of God and the Spirit of God dvvelleth in you ✠verse 17 But if any violate the temple of God God vvil destroy him For the temple of God is holy vvhich you are ✠verse 18 Let no man seduce him self if any man seeme to be vvise among you in this world let him become a foole that he may be vvise ✠verse 19 For the vvisedom of this vvorld is folishnes vvith God For it is vvritten I vvil compasse the vvise in their subteltie ✠verse 20 And againe Our Lord knovveth the cogitations of the vvise that they be â—aine ✠verse 21 Let no man therfore glorie in men For al things are yours ✠verse 22 vvhether it be Paul or Apollo or Cephas or the vvorld or life or death or things present or things to come for al are yours ✠verse 23 and you are Christs and Christ is Gods ANNOTATIONS CHAP. III. 8. Euery man shal receiue according A most plaine text for proofe that men by their labours and by the diuersities thereof shal be diuersly revvarded in heauen and therfore that by their vvorkes proceding of grace they do deserue or merite heauen and the more or lesse ioy in the same for though the holy Scripture coÌ„monly vse not this vvord merite yet in places innumerable of the old and nevv Testament the very true sense of merite is conteined and so often as the vvord merces and the like be vsed they be euer vnderstood as correlatiues or correspondent vnto it for if the ioy of heauen be â—erribution repaiment hire vvages for vvorkes as in infinite places of holy Scripture then the vvorkes can be none other but the valure deseit price vvorth and merite of the same And in deede this vvord revvard vvhich in our English tonge may signifie a volutary or bountiful gift doth not so vvel expresse the nature of the * Latin vvord or the Greeke vvhich are rather the very stipend that the hired vvorkeman or iournieman couenanteth to haue of him vvhose vvorke he doth and is a thing equally
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
″ much more the ministerie of iustice aboundeth in glorie ⊢ ✠verse 10 For neither vvas it glorified vvhich in this part vvas glorious by reasō of the excelling glorie ✠verse 11 For if that which is made void is by glorie much more that vvhich abideth is in glorie ✠verse 12 Hauing therfore such hope vve vse much confidence ✠verse 13 and not * as Moyses put a vele vpon his face that the children of Israël might not behold his face vvhich is made voide ✠verse 14 but their senses vvere dulled For vntil this present day ″ the self same vele in the lecture of the old testament remaineth vnreuealed because in Christ it is made voide ✠verse 15 but vntil this present day vvhen Moyses is read a vele is put vpō their hart ✠verse 16 But vvhen he shal be conuerted to our Lord the vele shal be taken avvay ✠verse 17 And * our Lord is a Spirit And vvhere the Spirit of our Lord is there is ″ libertie ✠verse 18 But vve al beholding the glorie of our Lord vvith face reuealed are transformed into the same image from glorie vnto glorie as of our Lordes Spirit ANNOTATIONS CHAP. III. 1. The Epistle of Christ S. Paul and other holy vvriters of Scriptures did set dovvne many thinges in vvriting by penne inke and paper al vvhich be of the Holy Ghost but the special and proper booke of Christes truth and Gospel is not the external vvriting in those dead creatures but in the hartes of the faithful being the proper subiecte of these truthes and graces preached in the nevv Testament and the habitacle of the Holy Ghost In the vvhich booke of faithful mens hartes S. Paul vvrote diuers thinges not vttered in any Epistle as sundrie of the Apostles vvrote the Christian religion in the hartes of their hearers onely and in other material bookes not at all Vvhereof S. Irenaeus li. 3. ◠4. saith What and if the Apostles also had left no Scriptures ought vve not to folovv the order of the tradition vvhich they deliuered vnto them to vvhom they committed the Churches◠to the vvhich ordinance many nations of those barbarous people that haue beleeued in Christ do consent vvithout letter or inke hauing saluation vvritten in their hartes and keeping diligently the tradition of the elders And S. Hierom 〈◊〉 〈◊〉 Hiero◠c. 9. ad Pa◠In the Greede of our faith and hope vvhich being deliuered by tradition from the Apostles is not vvritten in paper and inke but in the tables camal of the hart And this is the Churches booke also vvhereby and vvherein she keepeth faithfully al truth vvritten in the hartes of those to vvhom the Apostles did preach vvith the like diligence as she keepeth and preserueth the other booke vvhich is of holy Scriptures from al corruption of Heretikes and other iniuries 5. Of our selues This maketh first against the Heretikes called Pelagians that hold our meritorious actions or cogitations to be of free vvil onely and not of Gods special grace Secondly against the Protestantes vvho on the contrarie side referre al to God and take avvay mans freedom and proper motion in his thoughtes and doings the Apostle confessing our good cogitations to be our ovvne but not as comming of our selues but of God 6. The letter killeth As the letter of the old Lavv not truely vnderstood nor referred the Christ commaunding and not giuing grace and spirit to fulfil that vvhich vvas commaunded did by occasiō kill the carnal Iew so the letter of the nevv Testamēt not truely taken nor expounded by the Spirit of Christ vvhich is onely in his Church killeth the Heretike vvho also being carnal and void of spirit gaineth nothing by the external precepts or good lessons of the Scriptures but rather taketh hurt by the same See S. Augustine to 〈◊〉 Ser. 70 1000 de tempore li. de Sp. lit c. 5. 6. seq 9. Much more The preeminence of the new Testament and of the priesthod or Ministerie thereof before the old is that the nevv by al her Sacraments and Priests as ministers immediate of grace and remission of sinnes doth so ex opere operato giue the spirit of life and charitie into the hartes of the faithful as the old did giue the letter or external act of the Lavv. 14. The self same vele As the Ievves reading the old Testament by reason of their blindnes vvhich God for the punishment of their incredulitie suffereth to remaine as a couer vpon their eies and hartes can not see Christ in the Scriptures vvhich they daily heare read in their Synagogs but shal vvhen they beleeue in him and haue the couer remoued perceiue al to be most plainely done and spoken of him in their law Scriptures euen so Heretikes hauing as S. Augustine noteth a farre greater couer of blindnes and incredulitie ouer their hartes in respect of the Catholike Church vvhich they impugne then the Iewes haue concerning Christ can not see though they read or heare the Scriptures read neuer so much the maruelous euidence of the Catholike Church and truth in al pointes but vvhen they shal returne againe to the obedience of the same Church they shal finde the Scriptures most cleere for her and her doctrine and shal vvonder at their former blindnes 17. Libertie The Spirit and grace of God in the nevv Testament dischargeth vs of the bondage of the Lavv and sinne but is not a vvarrant to vs of fleshly licence as S. Peter vvriteth nor dischargeth Christians of their obedience to order lavv and power of Magistrates spiritual or temporal as some Heretikes of these daies do seditiously teach CHAP. IIII. That according as so glorious a ministerie requireth he liueth and preacheth sincerely 〈◊〉 the vvhich glorie his Aduersaries can not count vaine considering his persecutions because persecution is to Gods glorie and to our humilitie and hope and meritorious of increase of grace in this life and of most glorious bodies and soules aftervvard verse 1 THERFORE hauing this ministration according as vve haue obteined mercie vve faile not ✠verse 2 but vve renounce the secrete things of dishonestie not walking in crastines nor ″ adulterating the vvord of God but in manifestation of the truth commending our selues to euery conscience of men before God ✠verse 3 And if our Gospel be also hidde in them that perish it is hidde ✠verse 4 in vvhom the God of this vvorld hath blinded the mindes of the infidels that the illumination of the Gospel of the glorie of Christ vvho is the image of God might not shine to them ✠verse 5 For vve preache nor our selues but IESVS Christ our Lord and vs your seruants by IESVS ✠verse 6 because God that commaunded light to shine of darkenes he hath shined in our hartes to the illumination of the knovvledge of the glorie of God in the face of Christ IESVS ✠verse 7
But vve haue this treasure in earthen vessels that the excellencie may be of the povver of God and not of vs. ✠verse 8 In al things vve suffer tribulation but are not in distresse vve vvant but are not destitute ✠verse 9 vve suffer persecution but are not forsaken vve are cast dovvne but vve perish not ✠verse 10 alvvaies bearing about in our body the mortification of IESVS that the life also of IESVS may be manifested in our bodies ✠verse 11 For vve that liue are alvvaies deliuered vnto death for IESVS that the life also of IESVS may be manifested in our mortal flesh ✠verse 12 Death then vvorketh in vs but life in you ✠verse 13 And hauing the same spirit of faith as it is vvritten I beleeued for the vvhich cause I haue spoken vve also beleeue for the vvhich cause vve speake also ✠verse 14 knovving that he vvhich raised vp IESVS vvil raise vp vs also vvith IESVS and set vs vvith you ⊢ ✠verse 15 For al things are for you that the grace abounding by many in giuing of thankes may abound vnto the glorie of God ✠verse 16 For vvhich cause vve faile not but although that our man vvhich is vvithout corrupte yet that vvhich is vvithin is renevved from day to day ✠verse 17 For that our tribulation vvhich presently is momentanie light ″ vvorketh aboue measure excedingly an eternal vveight of glorie in vs ✠verse 18 we not coÌ„sidering the things that are seen but that are not seen For the things that be seen are temporal but those that be not seen are eternal ANNOTATIONS CHAP. IIII. â— Adulterating He giueth often vvarning of false teachers whose special and proper studie is to falsifie and adulterate by deceitful constructions interpretations and applications the word of God hauing no other end but to make their aduantage of the Scriptures and to gaine glorie and estimation among the sinful and simple by new deuised expositions Vvherein the Protestants do excel the auncient Heretikes none euer more impuâ—ely handeling the vvord of God then they do Origen calleth such Scripturarum fures adulteros theeues and adulterers of the Scriptures S. Cyprian de vnit Ec. nu 7. calleth them corrupters of the Gospel false interpreters artificers and craftesmasters in corrupting the truth On the other side for special reuerence and sinceritie of dealing in those matters the fathers and al Catholike preachers or Expositors vvere of old called according to S. Paules vvordes to Timothee Rectè tractantes verbum Dei right handlers of the vvord of God 17. Worketh The temporal and short tribulations vvhich vve patiently and willingly suffer for Christ do winne vs euerlasting ioy and glorie And it is here to be noted against the Heretikes that tribulations do vvorke or cause the said saluation which they deny to be giuen for such thinges but for or by faith onely S. Augustine maketh such tribulations for Christ so much the meritorious cause of euerlasting life and rest that he saith it is salable and bought thereby And it is written Sap. 10 God rendreth or repaieth to iust men the hire of their labours CHAP. V. That after death of the body the soule may to heauen therfore although naturally vve abhorre death by grace he desireth it rather 9 in consideration of Christes iust iudgement liuing as in the sight of God yea and of their consciences 12 Which he speaketh not to praise him self but because of his Aduersaries vvho did glorie in carnal respectes but he and the other Apostles regard nothing but their reconciliation vnto God by Christ and to reconcile others also as being his legates for that purpose verse 1 FOR vve knovv that if our earthly house of this habitation be dissolued that vve haue a building of God a house not made vvith hand eternal in heauen ✠verse 2 For in this also do vve grone desirous to be ouerclothed with our habitation that is from heauen ✠verse 3 yet so if vve be found clothed not naked ✠verse 4 For vve also that are in this tabernacle grone being burdened because vve would not be spoiled but ouerclothed that that vvhich is mortal might be svvallovved vp of life ✠verse 5 And he that maketh vs to this same is God vvho hath giuen vs the pledge of the Spirit ✠verse 6 Being bold therfore alvvaies and knovving that vvhile vve are in the body vve are pilgrimes from God ✠verse 7 for vve vvalke by faith and not by sight ✠verse 8 but vve are bold and haue a good vvil to be pilgrimes rather from the body to be present vvith our Lord. ✠verse 9 And therfore vve endeuour vvhether absent or present to please him ✠verse 10 For * vve must al be manifested before the iudgemeÌ„t seate of Christ that euery one may receiue ″ the proper things of the body according as he hath done ″ either good or euil ✠verse 11 Knovving therfore the feare of our Lord vve vse persuasion to men but to God vve are manifest ✠And I hope also that in your consciences vve are manifest ✠verse 12 Vve commend not ourselues againe to you but giue you occasion to glorie for vs that you may haue against them that glorie in face and not in hart ✠verse 13 for vvhether vve excede in minde to God or vvhether vve be sober to you ✠verse 14 For the charitie of Christ vrgeth vs iudging this that if one died for al then al vvere dead ✠verse 15 and Christ died for al that they also vvhich liue may not novv liue to them selues but to him that died for them and rose againe ✠verse 16 Therfore vve from hence forth knovve no man according to the flesh And if vve haue knovven Christ according to the flesh but novv vve know him no more ✠verse 17 If then any be in Christ a nevv creature the old are passed behold * al things are made nevv ✠verse 18 but al of God vvho hath reconciled vs to him self by Christ and hath giuen ″ vs the ministerie of reconciliation ✠verse 19 For God in deede vvas in Christ reconciling the vvorld to him self not imputing to them their sinnes and hath put in vs the vvord of reconciliation ✠verse 20 For Christ therfore vve are legates God as it vvere exhorting by vs. For Christ vve beseeche you be reconciled to God ✠verse 21 Him that knevv no sinne for vs he made sinne that vve might be made ″ the iustice of God in him ANNOTATIONS CHAP. V. 10. The proper things of his body S. Augustine Enchirid. â— no. obiecteth this speach of the Apostle as in the person of such as deny the praiers almes and sacrifices of the liuing to be auailable for the dead and he ansvvereth as folovveth This practise saith he of Gods Church in the commendation of the dead in nothing repugnant to
according to the purpose of him that vvorketh al things according to the counsel of his vvil ✠verse 12 that vve may be vnto the praise of his glorie vvhich before haue hoped in Christ ✠verse 13 in vvhom you also vvhen you had heard the vvord of truth the Gospel of your saluation in vvhich also beleeuing you vvere signed vvith the holy Spirit of promis ✠verse 14 vvhich is the pledge of our inheritance to the redemption of acquisition vnto the praise of his glorie ✠verse 15 Therfore I also hearing your faith that is in our Lord IESVS and loue tovvard al the sainctes ✠verse 16 cease not to giue thankes for your making a memorie of you in my praiers ✠verse 17 that God of our Lord IESVS Christ the father of glorie giue you the spirit of vvisedom and of reuelation in the knovvledge of him ✠verse 18 the eies of your hart illuminated that you may knovv vvhat the hope is of his vocation and vvhat are the riches of the glorie of his inheritance in the sainctes ✠verse 19 and vvhat is the passing greatnes of his povver tovvard vs that beleeue according to the operation of the might of his povver ✠verse 20 vvhich he vvrought in Christ raising him vp from the dead and setting him on his right hand in celestials ✠verse 21 aboue ″ al Principalitie Potestate Power and Domination and euery name that is named not only in this vvorld but also in that to come ✠verse 22 And he hath * subdued al things vnder his feete and hath made him ″ head ouer al the CHVRCH ✠verse 23 vvhich is his body the fulnes of him vvhich is filled al in al. ANNOTATIONS CHAP. I. 21. Al Principalitie The Fathers vpon this and other places of the old and new Testament vvhere they finde the orders of holy Angels or spirites named agree that there be nine orders of them Of vvhich some be here counted and called as vve see in the Epistle to the Colossians the order of Thrones is specified vvhich maketh fiue to vvhich if vve adde these foure Cherubim Seraphim Angels and Archangels vvhich are commonly named in holy vvrite in al there be nine S. Denys coel Hier. c. 7. 8. 9. Ec. Hier. c. 1. S. Athanas li de Communi essent in fine Gregor Moral li. 32. c. 18. Therfore good Reader make no accoumpt of * Caluins and others infidelitie vvhich blasphemously blame and condemne the holy doctors diligence in this point of curiousitie and impietie The vvhole endeuour of these heretikes is to bring al into doubt and to corrupt euery Article of our Religion 22. Head It maketh a high proofe among the Protestants that no man can be head of the Church because it is a calling and dignitie proper to Christ But in truth by as good reason there should be no king nor lord because He is king and lord neither should there be Bishop or Pastor because he is the Bishop and Pastor of our soules nor Pontifex nor Apostle for by those titles S. Paul termeth him Hebr. 3 none should be piller foundation rocke light or maister of the Church or truth because Christ is properly al these And yet our nevv doctors though they be exceding seditious and vvould for the aduantage of their sect be gladly ridde of kings and al other Superiors temporal if they feared not the sword more then God and vvould finde as good Scriptures to be deliuered of them as they now finde to discharge them selues of obedience to Popes yet I say they vvil not deny al the former titles and dignities notvvithstanding Christes soueraine right in the same to be giuen and communicated to the Princes and Magistrates of the earth both spiritual and temporal though Christ in a more diuine ample absolute excellent and transcendent sort haue al these things attributed or appropriated to him self So then though he be the head of the Church and the onely head in such soueraine and principal maner as no earthly man or mere creature euer is or can be and it ioyned to the Church in a more excellent sort of coniunction then any king is to his subiects or Countrie or any Pope or Prelate to the Church vvhereof he is gouernour euen so farre that it is called his body Mystical life motion spirit grace issuing dovvne from him to it and the members of the same as from the head of the natural body though in this sort we say no man can be head but Christ nor the Church be body to any but to Christ yet the Pope may be the ministerial head that is to say the cheefe Gouernour Pastor and Prelate of the same and may be his Vicar or Vicegerent in the regiment of that part vvhich is in earth as S. Hierom calleth Damasus the Pope Summum Sacerdotem the cheefe and highest Priest and the Apostle saith of this ministerial head The head can not say to the feete you are not necessarie for me For therein also is a great difference betvvene Christ and euery mortal I relate that as the Apostle here saith he is head of the vvhole Church meaning of the triumphaÌ„t of al Angels also though in an other sort no lesse theÌ„ of the Church militaÌ„t So Peter vvas not nor any Pope nor any man can be Where you must obserue that for this soueraine preeminence of Christ in this case the Church is not called the body mystical of any Gouernour Peter Paul or vvhat Prelate or Pope so euer CHAP. II. He putteth them in minde of their vnvvorthines before they vvere Christians that al the praise may be giuen to the grace of God 11 and of the enmitie that vvas thâ—â— betvvene the Ievv and the Gentil 〈◊〉 vntil nevv that Christ by his Crosse hath made both one taking avvay the ceremâ—nies of the Lavv and making one body and building one holy Temple of al in his Catholike Church verse 1 AND you vvhen you vvere dead by your offenses sinnes ✠verse 2 vvherein sometime you vvalked according to the course of this vvorld according to the * prince of the povver of this aire of the spirit that novv vvorketh on the childreÌ„ of diffidence ✠verse 3 in vvhom also vve al conuersed sometime in the desires of our flesh doing the vvil of the flesh and of thoughtes and vvere by nature the children of vvrath as also the rest ✠verse 4 but God vvhich is riche in mercie for his exceding charitie vvhervvith he loued vs ✠verse 5 euen vvhen vve vvere dead by sinnes quickened vs together in Christ by vvhose grace you are saued ✠verse 6 and raised vs vp vvith him and hath made vs sit vvith him in the celestials in Christ IESVS ✠verse 7 that he might shevv in the vvorldes succeding the aboundant riches of his grace in bountie vpon vs in Christ IESVS ✠verse 8 For by ″ grace you are saued
vvhat is it but because he descended also first into the inferiour partes of the earth ✠verse 10 He that descended the same is also he that is ascended aboue al the heauens that he might fill al things ✠verse 11 And * he gaue * some Apostles and some Prophets and othersome Euangelists and othersome pastors and doctors ✠verse 12 to the consummation of the sainctes vnto the vvorke of the ministerie vnto the edifying of the body of Christ ✠verse 13 ″ vntil we meete al into the vnitie of faith and knovvledge of the sonne of God into a perfect man into the measure of the age of the fulnes of Christ ⊢ ✠verse 14 that novv vve be not children vvauering and caried about ″ vvith euery vvinde of doctrine in the vvickednes of men in craftines to the circumuention of errour ✠verse 15 But doing the truth in charitie let vs in al things grow in him vvhich is the head Christ ✠verse 16 of vvhom the vvhole body being compacte and knit together by al iuncture of subministration according to the operation in the measure of euery member maketh the increase of the body vnto the edifying of it self in charitie ✠verse 17 This therfore I say and testifie in our Lord that novv you vvalke not as also the * Gentiles vvalke in the vanitie of their sense ✠verse 18 hauing their vnderstanding obscured vvith darkenes alienated from the life of God by the ignorance that is in them because of the blindenes of their hart ✠verse 19 vvho despairing * haue giuen vp them selues to impudicitie vnto the operation of al vncleannes vnto auarice ✠verse 20 But you haue not so learned Christ ✠verse 21 if yet you haue heard him and haue been taught in him as the truth is in IESVS ⊢ ✠verse 22 * Lay you avvay according to the old conuersation the old man vvhich is corrupted according to the desires of errour ✠verse 23 And be renevved in the spirit of your minde ✠verse 24 and put on the nevv man vvhich according to God is created in iustice and holinesse of the truth ✠verse 25 For the vvhich cause laying avvay lying * speake ye truth euery one vvith his neighbour because vve are members one of an other ✠verse 26 * Be angrie and sinne not let not the sonne goe dovvne vpon your anger ✠verse 27 Giue not place to the Deuil ✠verse 28 He that stole let him novv not steale but rather let him labour in vvorking vvith his handes that vvhich is good that he may haue vvhence to giue vnto him that suffereth necessitie ✠verse 29 Al naughtie speache let it not proceede out of your mouth but if there be any good to the edifying of the faith that it may giue grace to the hearers ✠verse 30 And contristate not the holy Spirit of God in vvhich you are signed vnto the day of redemption ✠verse 31 Let al bitternes and anger and indignation and clamour and blasphemie be taken avvay from you vvith al malice ✠verse 32 And be gentle one to an other merciful pardoning one an other as also God in Christ hath pardoned you ANNOTATIONS CHAP. IIII. 5. One faith As rebellion is the bane of ciuil Commonvvealths and kingdoms and peace and concord the preseruation of the same so is Schisme diuision and diuersitie of faiths or felovvships in the seruice of God the calamitie of the Church and peace vnitie vniformitie the special blessing of God therein and in the Church aboue al Commonvvealths because it is in al pointes a Monarchie tending euery vvay to vnitie but one God but one Christ but one Church but one hope one faith one baptisme one head one body Vvhereof S. Cyprian li. de vnit Eâ—nu 3. saith thus One Church the Holy Ghost in the person of our Lord designeth faith One is my doâ—e This vnitie of the Church he that holdith not doth he thinke he holdeth the faith He that vvithstandeth and resisteth the Church he that forsaketh Peters chaire vpon vvhich the Church vvas built doth he trust that he is in the Church When the blessed Apostle S. Paul also shevveth this Sacrament of vnitie saying One body and one spirit c. Which vnitie vve Bishops specially that rule in the Church ought to hold fast and maintaine that vve may proue the Bishoply function also it self to be one and vndiuided c. And againe There is one God and one Christ and one Church and one Chaire by our Lordes voice founded vpon Peter An other altar to be sette vp or a novv Priesthod to be made besides one altar one Priesthod is impossible Whosoeuer gathereth els vvhere scattereth it is adulterous it is impious it is sacriligious vvhatsoeuer is instituted by mans furie to the breach of Gods diuine disposition Get ye far from the contagion of such men fleâ— from their speaches at a canker and pestilenâ—â— our Lord hauing praemonished and vvarned before hand They are blind leaders of the blind c. Vvhereby vve learne that this vnitie of the Church commended so much vnto vs consisteth in the mutual fellovvship of al Bishops vvith the See of the Peter S. Hilarie also li. ad Constantium Augustum thus applieth this same place of the Apostle against the Arians as vve may do against the Caluinists Perilous and miserable it is saith he that there are novv so many faithes as vvilles and so many doctrines as 〈◊〉 vvhiles either faithes are so vvritten ad vve vvill or as vve vvil so are vnderstood and vvhereas according to one God and one Lord and one Baptisme there is also one faith vve fall avvay from that vvhich is the only faith and vvhiles mee faithes be made they beginne to come to that that there is none at al. 11. Some Apostles Many functions that vvere euen in the Apostles time are not here named vvhich must be noted against the Aduersaries that call here for Popes as though the names of Bishops Priests or Deacons vvere not as vvel leaft out as Popes vvhom yet they can not deny to haue been in vse in S. Paules daies And therfore they haue no more reason out of this place to dispute against the Pope then against the rest of the Ecclesiastical functions Neither is it necessarie to reduce such as be no specified here to these here named though in deede both other Bishops and Prelates and specially Popes may be conteined vnder the names of Apostles Doctors and Pastors Certes the roome and dignitie of the Pope is a very continual Apostleship and S. Bernard calleth it Apostolatum Bernard ad Eugen. li. 14. c. 4 c. 6 in fine 13. Vntil vve meete The Church of God shal neuer lacke these spiritual functions or such as be ansvverable to them according to the time and state of the Church til the vvorldes end Vvhereby you may proue the
degentes is bold to call the Emperour Constantius being an Arian Heretike Antichrist for making him self Principem Episcoporum Prince ouer the Bishops and President of Ecclesiastical iudgements c. The other cause is for impugning Christes Priesthod vvhich is only or most properly exercised in earth by the sacrifice of the holy Masse instituted for the commemoration of his death for the external exhibition of godly honour to the B. Trinitie vvhich kinde of external vvorship by sacrifice no lavvful people of God euer lacked And by these tvvo things you may easily perceiue that the Heretikes of these daies do more properly and neerely prepare the vvay to Antichrist and to extreme desolation then euer any before their special heresie being against the spiritual Primacie of Popes and Bishops and against the sacrifice of the altar in vvhich tvvo the soueraintie of Christ in earth consisteth 6. What letteth S. Augustine li. 20 c. 19 de ciuit del professeth plainely that he vnderstandeth not these vvordes not that that folovveth of the mysterie of iniquitie and least of al that vvhich the Apostle addeth Only that he vvhich holdeth novv do hold c. Vvhich may humble vs al and stay the confident rashnes of this time namely of Heretikes that boldly feine hereof vvhatsoeuer is agreable to their heresie and phantasie The Apostle had told the Thessalonians before by vvord of mouth a secret point vvhich he vvould not vtter in vvritting and therfore referreth them to his former talke The mysterie of iniquitie is coÌ„monly referred to Heretikes vvho vvorke to the same and do that that Antichrist shal do but yet not openly but in couert and vnder the cloke of Christes name the Scriptures the vvord of the Lord shevv of holines c. Vvhereas Antichrist him self shal openly attempt and atchieue the foresaid desolation and Satan novv seruing his turne by Heretikes vnderhand shal tovvard the last end vtter reueale bring him forth openly and that is here to be reuealed that is to appeare in his ovvne person These other vvordes Only that he vvhich novv holdeth hold Some expound of the Emperour during vvhose continuance in his state God shal not permit Antichrist to come meaning that the very Empire shal be vvholy desolate destroied and taken avvay before or by his comming vvhich is more then a defection from the same vvhereof vvas spoken before for there shal be a reuolt from the Church also but it shal not be vtterly destroied Others say that it is an admonition to al faithful to hold fast their faith and not to be beguiled by such as vnder the name of Christ or Scriptures seeke to deceiue them til they that novv pretend religion and the Gospel end in a plaine breach reuolt and open apostasie by the appearance of Antichrist vvhom al Heretikes serue in mysterie that is couertly and in the Diuels meaning though the vvorld seeth it not nor them selues at the beginning thought it as novv euery day more more al men perceiue they tend to plaine Atheisme and Antichristianisme 9. In al povver Satan vvhose povver to him is abridged by Christ shal then â—e let loose and shal assist Antichrist in al maner of signes vvonders and false miracles vvhereby many shal be seduced not only Ievves But al such as be deceiued and caried avvay by vulgar speache only of Heretikes that can vvorke no miracles much more shal folovv this man of sinne doing so great vvonders And such both novv do solovv Heretikes and then shal receiue Antichrist that deserue so to be forsaken of God by their forsaking of the vnitie and happie fellovvship of Saincts in the Catholike Church vvhere onely is the Charitie of truth as the Apostle here speaketh 15. Traditions Not onely the things vvritten and set dovvne in the holy Scriptures but al other truthes and pointes of religion vttered by vvord of mouth and deliuered or giuen by the Apostles to their scholers by tradition be so here approued and els vvhere in the Scripture it self that the Heretikes purposely guilfully and of il coÌ„science that belike reprehendeth them refraine in their translations from the Ecclesiastical and most vsual vvord Tradition euer-more vvhen it is taken in good part though it expresse most exactly the signification of the Greeke vvord but vvhen it soundeth in their fond phantasie against the traditions of the Church as in deede in true sense it neuer doth there they vse it most gladly Here therfore and in the like places that the reader might not so easily like of Traditions vnvvritten here commended by the Apostle they translate it Instructions Constitutions Ordinances and vvhat they can inuent els to hide the truth from the simple or vnvvarie Reader vvhose translations haue no other end but to beguile such by art and conueiance But S. Chrysostom ho. 4 in 1 Thes 2. and the other greeke scholies or commentaries say herevpon both vvritten and vnvvritten precepts the Apostles gaue by tradition and both be vvorthy of obseruation S. Basil De Sp. Sancto c. 29 in principio thus I account it Apostolike to continevv famely euen in vnvvritten traditions and to proue this he alleageth this place of S. Paul In the same booke c. 17 he saieth If vve once go about to reiect vnvvritten customs as things of no importance vve shal are vve be avvare doe damage to the principal partes of the faith and bring the preaching of the Gospel to a naked name And for example of these necessarie traditions he nameth the signe of the Crosse praying tovvards the east the vvords spoken at the eleuatioÌ„ of sheavving of the holy Eucharist vvith diuerse cerimonies vsed before after the consecration the halovving of the sont the blessing of the oile the anointing of the baptized vvith the same the three immersions into the font the vvordes of abrenuntiatioÌ„ and exorcismes of the partie that is to be baptised c. Vvhat scripture saith he taught these and such like none truly al comming of secret and silent tradition vvherevvith our fathers thought it meete to couer such mysteries S. Hierom Dialog cont Lucif c. 4. et ep 28 ad Liâ—iniuÌ„ reckeneth vp diuers the like traditioÌ„s vvilling men to attribute to the Apostles such customs as the Church hath receiued in diuers christian countries S. Augustine esteemeth the Apostolike traditions so much that he plainely affirmeth in sundrie places not onely the obseruation of certaine festiuities fastes ceremonies whatsoeuer other solemnities vsed in the Catholike Church to be holy profitable and Apostolike though they be notvvritten at al in the scriptures but he often also vvriteth that many of the articles of our religion and pointes of highest importance are not so much to be proued by scriptures as by tradition namely auouching that in no vvise vve could beleeue that children in their infancie should be baptized if it vvere not an Apostolical tradition De Gen. ad lit li.
10 c. 23. Tradition caused him to beleeue that the baptized of heretikes should not be rebaptized notvvithstanding S. Cyprians authoritie and the manifold scriptures alleaged by him though they seemed neuer so pregnant De bap li. 2. c. 7. By tradition onely he and others condemned Heluidius the heretike for denying the perpetual virginitie of our Lady And vvithout this be the Scriptures neuer so plaine no Arian no Macedonian no Eutychian no Pelagian no Zuinglian vvil yeld We must vse tradition saith S. Epiphanius â—har 61 Apostolicorum For the Scripture hath not al things and therfore the Apostles deliuered certaine things in vvriting certaine by tradition and for that he alleageth this place also of S. Paul And againe haer 55. Melchised There be boundes set dovvne for the foundation and building vp of our faith the tradition of the Apostles and holy Scriptures and succession of doctrine so that truth is euery vvay â—insed S. Irenaeus li. 3. c. 4. hath one notable chapter that in al questions vve must haue recourse to the traditions of the Apostles teaching vs vvithal that the vvay to trie an Apostolical tradition and to bring it to the fountaine is by the Apostolike succession of Bishops but specially of the Apostolike See of Rome declaring in the same place that there be many barbarous people simple for learning but for constancie in their faith most vvise vvhich neuer had Scriptures but learned onely by tradition Tertullian li. de corona militis nu â— reckeneth vp a great number of Christian obseruations or customs as S. Cyprian in many places doth in maner the same vvhereof in fine he concludeth Of such and such if thou require the rule of Scriptures thou shalt finde none Tradition shal be alleaged the author custom the confirmer and faith the obseruer Origen also of this matter vvriteth in plaine termes that there be many thinges done in the Church vvhich he there nameth vvhereof there is no easier reason to be giuen then tradition from Christ and the Apostles ho. 5. in Numer S. Dionysius Areopagita referreth the praying and oblation for the dead in the Liturgie or Masse to an Apostolical tradition in fine Eâ— Hierarch c. 7. parte 3. So doth Tertullian De coron militit S. Augustine De â—ura pro mortuis c. 1. S. Chrysostom ho. 3. in ep ad Philip. in Moral S. Damascene Sâ—r. de defunctis in initio Vve might adde to al this that the Scriptures them selues euen al the bookes and partes of the holy Bible be giuen vs by tradition els vve should not nor could not take them as they be in deede for the infallible vvord of God no more then the vvorkes of S. Ignatius S. Clement S. Denys and the like The true sense also of the Scriptures vvhich Catholikes haue heretikes haue not remaineth stil in the Church by tradition The Crede is an Apostolike traditioÌ„ Ruffin in expo Symb. in principio Hiero. ep 61. c. 9. Ambros Ser. 38. Aug. de Symb. ad Catechum li. 3. c. 1. And vvhat Scriptures haue they to proue that vve must accept nothing not expresly vvritten in Scriptures Vve haue to the contrarie plaine Scriptures al the fathers most euident reasons that vve must either beleeue traditions or nothing at al. And they must be asked vvhether if they vvere assured that such and such things vvhich be not expressed in Scriptures vvere taught and deliuered by vvord of mouth from the Apostles they vvould beleeue them or no If they say no then they be impious that vvil not trust the Apostles preaching if they say they vvould if they vvere assured that the Apostles taught it then to proue vnto them this point vve bring them such as liued in the Apostles daies and the testimonies of so many fathers before named neere to those daies and the vvhole Churches practise and asseueratioÌ„ descending dovvne from man to man to our time vvhich is a sufficient proofe at least for a matter of fact in al reasonable mens iudgement specially vvhen it is knovven that S. Ignatius the Apostles equal in time vvrote a booke of the Apostles traditions as Eusebius vvitnesseth li. 3. Ec. hist c. 30. And Tertullians booke of prescriptioÌ„ against Heretikes is to no other effect but to proue that the Church hath this vantage aboue Heretikes that she can proue her truth by plaine Apostolike tradition as none of them can euer do CHAP. III. He desireth their praiers 4 and inculcateth his precepts and traditions namely of vvorking quietly for their ovvne liuing commaunding to excommunicate the disobedient verse 1 FOR the rest brethren pray for vs that the vvord of God may haue course and be glorified as also vvith you ✠verse 2 and that vve may be deliuered from importunate and naughtie men for al men haue not faith ✠verse 3 But our Lord is faithful vvho vvil confirme and keepe you from euil ✠verse 4 And vve haue confidence of you in our Lord that the things vvhich vve commaund both you doe and vvil doe ✠verse 5 And our Lord direct your hartes in the charitie of God and patience of Christ ✠verse 6 And vve denounce vnto you brethren in the name of our Lord IESVS Christ that you vvithdravv your selues froÌ„ euery brother vvalking inordinarly and not according to the traditioÌ„ vvhich they haue receiued of vs. ✠verse 7 For your selues knovv hovv you ought to imitate vs for vve haue not been vnquiet among you ✠verse 8 * neither haue vve eaten bread of any man gratis but in labour in toile night and day vvorking lest vve should burden any of you ✠verse 9 * Not as though vve had not authoritie but that vve might giue our selues a paterne vnto you for to imitate vs. ✠verse 10 For also vvhen vve vvere vvith you this vve denounced to you that if any vvil not vvorke â— neither let him eate ✠verse 11 For vve haue heard of certaine amoÌ„g you that vvalke vnquietly vvorking nothing but curiously meddling ✠verse 12 And to them that be such vve denounce beseeche them in our Lord IESVS Christ that vvorking vvith silence they eate their ovvne bread ✠verse 13 But you brethren * fainte not vvel-doing ✠verse 14 And if any â— obey not our vvord â— note him by an epistle ✠verse 15 and do not companie vvith him that he may be confounded and do not esteeme him as an enemie but admonish him as a brother ✠verse 16 And the Lord of peace him self giue you euerlasting peace in euery place Our Lord be vvith you al. ✠verse 17 The saluation vvith mine ovvne hand Paules vvhich is a signe in euery epistle so I vvrite ✠verse 18 The grace of our Lord IESVS Christ be vvith you al. Amen ANNOTATIONS CHAP. III. 10. Neither let them eate It is not a general precept or rule that euery man should liue by this handvvorke
He prophecieth that certaine should depart from the Catholike faith vvilling Timothee therfore to inculcate to the people those articles of the said faith 7 Item to exercise him self in spiritual exercise 12 to gette authoritie by example of good life 13 to studie to teach to increase in the grace giuen him by holy orders verse 1 AND the Spirit manifestly saith that in the last times certain â— shal depart from the faith attending to spirites of errour and doctrines of diuels ✠verse 2 speaking lies in hypocrisie and hauing their conscience seared ✠verse 3 â— forbidding to marie to abstaine from meates vvhich God created to receaue vvith thankes-giuing for the faithful and them that haue knovven the truth ✠verse 4 For euery creature of God is good and nothing to be reiected that is receiued â— vvith thankes-giuing ✠verse 5 For it is â— sanctified by the vvord of God and praier ✠verse 6 These things proposing to the brethren thou shalt be a good minister of Christ IESVS nourished in the vvordes of the faith and the good doctrine vvhich thou hast attained vnto ✠verse 7 But folish and old vviues fables auoid and exercise thy self to pietie ✠verse 8 For corporal exercise is profitable to litle but pietie is profitable to al things hauing promisse of the life that novv is and of that to come ✠verse 9 A faithful saying and vvorthie of al acceptation ✠verse 10 For to this purpose vve labour and are reuiled because vve hope in the liuing God vvhich is the Sauiour of al men especially of the faithful ✠verse 11 Commaund these things and teach ✠verse 12 Let no man contemne thy youth but be an example of the faithful in vvord in conuersation in charitie in faith in chastitie ✠verse 13 Til I come attend vnto reading exhortation doctrine ✠verse 14 Neglect not ″ the grace that is in thee vvhich is giuen thee by prophecie vvith imposition of the handes ″ of priesthod ✠verse 15 These things doe thou meditate be in these things that thy profiting may be manifest to al. ✠verse 16 Attend to thy self and to doctrine be earnest in them For this doing thou shalt ″ saue both thy self and them that heare thee ANNOTATIONS CHAP. IIII. 1. Shal depart It is the proper description of Heretikes to forsake their former faith and to be Apostataes as the Greeke vvord importeth to giue care to particular spirites of error deception rather then to the Spirit of Christ in his Church to folovv in hypocrisie and shevv of vertue the pernicious doctrine of Diuels vvho are the suggesters and prompters of al Sectes and are lying spirites in the mouthes of al Heretikes and false preachers men that haue put their conscience to silence and made it senses to the holy hurches admonition the Apostle noting * once before also in this same Epistle that Heretikes haue no conscience vvhich is the cause both of their fall and of their obduration in heresie â— Forbidding to marrie He speaketh saith S. Chrysostom of the Manichees Encratites and Marcionistes hâ— 12 in 1 Tim. S. Ambrose vpon this place addeth to these the Patritians also S. Irenaeus li. 1 c. 30. S. Epiphanius har 45. 26. 61. 30. S. Hierom 1 cont louin c. 1. ep 50 c. 1 3. S. Augustine har 25. 40. and generally al antiquitie affirme the same both of them and also of the Heretikes called Apostolici Ebionitae and the like Their heresie about mariage vvas that to marrie or to vse the act of matrimonie is of Satan as S. Irenaeus vvitnesseth li. 1 c. 22 and that the distinction of male and femal and the creation of man and vvoman for generation came of an il God They taught their hearers saith S. Augustine that if they did vse vvomen they should in any vvise prouide that they might not conceiue or beare children Clemens Alexandrinus li. 3. Strom in principie vvriteth that such admit no mariage nor procreation of children lest they should bring into the vvorld creatures to suffer miserie and mortalitie And this is the damnable opinion concerning mariage noted here by the Apostle For the second point consisting in the prohibition of meates or vse of certaine creatures made to be eaten the said Heretikes or diuers of them for they vvere not al of one sect touching these points taught that men might not eate certaine sortes of meates specially of beastes and liuing creatures for that they vvere not made say they of the good God but of the euil And vvine they called the gall of the Prince of darkenes and not to be drunke at al and the Vine vvhereof it came to be of the Diuels creation And diuers other creatures they coÌ„demned as things by nature and creation polluted and abominable August har Manich. 46. har 25 Tatian toto libro de mâ—r Manich. to 1. Lo these vvere the Heretikes and their heresies vvhich S. Paul here prophecieth of that forbid mariage and meates as you haue heard for vvhich they and their folovvers vvere condemned in diuers Councels Is it not novv an intolerable impudencie of the Protestants vvho for a smal similitude of vvordes in the eares of the simple apply this text to the fastes of the Church and the chastitie of Priests and Religious As though either by appointing or vsing some daies of abstinence from certaine meates the Church or any Catholike man condemned the said meates vnles the Rechabites Hierom. 35. or the Nazarites Num. 6. or the Niniuites Ion. 3. or Moyses Exod. 34. or Elias 3 Reg. 19. or holy Anna the vvidow Luc. 2 or Iohn Baptist Mat. 3 9. or Christ him self Mâ— 4. commending vsing and folovving a prescript number of fasting daies or God him self that in the very beginning in Paradise prescribed abstinence from the fruite of one certaine tree and after appointed so many fastes in the Lavv vnles he therfore condeÌ„ned his ovvne creatures the rest those creatures from vvhich they abstained No there be many good and lavvful causes to forbid some or to abstaine froÌ„ some meates as for obedience as in Paradise for significatioÌ„ as the Ievves for that they haue been offered to Idols as in the Epistle to the Corinthians for chastening the bodie and penance for health also and onely those causes are vnlavvful for vvhich the Manichees and other Heretikes abstained Concerning mariage likewise they may as vvel charge God or the Church for forbidding the father to marrie the daughter or the brother the sister or other prohibited persons in the Lavv as vvel might they charge Christ and the Apostle for prohibiting the man to marrie during his vviues life and appointing vvidowes that serue the Church to liue vnmaried and not admitting a maried woman as vvel as vvidovv nor her that hath had moe husbands as vvel as her that hath beeÌ„ maried but once as they
of them vnder the Deacons in respect vvhereof they also and the like are called Diaconissae Eusebius li 6 c 35 reciteth out of Cornelius Epistle that in the Church of Rome there is one Bishop 40 Priests sixe Deacons seuen Subdeacons Acoluthi 42 Exorcistes Lectors and Ostiarij 52 vvidovves together vvith the poore 150 al vvhich God nourisheth in his Church See Act. Apost c. 6. S. Chrysostom li. 3 de Sacerdâ—â—ip propius finem S. Epiphanius in haresi 79 Collyridianorum Novv then vvhat maner of vvomen should be taken into the fellovvship of such as vvere found of the Church he further declareth 9. The vvife of one husband If you vvould haue a plaine paterne of Heretical fraude corruption and adulteration of the natiue sense of Gods vvord and an inuincible demonstration that these nevv Glosers haue their consciences feared and hartes obdurated vvillingly peruering the Scriptures against that vvhich they knovv is the meaning thereof to the maintenance of their sectes marke vvel their handling of this place about these vvidovves of the Church S. Paul prescribeth such onely to be admitted as haue been the vviues of one husband that is to say once onely maried not admitting any that hath been tvvise maried By vvhich vvordes the Catholikes proue first that the like phrase * vsed before of Bishops and Deacons that they should be the husbands point 1 of one vvife must needes signifie that they can not be tvvise maried nor admitted to these and the like functions if they vvere more then once maried before point 2 Secondly vve proue by this place against the Aduersaries that the state of vvidovvhod is more vvorthy honorable decent and pure in respect of the seruice of the Church and more to be relieued of the reuenues thereof then the state of maried folkes and that not onely as the Aduersaries perhaps may ansvver for their greater necessitie or more leisure freedom or expedition to serue in that they be not combered vvith husband and houshold but in respect of their vidual continencie chastitie and puritie for els such as vvere vvidovves vvith intention and freedom to marie aftervvard might haue been admitted by the Apostle as vvel as those that vvere neuer to marie againe point 3 Thirdly vve proue that second mariage not onely after admission to the almes or seruice of the Church but before also is disagreable and a signe of incontinencie or more lust and fleshlines then is agreable or comely for any person belonging to the Church and consequently that the Apostle in the last chapter treating of the holy functions of Bishops Priests Deacons and of the Churches refusing generally bigamos or tvvise maried persons must needes much more meane that no man tvvise maried should be receiued to holy Orders and further that as none vvere admitted to be vvidovves of the Church that euer intended to marie againe so none should euer be receiued to minister the Sacraments vvhich is a thing infinitely more and requireth more puritie and continencie then the office or state of the said vvidovves that intended to marie againe To receiue the body of Christ saith S. Hierom in Apolog. pro lib. cont Iouin ep 50. c. 6. is a greater and holier thing then praier and therfore Priests that must both continually pray and also be occupied about the receiuing or ministring the holy Sacrament daily must liue continently verse 4 Fourthly vve proue that it is not vnlavvful to annexe by precept or the parties promis single life or chastitle to a vvhole state or order of the faithful because the Apostle the vvhole Church verse 5 in his time ioyned to this state of the Churches vvidovves perpetual coÌ„tinencie Fifthly vve proue hereby that to refuse and not to accept the tvvise maried or such as vvil not liue single into the state of vvidovves or holy Orders is not to condemne or forbid second mariage or once often marying vvith the Manichees according to the doctrine of Diuels as the Protestants and before them the old condemned Iouinianistes do blaspheme the Church for then did S. Paul allovv and teach doctrine of Diuels vvho refuseth a tvvise maried vvoman and bindeth others by their entering into this state neuer to marie againe as no doubt he did the Cleargie men much more in the 3 chapter before Thus loe vve Catholikes coÌ„ferre conster the Scriptures for this meaning vve haue al the Doctors vvithout exception Vvhat shift then haue the Heretikes here for marie and remarie they must let the Scriptures al the Doctors in the vvorld say nay to it In truth they do not expound the vvord of God but â—lee from the euidence of it some one vvay some an other And of al other their extremest and most shameful tergiuersation is that the Apostle here forbiddeth * not the admission of such vvidovves as haue been tvvise maried but onely them that haue had tvvo husbands at once vvhich vvas a very vnprobable and extorted exposition before concerning Bishops and Deacons c. 3. and as S. Hierom saith ep 83. malo nâ—do malus cuneus but here that an exception should be made onely against vvidovves that had had tvvo husbands together vvhich vvas a thing neuer lavvful noâ— neuer heard of that is a most intolerable impudencie and a coÌ„struction that neuer came to any vvise mans cogitation before and yet these their fansies must be Gods vvord and bigamus or bigamîa must against their old natures and vse of al vvriters be al one vvith Polygamus and Polygamia They giue an example of such vvidovves in vvomen diuorced iustly from their husbands in the old lavv As though S. Paul here tooke order for the Ievves vvidovves onely or that had been such a coÌ„mon case among the Ievves also that the Apostle needed to take so careful order for it finally they let not to say that if the Apostle should be vnderstood to refuse a vvidovv tvvise maried at sundrie times it vvere vnreasonable iniurious to second mariages vvhich haue no more indecencie or signe of incontinencie say they then the first Thus bold they are vvith the Apostle and al antiquitie 11. Wanton in Christ Vvidovves vvaxing vvarme idle and vvel fedde by the Church Iust after husbands as also Apostate-Priests and Superintendents marie specially after they haue gotten good Ecclesiastical liuings Which is to waxe vvanton in Christ or against Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke vvord signifieth to cast of the raines or bridle that is the bond or promis of continencie which they had put vpon them 11. They vvil In the chastitie of vvidovvhod or Virginitie saith S. Augustine the excellencie of a greater gift is sought for Which being once desired chosen and offered to God by vovv it is not onely damnable to enter aftervvard into mariage but though it come not actually to mariage onely to haue the vvil to marie is damnable Aug. li. de bono viduit cap. 9. 12. Hauing damnation It signifieth
And that to haue been the errour of the Hebrues you may read in S. Augustine li. 3. doct Christ c. 6. And this vve tel the Protestants is the onely purpose of the Apostle But they be so grosse or ignorant in the Scriptures and so malitiously set against Gods and the Churches truth that they peruersely and folishly turne the vvhole disputation against the sacrifice of the B. Masse and the Priests of the new Testament as though vve held that the sacrifice of the altar vvere the general redemption or redeeming sacrifice or that it had no relation to Christes death or that it vvere not the representation and most liuely resemblance of the same or vvere not instituted and done to apply in particular to the vse of the partakers that other general benefite of Christes one oblation vpon the Crosse Against the Ievves then onely S. Paul disputeth and against the false opinion they had of their Priests and sacrifices to vvhich they attributed al remission and redemption vvithout respect of Christes death 15. Of those preuarications The Protestants do vnlearnedly imagine that because al sinnes be remitted by the force of Christes passion that therfore there should be no other sacrifice after his death Vvhereas in deede they might as vvell say there ought neuer to haue been sacrifice appointed by God either in the lavv of Nature or of Moyses as al their argumeÌ„ts made against the Sacrifice of the Church vpon the Apostles discourse proue as vvel or rather onely that there vvere no sacrifices of Aarons order or Leuitical lavv at all For against the Ievves false opinion concerning them doth he dispute and not a vvord touching the sacrifice of the Church vnto vvhich â—n al this discourse he neuer opposeth Christes sacrifice vpon the Crosse al Christian men vvel knovving that the host oblation of those tvvo though they differ in maner and external forme yet is in deede al one The Apostle then shevveth here plainely that al the sinnes that euer vvere remitted since the beginning of the vvorld vvere no othervvise forgiuen but by the force and in respect of Christes Passion Yet it folovveth not therevpon that the oblations of Abel Abraham Aaron c vvere no sacrifices as by the Heretikes foolish deduction it should do S. Paul not opposing Christes Passion to them for the intent to proue them to haue been no sacrifices but to proue that they vvere not absolute sacrifices nor the redeeming or consummating Sacrifice vvhich could not be many nor done by many Priests but by one and at one time by a more excellent Priest theÌ„ any of them or any other mere mortal man And that you may see the blasphemous pride and ignorance of Caluin and in him of al his fellovves read so many as may read Heretical bookes his commentarie vpon this place and there you shal see him gather vpon this that Christes death had force from the beginning vvas the remedie for al sinnes since the creation of the vvorld therfore there must be no moâ— but that one sacrifice of Christes death Vvhich must needes by his deduction hold as it doth in deede no lesse against the old sacrifices then the nevv sacrifice of the Church and so take avvay al vvhich is against the Apostles meaning and al religion 20. This is the bloud Christes death vvas necessarie for the full confirmation ratification and accomplishement of the nevv Testament though it vvas begonne to be dedicated in the sacrifice of his last supper being also vvithin the compasse of his Passion Vvhich is euident by the vvordes prouounced by Christ ouer the holy chalice vvhich be correspondent to the vvordes that vvere spoken as the Apostle here declareth in the first sacrifice of the dedication of the old lavv hauing also expresse mention of remission of sinnes thereby as by the bloud of the nevv Testament Vvhereby it is plaine that the B. Chalice of the altar hath the very sacrificall bloud in it that vvas shed vpon the Crosse in by vvhich the nevv Testament vvhich is the lavv of spirit grace and remission vvas dedicated and doth consist And therfore it is also cleere that many diuine things vvhich to the Heretikes or ignorant may seeme to be spoken onely of Christes sacrifice vpon the Crosse be in deede verified fulfilled also in the sacrifice of the altar Vvhereof S. Paul for the causes aforesaid vvould not treate in plaine termes See Isychius li. 1 in Leuit. c. 4 paulo post initium applying al these things to the immolation of Christ also in the Sacrament 23. The examplers Al the offices places vessels and instruments of the old lavv vvere but figures and resemblances of the state and sacraments of the nevv Testament vvhich are here called celestials for that they are the liuely image of the heauenly state next ensuing vvhich be therfore specially dedicated and sanctified in Christes bloud sacrificed on the altar and sprinkled vpon the faithful as the old figures and people vvere cleansed by the bloud of beasts And therfore by a transition vsual in the holy Scriptures the Apostle sodenly passeth in the senteÌ„ce immediatly folovving and turneth his talke to Christes entrance into heauen the state vvhereof both by the Sacraments of the old lavv and also more specially by them of the nevv is prefigured 25. Offer him self often As Christ neuer died but once not neuer shal die againe so in that violent painful and blouddy sort he can neuer be offered againe neither needeth he so to be offered any more hauing by that one action of sacrifice vpon the Crosse made the full ransom redemption and remedie for the sinnes of the vvhole vvorld Neuerthelesse as Christ died and vvas offered after a sort in all the sacrifices of the Lavv and Nature since the beginning of the vvorld al vvhich vvere figures of this one oblation vpon the Crosse so is he much rather offered in the sacrifice of the altar of the nevv Testament incomparably more neerely diuinely and truely expressing his death his body broken his bloud shed then did any figure of the old lavv or other sacrifice that euer vvas as being in deede though in hidden sacramental and mysticall and vnblouddy maner the very self same B. body and bloud the self same host oblation and sacrifice that vvas doue vpon the Crosse And this truth is most euident by the very forme of vvordes vsed by our Sauiour in the institution and consecration of the holy Sacrament and by the profession of all the holy Doctors Our sacrifice saith S. Cyprian is correspondent to the Passion of Christ And The sacrifice that vve offer is the Passion of Christ ep 63. nu 4. nu 7. S. Augustine de fâ—d ad Pet. c. 19. In those carnal sacrifices vvas the prosiguring of the flesh of Christ vvhich he vvas to offer for sinnes and of the bloud vvhich he vvas to sheads but in this Sacrifice is the commemoration of the flesh of Christ vvhich
booke to be Canonical Scripture But Caluin and his companions disagreing vvith their Maisters confesse it to be holy Scripture but their shiftes and fond gloses for ansvver of so plaine places be as impudent as the denying of the Epistle vvas in the other vvho vvould neuer haue denied the booke thereby to shevv them selues Heretikes if they had thought those vulgar euasions that the Zuinglians and Caluinists do vse vvhereof they vvere not ignorant could haue serued In both sortes the Christian Reader may see that al the Heretikes vaunting of expresse Scriptures the vvord of God is no more but to delude the vvorld vvhereas in deede be the Scriptures neuer so plaine against them they must either be vvrested to sound as they say or els they must be no Scriptures at all And to see Luther Caluin Beza their fellovves sitte as it vvere in iudgement of the Scriptures to allovv or disallovv at their pleasures it is the most notorious example of Heretical pride miserie that can be See their prefaces and censures vpon this Canonical Epistle the Apocalypse the Machabees and other 21. Abraham vvas he not iustified by vvorkes It is much to be noted that S. Augustine in his booke de fide operibus c. 14. vvriteth that the heresie of onely faith iustifying or sauing vvas an old Heresie euen in the Apostles time gathered by the false interpretation of some of S. Paules profound disputation in the Epistle to the Romans vvherein he commended so highly the faith in Christ that they thought good vvorkes vvere not auilable adding further that the other three Apostles Iames Iohn and Iude did of purpose vvrite so much of good vvorkes to correct the said errour of onely faith gathered by the misconstruction of S. Paules vvordes Yea vvhen S. Peter Ep. 2 c. 3. vvarneth the faithful that many things be hard in S. Paules vvritings and of light vnlearned men mistaken to their perdition the said S. Augustine affirmeth that he meant of his disputation concerning faith vvhich so many Heretikes did mistake to condemne good vvorkes And in the preface of his commentarie vpon the 31 Psalme he vvarneth al men that this deduction vpon S. Paules speache Abraham vvas iustified by faith therfore vvorkes be not necessarie to saluation is the right vvay to the gulfe of Hel and damnation And lastly vvhich is in it self very plaine that vve may see this Apostle did purposely thus commend vnto vs the necessitie of good vvorkes and the inanity aud insufficiencie of onely faith to correct the errour of such as misconstrued S. Paules vvordes for the same the said holy Doctor noteth that of purpose he tooke the very same example of Abraham vvhom S. Paul said to be iustified by faith and declareth that he vvas iustified by good vvorkes specifying the good vvorke for vvhich he vvas iustified and blessed of God to vvitte his obedience and immolation of his onely sonne But hovv S. Paul saith that Abraham vvas iustified by faith see the Annotations vpon that place Ro. 4. v. 1. 22. Faith did vvorke vvith Some Heretikes hold that good vvorkes are pernicious to saluation and iustification other that though they be not hurtful but required yet they be no causes or vvorkers of saluation much lesse meritorious but are as effectes and fruites issuing necessarily out of faith Both vvhich fictions falshods and flightes from the plaine truth of Gods vvord are refuted by these vvordes vvhen the Apostle saith That faith vvorketh together vvith good vvorkes making faith to be a coadiutor or cooperator vvith vvorkes and so both ioyntly concurring as causes and vvorkers of iustification yea aftervvard he maketh vvorkes the more principal cause vvhen he resembleth faith to the body and vvorkes to the spirit or life of man 23. The frend of God By this also an other false and friuolous euasion of the Heretikes is ouertaken vvhen they feine that the Apostle here vvhen he saith vvorkes do iustifie meaneth that they shew vs iust before men and auaile not to our iustice before God For the Apostle euidently declareth that Abraham by his vvorkes vvas made or truely called the freend of God and therfore vvas not as the Heretikes say by his vvorkes approued iust before man onely 24. Not by faith onely This proposition or speache is directly opposite or contradictorie to that vvhich the Heretikes hold For the Apostle saith Man is iustified by good workes and not by faith only but the Heretikes say Man is not iustified by good vvorkes but by faith only Neither can they pretend that there is the like contradiction or contrarietie betwixt S. Iames speache and S. Paules for though S. Paul say man is iustified by faith yet he neuer saith by faith onely nor euer meaneth by that faith vvhich is alone but alvvaies by that faith vvhich vvorketh by charitie as he expoundeth him self Though concerning vvorkes also there is a difference betwixt the first iustification vvhereof S. Paul specially speaketh and the second iustification vvhereof S. Iames doth more specially treate Of vvhich thing els vvhere there is ynough said The fathers in deede vse sometimes this exclusiue sola onely but in far other sense then the Protestants For some of them thereby exclude only the vvorkes of Moyses law against the Iewes some the vvorkes of nature and moral vertues vvithout the grace or knowledge of Christ against the Gentiles some the necessitie of external good vvorkes vvhere the parties lacke time and meanes to doe them as in the case of the penitent theefe some the false opinions sectes and religions contrarie to the Catholike faith against Heretikes and miscreants some exclude reason sense and arguing in matters of faith and mysterie against such as vvil beleeue nothing but that they see or vnderstand some the merite of vvorkes done in sinne before the first iustification some the arrogant Pharisaical vaunting of mans ovvne proper vvorkes and iustice against such as referre not their actions and good deedes to Gods grace To these purposes the holy Doctors say sometimes that only faith saueth and serueth but neuer as the Protestants vvould haue it to exclude from iustification and saluation the cooperation of mans free vvil dispositions and preparations of our hartes by praiers penance and sacraments the vertues of hope and charitie the purpose of vvel-vvorking and of the obseruation of Gods commaundements much lesse the vvorkes and merites of the children of God proceding of grace and charitie after they be iustified and are now in his fauour vvhich are not only dispositions and preparations to iustice but the meritorious cause of greater iustice and of saluation 25. Rahab This Apostle alleageth the good vvorkes of Rahab by vvhich she vvas iustified and S. Paul 11 Hebr. saith she vvas iustified by faith Vvhich are not contrarie one to the other for both is true that she vvas saued by faith as one faith and that she vvas saued by her vvorkes as the
S. Deipara in fine S. Hilarie in Psal 124. S. Chrysostom ho. 66 ad po Antiochenum in fine Theodorete de curat Graeâ—orum affectuum li. 8 in fine Finally al the fathers are ful of these things vvho better knevv the meaning of the Scripture and the sense of the Holy Ghost then these nevv interpreters doe 20. Priuate The Scriptures can not be rightly expounded of euery priuate spirit or phantasie of the vulgar reader but by the same spirit vvherevvith they vvere vvritten vvhich is resident in the Church CHAP. II. At not onely Prophets but also false-prophets vvere in the old Testament so novv likevvise there shal be Maisters of Heresie to the damnation of them selues and of their folovvers 4 And of their damnation he pronounceth by examples as he comforteth the vertuous Catholikes or true beleeuers vvith the example of Lot because of their railing at their Superiors and Prelates their blaspheming of Catholike doctrine their voluptuous liuing their lecherie their couetousnes their maner of seducing and the persons seduced 20 for vvhom it had been lesse damnable if they had neuer been Christians verse 1 BVT there vvere also falseâ— prophets in the people as also in you there * shal be lying maisters vvhich shal bring in sectes of perdition denie him that hath bought them the Lord bringing vpon them selues speedie perdition ✠verse 2 And many shal folovv their riotousnesses by vvhom the vvay of truth shal be blasphemed ✠verse 3 and in auarice shal they vvith feined vvordes make merchandise of you vnto vvhom the iudgement novv long since ceaseth not and their perdition slumbereth not ✠verse 4 For if God spared not Angels sinning but with the ropes of Hel being dravven dovvne into Hel deliuered them to be tormented that they should be reserued vnto iudgemeÌ„t ✠verse 5 he spared not the original vvorld but * kept the eight Noë the preacher of iustice bringing in the deluge vpon the vvorld of the impious ✠verse 6 And * bringing the cities of the Sodomites and of the Gomorrheites into ashes he damned them vvith subuersion putting an example of them that shal doe impiously ✠verse 7 and * deliuered iust Lot oppressed by the iniurie and luxurious conuersation of the abominable men ✠verse 8 for in sight and * hearing he vvas iust dvvelling vvith them vvho from day to day vexed the iust soule vvith vniust vvorkes ✠verse 9 Our Lord knovveth to deliuer the godly from tentation but to reserue the vniust vnto the day of iudgement to be tormented ✠verse 10 and especially them vvhich vvalke after the flesh in concupiscence of vncleannesse and coÌ„temne dominion bold self-pleasers they â— feare not to bring in sectes blaspheming ✠verse 11 Vvhereas Angels being greater in strength and povver beare not the execrable iudgemeÌ„t against them ✠verse 12 But these men as vnreasonable beastes naturally tending to the snare and into destruction in those things vvhich they know not blaspheming shal perish in their corruption ✠verse 13 receiuing the revvard of iniustice esteeming for a pleasure the delightes of a day coinquinations and spottes flovving in delicacies in their feastings rioting vvith you ✠verse 14 hauing eies ful of adulterie and incessant sinne alluring vnstable soules hauing their hart exercised vvith auarice the children of malediction ✠verse 15 leauing the right vvay they haue erred hauing folovved the vvay of Balaam of Bosor vvhich loued the revvard of iniquitie ✠verse 16 but * had a checke of his madnesse the dumme beast vnder the yoke speaking vvith mans voice prohibited the folishnes of the prophet ✠verse 17 These are fountaines vvithout vvater and cloudes tossed vvith vvhirlevvindes to vvhom the mist of darkenesse is reserued ✠verse 18 For speaking the proud things of vanitie they allure in the desires of fleshly riotousnes those that escape a litle vvhich conuerse in errour ✠verse 19 promising them libertie vvhereas them selues are the slaues of corruption for * vvherevvith a man is ouercome of that he is the slaue also ✠verse 20 For if fleeing from the coinquinations of the vvorld in the knovvledge of our Lord and Sauiour IESVS Christ they againe intangled vvith the same be ouercome * the later things are become vnto them vvorse then the former ✠verse 21 For it vvas better for them not to knovv the vvay of iustice then after the knovvledge to turne backe from that holy coÌ„maundement vvhich vvas deliuered to them ✠verse 22 For that of the true prouerbe is chaunced to them * The dogge returned to his vomite and The sovve vvashed into her vvallovving in the mire CHAP. III. Thâ—se 〈◊〉 Epistles â—e vvriteth to confirme them in the Apostles doctrine and vvarnetâ— them of scorners that shal come and denie Domesday 5 Whose vaine argument he ansvvereth and giueth the reason of Gods so long patience 10 exhorting to al holines of life in respect of that terrible day 16 Finally giuing vvarning of such as misinterprete S. Paules Epistles the other Scriptures and that vve must not for any thing fall from the true faith verse 1 THIS loe the second epistle I vvrite to you my deerest in vvhich I stirre vp by admonition your sincere minde ✠verse 2 that you may be mindeful of those vvordes vvhich I told you before from the holy Prophetes and of your Apostles of the preceptes of our Lord and Sauiour ✠verse 3 Knovving this first that * in the last daies shal come mockers in deceit vvalking according to their ovvne concupiscences ✠verse 4 saying Vvhere is his promise or his coÌ„ming For verse 5 since the time that the fathers slept al things do so perseuêre from the beginning of creature for they are vvilfully ignorant of this that the heauens vvere before the earth out of vvater and through vvater consisting by the vvord of God ✠verse 6 by the vvhich that vvorld then being ouerflovved vvith vvater perished ✠verse 7 But the heauens vvhich novv are the earth are by the same word kept in store reserued to fire vnto the day of iudgemeÌ„t of the perdition of the impious men ✠verse 8 But this one thing be not ignoraÌ„t of my deerest that * one day with our Lord is as a thousand yeres a thousand yeres as one day ✠verse 9 Our Lord slacketh not his promis as some do esteeme it but he doth patiently for you * not vvilling that any perish but that al returne to penance ✠verse 10 And * the day of our Lord shal come as a theefe in the vvhich the heauens shal passe vvith great violence but the elementes shal be resolued vvith heate and the earth and the vvorkes vvhich are in it shal be burnt ✠verse 11 Therfore vvhereas al these thinges are to be dissolued vvhat maner of men ought you to be in holy
sometime immoderately or iest to much or couet somevvhat inteÌ„peratly or plucke fruite ouer greedily or in eating take somevvhat more then aftervvard vvas vvel digested or haue their intention in time of praier somevvhat distracted and such like thus in sense S. Augustine Vvhereby vve may learne vvhich be venial sinnes that consist vvith true iustice can not alvvaies be auoided euen of holy men in this life In the booke de fide ad Petrum c. 41. are excepted from this common rule of sinners the children vvhich be nevvely baptized and haue not yet vse of reason to sinne either mortally or venially CHAP. II. If any sinne mortally he must not dispaire 3 To knovv God rightly is not to beleeue onley but to keepe his commaundements 7 and that this is no nevv doctrine but the very primitiue though a nevv life it is 9 Therfore he that beleeueth must also loue his brethren 12 and that men must not loue the vvorld but doe that vvhich God vvilleth 18 Many are gone out of the Church and become Seducers al the ministers of Antichrist but true Christians must continue in their old faith considering the revvard and that they neede not goe to schole to any Heretike the Holy Ghost himself being the scholemaster of the Church 29 he doth earnestly inculcate iustiâ—e and good vvorkes verse 1 My litle children these things I vvrite to you â— that you sinne not But if any man shal sinne vve haue â— an aduocate vvith the Father IESVS Christ the iust ✠verse 2 and he is the propitiation for our sinnes and not for ours only but also â— for the vvhole vvorldes ✠verse 3 And in this vve know that vve haue knovven him if vve obserue his commaundements ✠verse 4 â— He that saith he knovveth him and keepeth not his coÌ„maundements is a lier and the truth is not in him ✠verse 5 But he that keepeth his vvord in him in very deede the charitie of God is perfited in this vve knovv that vve be in him ✠verse 6 He that saith he abideth in him ought euen as he walked him self also to vvalke ✠verse 7 My deerest I vvrite not a nevv coÌ„maundement to you but an old coÌ„mmaundemeÌ„t vvhich you had from the beginning The old coÌ„maundement is the vvord vvhich you haue heard ✠verse 8 Againe * a nevv commaundement vvrite I to you vvhich thing is true both in him and in you because the darkenesse is passed and the true light novv shineth ✠verse 9 He that saith he is in the light and hateth his brother is in the darkenesse euen vntil novv ✠verse 10 * He that loueth his brother abideth in the light and scandal is not in him ✠verse 11 But he that hateth his brother is in the darkenesse and vvalketh in the darkenesse and knovveth not vvhither he goeth because the darkenes hath blinded his eies ✠verse 12 I vvrite vnto you litle children because your sinnes are forgiuen you for his name ✠verse 13 I vvrite vnto you fathers because you haue knovven him vvhich is from the beginning I vvrite vnto you yong men because you haue ouercome the vvicked one ✠verse 14 I vvrite to you infantes because you haue knovven the Father I vvrite vnto you yong men because you are strong and the vvord of God abideth in you you haue ouercome the vvicked one ✠verse 15 Loue not the vvorld nor those things vvhich are in the vvorld If any man loue the vvorld the charitie of the Father is not in him ✠verse 16 because al that is in the vvorld is the concupiscence of the flesh the concupiscence of the eies and the pride of life vvhich is not of the Father but is of the vvorld ✠verse 17 And the vvorld passeth and the concupiscence thereof But he that doeth the vvil of God abideth for euer ✠verse 18 Litle children it is the last houre as you haue heard that Antichrist commeth now there are become â— many antichristes vvhereby vve knovv that it is the last houre ✠verse 19 â— They vvent out from vs but ″ they vvere not of vs. for if they had been of vs they vvould surely haue remained with vs but â— that they may be manifest that they are not al of vs. ✠verse 20 But you haue the vnction from the Holy one and â— knovv al things ✠verse 21 I haue not vvritten to you as to them that knovv not the truth but as to them that knovv it and that no lie is of the truth ✠verse 22 Vvho is a lier but he vvhich denieth that IESVS is not Christ This is Antichrist vvhich denieth the Father and the Sonne ✠verse 23 Euery one that denieth the Sonne neither hath he the Father He that confesseth the Sonne hath the Father also ✠verse 24 You that vvhich you haue heard from the beginning let it abide in you If that abide in you vvhich you haue heard from the beginning you also shal abide in the Sonne the Father ✠verse 25 And this is the promis vvhich he promised vs life euerlasting ✠verse 26 These things haue I vvritten to you concerning them that seduce you ✠verse 27 And you the vnction vvhich you haue receiued from him let it abide in you And you haue no neede that any man teache you but as his vnction teacheth you of al things and it is true and it is no lie And as it hath taught you abide in him ✠verse 28 And now litle children abide in him that vvhen he shal appeare vve may haue confidence and not be coÌ„founded of him in his coÌ„ming ✠verse 29 If you know that he is iust knovv ye that euery one also vvhich doeth iustice is borne of him ANNOTATIONS CHAP. II. 1. That you sinne not S. Iohn saiâ—h V. â—ede vpon his place is not contrarie to him self in that he seeketh here to make them vviâ—hout sinne vvhom he said in the last chapter could not be vvithout al sinnes but in the former place he vvarned vs only of our frailety that vve should not arrogate to our selues perâ—â—ct innocencie here he prouoketh vs to vvatchfulnes and diligence in resisting and auoiding siâ—nes specially the greater vvhich by Gods grace may more easily he repelled 1. An aduocate The calling and office of an Aduocate is in many things proper to Christ and in euery condition more singularly and excellently agreing to him then to any Angel Sainct or creature liuing though these also be rightly and cruely so called that not onely vvithout al derogation but much to the honour of Christs aduocation To him soly and onely it agreeth to procure vs mercie before Gods face by the general ransom price paiment of his bloud for our deliuerie as is said in the sentence folovving And he is the propitiation for our sinnes and nâ—t for ours onely but for the vvhole vvorlds In vvhich sort
and is no doubt much more novv in al Haeretikes al being precursors of that great Antichrist vvhich shal come tovvards the later end 3. That dissolueth To dissolue loose or separate IESVS a sunder vvas proper to al those old Heretikes that taught either against his Diuinitie or Humanitie or the Vnitie of his person being of two natures as Cerinthus Ebion Nestorius Eutyches Manes or Manichaeus Cerdon Apelles Apollinaris and the like And this is one place by vvhich vve may see that the common Greeke copies be not euer authentical and that our old approued translation may not alvvaies be examined by the Greeke that novv is vvhich the Protestants onely folow but that it is to be presupposed vvhen our old Latin text differeth plainely from the Greeke that in old time either al or the more approued Greeke reading was othervvise and that often the said Greeke was corrupted then or since by Heretikes or otherwise For of the Greekes S. Irenaeus li. 3. c. 18 among the Latin fathers S. Augustine tract 6. in fine S. Leo ep 10. c. 5 and Venerable Bede did reade as we doe and this reading maketh more against the said Heretikes then that vvhich the common Greeke novv hath to vvit Euery spirit that confesseth not Christ to haue come in flesh is not of God vvhich is also in effect said before vers 2. And that therfore it vvas corrupted and altered by Heretikes see the vvordes of Socrates also a Greeke vvriter very agreable to this purpose Nestorius saith he being eloquent by nature vvhich is often in Heretikes accounted him self therfore learned disdained to study the old interpreters counting him self better then them all being ignorant that in S. Iohns Catholike epistle old Greeke copies had EVERY ONE THAT DISSOLVETH IESVS IS NOT OF GOD. So saith he adding moreouer that such as vvould separate the diuinitie from the dispensation of Christs humanitie tooke out of the old copies this sense for vvhich the old expositours noted that these which would loose IESVS had corrupted this Epistle See also the Tripartite li. 12. c. 4. 6. In this vve knovv This is the most sure general marke to knovv the true spirites and prophets from the false that those vvhich be of God wil heare and obey their Apostles and lavvful pastors succeding the Apostles and submit them selues to the Church of God the other that be not of God wil not heare either Apostle pastor or Church but be their ovvne iudges 17. That vve may haue confidence Confidence called in Latin Fiducia is neither alone with faith nor a persuasion infallible that maketh a man no lesse secure and certaine of his saluation then of the things that vve are bound to beleeue as the Protestants falsely teach but it is onely a hope wel corroborated confirmed and strengthened vpon the promises and grace of God and the parties merites And the vvordes both folowing going before proue also euidently against the Protestants that our confidence and hope in the day of iudgement dependeth not onely vpon our apprehension of Christs merites by faith or vpon his grace and mercie but also vpon our conformitie to Christ in this life in charitie and good vvorkes And that is the doctrine of S. Peter vvhen he said Labour that by good vvorkes you may make sure your vocation and election and S. Paules meaning vvhen he said I haue fought a good fight there is laid vp for me a crovvne of iustice vvhich our Lord vvil render to me in that day a iust iudge 18. Feare is not in charitie The Heretikes very falsly vnderstand this place so that Christian godly men ought to haue no doubt mistrust or feare of hel and damnation Vvhich is most euidently against the Scriptures commending euery where vnto vs the awe and feare of God and his iudgements Feare him saith our Sauiour Mat. 10 that can cast body and soul into hel And Psal 118. Pearse my flesh vvith thy feare Vvhich feare of Gods iudgements caused S. Paul al good men to chastise their bodies lest they should be reprobate and damned And the vvise man for this cause affirmeth him to be happie that is euer fearful And holy Iob faith I feared al my vvorkes And the Apostle Vvith feare and trembling vvorke your saluation Vvhich kinde of feare is euen in the iustest men and most ful of charitie consisting wel with the same vertue and is called Filialis is timer because it is such as the good childe ought to haue toward his father But there is a kinde of feare vvhich standeth not with charitie and is cleane against hope also that vvhich bringeth such perplexitie and auxietie of conscience that it induceth a man to mistrust or despaire of Gods mercies That seruile feare also vvhich maketh a man often to leaue sinning and to doe the external vvorkes of iustice not for any loue or delight he hath in God or his lawes but onely for feare of damnation though it be not il in it self but very profitable as that vvhich helpeth toward the loue of God yet it standeth not with charitie neither but is daily more and more lessened and at length quite driuen out by charitie Of these kinde of feares then the Apostle speaketh and as some expound of the feare of men also of vvhich our Sauiour saith Feare not them that kil the body CHAP. V. They that loue God must loue his natural sonne IESVS and his sonnes by adoption and keepe his commaundements vvhich to the regenerate are light 4 But not vnles they continue in the Catholike faith namely of this article that IESVS is the sonne of God and therfore able to giue vs life euerlasting 14 and al our petitions 16 and our praiers for al our brethren that sinne not vnto death dying in their mortal sinnes by impenitence Last of al he vvarneth them not to communicate vvith idols verse 1 WHOSOEVER beleeueth that IESVS is Christ is borne of God And euery one that loueth him vvhich begat loueth him also vvhich vvas borne of him ✠verse 2 In this vve knovv that vve loue the children of God vvhen as vve loue God and keepe his commaundementes ✠verse 3 For this is the charitie of God that vve keepe his commaundements * and ″ his commaundementes are not heauy ✠verse 4 Because al that is borne of God ouercommeth the vvorld and this is the victorie vvhich ouercommeth the vvorld our faith ✠verse 5 Vvho is he * that ouercōmeth the vvorld but he that beleeueth that IESVS is the sonne of God ✠verse 6 This is he that came by vvater and bloud IESVS Christ not in vvater only but in vvater and bloud And it is the Spirit vvhich testifieth that Christ is the truth ✠verse 7 For there be ″ three vvhich giue testimonie in heauen the Father the Vvord and the Holy Ghost and these three be one ✠verse 8 And
ASSVMPTION of our Lady Gosp 168. S. Bartholomew Ep. 456. vers 26 to the 30. Gosp 152. S. Levvis king of France Gosp 193. The Decoll of S. Iohn Bapt. Gosp 101. The NATIVITIS of our Lady Gosp 3. HOLY ROODE day in September or the Exaltation of the holy CROSSE Ep. 528. Gosp 255. S. Matthevves eue Gosp 149. S. Matthevves day Gosp 22. Michelmas day Ep. 698. Gosp 50. S. Francis Ep. 511 Gosp 29. S. Dionysius Areopagita Ep. 343. Gosp 152. as vpon Alhalovves eue S. Luke Ep. 484. Gosp 166. SS Simon and Iude Ep. 518. Gosp 262. Alhalovves eue Ep. 708. Gosp 152. ALHALOVVES day Ep. 712. Gosp 11. Al-â—oules day Ep. 466. Gosp 230. S. Martin Gosp 171. verse 33 to the 37. S. Clement Ep. 531. Gosp 70. S. Catharine Gosp 71. verse 1 to the 14. vvhich is the Gospel for holy virgins For Saincts generally and in common Apostles eue gosp 262. For a Martyr that is a Bishop Ep. 469. 642. gosp 181. and 45. For a Martyr that is no Bishop Epistle as vpon S. Georges day gosp 62. For one Martyr Ep. 641. 662. gosp 254. and 262. For many Martyrs Ep. 393. 400. 481. 626. 632. 655. 713. 734. Gosp 11. 29. 68. 152. 172. 199. 265. For a CoÌ„fessor that is a Bishop Ep. 608. 615. 636. Gosp 70. 72. 123. 171. For a Confessor that is no Bishop Ep. 432 and 531. Gosp 175. 193. 254. For holy Abbots Gosp 54. For holy Virgins Martyrs Gosp 36. 71. For holy Virgins not Martyrs Ep. 438. 488. vers 17 to the 3 of the chapter following Gosp as for holy Virgins Martyrs For other holy vvomen not Virgins Gosp 36. For holy Vvidovves Ep. 578. Gosp as for holy vvomen not virgins The DEDICATION of a Church or CHVRCH HOLYDAY Ep. 741. Gosp 195. IN votiue Masses that is such as are said according to mens deuotion for diuers peculiar causes Of the B. Trinitie Ep. 493. Gosp 263. Of the holy Ghost Ep. 311. Gosp 260. Of the Passion of our Lord Gosp 272. Of the holy Crosse Ep. 528. Gosp 56. Of our B. Ladie Ep. 598. Gosp 135. 140. 171. 272. Of the holy Angels Ep. 708. Gosp 218. Of the blessed Apostles Peter Paule Ep. 301. Gosp 54. For any necessitie Gosp 117. For remission of sinnes Ep. 398. Gosp 170. For choosing of the Pope Epist 607. Gosp 260. Vpon the Popes creation coronation day Ep. 655. Gosp 44. Against schisme or for any necessitie of the Church Ep. 518. Gosp 266. Against the Paganes Gosp 170. In time of warre Gosp 68. For peace Gosp 275. vers 19 to the 24. Against the plague Gosp 147. as vpon Saturday in whitsun weeke For the sicke Ep. 651. Gosp 20. For Mariage Ep. 521. Gosp 53. In Masses of Requiem Epist 466. 550. 725. Gosp 230. 234. 235. 251. AN AMPLE AND PARTICVLAR TABLE DIRECTING THE READER TO AL CATHOLIKE truthes deduced out of the holy Scriptures and impugned by the Aduersaries A ABSOLVTION of a Priest The excellencie of this power aboue the power of Angels Princes 47. 277. Vvhat is to loose and binde 47. Abstinence See Fasting Adoration of God Latrîa and adoration of creatures Dulia pag. 11. nu 11. pa. 321. nu 25. pa. 332. nu 12. p. 633. nu 21. AdoratioÌ„ of the Arke Crucifixe Images Relikes and the like pag. 633. nu 21. of Angels Saincts and holy persons pag. 706. 737 at large 744 marg S. Iohns adoring of the Angel explicated 736. 737. Vvhat is to adore in spirit truth 218. Reuerence to holy persons euen to the kissing of their feete 300. Alleluia 735 and 736 at large Not to be translated ibid. The song both of the Chruch militant and triuÌ„phant ibid. 734 marg A word of maruelous ioy and so vsed in the Churches seruice euen in the primitiue Church 736. Sung in our countrie at our first conuersioÌ„ ib. Sung in al Christian NatioÌ„s ib. The Protestants had rather say Praise ye the Lord. ib. In translating sixe Psalmes they haue lest it out nine times ibidem Almes redeeme sinnes c. pa. 143. marg 173. nu 41. They procure vs patrones in heauen pag. 186. nu 9. release of paines after our death 317 marg increase grace 486 marg Great Almes-men happie pag. 353. nu 35. pa. 486. nu 6. 174 marg 317 marg Almes and hospitalitie to Preists and other holy men 28. 163. marg 186. 485. 486. 487. 511. 534. 588. 637. to Catholike prisoners 341 marg 600 m. See Vvorkes The more able the greater must our almes be 121 marg Vvhen a man is bound to giue almes 681 marg Altars pag. 638. nu 10. Altars sanctified by the sacrifice of Christs body pag. 67. Altar vvhy called table sometime pa. 638. Dedication or consecration of altars vvith Saincts Relikes 711. Amen amen doubled vvhat it signifieth pa. 244. nu 34. Amen not to be translated ib. 234 marg 735. 736. Angels Protectors of men pag. 52. nu 10. pag. 326. nu 15. 679. of countries 701. of Chruches ibidem The Protestants also hold this against the Puritanes 679. They helpe vs. pag. 604. marg 541. S. Paules place of the religioÌ„ of Angels explicated pag. 14. nu 18. Praying to Angels ibid. Peace from God and the holy Angels 700. Nine orders of Angels pag. 514. nu 21. S. Michael patrone of the Church 721. fighting vvith the dragon ibid. Anoiling See E. Entremâ— Vâ—ctiâ— Antichrist pag. 556. 557. 558. 718. 723 at large vvhy so called pa. 558. He shal be one singular man 556. nu 3. p. 724. He shal come neere the vvorldes end 557. nu 4. His reigne three yeres and a halfe p. 71. nu 22. 29. 123 marg 718 marg 711 marg 740. He shal abolish the Masse p. 558. suffer no worship but of him self only p. 557. nu 4. Al framing letters to expnesse his name vncertaine 724. Heretikes his forerunners specially these of our daies pa. 556. 558. 722 marg 723. 741. The apostasie of him his from the Cath. Church p. 556. His persecution of the same 720 marg 721. 723. 741. His attempts to dravv from the true faith 721. Many Antichristes 556. The Pope can not be Antichrist p. 554 marg pa. 557. p. 231 marg 721 marg 724. 740. The Protestants make S. Leo and S. Gregorie furtherers of Antichrist pa. 557. They place Antichrist in the See of Rome in S. Paules daies p. 557. 240 marg Not to be vvith the See of Rome is to be with Antichrist p. 323. 556. nu 3. Apostles their name dignitie authoritie pag. 154. nu 13. p. 37. nu 11. p. 53. nu 18. p. 488. Their number of Tvvelue mystical p. 94. nu 14. p. 290 marg Some of them more principal Apostles p. 492. The actes of SS Peter and Paul in two seueral tables 374. 375. They left their vviues p. 21. nu 14. p. 55 marg 191 marg p. 148. nu 38. So did S. Philip the Deacon 354 marg See Priests They vovved pouertie 55. nu 27.
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
estimation examples of some peculiar traditions out of the fathers S. Chrysostom S. Basil S. Hierom. S. Augustine S. Epiphanius S. Irenaeus Tertullian S. Cyprian Origen The Scriptures giuen vs by tradition and the sense thereof The Creede an Apostolical tradition An inuincible argument for the credite of Traditions â— Here also 〈◊〉 as is noted before 2 Thess 2. 15. the aduersaries in their translatioÌ„s auoid the vvord Tradition being plaine in the Greeke lest them selues might seeme to be noted as men vvalking inordinately and not according to Apostolical Tradition as al Schismatikes Heretikes and rebels to Gods Church doe Ep. 6 18. Col. 4 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. 1. Cor. 4. 1. Th. 2. 1. Cor. 9 6. Gal. 6 9. The heretikes cauillation against Religious meÌ„ that vvorke not ansvvered 1 Cor. 9. The spiritual trauailes of the Clergie * See S. Cypr. ep 66. Religious meÌ„ working with their handes Monkes were shauen in the primitiue Church and Nonnes clipped of their heare S. Augustines opinion concerning Religious mens working or not working li. de â—p Monach. c. 21. Ecclesiastical censures against the disobedient Not to communicate with excoÌ„municate persons but in certaine cases 1 Timoth. 3. 1 Timoth. 3. * 1 Tim. 1. Act. 20. v. 25. 38. Col. 2. v. 1. ⸬ S. Augustine saith He that list to haue the hope of heaueÌ„ let him looke that he haue a good coÌ„scieÌ„ce to haue a good conscience let him beleeue vvorke vvel for that he beleueth she hath of faith that he vvorketh he hath of charitie Praefat. in Psa 31. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 7 13 Mt. 9 13. Mr. 2 17. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Euil life and no good conscience is often the cause that men fall to Heresie from the faith of the Catholike Church Againe this plainely reproueth the heretikes false doctrine saying that no man can fall from the faith that he once truely had Teaching othervvise then the doctrine receiued is a special marke of Heretikes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luthers teaching othervvise Al heretical doctrine is fables Curious questioning in religion Charitie the very formal cause of our iustification Heretikes great boasters but vnlearned Libertines alleage scripture Excommunication of Heretikes and the effect thereof The Priests high authoritie of Excommunication The terrible effect thereof ⸬ Euen for heathen kings Emperours by vvhom the Church suffereth persecution much more for al faithful Princes powers and people both spiritual and temporal for vvhom as members of Christes body and therfore ioyning in praier oblation vvith the ministers of the Church the Priestes more properly and particularly offer the holy Sacrifice See S. Augustine de orig anima li. 1. c. p. 2. Tim. 1 11. 1. Pet. 3 3. 1. Cor. 14 34. Gen. 1 27. 3 6. ` she The praiers petitions in the Masse deduced out of the Apostles vvordes by S. Augustine other fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PATER NOSTER in the Masse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Theoph. in hunc loc Praier in the Masse for kings and other God vvil no mans perditioÌ„ but the saluation of al. Hovv there is but one Mediator Christ and vvhat it is to be such a Mediator * Aug. li. 9. de Ciu. cap. 15. De fid ad Pet. c. 2. The different maner of praying to Christ and to Saincts Kyrie eleison Christe eleison Hovv there be many mediators as there be many sauiours and redeemers eueÌ„ in the Scriptures Iud. 3 9. 2 Esd 9 27. Act. 7 35. Women great talkers of Scripture and promoters of heresie * S. Chrys Ho. 9. in 1. Tim. Tit. 1 6. c He saith hauing children not getting children S. Ambr. Ep. 82. b Neophytus is he that vvas lately christened or nevvely planted in the mystical body of Christ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great charge great merite of Ecclesiastical functions The Apostle vnder the name of Bishop instructeth Priestes also The heretikes opinion coÌ„cerning Priests mariage 1 Cor. 7. S. Paules place of one vvife excludeth bigamos from holy Orders * li. 2 ep 25. Vvho are counted bigami Leuit. 21. The Heretical clergie nothing regardeth the Apostles prescription of one vvife None euer maried after holy Orders Socrat. li. 1 c. 8. They that vvere made Priests of maried men absteined from their vviues Sozom. li. 1 c. â—2 S. Epiphanius Mariage of Priests is contrarie to the auÌ„cient canoÌ„s Eusebius S. Hierom. S. Augustine See S. Leo ep 92. c. â— S. Ambrose Tertullian S. Cyprian Councels None rashly to be admitted to the Clergie Heretikes admit al sortes vvithout exception The three holy orders only bound to chastitie Leo ep 92. c. 3. Greg. li. 1 ep 42. The 4 inferiour orders not bound to chastitie Al the seuen orders auncient eueÌ„ from Christ and the Apostles time S. Ambrose calleth the B. of Rome Rector of the vvhole Church The heretikes say directly coÌ„trarie to the Apostle that the Church is not the piller of truth That the Church is the piller of truth and can not erre is proued by many reasons Io. 14 16. Mat. 16. Mat. 28. Eph. 4. Io. 17. Luc. 22. Psal 2. Eph. 5. The meaning of this article I beleeue the Cath. Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the visible Church that is the piller or truth and can not erre Vvhence the Church hath this priuilege neuer to erre S. Augustine Lactantius S. Cyprian S. Irenaeus 2 Tim. 3 3 Pet. 3. Iude v. 18. ⸬ We see plainely by these vvordes such abstinence only to be disalovved as condemneth the creatures of God to be naught by nature creation 1. Tim. 1 4. Tit. 3 9. ⸬ Some saith S. Chrysost expound this of fasting but they are deceiued-for fasting is a spiritual exercise See a goodly commentarie of these vvordes in S. August li. de mor. Eccl. Cath. c. 33. Al Heretikes are apostataes from the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. 19. The old Heresies against matrimonie * Aug. har 46. The old Heresies about abstinâ—â—e from meates The Catholikes impudently charged vvith the said old heresies Abstinence from certaine meates is no condemnation of the meates Diuers good causes of abstinence Forbidding certaine persons to marrie is no condemnation of matrimonie Catholikes esteeme matrimonie more then the Protestants doe The Protestants obiectoÌ„s answered long ago by S. Hierom and S. Augustine * Aug. li. 2 c. 5 de nupt câ—ncupise Blessing of the table or of meates specially by a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To blesse is a preeminence of the better person Hebr. 7. No creature il by nature yea one more sanctified then an other Holy times and places euery thing deputed to the seruice of God holy Mat. 23. 2 Pet. 1. Creatures hallovved by the signe of the Crosse The blessing of our meate vvhat a vertue it hath 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 Holy bread August ep 31. 34 35. 36. The signe of the crosse vsed in blessing The Churches exorcismes Luc. â— Holy vvater The force of sanctified creatures The holy land Relikes theodoret li. 36. 3. The crosse The name of IESVS Remission of venial sinnes annexed to halovved creatures Ia. c. 5. S. Gregorie The difference betvvene the Churches exorcismes other coniurations Grace giuen in the SacrameÌ„t of Orders ConsecratioÌ„ of Priests by imposition of handes In Esa c. 58. Holy Orders a Sacrament Conc. Carth 4 c. 3. Beza in cap. 6. Act. Men also are called sauiours vvithout derogatioÌ„ to Christ The Epistle for holy vvidovves ⸬ Because of this continual praier vvhich standeth not vvith coÌ„iugal carnal actes of matrimonie as the Apostle signifieth 1 Cor. 7 5 therfore vvere these vvidovves to liue in the state of perpetual continencie c Double honour and liuelihod due to good Priestes Deu. 25. 1. Cor. 9. Mat. 10 10. ⸬ Here the Apostle vvil not haue euery light felovv to be heard against a priest so S. Augustin for the like reuerence of priesthod admonisheth Pâ—Ì„carius that in no vvise he admitte any testimonies or accusations of Heretikes against a Catholike priest ep 212. ⸬ Bishops must haue great care that they giue not orders to any that is not wel tried for his faith learning and good behauiour Ambr. in hunc loc Luc. c. 2 37. widowhod widowes called Diaconissa their office These widowes must haue had but one husbaÌ„d wherof many Catholike coÌ„clusioÌ„s are deduced C. 3 2. Beza vpon this place The Caluinists most absurd exposition of the Apostles wordes Their blasphemie against the plaine text * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very vvil to breake the vovv of chastitie is damnable * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Breaking of their first faith is by the consent of a antiquitie vvheÌ„ they breâ—ke their vovv of chastitie Why this vow is called faith or fidelitie Vvhy the first faith The heretikes exposition of this first faith impossible against the text S. Paul meaneth not that vvidovves professed should marie * othervvise Agâ—ruchia ep 11. It is better for the frailer sort that are in danger of falling to marie rather then to vow Yong vvomen may be professed taken into religion To marie after the vovv of Chastitie is to goe after Satan 1 Cor. 7. The heretikes only remedie against concupiscence is mariage The vow of chastitie lawful possible to be kept more grateful to God Iouinians heresie in this point coÌ„demned of old is called of the Protestants Gods vvord Many good vvorthie Bishops that haue not the gift of preaching and teaching c See the anÌ„oâ—ation before cap. 1 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The epistle for S. Alexius â—ul 17. Iob 1 21. Mat. 6 25. ⸬ As in the 1. chap. lacke of faith and good conscience so here couetousnes or desire of these temporal things in the end of this chap. presumption and boasting of knowledge are causes of falling from the faith heresie often being the punishmeÌ„t of former sinner b The epistle for S. Timothee Ian. 24. Io. 18 37 Apoc. 17 14. 19 16. Io. 1 18. ⸬ Almes deedes and good workes laide for a fouÌ„datioÌ„ and ground to attaine euerlasting life So say the doctors vpoÌ„ this place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom Depositum is the Catholike truth descending from the Apostles by succession of Bishops euen vnto the end The ProtestaÌ„ts can shew no such depositum Prophane nouelties of vvordes how to be tried and examined Catholike termes not expresly in the Scriptures but in sense are no such nouelties of vvordes Heretical nouelties of vvordes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ProtestaÌ„ts prophane nouelties of vvordes Catholikes must abhorre from heretical phrases and vvordes â— Ps 132. Heretikes arrogate knowledge falsely so called ⸬ Here againe it is plaine that holy Orders giue grace that euen by and in the external ceremonie of imposing the Bishops hands And it is a maner of speach specially vsed in this Apostle and S. Luke that Orders giue grace to the ordered that to take orders or authoritie to minister SacrameÌ„ts or preach is to be giuen or deliuered to Gods grace Act. 14 25. Tit. 3 5. Tit. 1 â— 1 Timo. 2 7. c Faith and loue coupled commonly together in this Apostles vvritings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4 19. ⸬ Vvhat a happie meritorious thiÌ„g it is to relieue the afflicted for religioÌ„ not to be ashamed of their disgrace yroÌ„s or what miseries so euer A great blessing to haue Catholike progenitors and very coÌ„mendable to cleaue fast to their faith Apol. coÌ„t Ruff. li. 1. c. 8. The peoples speaches of their fathers faith is very Christian and laudable Deut. 32. Ps 43. * Act. 24. 2 Cor. 11. Al our good deedes are laid vp vvith God to be revvarded We must speake in Catholike termes after a certaine rule of faith and forme of vvordes Relieuers of Cath. prisoners ⸬ Marke here that the elect though sure of saluation yet are saued by meanes of their preachers teachers as also by their ovvne endeuours Mat. 10 Ro. 3 3. c See the AnnotatioÌ„ before 1 Tim. 6. v. 20. Tit. 3 9. ⸬ Conuersion from sinne and heresie is the gift of God and of his special grace yet here vve see good exhortations and praier and such other helpes of man be profitable therevnto Vvhich could not be if vve had not free vvill Vvhat secular affaires do not agree nor coÌ„sist vvith spiritual mens function Hovv spiritual men may serue secular Princes deale in ciuil causes in vit 8. Ambr. Bern. Catholikes only right haÌ„dlers of the Scripture 2 Cor. 2 4. Heretical bookes and sermoÌ„s are to be auoided Who are out of the Church or vvithin it Free vvil 1 Timot. 4 1. ⸬ That those Magicians vvhich resisted Moyses were thus called it is not written in al the old TestameÌ„t therfore it came to the Apostles knowledge by tradition as the Church novv hath the names of the 3 kings of the peniteÌ„t theefe of the souldiar that pearced Christes side on the Crosse and of the like Exo. 7. ⸬ In al danger and diuersitie of false sectes S. Paules admonition is euer to abide in that vvas first taught deliuered neuer to giue ouer our old faith for a new fansie This is it which before he calleth depositum 1. Tim. 6. and 2. Tim. 1. 2. Pet. 1 21. Women easily seduced by heresie The folly of Heretikes in time appeareth Persecution The great profit of reading the Scriptures The Heretikes folish argumeÌ„t Al Scripture is profitable ergo only Scripture is necessarie sufficient The Epistle for holy Doctors and for S. Dominike August 4. ⸬ The martyrdom of saincts is so acceptable to God that it is counted as it vvere a sacrifice in his sight and therfore hath many effectes both in the partie that suffereth it
trāslatiō to mainteine Caluins horrible blasphemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flac. Illyr vpon this place Caluins blasphemie that Christ suffered hel paines vpō the crosse and that his death othervvise were insufficient Christ yelding vp the Ghost accomplished our redemption Io. 19. 30 Christs Passiō sufficient for al but profitable to them only vvhich obey not by faith only but by doing as he and his Church commaund The Apostle omitteth to speake of the B. Sacrament as a mysterie then to deepe for the Ievves capacitie Heb. 10 26. ⸬ It is euident by these vvordes against the Nouatians and the Caluinists that S. Paul meant not precisely that they had done or could do any such sinne vvhereby they should be put out of all hope of saluation and be sure of damnation◠during their life Gen. 22 16. The Apostles forme of Catechisme and the poīts therof The Nouatians as al Heretikes made Scripture the groūd of their heresie * Ambr. de poenit li. 2. c. 2. Other places make no more for the Protestants then this doth for Nouatus Caluins heresie vpon this place vvorse then the Nouatians Ambr. loco cit in ep ad Heb. Chry. ho. 9 in c. 6 ad Hebr. The fathers exposition of this place The Sacramēt of penance is ready for al sinners vvhatsoeuer Hiero. ep 8 ad Demetriad c. 6. Gods iustice in revvarding meritorious vvorkes Gen. 14 18. ⸬ When the fathers catholike expositours pike out allegories and mysteries out of the names of mē the Protestāts not endued vvith the Spirit vvherby the scriptures vvere giuē deride their holy labours in the search of the same but the Apostle findeth high mysterie in the very names of persons and places as you see Nu. 18 21. Deu. 18 1. Ios 14 4. ⸬ The tithes giuen to Melchisedech were not giuē as to a mere mortal mā as al of the tribe of Leui Aarons order were but as to one representing the Sonne of God vvho now liueth and reigneth and holdeth his priesthod the functions therof for euer ` Priesthod Ps 109 4. Ps 10◠4. The Epistle for a Cōfessor that is a Bishop ` them that goe ⸬ Christ according to his humane nature praieth for vs continually representeth his former passion and merites to God the Father Leu. 9 7. 16 6. The resemblāce of Melchisedec to Christ in many points By the sundrie excellencies of Melchisedeck◠Priesthod is proued the excellēcie of the Priesthod sacrifice of the nevv Testament He receiued tithes of Abrahā consequently of Leui Aarō Tithes He blessed Abraham Blessing a great preeminēce specially in Priests The ful accomplishment of mans redēption vvas not by Aarons but by Melchisedecks Priesthod The Apostle to consute the Ievves false persuasion of Aarons Priesthod and sacrifices speaketh altogether of the sacrifice of the Crosse No lavvful state of people vvith out an external Priesthod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 External Priesthod necessarie for the nevv Testament External sacrifice also necessarie for the same The translation of the old Priesthod sacrifices must needes be into the said Priesthod and sacrifice of the Church Hovv Christ is a Priest for eues Christs eternal Priesthod consisteth in the perpetual sacrifice of his body bloud in the Church The Protestāts cauilling vpon particles agaīst Melchisedecks sacrifice Priesthod directly against the Apostle Christs eternal Priesthod and sacrifice in the Church is proued out of the fathers Ep. 126. * That is from Adā to the end of the vvorld represented by sacrifice The old commaundement and the new Maundy thursday vvhy so called The introduction of a new Priesthod The eternitie of the new Priesthod confirmed by the fathers othe Christs passion By the comparison of many priests one is not meant that there is but one Priest of the new Testament Esa c. 61. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is that the absolute sacrifice of eternal redēption could not be done by those many Aaronical priests but by one onely Christ Iesus vvho liueth a Priest for euer hath no successor and as cheefe priest worketh and concurreth vvith al Priests in their priestly functions ⸬ Christ liuing and reigning in heauē continueth his priestly functiō stil and is minister not of Moyses Sancta tabernacle but of his ovvne body bloud vvhich be the true holies and tabernacle not formed by mā but by Gods ovvne hand c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo 25 9. 40. ⸬ The promises and effectes of the Law were temporal but the promises and effectes of Christes Sacraments in the Church be eternal Hier. 31 31. Christs priesthod sacrifice is external not spiritual only * Beza in schol Test Gracolat in c. 7 Heb. num 8. How Christes body is made fit to be sacrificed and eaten perpetually Kingdom of heauen and heauēly things spokē of the Church Grace the effect of the new Testament The new Testamēt or couenant betwene God man Luc. 〈◊〉 Scriptures abused for phātastical inspirations Act. 2. Io. 14. ◠12. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 25. 26 1. 36. The Epistle vpon Imber saturday in Septemb. 3 Reg. 8. 2 Par. 5. Exo. 25 22. Exo 30 10. Leu. 16 2. 30. ⸬ The vvay to heauē vvas not open before Christs passion therfore the Patriarches and good men of the old Testament vvere in some other place of rest vntil then c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Al things done in the old Testament and priesthod were figures of Christes actions b The Epistle vpon Passion Sunday Leu. 9 8 16 6. 14 Nu. 19. ` shal ` cleanse Gal. 3 15 ⸬ Here we may learne that the Scriptures conteine not al necessarie tites or truthes whē neither the place to which the Apostle alludeth nor any other mentioneth half these ceremonies but he had them by tradition Exo. 24. 8. c By this word vvhich signifieth to emptie or draw out euen to the botom is declared the plentiful and perfect redēption of sinne by Christ c ad exhaurienda peccata Relikes They cōtinue vvithout putrefaction The holy CROSSE The sepulchres of Christ and his Saincts ep 17. c. 5. Images in Salomons temple commaunded by God Sacrifice not taken avvay by the nevv Testament but changed into a better One only sacrifice on the Crosse the redēption of the vvorld and one onely Priest Christ the redeemes thereof Li. de Sp. lit c. 11. The Apostles disputatiō being only against the errour of the Iewes cōcerning their sacrifices and priests the Protestants applying it against the sacrifice of the Masse priestes of the new Testament Caluins argumēt against the sacrifice of the altar maketh no lesse against the sacrifices of the old Lavv. The correspondēce of vvordes in dedicating both Testamēts proueth the real presence of bloud in the Chalice In the old Testament vvere figures of the novv in the nevv is resemblance of the heauenly state Christ once offered in blouddy sort but vnblouddily