Father in me The vvordes that I speake to you of my self I speake not But my father that abideth in me he doeth the vvorkes â verse 11 Beleeue you not that I am in the Father and the Father in me Othervvise for the vvorkes them selues beleeue â verse 12 Amen amen I say to you he that beleeueth in me the vvorkes that I doe he also shal doe and greater then these shal he doe â verse 13 because I goe to the Father and vvhatsoeuer you shal aske in my name that wil I doe ⢠that the Father may be glorified in the Sonne â verse 14 If you aske me any thing in my name that vvil I doe â verse 15 If you loue me keepe my commaundements â verse 16 And I vvil aske the father and he vvil giue you an other Paraclete that he may abide vvith you for euer â verse 17 the Spirit of truth vvhom the vvorld can not receiue because it seeth him not neither knovveth him but you knovv ' him because he shal abide vvith you and shal be in you â verse 18 I vvil not leaue you orphanes I vvil come to you â verse 19 Yet a litle vvhile and the vvorld seeth me no more But you see me because I liue and you shal liue ⢠â verse 20 In that day you shal knovv that I am in my father and you in me and I in you â verse 21 He that hath my commaundements and keepeth them he it is that loueth me And he that loueth me shal be loued of my father and I vvil loue him and vvil manifest my self to him ⢠â verse 22 Iudas saith to him not that Iscariote Lord vvhat is done that thou vvilt manifest thy self to vs and not to the vvorld â verse 23 IESVS ansvvered and said to him If any loue me he vvil keepe my vvord and my father vvil loue him and vve vvil come to him and vvil make abode vvith him â verse 24 He that loueth me not keepeth not my vvordes And the vvord vvhich you haue heard is not mine but his that sent me the Fathers â verse 25 These things haue I spoken to you abiding vvith you â verse 26 But the Paraclete the holy Ghost vvhom the Father vvil send in my name he shal teach you al things suggest vnto you al things vvhatsoeuer I shal say to you â verse 27 Peace I leaue to you my peace I giue to you not as the vvorld giueth doe I giue to you Let not your hart be troubled nor feare â verse 28 You haue heard that I said to you I goe and I come to you If you loued me you vvould be glad verily that I goe to the Father because the Father is greater then I. â verse 29 And novv I haue told you before it come to passe that vvhen it shal come to passe you may beleeue â verse 30 Novv I vvil not speake many things vvith you for the prince of this vvorld commeth and in me he hath not any thing â verse 31 But that the vvorld may knovv that I loue the Father and as the Father hath giuen me commaundement so doe I ⢠Arise let vs goe hence ANNOTATIONS CHAP. XIIII 12. Greater then these S. Chrysostom in a whole booke against the Pagans proueth that this was fulfilled not onely in Peters shadow and Paules garments which as we read in the Actes healed infirmities but also by the Relikes and monuments of Saincts namely of S. Babylas of whom he there treateth thereby inferring that Christ is God who could and did performe these wonderful wordes by the very ashes of his seruants The Protestants cleane contrarie as patrones of the Pagans infidelitie as though our Sauiour had promised these the like miraculous workes in vaine either not meaning or not able to fulfil theÌ so do they discredite al the approued histories of the Church concerning miracles wrought by Saincts namely that S. Gregorie Thaumaturgus remoued a mountaine the miracles of S. Paul the eremite and S. Hilarion written by S. Hierom the miracles of S. Martin written by Seuerus Sulpitius the miracles testified by S. Augustine de Ciuit Dei the miracles approued by S. Gregorie in his Dialoges the miracles reported by S. Bede in his Ecclesiastical storie and liues of Saincts and al other miracles neuer so faithfully recorded in Ecclesiastical writers In al which things aboue their reach of reason and nature they are as litle persuaded and haue no more faith then had the Pagans against whom S. Chrysostom in the foresaid booke and S. Augustine de Ciu. Dei li. 22 c. 8 and other Fathers heretofore haue written No man therfore needeth to maruel that the very Image of our Lady the like doe miracles euen as Peters shadow did nor wonder if such things seeme stranger and greater then those which Christ him self did whereas our Sauiour to put vs out of doubt saith expresly that his Saincts shal doe greater things then him self did 16. For euer If the Holy Ghost had been promised onely to the Apostles their successors and the Church after them could not haue chalenged it but it vvas promised them for euer Whereby we may learne both that the priuileges and promisses made to the Apostles were not personal but pertaining to their offices perpetually and also that the Church and Pastors in al ages had and haue the same Holy Ghost to gouerne them that the Apostles and primitiue Church had 17. The spirit of truth They had many particular giftes and graces of the Holy Ghost before and many vertues by the same as al holy men haue at al times but the Holy Ghost here promised to the Apostles and their successors for euer is to this vse specially promised to direct them in al truth and veritie and is contrarie to the spirit of errour heresie and falshod And therefore the Church can not fall to Apostasie or Heresie or to nothing as the Aduersaries say 28. Father greater then I. There is no place of Scripture that seemeth any thing so much to make for the Sacramentaries as this and other in outward shew of wordes seemed to make for the Arians who denied the equalitie of the Sonne with the Father Which wordes yet in deede rightly vnderstood after the Churches sense make nothing for their false secte but only signifie that Christ according to his Manhod waâ inferior in deede and that according to his Diuinitie he came of the Father And if the Heresie or disease of this time were Arianisme we should stand vpon these places and the like against the Arians as we now do vpon others against the Protestants whose secte is the disease and bane of this time CHAP. XV. He exhorteth them to abide in him that is his Church being the true vine and not the Synagogue of the Ievves any more 9 and in his loue louing one an other and keeping his commaundements 13 shevving hovv much
as it is plaine by the place of Deuteronomie vvhence he reciteth this text but onely such as commit great and damnable crimes and so by greuous and mortal transgressions vvholy breake Gods precepts and thereby incurre the curse of the Lavv from vvhich the said Lavv could not deliuer them of it self nor by any other meanes but by the faith and grace of CHRIST IESVS 11. Liueth by faith It is neither the Heretikes special presumption and confidence nor the faith of Diuels nor faith vvithout vvorkes vvhich is dead in it self as S. Iames saith that can giue life to the iust for that vvhich is dead can not be the cause of life but it is the Catholike faith as S. Augustine vvriteth vvhich vvorketh by charitie according to the Apostles ovvne explication of this vvhole passage by vvhich the iust liueth Li. 3 c. 5. cont duas ep Pelag. See the Annotation vpon the same vvordes Rom. 1. 27. Haue put on Christ Here the Aduersaries might haue seen if they vvere not blinded by contentious striuing against Gods Church that vvhen Iustification is attributed to faith vvithout mention of good vvorkes or other Christian vertues Sacraments it is not meant to exclude any of the same from the vvorking of iustice or saluation for here vve learne that by the Sacrament of Baptisme also vve put on Christ vvhich is to put on faith hope charitie and al Christian iustice By the same vve proue also that the Sacraments of the nevv iavv giue grace for that the receiuers thereof put on Christ And the Aduersaries euasion that it is faith vvhich vvorketh in the Sacrament and not the Sacrament it self is plainely false Baptisme giuing grace and faith it self to the infant that had none before CHAP. IIII. That the Lavv vvas fit for the time of nonnage but being novv come to ful age to desire such seruitude is absurd specially for Gentils 12 And that he vvriteth this not of any displeasure but to tel them the truth remembring hovv passingly they honoured him vvhom he vvas present and exhorting them therfore not to harken to the false Apostles in his absence 21 By the allegorie also of Abrahams tvvo sonnes shevving that the children of the Ievves Synagogue shal not inherite but vve vvho are the children of the free vvoman that is of the Cath. Church of Christ verse 1 AND I say as long as the heire is a litle one he differeth nothing from a seruant although he be lord of al â verse 2 but is vnder tutors and gouernours vntil the time limited of the father â verse 3 so vve also vvhen vve vvere litle ones vvere â³ seruing vnder the elemeÌtes of the vvorld â verse 4 But vvhen the fulnes of time came God sent his sonne made of a vvoman made vnder the Lavv â verse 5 that he might redeeme them that vvere vnder the Lavv that vve might receiue the adoption of sonnes â verse 6 And because you are sonnes * God hath sent the Spirit of his sonne into your hartes crying Abba Father â verse 7 Therfore novv he is not a seruant but a sonne And if a sonne an heire also by God ⢠â verse 8 But then in deede not knowing God you serued them that by nature are not Gods â verse 9 But novv vvhen you haue knovven God or rather are knovven of God hovv turne you againe to the â³ vveake poore elements vvhich you vvil serue againe â verse 10 â³ You obserue daies and moneths and times and yeres â verse 11 I feare you lest perhaps I haue laboured in vaine among you â verse 12 Be ye as I because I also am as you brethren I beseeche you you haue hurt me nothing â verse 13 And you knovv that by infirmitie of the flesh I euangelized to you heretofore â verse 14 and your tentation in my flesh you despised not neither reiected but as an Angel of God you receiued me as Christ IESVS â verse 15 Vvhere is then your blessednes for I giue you testimonie that if it could be done you vvould haue plucked out your eies and haue giuen them to me â verse 16 Am I then become your enemie telling you the truth â verse 17 They emulate you not vvel but they vvould exclude you that you might emulate them â verse 18 But do you emulate the good in good alvvaies and not only vvhen I am present vvith you â verse 19 My litle children vvhom I trauail vvithal againe vntil Christ be formed in you â verse 20 And I vvould be vvith you now and chaunge my voice because I am confounded in you â verse 21 Tel me you that vvil be vnder the Lavv haue you not read the Lavv â verse 22 For it is vvritten that * Abraham had tvvo sonnes one of the bond-vvoman and one of the free-vvoman â verse 23 But he that of the bond-vvoman vvas borne according to the flesh and he that of the free-vvoman by the promisse â verse 24 vvhich things are said â³ by an allegorie For these are the tvvo testaments The one from mount Sina gendring vnto bondage vvhich is Agar â verse 25 for Sina is a mountaine in Arabia vvhich hath affinitie to that vvhich novv is Hierusalem and serueth vvith her children â verse 26 But that Hierusalem vvhich is aboue is free vvhich is our mother â verse 27 For it is vvritten Reioyce thou barren that bearest not breake forth and crie that trauailest not because many are the children of the desolate more then of her that hath a husband â verse 28 But * we brethren according to Isaac are the children of promis â verse 29 But as then he that vvas borne according to the flesh persecuted him that vvas after the spirit so novv also â verse 30 But vvhat saith the Scripture Cast out the bond-vvoman and her sonne for the sonne of the bond-vvoman shal not be heire vvith the sonne of the free-vvoman â verse 31 Therfore brethren vve are not the children of the bond-vvoman but of the free by the â³ freedom vvhere vvith Christ hath made vs free ⢠ANNOTATIONS CHAP. IIII. â Seruing. There can be no external vvorship of God nor association of men in religion either true or false vvithout the vse of corporal things or elements The Heathen so vsed the creatures of elements that they serued them as their goddes The Ievves of vvhom the Apostle here speaketh serued not the creatures them selues vvhich they occupied in their ceremonies but they serued the only true God vnder the elements that is to say being serullely clogged yoked kept occupied and in avve vvith innumerable fleshly grosse and combersom offices about creatures The Christians neither serue elements as the one nor be kepâ in seruile thraldom thereby as the other but occupie only a fevv exceding easie svvete seemely and significant for an agreable exercise both of body and minde Vvhereof S. Augustine saith thus li. 3. c. 9
Cornelius epistle to Fabius concerning Nouatus Likewise S. Cyprian in many places namely ep 55. nu 1. where see the notes vpon the same S. Hiero. ep 2. c. 6. Of Subdeacon there is mention in S. Augustine ep 74 and ep 20 de epistolis 22 in edit Paris S. Epiph. harâ 59. S. Cyprian ep 24. S. Ignatius ep 9 ad Antiochânos and in the 43 canon of the Apostles Conc. Tolet. 2. can 1 3. Conc. Laodicen can 21. Epist Epiph. apud Hiero. 60. c. 1. 1â In the house of God Al the vvorld being Gods yet the Church onely is his house the Rector or Ruler vvhereof at this day saith S. Ambrose vpon this place is damasus where let our louing brethren note vvel how cleere a case it vvas then that the Pope of Rome vvas not the Gouernour onely of one particular See but of Christes vvhole house vvhich is the Vniuersal Church vvhose Rector this day is Gregorie the thirtenth 15. The piller of truth This place pincheth al Heretikes vvonderfully and so it euer did and therfore they oppose them selues directly against the very letter and confessed sense of the same that is cleane contrarie to the Apostle some saying the Church to be lost or hidden some to be fallen avvay from Christ these many ages some to be driuen to a corner onely of the vvorld some that it is become a stewes and the seate of Antichrist lastly the Protestants most plainely and directly that it may and doth erre and hath shamefully erred for many hundred yeres together And they say herein like them selues and for the credit of their ovvne doctrine vvhich can not be true in very deede except the Church erre euen the Church of Christ vvhich is here called the house of the liuing God But the Church vvhich is the house of God whose Rector saith S. Ambrose in his time was Damasus and novv Gregorie the thirtenth and in the Apostles time S. Peter is the piller of truth the establishement of al veritie therfore it can not erre It hath the Spirit of God to lead it into al truth till the vvorldes end therfore it can not erre It is builded vpon a rocke hel gates shal not preuaile against it therfore it can not erre Christ is in it til the end of the vvorld he hath placed in it Apostles Doctors Pastors and Rulers to the consummation and ful perfection of the whole body that in the meane time we be not caried about vvith euery blast of doctrine therfore it can not erre He hath praied for it that it be sanctified in veritie that the faith of the cheefe Gouernour therof faile not it is his house his spouse his body his lotte kingdom and inheritance giuen him in this vvorld he loueth it as his ovvne flesh and it can not be diuorced or separated from him therfore it can not erre the nevv Testament Scriptures Sacraments and sacrifice can not be changed being the euerlasting dourie of the Church continued and neuer rightly occupied in any other Church but in this our Catholike Church therfore it can not erre And therfore al those pointes of doctrine faith and vvorship vvhich the Arians Manichees Protestants Anabaptistes other old or new Heretikes vntruely thinke to be errors in the Church be no errors in deede but them selues most shamfully are deceiued and so shal be still til they enter againe into this house of God vvhich is the piller and ground of al truth that is to say not onely it self free from al error in faith and religion but the piller and stay to leane vnto in al doubtes of doctrine and to stand vpon against al heresies and errors that il times yeld without vvhich there can be no certaintie nor securitie And therfore the holy Apostles and Councels of Nice and Constantinople made it an article of our Creeds to beleeue the CATHOLIKE and APOSTOLIKE CHVRCH Vvhich is not onely to acknowledge that there is such a Church as heretikes falsely say but that that which is called the Catholike Church knovven so to be and coÌmunicateth vvith the See Apostolike is the Church and that vve must beleeue heare and obey the same as the touch stone piller and firmament of truth For al this is comprised in that principle I beleeue the Catholike Church And therfore the CouÌcel of Nice said I beleeue in the Church that is I beleeue and trust the same in al things Neither can the Heretikes escape by fleing from the knovven visible Church to the hid congregation or companie of the Predestinate For that is but a false phantastical apprehension of Vvicleffe and his folowers The companie of the Predestinate maketh not any one Societie among them selues many of them being yet vnborne and many yet Infidels and heretikes and therfore be not of the one house of God vvhich is here called the piller of truth And those of the Predestinate that be already of the Church make not a seueral companie from the knovven Catholike Church but are baptized houseled taught they liue and die in the common Catholike visible Church or els they can neither receiue Sacraments nor saluation S. Paul instructeth not Timothee hovv to teach preach correct and conuerse in the inuisible societie of the Predestinate but in the visible house of God So that it must needes be the visible Church which can not erre If any make further question how it can be that any companie or societie of men as the Church is can be void of error in faith seing al men may erre he must knovv that it is not by nature but by priuilege of Christes presence of the Holy Ghosts assistance of our Lordes promis and praier See S. Augustine vpon these vvordes of the 118 Psalme Cone 13. Ne auferas de ore meo verbum veritatis vsqucquaque Vvhere he hath goodly speaches of this matter For the same purpose also these vvordes of Lactantius are very notable It is the Catholike Church onely that keepeth the true vvorship of God this is the fountaine of truth this the house of faith this the Temple of God vvhither if any man enter not or from vvhich if any man go out he is an aliene and stranger from the hope of euerlasting life and saluation No man must by obstinate contention flatter him self for it standeth vpon life and saluation c. S. Cyprian saith The Church neuer departeth frâm that vvhich she once hath knovven Ep. 55 ad Cornel. nu 3. S. Ireneus saith That the Apostles haue laid vp in the Church as in a rich treasurie al truth And that she keepeth wish most sincere diligence the Apostles faith and preaching li. 3 c. 4. 40. li. 1. c. 3. It vvere an infinite thing to recite al that the fathers say of this matter al counting it a most pernicious absurditie to affirme that the Church of Christ may erre in religion CHAP. IIII.
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 ãâã 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 CouÌcel for the second the Lutherans Caluinists against the LateraÌ and the later Councels for the third these vvordes also notwithstanding by the iudgemeÌt 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 spokeÌ by Catholikes before these Heretikes arose yet now knovving theÌ to be the propre speaches of Heretikes ChristiaÌmen are bouÌd 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 coÌmunicate 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 ChristiaÌ men had any good befalleÌ 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
made truely man and conuersing with men â2 The Spirit Here is an euident testimonie of the third Person in Trinitie which is the Holy Ghost so that in this one Chapter we finde expresly against al Heretikes Iewes Pagans set furth the truth of the Churches doctrine concerning the whole Trinitie 42. Looking vpon him This beholding of Simon insmuateth Christs designement and preferring of him to be the cheefe Apostle the Rocke of the Church and his Vicar and therfore vpon that Diuine prouidence and intention he accordingly changeth his name calling him for Simon Cephas which is a Syriake word as much to say as Rocke or Stone And S. Paul commonly calleth him by this name Cephas whereas other both Greekes and Latines call him altogether by the Greeke word Peter which signifieth the self same thing vvhereof S. Cyril saith that our Sauiour by foretelling that his name should no more novv be Simon but Peter did by the vvord it self aptly signifie that on him as on a rocke and stone most firme he vvould build his Church CHAP. II. At the request of his mother he vvorketh his first miracle turning vvater into vvine at a mariage in Galilee although the time of his manifestation be not yet come 1â Then in Hierusalem at Pasche being but one and yet obseure he throweth out of the Temple most miraculously al the marchantâs 28 And being yet of the blind Ievves asked a signe he signifieth so long before that they should kill him but he vvil rise againe the third day 2â Vvhich also presently they vvould doe but that he knovving their falses hartes though many beleeue in him vvil not târiâ among them verse 1 AND the third day there vvas a mariage made in Cana of Galilee and the mother of IESVS vvas there â verse 2 And â³ IESVS also vvas called and his Disciples to the mariage â verse 3 And the vvine failing the mother of IESVS saith to him â³ They haue no vvine â verse 4 And IESVS saith to her Vvhat is to me and thee vvoman my houre commeth not yet â verse 5 His mother saith to the ministers â³ Vvhatsoeuer he shal say to you doe ye â verse 6 And there were set there sixe vvater-potters of stone according to the purificatioÌ of the Ievves holding euery one tvvo or three measures â verse 7 IESVS saith to them Fil the vvater-pottes vvith vvater And they filled them vp to the toppe â verse 8 And IESVS saith to them Dravv novv and carie to the cheefe stevvard And they caried it â verse 9 And after the cheefe stevvard tasted the vvater made vvine and knevv not vvhence it vvas but the ministers knew that had dravvne the vvater the cheefe stevvard calleth the bridegrome â verse 10 and saith to him Euery man first setteth the good vvine and vvhen they haue vvel drunke then that vvhich is vvorse But thou hast kept the good vvine vntil novv â verse 11 This beginning of miracles did IESVS in Cana of Galilee and he manifested his glorie and his Disciples beleeued in him ⢠â verse 12 After this he vvent dovvne to Capharnaum him self and his mother and his brethren and his disciples and there they remained not many daies â verse 13 And the Pasche of the Ievves vvas at hand and IESVS vvent vp to Hierusalem â verse 14 and he found in the temple them that sold oxen and sheepe and doues and the bankers sitting â verse 15 And vvhen he had made as it vvere a vvhippe of litle coardes he â³ cast them al out of the temple the sheepe also and the oxen and the money of the bankers he powred out and the tables he ouerthrevv â verse 16 And to them that sold doues he said Take avvay these things hence and make not the house of my father a house of marchandise â verse 17 And his Disciples remembred that it is vvritten The zeale of thy house hath eaten me â verse 18 The Ievves therfore ansvvered and said to him Vvhat signe doest thou shevv vs that thou doest these things â verse 19 IESVS ansvvered and said to them * Dissolue this temple and in three daies I vvil raise it â verse 20 The Ievves therfore said In fourtie and sixe yeres vvas this temple built and vvilt thou raise it in three daies â verse 21 But he spake of the temple of his body â verse 22 Therfore vvhen he vvas risen againe from the dead his Disciples remembred that he said this and they beleeued the scripture and the vvord that IESVS did say â verse 23 And vvhen he vvas at Hierusalem in the Pasche vpon the festiual day many beleeued in his name seeing his signes vvhich he did â verse 24 But â³ IESVS did not commit him self vnto them for that he knevv al â verse 25 and because it vvas not needeful for him that any should giue testimonie of man for he knevv vvhat vvas in man ⢠ANNOTATIONS CHAP. II. 2. IESVS also vvas called By his vouchsauing to come with his to the Mariage he approueth the custome of the Faithful in meeting at honest fostes and recreations for maintenance of loue peace and amitie among them selues he reproueth the heresie of Tatian Marcion and such like condemning wedlocke lastly as S. Cyril saith he sanctifieth and blesseth the Mariage of the Faithful in the new Testament making it a new creature in him and discharging it of the manifold maledictions and disorders wherein it was before By which benediction the often diuorces remariages and pluralities of wiues and the womens seruile subiection and imparitie in that case be redressed and reduced to the primitiue institution and so Christian mariage made a Sacrament See S. Aug. de nupt concup li. 1 6. 10 21. li. 1 de adult coniug c. 8. 3. They haue no vvine Our Lady many vvaies vnderstood that now the time approched of manifesting him self to the world by miracles and preaching and nothing doubted but that he would now being at her request Whereby we learne that Christ ordinarily giueth not his graces but humbly asked and requested there vnto and that his mothers intercession is more then vulgarly effectual and that he denieth her nothing 4. What is to me and thee Because this speach is subiect to diuers senses we keepe the wordes of our text left by turning it into any English phrase we might straiten the holy Ghosts intention to some certaine sense either not intended or not onely intended and so take avvay the choise and indifferencie from the reader vvhereof in holy Scripture specially al Translatours must bevvare Christ then may meane here what is that woman to me thee being but straÌgers that they want wine as some interpret it or which is the more proper vse of that kinde of speach in holy write what haue I to doe with thee that is why should I haue respect to thy desire in this case In matters touching my charge
of them perished but the sonne of perdition that the * scripture may be fulfilled â 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 â 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 â verse 15 I pray not that thou take them avvay out of the vvorld but that thou preserue them from euil â verse 16 Of the vvorld they are not as I also am not of the vvorld â verse 17 â³ Sanctifie them in truth Thy vvord is truth â verse 18 As thou didst send me into the vvorld I also haue sent them into the vvorld â verse 19 And for theÌ I doe sanctifie my self that they also may be sanctified in truth â verse 20 And not for them only doe I pray â³ but for theÌ also that by their vvord shal beleeue in me â 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 â 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 â 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 â 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 â verse 25 Iust Father the vvorld hath not knovven thee but I haue knovven thee and these haue knovven that thou didst send me â 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 1â and so being apprehended is brought bound to Annas and Caiphaâ 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 ãâã and examining the point of his kingdom pronounceth him innocent yet they criâ 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 â verse 2 And Iudas also that betraied him knevv the place because IESVS had often resorted thither together vvith his Disciples â 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 â verse 4 IESVS therfore knovving al things that should come vpon him vvent forth and said to them Vvhom seeke ye â verse 5 they ansvvered him IESVS of Nazareth IESVS saith to them I am he And Iudas also that betraied him stoode vvith them â verse 6 As sone therfore as he said to them I am he they vvent backvvard and fel to the ground â verse 7 Againe therfore he asked them Vvhom seeke ye And they said IESVS of Nazareth â verse 18 IESVS ansvvered haue told you that I am he if therfore you seeke me let these goe their vvaies â verse 9 That the vvord might be fulfilled vvhich he said * That of them vvhom thou hast giuen me I haue not lost any â 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 â 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 â verse 12 The band therfore and the Tribune the ministers of the Ievves apprehended IESVS and bound him â 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 â 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 â 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 â 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 â 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 â 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 â verse 19 The high priest therfore asked IESVS of his disciples and of his doctrine â verse 20 IESVS ansvvered him I haue openly spokeÌ 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 â 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 â verse 22 Vvhen he had said these
hovv far such things are to be obserued and vvhen not And in such things as these and in other like vvhich according to circunstances require alteration it is that S. Augustine saith li. 2 de bapt c. 3. to 7. The former general or plenarie Councels may be amended by the later ââ Fornication Fornication and contamination vvith Idols are of them selues mortal sinnes and therfore can neuer be lavvful yet because the Gentiles by custome vvere prone to both and of fornication made very smal account it pleased the Holy Ghost to forbid both specially Concerning the other points of absteining from bloud and stiffled meates they vvere things of their ovvne nature indifferent in vvhich for a time the Ievves vvere to be borne vvithal and the Gentils to bâ a litle exercised to obedience By vvhich vve may see the great authoritie of Gods Church and Councels vvhich may commaund for euer or for a time such things as be fitte for the state of times and nations vvithout any expresse Scriptures at al and so by commaundement make things necessarie that vvere before indifferent 24. Going forth from vs. A proper discription or note of Heretikes Schismatikes and seditious teachers to go out from their spiritual Pastors and Gouernours and to teach vvithout their commission and approbation to disquiet the Catholike people vvith multitude of vvordes and svveete speaches and finally to ouerthrovv their soules 28. To the Holy Ghost and to vs. By this first vve note that it is not such a fault as the Heretikes vvould make it in the sight of the simple or any incongruitie at al to ioyne God and his creatures as the principal cause and the secondarie in one speache and to attribute that to both vvhich though diuersely yet procedeth of both God and you say good people commonly God and our Ladie Christ and S. Iohn We confesse to God and to Peter and Paul as God and his Angel To our Lord and Gedeon The svvord of our Lord and of Gedeon Our Lord and Moyses Christ and his Angels Our Lord and al Saincts ep ad Philem. S. Paul and our Lord 1 Thes 1 6. Al these speaches being partly Scriptures partly like vnto the Scriptures speaches are vvarraÌted also by this Councel vvhich saith boldly hath giuen the forme thereof to al other Councels lavvfully called and confirmed to say the like It hath pleased the Holy Ghost and vs. S Cyprian ep 54. nu 2. reporting the like of a Synode holden in Afrike saith It hath pleased vs by the suggestion of the Holy Ghost Secondly vve note that the holy Councels lavvfully kept for determination or cleering of doubtes or condemning of errors and Heresies or appeasing of Schismes and troubles or reformation of life and such like important matters haue euer the assistance of Gods Spirit and therfore can not erre in their sentences and determinations concerning the same because the Holy Ghost can not erre from vvhom as you see here ioyntly vvith the Councel the resolution procedeth Thirdly vve learne that in the holy Councels specially though othervvise and in other Tribunals of the Church it be also verified Christes promes is fulfilled * that the Holy Ghost should suggest them and teach them al truth and that not in the Apostles time only but to the vvorldes end for so long shal Councels the Church and her Pastors haue this priuilege of Gods assistance as there be either doubtes to resolue or Heretikes to condemne or truthes to be opened or euil men to be reformed or Schismes to be appeased for vvhich cause S. Gregorie li. 1 ep 24 sub fin reuerenceth the foure general Councels Nicen Constantinop Ephes Chalced. as the foure bookes of the holy Gospel alluding to the number and of the fifth also he saith that he doth reuerence it alike and so vvould he haue done moe if they had beene before his time vvho saith of them thus Whiles they are concluded and made by vniuersal consent him self doth he destroy and not them vvhosoeuer presumeth either to loose whom they binde or to binde vvhom they loose S. Gregorie therfore reuerencing al fiue alike it may be marueled vvhence the Heretikes haue their fond difference betvvixt those foure first and other later attributing much to them and nothing to the rest Vvhereas in deede the later can erre no more then the first foure being holden and approued as they vvere and hauing the Holy Ghost as they had But in those first also vvhen a man findeth any thing against their Heresies as there be diuers things then they say plainely that they also may erre and that the Holy Ghost is not tied to mens voices nor to the number of sentences Vvhich is directly to reproue this first Councel also of the Apostles and Christes promes of the Holy Ghosts assistance to teach al truth Yea that you may knovv and abhorre these Heretikes throughly heare ye vvhat a principal Sect-Maister vvith his blasphemous mouth or penne vttereth saying that In the very best times such vvas partly the ambition of Bishops partly their folishnes and ignorance that the very blind may easily perceiue Satan verily to haue beene president of their assemblies Good Lord deliuer the people and the vvorld from such blasphemous tongues and bookes and giue men grace to attend to the holy Scriptures and Doctors that they may see hovv much not only S. Augustine and other fathers attribute to al general Councels specially to vvhich they referre them selues in al doubtes among them selues and in al their controuersies vvith Heretikes but to vvhich euen S. Paul him self so specially taught by God and others also yelded them selues Notorious is the saying of S. Augustine concerning S. Cyprian Vvho being a blessed Catholike Bishop and Martyr yet erred about the rebaptizing of such as vvere Christened by Heretikes If he had liued saith S. Augustine li. 2 de bapt c. 4 to haue seen the determination of a plenarie Councel vvhich he savv not in his life time he vvould for his great humilitie and charitie straight vvay haue yelded and preferred the general Councel before his ovvne iudgement and his fellovv Bishops in a Prouincial Councel only Vvhereby also vve learne that Prouincial Councels may erre though many times they do not and being conformable to the general Councels or confirmed and allovved by them or the See Apostolike their resolutions be infallible as the others are If any here aske vvhat neede so much disputing study and trauail in Councels to find out and determine the truth if the Holy Ghost infallibly guide them Vve ansvver that such is the ordinarie prouidence of God in this case to assist them vvhen they doe their endeuour and vse all humane meanes of industrie and not els And so though somvvhat othervvise God assisted the Euangelistes and other vvriters of the holy Scriptures that they could not erre in penning the same but yet they did
Irenaeus li. 3. c. 2. 3. 4. tried truth from falsehod and condemned old Heretikes prouing Marcion Valentine Cerdon Menander and such like false Apostles because they came in with their nouelties long after the Church was settled in former truth Sixthly This curse or execration pronounced by the Apostle toucheth not onely the Galatians or those of the Apostles time that preached othervvise then they did but it perteineth to al times preachers and teachers vnto the worldes end and it concerneth then as Vincentius Lirinensis saith that preach a new faith or change that old faith which they receiued in the vnitie of of the Catholike Church To preach any thing to Christian Catholike men saith he besides that vvhich they haue receiued neuer vvas it lavvful neuer is it nor neuer shal it be lavvful to say anathema to such it hath been and is and shal be alvvaies behooful So S. Augustine by this place holdeth al accursed that draw a Christian man from the societie of the whole Church to make the seueral part of any one sect that call to the hidden conuenticles of Heretikes from the open and knovven Church of Christ that allure to the priuate from the common finally al that draw with chatting curiositie the children of the Catholike Church by teaching any thing besides that they found in the church ep 48. Psal 103. Con. 2. mentioning also that a Donatist feined an Angel to haue admonished him to call his frende out of the Communion of the Catholike Church into his sect and he saith that if it had been an Angel in deede yet should he not haue heard him Lastly S. Hierom vseth this place wherein the Apostle giueth the curse or anáthema to al false teachers not once but tvvise to proue that the zeale of Catholike men ought to be so great tovvard al Heretikes and their doctrines that they should giue them the anáthema though they vvere neuer so deere vnto them In which case saith this holy Doctor I would not spare mine ovvne parents Ad Pammach c. 3. cont Io. Hieros 18. To see Peter In what estimation S. Peter was with this Apostle it appeareth seing for respect and honour of his person and of duety as Tertullian de praescript saith notvvithstanding his great affaires Ecclesiasticall he vvent so farre to see him not in vulgar maner but as S. Chrysostom noteth the Greeke word to import to behold him as men behold a thing or person of name excellencie and maiestie for vvhich cause and to fill him self with the perfect vew of his behauiour he abode with him fiftene daies See S. Hierom ep 10â ad Paulinum to â who maketh also a mysterie of the number of daies that he taried with S. Peter See S. Ambrose in Comment huius loci and S. Chrysostome vpon this place and ho. 87 in Ioan. CHAP. II. He telleth furth the storie begonne in the last chapter and hovv he reprehended Peter 15 and then specially vrgeth the ensample of the Christian Ievves vvho sought vnto Christ for iustification and that by vvarrant also of their Lavv it self as also because othervvise Christs death had been needles verse 1 THEN after fourtene yeres I vvent vp againe to Hierusalem vvith Barnabas taking Titus also vvith me â verse 2 And I vvent vp according to reuelation and â³ coÌferred with them the Gospel which I preach among the Gentiles but apart with theÌ that seemed to be something lest perhaps â³ in vaine I should runne or had runne â verse 3 But neither Titus which vvas with me vvhereas he vvas a Gentil vvas compelled to be circumcised â verse 4 but because of the false brethren craftely brought in vvhich craftely came in to espie our libertie that vve haue in Christ IESVS that they might bring vs into seruitude â verse 5 To vvhom vve yelded not subiection no not for an houre that the truth of the Gospel may remaine vvith you â verse 6 But of them that seemed to be something vvhat they vvere sometime it is nothing to me * God accepteth not the person of man for to me they that seemed to be something â³ added nothing â verse 7 But contrarievvise vvhen they had seen that to me vvas committed the Gospel of the prepuce as â³ to Peter of the circumcision â verse 8 for he that vvrought in Peter to the Apostleship of the circumcision vvrought in me also among the Gentils â verse 9 and vvhen they had knovven the grace that vvas giuen me Iames and Cephas and Iohn vvhich seemed to be pillers â³ gaue to me and Barnabas the right handes of societie that vve vnto the Gentiles they vnto the circumcision â verse 10 only that vve should be mindeful of the poore the vvhich same thing also I vvas careful to doe â verse 11 And vvhen Cephas vvas come to Antioche â³ I resisted him in face because he vvas â³ reprehensible â verse 12 For before that certaine came from Iames he did eate vvith the Gentiles but vvhen they vvere come he vvithdrevv and separated him self fearing them that vvere of the circumcision â verse 13 And to his simulation coÌsented the rest of the Ievves so that Barnabas also vvas ledde of them into that simulation â verse 14 But vvhen I savv that they vvalked not rightly to the veritie of the Gospel I said to Cephas before them al If thou being a Ievve liuest Gentile-like not Iudaically hovv doest thou compel the Gentils to Iudaize â verse 15 Vve are by nature Ievves and not of the Gentils sinners â verse 16 But knovving that * man is not iustified by the vvorkes of the Lavv but by the faith of IESVS Christ we also beleeue in Christ IESVS that we may be iustified by the faith of Christ and not by the vvorkes of the Lavv for the vvhich cause by the workes of the Law no flesh shal be iustified â verse 17 But if seeking to be iustified in Christ our selues also be found sinners is Christ then a minister of sinne God forbid â verse 18 For if I build the same things againe vvhich I haue destroied I make my self a preuaricatour â verse 19 For I by the Lavv am dead to the Law that I may liue to God vvith Christ I am nailed to the crosse â verse 20 And I liue novv not I but Christ liueth in me And that that I liue novv in the flesh I liue in the faith of the sonne of God who loued me deliuered him self for me â verse 21 I cast not avvay the grace of God For if iustice be by the Lavv then Christ died in vaine ANNOTATIONS CHAP. II. â Conferred vvith them Though S. Paul vvere taught his Gospel of God and not of man and had an extraordinarie calling by Christ him self yet by reuelation he vvas sent to Hierusalem to conferre the said Gospel which he preached vvith his elders the ordinarie Apostles and Rulers of the Church to put both
in your account â verse 18 But I haue al things and abound I vvas filled after I receiued of Epaphroditus the things that you sent an odour of svveetenes an â³ acceptable host pleasing God â verse 19 And my God supply al your lacke according to his riches in glorie in Christ IESVS â verse 20 And to God our father be glorie vvorld vvithout end Amen â verse 21 Salute ye euery saincte in Christ IESVS The brethren that are vvith me salute you â verse 22 Al the sainctes salute you but especially they are of Caesars house â The grace of our Lord IESVS Christ be vvith your spirit Amen ANNOTATIONS CHAP. IIII. 1. My ioy He calleth them his ioy and crovvne for that he expected the crovvne of euerlasting life as a revvard of his labours tovvardes them Vvhereby vve may learne also that besides the essential glorie vvhich shal be in the vision and fruition of God there is other manifold fellcitie incident in respect of creatures â Sincere companion The English Bibles vvith one consent interprets the Greeke vvordes faithful yokefellovv perhaps to signifie as some vvould haue it that the Apostle here speaketh to his vvife but they must vnderstand that their Maisters Caluin and Beza mislike that exposition and * al the Greeke fathers almost much more reiect it and it is against S. Paules ovvne vvordes speaking to the vnmaried That it is good for them to remaine so euen as him self did 1 Cor. 7 8. Vvhereby it is euident he had no vvife and therfore meaneth here some other his coadiutor and fellovv-labourer in the Gospel 1â Acceptable Hovv acceptable almes are before God vve see here namely vvhen it is giuen for religion to deuout persons for a recompense of spiritual benefites for so it putteth on the condition of an oblation or sacrifice offered to God and is most acceptable and svvete in his sight THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE COLOSSIANS THE Epistle to the Colossians is not only in sense but almost in vvordes also all one vvith the Epistle to the Ephesians and vvas sent also by the same messenger Tychicus c. 4 â 7. And in it he maketh like mention of his bandes and sufferings c. 1. v. 24. and c. 4. v. 3 18. And therfore no doubt is vvas vvritten at Rome at the same time to vvitte in his last apprehension yet before he knevv of his martyrdom This difference there is that he had himself preached to the Ephesians but vvith the Colossians he had neuer bene as he signifieth c. 2. v. 1. Therefore although in matters of exhortation he be here briefer then to the Ephesians yet in matters of doctrine be is longer And generally he assureth them that to be the truth vvhich their Apostle Epaphras had taught them but namely he giueth them vvarning both of the Iudaical False-apostles vvho sought to corrupt them vvith some ceremonies of Moyses lavv and also of the Platonike Philosophers vvho reiected Christ vvho is in deede the head of the Church and Mediator to bring vs to God and in steed of him brought in certaine Angels as more excelleÌt then be vvhom they termed Minores dij teaching the people to sacrifice vnto them calling that humilitie that they might bring them to the great God Vvith vvhich falsehood the heresie of Simon Mague a long time deceiued many as vve reade in Epiph. har 21. Against such therefore S. Paul telleth the Colossians that Christ is the Creator of all the Angels God in person the head of the Church the principall in all respects that he is the Redeemer Mediator and pacifier betvvene God and men and therefore by him vve must goe to God so that vvhether vve pray our selues or desire any other in earth or in heauen to pray for vs al must be done as the Cath. Church in euery Collect doth Per Christum dominum nostrum that is through Christ our Lord. or per Do. nostrum Iesum Christum filium tuum qui tecum viuit regnat c. Vvhereby the Church professeth coÌtinually against such seductions both the Mediator ship and the Godhead of Christ THE EPISTLE OF PAVL TO THE COLOSSIANS CHAP. I. Saying that he thanketh God for their excellent faith and charitie and continually praieth for their encrease he doeth vvithal giue vvitnes to the preaching of their Apostle Epaphrâs and extelleth the grace of God in bringing them to Christ vvho is cheefe aboue al and peacemaker by his bloud This is the Gospel not of Epaphras alone but of the vniuersal Church and of Paul him self vvho also suffereth for it verse 1 PAVL an Apostle of IESVS Christ by the vvil of God and brother Timothee â verse 2 to them that are at Colossa sainctes and faithful brethren in Christ IESVS â verse 3 Grace to you and peace from God our Father and our Lord IESVS Christ Vve giue thankes to God and the Father of our Lord IESVS Christ alvvaies for you praying â verse 4 hearing your faith in Christ IESVS and the loue vvhich you haue tovvard al the saincts â verse 5 for the hope that is laid vp for you in heauen vvhich you haue heard in the vvord of the truth of the Gospel â verse 6 that is come to you as also in the vvhole vvorld it is and fructifieth and grovveth euen as in you since that day that you heard knevv the grace of God in truth â verse 7 as you learned of Epaphras our deerest fellovv-seruant vvho is a faithful minister of IESVS Christ for you â verse 8 vvho also hath manifested to vs your loue in spirit â verse 9 Therefore vve also from the day that vve heard it cease not praying for you and desiring that you may be filled vvith the knovvledge of his vvil in al vvisedom and spiritual vnderstanding â verse 10 that you may vvalke vvorthie of God in al things pleasing Fructifying in al good vvorke increasing in the knovvledge of God â verse 11 in al povver strengthened according to the might of his glorie in al patience and longanimitie vvith ioy â verse 12 giuing thankes to God and the Father vvho hath made vs vvorthy vnto the part of the lot of the sainctes in the light â verse 13 vvho hath deliuered vs from the povver of darkenes and hath translated vs into the kingdom of the sonne of his loue â verse 14 in vvhom vve haue redemption the remission of sinnes ⢠â verse 15 vvho is thâ * image of the inuisible God the first-borne of al creature â verse 16 because * in him vvere created al things in heauen and in earth visible and inuisible vvhether Thrones or Dominations or Principalities or Potestates â al by him in him vvere created â verse 17 and he is before al and al consist in him â verse 18 And he is the head of the body the CHVRCH vvho is the beginning first-borne of
nor Schismatikes but rather to auoid al such as the forerunners of Antichrist and to remember that Catholikes neede not to goe to schole to any such Masters hauing at home in the Catholike Church the doctrine of the holy Ghost him self vvho vvas giuen to the Church visibly in the beginning to leade her into al truth and to continue vvith her for euer Therfore he saith That vvhich you haue heard from the beginning let it abide in you Likevvise a litle after v. 27. and ep 2. v. 6. This is the commaundement that as you haue heard from the beginning you vvalke in the same because many seducers are gone out into the vvorld and v. 8. 9. And not only thus in general but also in particular he expresseth the pointes vvhich the heretikes did then call in question Some vvere about Christ him self for they denied that IESVS is Christ that he is the very sonne of God that he is incarnate Ep. 1. c. 2. v. 22. and Ep. 2. v. 7. And against such it vvas that he vvrote his Gospel also as he there signifieth Ioh. 20. v. 31. Other pointes are about our iustification against onely faith and for good vvorkes as also S. Aug. noted vvhose vvordes vvere cited before Herevpon he saith If vve say vve haue societie vvith God and vvalke in darkenes vve lie Ep. 1. c. 1. Againe He that saith he knovveth God and keepeth not his commaundements is a lier Againe This is the charitie of God that vve keepe his coÌmaundements and his commaundements are not heauie Finally Children let no man seduce you he that doth iustice is iust euen as he is iust Ep. 1. c. 3. v. 7. 8. 9. likevvise c. 2. v. 29. and in deede in all the three Epistles through out he doth inculcate good vvorkes and keeping the commaundements against the heresie of only faith THE FIRST EPISTLE OF IOHN THE APOSTLE CHAP. I. Good cause there is to beleeue the Apostles preaching 5 And this is one point of their preaching that to haue participation vvith God vve must not onely beleeue but also abstaine from al mortal sinne 8 though vve al sinne venially verse 1 THAT vvhich vvas from the beginning vvhich vve haue heard vvhich vve haue seen vvith our eies vvhich vve haue looked vpon and our handes haue handled of the vvord of life â verse 2 and the life vvas manifested and vve haue seen and do testifie and declare vnto you the life eternal vvhich vvas vvith the Father and hath appeared to vs â verse 3 that vvhich vve haue seen and haue heard vve declare vnto you that â you also may haue societie vvith vs and our societie may be vvith the Father and vvith his Sonne IESVS Christ â verse 4 And these things vve vvrite to you that you may reioyce and your ioy may be ful â verse 5 And this is the annuntiation vvhich vve haue heard of him and declare vnto you That * God is light and in him there is no darkenesse â verse 6 If vve shal say that we haue societie vvith him and vvalke in darkenesse vve lie and do not the truth â verse 7 But if we vvalke in the light as he also is in the light vve haue societie one tovvard an other and * â the bloud of IESVS Christ his sonne cleanseth vs â from al sinne â verse 8 * If vve shal say â that vve haue no sinne vve seduce our selues and the truth is not in vs. â verse 9 If vve confesse our sinnes he is faithful iust for to forgiue vs our sinnes and to cleanse vs from al iniquitie â verse 10 If vve shal say that vve haue not sinned vve make him a lier and his vvord is not in vs. ANNOTATIONS CHAP. I. 3. You may haue societie S. Iohn shevveth manifestly that vvhosoeuer desire to be partakers vvith God must first be vnited to the Churches societie learne that faith and receiue those Sacraments vvhich the Disciples receiued of the Truth it self conuersant vvith them in flesh So saith Venerable Bede vpon this place Vvhereby vve see there is no societie vvith God in sectes or schismes nor any vvhere but in the vnitie fellovvship and communion of that Church vvhich can proue it self to descend from the Apostles 7. The bloud of Iesus Vvhether sinnes he remitted by praiers by fasting by almes by faith by charitie by sacrifice by Sacraments by the Priests as the holy Scriptures do plainely attribute remissioÌ to euery of these yet none of al these do othervvise remit but in the force by the merite vertue of Christs bloud these being but the appointed meanes instruments by vvhich Christ vvil haue his holy bloud to vvorke effectually in vs. vvhich meanes vvhosoeuer contemneth depriueth him self of the coÌmoditie of Christs ovvne bloud continueth still in sinne and vncleannesse vaunt he him self neuer so much of Christs death Vvhich point let the Protestants marke vvel and cease to beguile their poore deceiued folovvers persuading them that the Catholikes derogate from Christs bloud or seeke remission othervvise then by it for that they vse humbly the meanes appointed by Christ to apply the benefite of his holy bloud vnto them 7. From al sinne From original and actual venial and mortal a culpa poena that is from the fault and the paine due for the same V. Bede saith that Christs Passion doth not onely remit in Baptisme the sinnes before committed but al other aftervvard also done by frailtie yet so if vve vse for the remission of them such meanes as be requisite and as Christ hath appointed vvhereof he reckeneth some Bede vpon this place See S. Augustine also vpon this place to 9. and S. Hierome li. 2 con Pelag. c. 3. 8. That vve haue no sinne Vve gather by these vvordes and the former that there be tvvo sortes of sinnes one mortal excluding vs from light and the societie of God an other venial vvhich is found euen in those that vvalke in the light and are in the societie of God Also vve note against the Pelagians that vve be truely called the sonnes of God and so iust in deede though vve be not vvithout al sinnes euery one of vs as vvel iust as vniust being taught and bound to confesse our offenses and to aske pardon daily of God by this petition of the Pater noster Forgiue vs our debtes Therfore S. Augustine li. de natura grat c. 36. reckeneth vp al the holy Patriarches Prophets and renovvmed iust persons to haue been sinners euen vvhen they vvere in grace and Iustice excepting alvvaies our B. Ladie de qua propter honorem Domini nullam prorsus cùm de peccatis agitur habere volo quaestionem of vvhom saith he for the honour of our Lord. vvhen vve talke of sinnes I vvil haue no question And Pelagius asking vvhat sinnes Abel such iust men did commit S. Augustine aÌsvvereth that they might laugh
prouision vvas made that no heretical version set forth by Vvicleffe or his adherentes should be suffered nor any other in or after his time be published or permitted to be readde being not approued and allovved by the Diócesan before alleaging S. Hierom for the difficultie and danger of interpreting the holy Scripture out of one tonge into an other though by learned and Catholike men So also it is there insinuated that neither the Translations set forth before that Heretikes time nor other aftervvard being approued by the lavvful Ordinaries were euer in our countrie wholy forbidden though they were not to say the truth in quiet and better times much lesse when the people vvere prone to alteratioÌ heresie or noueltie either hastily admitted or ordinarily readde of the vulgar but vsed onely or specially of some deuout religious and contemplatiues persons in reuerence secrecie and silence for their spiritual comforte Now since Luthers reuolt also diuers learned Catholikes for the more speedy abolishing of a number of false and impious translations put forth by sundry sectes and for the better preseruation or reclaime of many good soules endangered thereby haue published the Bible in the seueral languages of almost all the principal prouinces of the Latin Church no other bookes in the world being so pernicious as hereticall translations of the Scriptures poisoning the people vnder colour of diuine authoritie not many other remedies being more soueraine against the same if it be vsed in order discretion and humilitie then the true faithful and sincere interpretation opposed therevnto Vvhich causeth the holy Church not to forbid vtterly any Catholike translation though she allow not the publishing or reading of any absolutely and without exception or limitation knowing by her diuine and most sincere wisedom how where when and to whom these her Maisters and Spouses giftes are to be bestowed to the most good of the faithful and therfore neither generally permitteth that which must needes doe hurt to the vnworthy nor absolutely condemneth that which may doe much good to the worthie Vvherevpon the order which many a wise man wished for before was taken by the Deputies of the late famous Councel of Trent in this behalfe and confirmed by supreme authoritie that the holy Scriptures though truely and Catholikely translated into vulgar tonges yet may not be indiffereÌtly readde of all men nor of any other then such as haue expresse licence therevnto of their lawful Ordinaries with good testimonie from their Curates or Confessors that they be humble discrete and deuout persons and like to take much good and no harme thereby Vvhich prescript though in these daies of ours it can not be so precisely obserued as in other times places where there is more due respecte of the Churches authoritie rule and discipline yet we trust all wise and godly persons will vse the matter in the meane while with such moderation meekenes and subiection of hart as the handling of so sacred a booke the sincere senses of Gods truth therein the holy Canons Councels reason and religion do require Vvherein though for due preseruation of this diuine worke from abuse and prophanation and for the better bridling of the intolerable insolencie of proude curious contentious wittes the gouernours of the Church guided by Gods Spirit as euer before so also vpon more experience of the maladie of this time theâ before haue taken more exacte order both for the readers and translatours in these later ages then of old yet we must not imagin that in the primitiue Church either euery one that vnderstoode the learned tonges wherein the Scriptures were written or other languages into which they were translated might without reprehension reade reason dispute turne and tosse the Scriptures or that our forefathers suffered euery schole-maister scholer or Grammarian that had a litle Greeke or Latin straight to take in hand the holy Testament or that the translated Bibles into the vulgar tonges were in the handes of euery husbandman artificer prentice boies girles mistresse maide man that they were sung plaies alleaged of euery tinker tauerner rimer minstrel that they were for table talke for alebenches for boates and barges and for euery prophane person and companie No in those better times men were neither so ill nor so curious of them selues so to abuse the blessed booke of Christ neither was there any such easy meanes before printing was inuented to disperse the copies into the handes of euery man as now there is They were then in Libraries Monasteries Colleges Churches in Bishops Priests and some other deuout principal Lây mens houses and handes who vsed them with seare and reuerence and specially such partes as perteined to good life and maners not medling but in pulpit and schooles and that moderately to with the hard and high mysteries and places of greater difficultie The poore ploughman could then in labouring the ground sing the hymnes and psalmes either in knowen or vnknowen languages as they heard them in the holy Church though they could neither reade nor know the sense meaning and mysteries of the same Such holy persons of both sexes to whom S. Hierom in diuers Epistles to them commendeth the reading and meditation of holy Scriptures were diligent to searche all the godly histories imitable examples of chastitie humilitie obedience clemencie pouertie penance renouÌcing the world they noted specially the places that did breede the hatred of sinne feare of Gods iudgement delight in spiritual cogitations they referred them selues in all hard places to the iudgement of the auncient fathers and their maisters in religion neuer presuming to contend controule teach or talke of their owne sense and phantasie in deepe questions of diuinitie Then the Virgins did meditate vpon the places and examples of chastitie modestie and demurenesse the maried on coniugal faith and continencie the parents how to bring vp their children in faith and seare of God the Prince how to rule the subiect how to obey the Priest how to teach the people how to learne Then the scholer taught not his maister the sheepe controuled not the Pastor the yong student set not the Doctor to schoole not reproued their fathers of error ignorance Or if any were in those better daies as in al times of heresie such must needes be that had itching eares tikling tonges and wittes curious and contentious disputers hearers and talkers rather then doers of Gods word such the Fathers did euer sharply reprehend counting them vnworthy and vnprofitable readers of the holy Scriptures S. Hierom in his Epistle to Paulinus after declaration that no handy craft is so base nor liberall science so easy that can be had without a maister which S. Augustine also affirmeth De vtilitate cred cap. 7. nor that men presume in any occupation to teach that they neuer learned Only saith he the art of Scripture is that vvhich euery man chalengeth this the chatting old vvife this
all sortes so to vse them or absteine from them as is most conuenient for euery ones saluation with this general admonition that none can vnderstand the meaning of God in the Scriptures except Christ open their sense and make them partakers of his holy Spirit in the vnitie of his mystical bodie and for the rest she committeth it to the Pastor of euery prouince and people according to the difference of time place and persons how and in vvhat sort the reading of the Scriptures is more or lesse to be procured or permitted Vvherein the varietie of circuÌstances causeth them to deale diuersly as we see by S. Chrysostoms people of Constantinople vvho vvere so delicate dull vvorldly and so much giuen to dice cardes specially stage-plaies or theaters as S. Gregorie Nazianzene witnesseth that the Scriptures all holy lections of diuine things were lothsome vnto them whereby their holy Bishop was forced in many of his sermons to crie out against their extreme negligence and contempt of Gods vvord declaring that not onely Eremites and Religious as they alleaged for their excuse but secular men of all sortes might reade the Scriptures and often haue more neede thereof in respect of them selues then the other that liue in more puritie and contemplation further insinuating that though diuers thinges be high and hard therein yet many godly histories liues examples precepts of life and doctrine be plaine and finally that when the Gentiles vvere so cunning and diligent to impugne their faith it were not good for Christians to be to simple or negligent in the defense thereof as in truth it is more requisite for a Catholike man in these daies vvhen our Aduersaries be industrious to empeache our beleefe to be skilful in Scriptures then at other times vvhen the Church had no such enemies To this sense said S Chrysostom diuers thinges not as a teacher in schole making exact and general rules to be obserued in all places times but as a pulpit man agreably to that audieÌce his peoples default nor making it therfore as some peruersely gather of his wordes a thing absolutely needful for euery poore artificer to reade of studie Scriptures nor any vvhit fauouring the presumptuous curious and contentious iangling and searching of Gods secretes reproued by the foresaid fathers much lesse approuing the excessiue pride and madnes of these daies vvhen euery man and vvoman is become not only a reader but a teacher controuler and iudge of Doctors Church Scriptures and all such as either contemne or easily passe ouer all the moral partes good examples and precepts of life by vvhich as vvell the simple as learned might be much edified only in a maner occupie them selues in dogmatical mystical high and hidden secretes of Gods counsels as of Predestination reprobation election prescience forsaking of the Ievves vocation of the gentiles other incomprehensible mysteries Languishing about questions of onely saith fiduce nevv phrases and figures euer learning but neuer comming to knovvledge reading and tossing in pride of vvitte conceit of their ovvne cunning and vpon presumption of I can tell vvhat spirit such bookes specially and Epistles as S. Peter foretold that the vnlearned and instable vvould depraue to their ovvne damnation They delight in none more then in the Epistle to the Romans the Cantica canticorum the Apocalypse which haue in them as many mysteries as wordes they find no difficultie in the sacred booke clasped vvith seueÌ seales they aske for no expositor vvith the holy Eunuch they feele no such depth of Gods science in the scriptures as S. Augustine did vvhen he cried our Mira profunditas eloquiorum tuorum mira profunditas Deus meus mira profunditas horror est intendere in eam horror honoris tremor amoris that is O vvonderful profoundnes of thy vvordes vvonderful profoundnes my God vvonderful profoundnes it maketh a man quake to looke on it to quake for reuerence and to tremble for the loue thereof they regard not that vvhich the same Doctor affirmeth that the depth and profunditie of vvisedom not only in the vvordes of holy Scripture but also in the matter sense is so vvonderful that liue a man neuer so long be he of neuer so high a vvitte neuer so studious neuer so serueÌt to attaine the knovvledge thereof yet vvhen he endeth he shall confesse he doth but begin they feele not vvith S. Hierom that the text hath a hard shel to be broken before vve come to the kirnel they vvill not stay them selues in only reading the sacred Scriptures thirtene yeres together vvith S. Basil S. Gergorie Nazianzene before they expound them nor take the care as they did neuer othervvise to interpret them then by the vniforme consent of their forefathers and tradition Apostolike If our nevv Ministers had had this congitation and care that these and all other vvise men haue and euer had our countrie had neuer fallen to this miserable state in religion that vnder pretence colour and couÌtenance of Gods vvord neither should vertue and good life haue bene so pitifully corrupted in time of such reading toiling tumbling and translating the booke of our life and saluation vvhereof the more pretious the right and reuerent vse is the more pernicious is the abuse and prophanation of the same vvhich euery man of experience by these fevv yeres proofe and by comparing the former daies and maners to these of ours may easily trie Looke vvhether your men be more vertuous your vvomen more chast your childreÌ more obedient your seruants more trustie your maides more modest your frendes more faithful your laitie more iust in dealing your Cleargy more deuout in praying vvhether there be more religion feare of God faith and conscience in all states novv then of old vvhen there vvas not so much reading chatting and iangling of Gods vvord but much more sincere dealing doing and keeping the same Looke vvhether through this disorder vvomen teach not their husbands children their parents yong fooles their old and vvise fathers the scholers their maisters the sheepe their pastor and the People the Priest Looke vvhether the most chast and sacred sentences of Gods holy vvord be not turned of many into mirth mockerie amorous ballets detestable letters of loue and leudnes their delicate rimes tunes and translations much encreasing the same This fall of good life prophaning the diuine mysteries euery body seeth but the great corruption decay of faith hereby none see but vvise men who onely knovv that vvere the Scriptures neuer so truely translated yet Heretikes and ill men that follovv their ovvne spirit and knovv nothing but their priuà te fantasie and not the sense of the holy Church and Doctors must needes abuse them to their damnation and that the curious simple and * sensual men vvhich haue no tast of the things that be of the Spirit of God may
vnlike to the Protestants our Aduersaries vvhich make no scruple to leaue out the name of Paul in the title of the Epistle to the Hebrues though it be in euery Greeke booke vvhich they translate And their most authorised English Bibles leaue our Catholike in the title of S. Iames Epistle and the rest vvhich vvere famously knovven in the primitiue Church by the name of Catholicae Epistolae Euseb hist Eccl. li. 2 c. 22. Item vve giue the Reader in places of some importance an other reading in the margent specially vvhen the Greeke is agreable to the same as Io. 4. transiet de morte ad vitam Other Latin copies haue transiit and so it is in the Greeke Vve binde not our selues to the pointes of any one copie print or edition of the vulgar Latin in places of no controuersie but folovv the pointing most agreable to the Greeke and to the fathers commentaries As Col. 1 10. Ambulantes dignè Deo per omnia placentes Vvalking vvorthy of God in al things pleasing ãâã ãâã ãâã ãâã ãâã Eph. 1 17. Vve point thus Deus Domini nostri Iesu Christi pater gloriae as in the Greeke and S. Chrysostom S. Hierom both in text and commentaries Vvhich the Catholike reader specially must marke lest he finde fault vvhen he seeth our translation disagree in such places from the pointing of his Latin Testament Vve translate sometime the word that is in the Latin margent and not that in the text when by the Greeke or the fathers we see it is a manifest fault of the writers heretofore that mistooke one word for an other As In fine not in side 1. Pet. 3. v. 8. praesentiam not praescientiam 2 Pet. 1. v. 16. Heb. 13. latuerunt not placueâunt Thus we haue endeuoured by al meanes to satisfie the indifferent reader and to helpe his vnderstanding euery way both in the text and by Annotations and withal to deale most sincerely before God and man in translating and expounding the most sacred text of the holy Testament Fare wel good Reader and if we profit the any whit by our poore paines let vs for Gods sake be partakers of thy deuout praiers together with humble and contrite hart call vpoÌ our Sauiour Christ to cease these troubles stormes of his derest spouse in the meane time comforting our selues with this saying of S. Augustine That Heretikes vvhen they receiue povver corporally to afflict the Church doe exercise her patience but vvhen they oppugne her onely by their euil doctrine or opinions then they exercise her vvisedom De ciuit Dei li. 18. ca. 51. THE SIGNIFICATION OR MEANING OF THE NVMBERS AND MARKES vsed in this Nevv Testament THe numbers in the inner margent of the text shevv the number of verses in euery Chapter The numbers in the Arguments before euery Chapter point to the same numbers of verses in the text treating of the same matter The numbers in the beginning of the AnnotatioÌs signifie that the Annotation is vpon such a verse of the text The numbers in the inner margent or els vvhere ioyned to the citations of Scripture if they be vvritten thus Gen. 4 16. the first is the chapter the second is the verse If thus Gen. 4. 16. both are the Chapters If thus Gen. 4 16. 17. 18. the first is the chapter al the rest the verses If thus Gen. 4 16. 5 7. it signifieth chap. 4. vers 16. and chap. 5. vers 7. â This crosse signifieth the beginning of euery verse â³ This marke in the text signifieth that there is an Annotation vpon that vvord or vvordes vvhich folovv the said marke * This starre in the text or in the Annotations signifieth the allegations cited ouer against the same in the margent or some other thing ansvvering therevnto ` â This marke shevveth an other reading in the margent And if there be nothing in the margent it signifieth that those vvordes are not in some copies a b These notes in the text referre the reader to the self same in the margent Mt. for Matthevv Mr. for Marke ⢠This marke signifieth the ending of Gospels and Epistles Their beginning is knovven by the margent vvhere directly at the beginning of them is set The Gospel or The Epistle vpon such a day And if it could not be so set directly because of other marginal notes then b is the marke of their beginning And if some fevv by ouersight be not noted in the margent it is supplied in the table of Epistles and Gospels at the end of this booke ⧠THE BOOKES OF THE NEVV Testament according to the counte of the Catholike Churche 4 GOSPELS The Gospel of S. Matthevv The Gospel of S. Marke The Gospel of S. Luke The Gospel of S. Iohn The ACTES of the Apostles S. PAVLES EPIST. 14. The Epistle to the Romanes The 1 Epistle to the Corinthians The 2 Epistle to the Corinthians The Epistle to the Galatians The Epistle to the Ephesians The Epistle to the Phillppians The Epistle to the Colossians The 1 Epist to the Thessalonians The 2 Epistle to the ThessaloniaÌs The 1 Epistle to Timothee The 2 Epistle to Timothee The Epistle to Titus The Epistle to Philemon The Epistle to the Hebrevves THE 7 CATHOL EPISTLES The Epistle of S. Iames. The 1 Epistle of S. Peter The 2 Epistle of S. Peter The 1 Epistle of S. Iohn The 2 Epistle of S. Iohn The 3 Epistle of S. Iohn The Epistle of S. Iude. The APOCALYPSE of S. Iohn 1 The infallible authoritie and excellencie of them aboue al other writings S. Augustine li. II. cont Faustum cap. 5. THe excellencie of the Canonical authoritie of the old and new Testament is distincted from the bookes of later writers which being confirmed in the Apostles times by the succession of Bishops and propagations of Churches is placed as it were in a certaine throne on high wherevnto euery faithful godly vnderstanding must be subiect and obedient There if any thing moue or trouble thee as absurd thou maiest not say The author of this booke held not the truth but either the copie is faultie or the Translatour erred or thou vnderstandest not But in the workes of them that wrote afterward which are conteined in infinite bookes but are in no case equal to that most sacred authoritie of CANONICAL SCRIPTVRES in which soeuer of them is found euen the same truth yet the authoritie is far vnequal 2 The discerning of Canonical from not Canonical and of their infallible truth and sense commeth vnto vs only by the credite vve giue vnto the CATHOLIKE CHVRCHE through vvhose coÌmendation vve beleeue both the Gospel and Christ him self Vvhereas the Sectaries measure the matter by their fantasies and opinion S. Augustine cont Epist fundamenti cap. 5. I for my part vvould not beleeue the Gospel vnles the authoritie of the CATHOLIKE CHVRCH moued me They therfore whom I obied saying Beleeue the Gospel vvhy should I not beleeue them saying Beleeue
not * Manichaeus Choose vvhether thou vvilt If thou wilt say Beleeue the Catholike loe they vvarne me that I giue no credite vnto you and therefore beleeuing them I must needes not beleeue thee If thou say Beleeue not the Catholikes it is not the right vvay by the Gospel to driue me to the faith of Manichaeus because I beleeued the Gospel it self by the preaching of Catholikes Againe li. de vtilit credend cap. 14. I see the concerning Christ him self I haue beleeued none but the confirmed and assured opinion of peoples and nations and that these peoples haue on euey side possessed the mysteries of the CATHOLIKE CHVRCH Vvhy should I not therfore most diligently require specially among them what Christ commaunded by vvhose authoritie I vvas moued to beleeue that Christ did commaund some profitable thing Vvilt thou oÌ Heretike tel me better vvhat he said vvhom I vvould not thinke to haue been at al or to be if I must beleeue because thou saiest it Vvhat grosse madnes is this to say Beleeue the Catholikes the Christ is to be beleeued and learne of vs vvhat he said Againe cont Faustum li. II. cap. 1. Thou seest then in this matter what force the authoritie of the CATHOLIKE CHVRCH hath vvhich euen from the most grounded and founded seates of the Apostles is established vntil this day by the line of Bishops succeding one an other by the consent of so many peoples Vvhereas thou saiest This is Scripture or this is such an Apostles that is not because this soundeth for me and the other against me Thou then art the rule of truth vvhatsoeuer is against thee is not true 3 No heretikes haue right to the Scriptures but are vsurpers the Catholike Church being the true ovvner and faithful keeper of them Heretikes abuse them corrupt them and vtterly seeke to abolish them though they pretend the contrarie Tertullianli De praescriptionibus bringeth in the CATHOLIKE CHVRCH speaking thus to all Heretikes Vvho are you vvhen and from vvhence came you vvhat doe you in my possession that are none of mine by vvhat right Marcion doest thou cut dovvne my wood vvho gaue the licence ô Valentine to turne the course of my fountaines by vvhat authoritie Apelles doest thou remoue my boundes and you the rest vvhy do yovv sovv and seede for these companions at your pleasure It is my possession I possesse it of old I haue assured origins thereof euen from those authors vvhose the thing vvas I am the heire of the Apostles As they prouided by their Testament as they comitted it to my credite as they adiured me so doe I hold it You surely they disherited alvvaies and haue cost you of as forainers as enemies Againe in the same booke Encountering vvith such by Scriptures auaileth nothing but to ouerturne a mans stomake or his braine This heresie receiueth not certaine Scriptures and if it do receiue some yet by adding and taking avvay it peruerteth the same to serue their purpose and if it receiue any it doth not receiue them vvholy and if after a sort it receiue them vvholy neuertheles by diuising diuers expositions it turneth them cleane an other vvay c. 4 Yet do they vaunt them selues of Scriptures excedingly but they are neuer the more to be trusted for that S. Hierom aduersus Luciferianos in fine Let them not flatter them selues if they seeme in their ovvne conceite to affirme that vvhich they say out of the chapters of Scripture vvhereas the Diuel also spake some thinges out of the Scriptures and the Scriptures consist not in the reading but in the vnderstanding Vincentius Lirinensis li. cont prophanas haeresâââ Nouationes Here perhaps some man may aske vvhether heretikes also vse not the testimonies of diuine Scripture Yet in deede do they and that vehemently For thou shalt see them flie through euery one of the sacred bookes of the Lavv through Moyses the bookes of the kings the Psalmes the Apostles the Gospels the Prophets For vvhether among their ovvne fellowes or strangers vvhether priuatly or publikely vvhether in talke or in their bookes vvhether in bankets or in the streates they I say alleage nothing of their ovvne which they endeuour not to shadow vvith the wordes of Scripture also Read the vvorkes of Paulus Samosatenus of Priscillian of Eunomian of Iouinian of the other plagues pestilences thou shalt finde an infinite heape of examples no page in a manner omitted or voide which is not painted and coloured with the sentences of the new or old testament But they are so much the more to be taken heede of to be feared the more secretly they lurke vnder the shadowes of Gods diuine law For they knovv their stinkes vvould not easily please any man almost if they were breathed out nakedly simply them selues alone therfore they sprinkle them as it vvere vvith certaine pretious spices of the heauenly vvord to the end that he vvhich would easely despise the errour of man may not easely contemne the oracles of God So that they doe like vnto them vvhich vvhen they vvil prepare certaine bitter potionâ for children do first anoint the brimmes of the cup vvith honie that the vnwarie age vvhen it shal first feele the svvetnes may not feare the bitternes 5 The cause vvhy the Scriptures being perfit yet vve vse other Ecclesiastical vvritings and tradition Vincentius Lirinensis in his golden booke before cited aduersus prophanas haeresââ Nouationes Here some man perhaps may aske for asmuch as the Canon of the Scriptures is perfit and in all pointes very sufficient in it self vvhat neede is there to ioyne therevnto the authoritie of the Ecclesiastical vnderstanding for this cause surely for that all take not the holy Scripture in one and the same sense because of the deepenes thereof but the speaches thereof some interpret one vvay some an other vvay so that there may almost as many senses be picked out of it as there be men for Nouatian doth expound it one vvay and Sabellius an other vvay othervvise Donatus othervvise Arîus Eunomius Macedonius othervvise Photinus Apollinaris Priscillianus othervvise Iouinian Pelagius Celestius lastly othervvise Nestorius And therfore very necessarie it is because of so great vvindinges and turninges of diuers errours that the line of Prophetical and Apostolical interpretation be directed according to the rule of the Ecclesiastical and Catholike sense or vnderstanding S. Basil li. de Spiritu sancto cap. 27. Of such articles of religion as are kept and preached in the Church some vvere taught by the vvritten vvord other some vve haue receiued by the tradition of the Apostles deliuered vnto vs as it vvere from hand to hand in mysterie secretly both vvhich be of one force to Christian religion and this no man vvil deny that hath any litle skill of the Ecclesiastical rites or customes for if vve goe about to reiect the customes not conteined in Scripture as being of smal force vve shal vnvvittingly and
he that shal denie me before men I also vvil denie him before my father vvhich is in heauen â verse 34 Do not ye thinke * that I came to send peace into the earth I came â³ not to send peace but the svvord â verse 35 For I came to separate * man agaynst his father and the daughter agaynst her mother and the daughter in lavv agaynst her mother in lavv â verse 36 And a mans enemies they of his ovvne houshold â verse 37 He that loueth father or mother â³ more then me is not vvorthy of me and he that loueth sonne or daughter aboue me is not vvorthy of me â verse 38 And he that taketh not his crosse and folovveth me is not vvorthy of me â verse 39 He that hath found his life shal lose it and he that hath lost his life for me shal finde it â verse 40 * He that receiueth you receiueth me and he that receiueth me receiueth him that sent me â verse 41 He that receiueth a Prophet â³ in the name of a Prophet shal receiue the revvard of a Prophet and he that receiueth a iust man in the name of a iust man shal receiue the revvard of a iust man â verse 42 And * vvhosoeuer shal giue drinke to one of these litle ones a cuppe of cold vvater only in the name of a disciple amen I say to you he shal not lose his revvard ⢠ANNOTATIONS CHAP. X. 1. Power Miracles were so necessarie to the confirmation of their doctrine beginning then to be preached that not only Christ him self did miracles but also he gaue to his Apostles power to doe them 2. First Simon Peter the first not in calling but in preeminence for as S. Ambrose saith in 2 Cor. 12. Andrew first folowed our Sauiour before Peter and yet the Primacie Andrew receaued not but Peter Which preeminence of S. Peter aboue the other Apostles is so playnly signified in this word First by the iudgement euen of Heretikes that Beza notwithstanding he confesseth the consent of al copies both Latin and Greeke yet is not ashamed to say that he suspecteth that this word was thrust into the text by some fauourer of Peters Primacie Wherby we haue also that they care no more for the Greeke then for the Latin when it maketh agaynst them but at their pleasure say that al is corrupted 9. Do not possesse Preachers may not carefully seeke after the superfluities of this life or any thing which may be an impediment to their function And as for necessaries they deserue their temporal liuing at their hands for whom they labour spiritually 12. Peace to this house As Christ him self vsed these wordes or this blessing often Peace be to you so here he biddeth his Apostles say the like to the house where they come And so hath it been alwaies a most godly vse of Bishops to geue their blessing where they come Which blessing must needes be of great grace and profite when none but worthy persons as here we read might take good thereof and when it is neuer lost but returneth to the geuer when the other partie is not worthy of it Among other spiritual benefites it taketh away venial sinnes Amb. in 9. Luc. 14. Shake of the dust To contemne the true preachers or not to receaue the truth preached is a very damnable sinne 15. More tolerable Hereby it is euident that there be degrees and differences of damnation in Hel fyre according to mens deserts Aug. li. â de Bapt. c. 19. 18. Kings In the beginning Kings and Emperours persecuted the Churche that by the very death and bloud of Martyrs it should grow more miraculously afterward when the Emperours and kings were them selues become Christians they vsed their power for the Churche agaynst Infidels and Heretikes Aug. ep 48. 19. It shal be giuen This is verified euen at this present also when many good Catholikes that haue no great learning by their answers confound the Aduersaries 25. How much more No maruel therefore if Heretikes call Christes Vicar Antichrist when their forefathers the faithles Iewes called Christ him self Beelzebub 32. Confesse me See how Christ esteemeth the open confessing of him that is of his truth in the Catholike Churche for as wheÌ Saul persecuted the Churche he sayd * him self was persecuted so to confesse him and his Churche is al one CoÌtrariewise see how he abhorreth them that deny him before men Which is not only to deny any one litle article of the Catholike fayth coÌmended to vs by the Churche but also to allow or consent to heresie by any meanes as by subscribing coming to their seruice and sermons furthering them any way agaynst Catholikes and such like 34. Not peace but sword Christ came to breake the peace of worldlings and sinners as when the sonne beleueth in him and the father doth not the wife is a Catholike and the husband is not For to agree together in infidelitie heresie or any other sinne is a naughty peace This being the true meaning of Christes wordes marke that the Heretike interprete this to mainteine their rebellions and troubles which their new gospel breedeth Beza in no. Test an 1565. 37. More then No earthly thing nor duty to Parents wife children countrie or to a mans owne body and life can be any iust excuse why a man should doe or feyne him self to doe or beleeue any thing agaynst Christ or the vnitie and faith of his Churche 41. In the name Reward for hospitality and specially for receiuing an holy person as Prophet Apostle Bishop or Priest persecuted for Christes sake For by receiuing of him in that respect as he is such an one he shal be partaker of his merites and he rewarded as for such an one Whereas on the contrarie side he that receiueth an Heretike into his house and a false preacher doth communicate with his wicked workes Ep. 2. Io. CHAP. XI Iohn the Baptist in prison also doing his diligence sendeth some of his disciples to Christ that as they heard so they might also see his miracles vvith their eyes 7 Aftervvard Christ declareth hovv vvorthy of credite Iohns testimonie vvas 16 and inueigheth agaynst the levves vvho vvith neither of their maners of life could be vvonne 20 no nor vvith Christes infinite miracles 25 praysing Gods vvisedom in this behalfe 27 and calling to him self al such as feele theâe ovvne burdens verse 1 AND it came to passe vvhen IESVS had done coÌmaunding his tvvelue Disciples he passed from thence to teach preach in their cities â verse 2 * And vvhen Iohn had heard in prison the vvorkes of Christ sending tvvo of his disciples he said to him â verse 3 â³ Art thou he that art to come or looke vve for an other â verse 4 And IESVS making ansvver said to them Goe and report to Iohn vvhat you haue heard and seen â verse 5 * The blinde see the
through dry places seeking rest and findeth not â verse 44 Then he saith I vvil returne into my house vvhence I came out And coming he findeth it vacant svvept vvith besoms and trimmed â verse 45 Then goeth he and taketh vvith him seuen other spirites more vvicked then him self and they enter in and dvvel there and * the last of that man be made vvorse then the first So shal it be also to this vvicked generation â verse 46 As he vvas yet speaking to the multitudes * behold his mother and his brethren stoode vvithout seeking to speake to him â verse 47 And one said vnto him Behold thy mother and thy brethren stand without seeking thee â verse 48 But he ansvvering him that told him said â³ Who is my mother and vvho are my brethren â verse 49 And stretching forth his hand vpon his Disciples he said Behold my mother and my brethren â verse 50 For vvhosoeuer shal doe the vvil of my father that is in heauen he is my brother and sister and mother ⢠ANNOTATIONS CHAP. XII 24. In Beelzebub The like blasphemie agaynst the Holy Ghost is to attribute the miracles done by Saincts either dead or aliue to the Diuel 30. Not with me They that are indifferent to al religions commonly and fitly called Neuters âoyning them selues to neither part let them marke these wordes wel and they shal see that Christ accoumpted al them to be agaynst him and his Church that are not plainely and flatly with him and it 30. Gathereth not with me He speaketh not only of his owne person but of al to whom he hath committed the gouernement of his Church and specially of the cheefe Pastours succeeding Peter in the gouernement of the whole As S. Hierom writing to Damasus Pope of Rome applieth these words vnto him saying of al Heretikes He that gathereth not with thee scattereth that is to say He that is not with Christ is with Antichrist 31. The blasphemie of the Spirit He meaneth not that there is any sinne so great which God wil not forgiue or whereof a man may not repeÌt in this life as some Heretikes at this day affirme but that some heinous sinnes as namely this blasphemie of the Iewes against the euâdent workes of the Holy Ghost and likewise Archeheretikes who wilfully resist the knoweÌ truth and workes of the Holy Ghost in Gods Church are hardly forgeuen and seldom haue such men grace to repent Otherwise among al the sinnes agaynst the Holy Ghost which are commonly reckened sixe one only shal neuer be forgiuen that is dying without repentance wilfully called Final impenitence Which sinne he committeth that dieth with contempt of the Sacrament of Penance obstinatly refusing absolution by the Churches ministerie as S. Augustine plainely declareth in these wordes Whosoeuer he be that beleueth not mans sinnes to be remitted in Gods Church and therfore despiseth the bountifulnes of God in so mighty a worke if he in that obstinat minde continue tll his liues end he is guilty of sinne against the Holy Ghost in which Holy Ghost Christ remitteth sinnes Enchir. 83. Ep. 50 in fine 32. Sonne of man The Iewes in their wordes sinned against the sonne of man when they reprehended those things which he did as a man to witte calling him therfore a glutton a great drinker of wine a freend of the Publicans and taking offense because he kept company with sinnes brake the Sabboth and such like and this sinne might more easely be forgiuen them because they iudged of him as they would haue done of any other man but they sinned and blasphemed against the Holy Ghost called here the finger of God whereby he wrought miracles when of malice they attributed the euident workes of God in casting our diuels to the diuel him self and this sinne shal not be remitted because it shal hardly be remitted as we see by the plague of their posteritie vntil this day 3â Nor in the world to come S. Augustine and other Holy Doctors gather herevpon that some sinnes may be remitted in the next life and consequently prooue Purgatorie thereby De Ciuit. Dei li. 21 c. 18. D. Gregor Dial. li. 4 c. 39. 36. Idle word If of euery idle word we must make accoumpt before God in iudgement and yet shal not for euery such word be damned euerlastingly then there must needes be some temporal punishment in the next life 4â Who is my mother The dutiful affection toward our parents and kinsfolke is not blamed but the inordinate loue of them to the hinderance of our seruice and duty toward God Vpon this place some old Heretikes denied Christ to haue any mother Aug. li. de Fid. Symb. c. 4. Neither euer was there any heresie so absurd but it would seeme to haue Scripture for it CHAP. XIII Speaking in parables as the Scripture foretold of him and as meete vvas for the reprobate Ievves he shevveth by the parable of the Sovver that in the labours of his Church three partes of foure do perishe through the fault of the hearers 24 and yet by the parable of good seede and cockle as also of the Nettâ that his seruantâ must not for al that neuer vvhile the vvorld lasteth make any Schisme or Separation 31 And by parables of the litle mustard seede and leauen that notvvithstanding the three parts perishing and ouersovving of cockles yet that fourth part of the good seede shal spreade ouer al the vvorld 44 And vvithal vvhat a treasure and pearle it is 53 After al vvhich yet his ovvne countrie vvil not honour him verse 1 THE same day IESVS going out of the house sate by the sea side â verse 2 And * great multitudes vvere gathered together vnto him in so much that he vvent vp into a boate sate and al the multitude stoode in the shore â verse 3 and he spake to them many things in parablesh saying Behold the sovver vvent forth to sovv â verse 4 And vvhiles he sovveth some fell by the vvay side and the foules of the aire did come and eate it â verse 5 Othersome also fell vpon rockie places where they had not much earth and they shot vp in continent because they had not deepenes of earth â verse 6 and after the sunne vvas vp they parched and because they had not roote they vvithered â verse 7 And other fell among thornes and the thornes grevve and choked them â verse 8 And othersome fell vpon good ground and they yelded fruite the â³ one an hundred-fold the other threescore and an other thirtie â verse 9 He that hath eares to heare let him heare â verse 10 And his Disciples came and said to him Why speakest thou to them in parables â verse 11 Who ansvvered and said vnto them Because â³ to you it is giuen to knovv the mysteries of the kingdom of heauen but to them it is not giuen â verse 12 For he that hath to him
vvinges and thou vvouldest not â verse 38 Behold your house shal be lest desert to you â verse 39 For I say to you you shal not see me from hence forth til you say Blessed is he that commeth in the name of our Lord. â ANNOTATIONS CHAP. XXIII 2. Chaire of Moyses God preserueth the truth of Christian religion in the Apostolike See of Rome which is in the new law answerable to the chaire of Moyses notwithstaÌding the Bishops of the same were neuer so wicked of life yea though some traitour as il as Iudas were Bishop thereof it should not be preiudicial to the Church and innocent Christians for whom our Lord prouâding said Doe that which they say but doe not as they doe August Epist 165. 3. Whatsoeuer they shal say Why saith S. Augustin doÌest thou call the Apostolike Chaire the chaire of pestilence If for the men why Did our Lord Iesus Christ for the Pharisees any vvrong to thee Chaire vvherein they sate Did he not commend that chaire of Moyses and preseruing the honour of the chaire reproue them For he saith They sitte vpon the Chaire of Moyses that vvhich they say doe ye These things if you did vvel consider you vvould not for the men vvhom you defame blaspheme the See Apostolike vvhervvith you doe not communicate And againe he saith Neither for the Pharisees to vvhom yu compare vs not of vvisdom but of malice did our Lord commaund the Chaire of Moyses to be forsaken in vvhich chaire verely he figured his ovvne for he vvarneth the people to doe that vvhich they say and not to doe that vvhich they doe and that the holinesse of the Chaire be in no case forsaken nor the vnity of the flocke deuided for the naughty Pastours 6. Loue the first places He condemneth not dew places of Superiority geuen or taken of men according to their degrees but ambitious seeking for the same and their prowde hart and vvicked intention which he saw within them and therfore might boldly reprehend them 8. One is your maister In the Catholike Church there is one Maister Christ our Lord and vnder him one Vicar with whom al Catholike Doctors and teachers are one because they teach al one thing but in Arch-heretikes it is not so where euery one of them is a diuerse maister and teacheth contrarie to the other and wil be called Rabbi and Maister euery one of their owne Disciples Arius a Rabbi among the Arians Luther among the Lutherans and among the Caluinists Caluin 10. Maisters Wiclefe and the like Heretikes of this time doe herevpon condemne degrees of Schole and titles of Doctors and Maisters where they might as wel reproue S. Paul for calling him self Doctor and Maister of the Gentiles and for saying that there should be alwayes Doctors in the Church and whereas they bring the other words folowing against Religious men who are called fathers as wel might they by this place take away the name of carnal fathers and blame S. Paule for calling him self the only spiritual father of the Corinthians but in deede nothing is here forbidden but the contentious diuision and partiality of such as make them selues Ringleaders of Schismes and Sectes as Donatus Arius Luther Caluin 11. Scribes and Pharisees In al these reprehensions it is much to be noted that our Sauiour for the honour of Priesthod neuer reprehendeth Priests by that name Cypr. ep 65. whereas our Heretikes vse this name of purpose in reproche and despite 14. Praying long prayers They are not reprehended here for the things them selues which for the most part are good as long prayer making Proselytes garnishing the Prophetes sepulchres c. but for their wicked purpose and intention as before is said of fasting prayers almes Mat. 6. 15. Double more They that teach that it is ynough to haue only faith doe make such Christians as the Iewes did Proselytes children of Hel far more then before August lib. de fide oper cap. 26. 19. Sanctifieth Note that donaries and gifts bestowed vpon Churches and altars be sanctified by dedication to God and by touching the altar and other holy things as now specially the vessels of the sacrifice and Sacrament of Christes body and bloud by touching the same and the altar it self wherevpon it is consecrated whereof Theophylacte writeth thus vpon this place In the old lavv Christ permitteth not the gift to be greater then the altar but vvith vs the altar is sanctified by the gift for the hostes by the diuine grace are turned into our Lords body and therfore is the altar also sanctified by them 21. By him that dwelleth therein By this we see that swearing by creatures as by the Gospel by Saincts is al referred to the honour of God whose Gospel it is whose Saincts they are 28. Appeare to men Christ might boldly reprehend them so often and so vehemently for hypocrisie because he knew their harts and intentions but we that can not see within men may not presume to call mens external good doings hypocrisie but iudge of men as we see and know 29. Garnish Christ blameth not the Iewes for adorning the sepulchres of the Prophetes but entwyteth them of their malice toward him and of that which by his diuine knowledge he foresaw that they would accomplish the wickednes of their fathers in sheding his bloud as their fathers did the bloud of the Prophetes Hilar. CHAP. XXIIII To his Disciples by occasion of Hierusalem and the Temples destruction he foretelleth * vvhat things shal be before the consummation of the vvorld as specially 14 the Churches ful preaching vnto al nations 15 then vvhat shal be in the very consummation to vvit Antichrist vvith his passing great persecution and seduction but for a short times 29 then incontinent the Day of iudgement to our great comfort in those miseries vnder Antichrist 35 As for the moment to vs it perteineth not to knovv it 37 but rather euery man to vvatch that vve be not vnprouided vvhen he commeth to ech one particularly by death verse 1 AND IESVS being gone out of the temple vvent And his disciples came to shevv him the buildings of the teÌple â verse 2 And he ansvvering said to theÌ Do you see al these things Amen I say to you there shal â not be left here a stone vpon a stone that shal not be destroied â verse 3 And vvhen he vvas sitting vpon Mount-oliuet the disciples came to him secretly saying Tel vs vvhen shal these things be and vvhat shal be â the signe of thy comming and of the consummation of the vvorld â verse 4 And IESVS ansvvering said to them Bevvare that no man â seduce you â verse 5 for many shal come in my name saying â I am Christ and they shal seduce many â verse 6 For you shal heare of vvarres bruites of vvarres See that ye be not troubled for these
and they receiue you eate such things as are set before you â verse 9 and cure the sicke that are in it and say to them The kingdom of God is come nigh vpon you ⢠â verse 10 And into vvhatsoeuer citie you enter and they receiue you not going forth into the streates thereof say â verse 11 The dust also of your citie that cleaueth to vs vve doe vvipe of against you yet this knovv ye that the kingdom of God is at hand â verse 12 I say to you it shal be more tolerable for Sodom in that day then for that citie â verse 13 Vvo to thee Corozáim vvo to thee Beth-saida for if in Tyre and Sidon had been vvrought the miracles that haue beene vvrought in you they had done penance sitting in sacke cloth and ashes long agoe â verse 14 But it shal be more tolerable for Tyre and Sidon in the iudgement then for you â verse 15 And thou Capharnaum that art exalted vnto heaueÌ thou shalt be thrust dovvne euen vnto hel â verse 16 He that heareth you heareth me and he that despiseth you despiseth me And he that despiseth me despiseth him that sent me â verse 17 And the Seuentie-tvvo returned vvith ioy saying Lord the Deuils also are subiect to vs in thy name â verse 18 And he said to them I savv Satan as a lightening fal from heauen â verse 19 Behold I haue giuen you povver to treade vpon serpents and scorpions and vpon al the povver of the enemie and nothing shal hurt you â verse 20 But yet reioyce not in this that the spirits are subiect vnto you but reioyce not in this that your names are vvritten in heauen ⢠â verse 21 In that very houre he reioyced in spirit and said I confesse to thee O Father Lord of heauen and earth because thou hast hid these things from the vvise and prudent and hast reuealed them â³ to litle ones Yea Father for so hath it vvel pleased thee â verse 22 Al things are deliuered to me of my father And no man knovveth vvho the Sonne is but the Father and vvho the Father is but the Sonne and to vvhom the Sonne vvil reueale â verse 23 And turning to his Disciples he said Blessed are the eies that see the things that you see â verse 24 For I say to you that many Prophets and Kings desired to see the things that you see and savv them not and to heare the things that you heare and heard them not â verse 25 And behold a certaine lavvyer stoode vp tempting him and saying Maister by doing of vvhat thing shal I possesse life euerlasting â verse 26 But he said to him In the lavv vvhat is vvritten hovv readest thou â verse 27 He ansvvering said Thou shalt loue the Lord thy God vvith thy vvhole hart and vvith thy vvhole foule and vvith al thy strength and vvith al thy minde and thy neighbour as thy self â verse 28 And he said to him Thou hast ansvvered right â³ this doe and thou shalt liue â verse 29 But he desirous to iustifie him self said to IESVS And vvho is my neighbour â verse 30 And IESVS taking it said A certaine man vvent dovvne from Hierusalem into Iericho and fel among theeues vvho also spoiled him and giuing him vvoundes vvent avvay leauing him â³ halfe-dead â verse 31 And it chaunced that a certaine Priest vvent dovvne the same vvay and seeing him passed by â verse 32 In like maner also a Leuite vvhen he vvas neere the place and savv him passed by â verse 33 But a certaine Samaritane going his iourney came neere him and seeing him vvas moued vvith mercie â verse 34 And going vnto him bound his vvoundes povvring in oile and vvine and setting him vpon his ovvne beast brought him into an inne and tooke care of him â verse 35 And the next day he tooke forth tvvo pence and gaue to the host and said Haue care of him and vvhatsoeuer thou shalt supererogate I at my returne vvil repay thee â verse 36 Vvhich of these three in thy opinion vvas neighbour to him that fel among theeues â verse 37 But he said He that did mercie vpon him And IESVS said to him Goe and doe thou in like maner ⢠â verse 38 And it came to passe as they vvent and he entred into a certaine tovvne and a certaine vvoman named Martha receiued him into her house â verse 39 and she had a sister called Marie vvho sitting also at our Lords feete heard his vvord â verse 40 But Martha vvas busie about much seruice vvho stoode and said Lord hast thou no care that my sister hath left me alone to serue speake to her therfore that she help me â verse 41 And our Lord ansvvering said to her Martha Martha thou art careful and art troubled about very many things â verse 42 But one thing is necessarie â³ Marie hath chosen the best part vvhich shal not be taken avvay from her ⢠ANNOTATIONS CHAP. X. 21. To litle ones By this place euery vulgar artificer may not presume that God hath reuealed al truth to him and therfore refuse to be taught of the learned for Christ did not aftervvard endevv fishers and vulgar men nor any other vvith the gifts of vvisdom and tonges vvithout their industrie study and teaching though at the beginning of great prouidence he did it that it might be cleere to the vvorld that al Nations vvere conuerted to him not by persuasion of cunning Orators or subtil Disputers but by the plaine force of his grace and truth vvhich S. Augustine counteth greater then al other miracles Further we are taught by this place that the poore humble obedient children of the Church knovv by their faith the high mysteries of Christes Diuinity and his presence in the B. Sacrament and such like rather then Arius Caluin and other like proud Scribes and Pharisees 28. This doe Not by faith only but by keeping Gods commaundements we obtaine life euerlasting not onely by beleeuing but by doing The heretikes say that it is impossible to keepe this commaundement of louing God with al our hart But the Scriptures giue vs examples of diuers that haue kept and fulfilled it as far as is requisite in this life 3. reg 14 8. â Par. 15 15. Ps 118 10. Ecclci 47 9 10. 4 Reg. 20 3. 5. Luc. 1 5. And if it vvere impossible to keepe it and yet by Christ proposed for the meane to obtaine life euerlasting he had mocked this Lavvyer and others and not taught them 30. Halfe dead Here is signified man vvounded very sore in his vnderstanding and free-wil and al other povvers of soule and body by the sinne of Adam but yet that neither vnderstanding nor free-vvil nor the rest vvere extinguished in man or taken avvay The Priest and Leuite signifie the Lavv of Moyses this Samaritane is Christ the Priest of the nevve Testament the
oile and vvine his Sacraments the host the priests his ministers Vvhereby is signified that the Lavv could not recouer the spiritual life of mankind from the death of sinne that is iustifie man but Christ onely vvho by his passion and the grace and vertue thereof ministred in and by his Sacraments iustifieth and increaseth the iustice of man healing and abling free-vvil to doe al good vvorkes 42. Marie the best part Tvvo notable exaÌples one of the life Actiue in Martha the other of the life ConteÌplatiue in Marieâ representing vnto vs that in holy Church there should be alvvaies some to serue God in both these seueral sorts The life conteÌplatiue is here preferred before the actiue the Religious of both sexes are of that more excellent state and therfore our Protestants haue wholy abandoned them out of their common wealth which the true Church neuer wanted But to say truth they haue neither Martha nor Marie our Lord geue them grace to see their miserie If ours were not answerable to their profession or were degenerated why haue they no new ones if our Churches Votaries vowed vnlawful things Chastitie Pouertie Obedience Pilgrimage what other Votaries or lawful vowes haue they For to offer voluntarily by vow besides the keeping of Gods commaundements wherevnto we are bound by precept and promise in our Baptisme our soules bodies goods or any other acceptable thing to God is an acte of soueraine worship belonging to God onely and there was neuer true religion without such vowes and Votaries If there be none in their whole Church that professe contemplation or that vow any thing at al to God voluntarily neither in their bodies nor in their goods God and the world knovv they haue no Church nor religion at al. CHAP. XI He teacheth a forme of prayer â and exhorteth to pray instantly 11 assuring that so God wil giue vs good things 14 The Iewes blaspheming his casting out of Diuels and asking for a miracle from heauen 17 he defendeth his doing ãâã foretelling also the Diuels expulsion by him out of the world that is the vocation of the Gentils 24 and his reentrie into their nation 27 with their reprobation though he be of their flesh 29 and also their final most worthy damnation 37 Againe to the Pharisees and Scribes he crieth wo as authors of the said ââprobation now at hand verse 1 AND it came to passe vvhen he vvas in a certaine place praying as he ceased one of his Disciples said to him Lord teach vs to pray as Iohn also taught his Disciples â verse 2 And he said them * Vvhen you pray say FATHER sanctified be thy name Thy kingdom come â verse 3 Our daily bread giue vs this day â verse 4 and forgiue vs our sinnes for because our selues also doe forgiue euery one that is in debt to vs And lead vs not into temptation â verse 5 And he said to them Vvhich of you shal haue a frende and shal goe to him at midnight and shal say to him Frende lend me three loaues â verse 6 because a frende of mine is come out of his way to me and I haue not what to set before him â verse 7 he from vvithin ansvvering saith Trouble me not novv the doore is shut and my children are vvith me in bed I can not rise and giue thee â verse 8 And if he shal perseuêre knocking I say to you although he vvil not rise and giue him because he is his frende yet for his importunitie he vvil rise and giue him as many as he needeth â verse 9 * And I say to you Aske and it shal be giuen you seeke and you shal finde knocke and it shal be opened to you â verse 10 For euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shal be opened â verse 11 And vvhich of you if he aske his father bread vvil he giue him a stone or a fish vvil he for a fish giue him a serpent â verse 12 Or if he aske an egge vvil he reach him a scorpion â verse 13 If you then being naught knovv hovv to giue good giftes to your children hovv much more vvil your father from heauen giue the good spirit to them that aske him ⢠â verse 14 * And he vvas casting out a deuil and that vvas dumme And vvhen he had cast out the deuil the dumme spake and the multitudes marueiled â verse 15 * And certaine of them said In Beel-zebub the prince of Deuils he casteth out Deuils â verse 16 And other tempting asked of him a signe from heauen â verse 17 But he seeing their cogitations said to them Euery kingdom deuided against it self shal be made desolate and house vpon house shal fall â verse 18 And if Satan also be deuided against him self hovv shal his kingdom stand because you say that in Beel-zebub I doe cast out Deuils â verse 19 And if I in Beel-zebub cast out Deuils your children in vvhom doe they cast out therfore they shal be your iudges â verse 20 But if I in the finger of God doe cast out Deuils surely the kingdom of God is come vpon you â verse 21 Vvhen the strong armed keepeth his court those things are in peace that he possesseth â verse 22 But if a stronger then he come vpon him and ouercome him he vvil take avvay his vvhole armour vvherein he trusted and vvil distribute his spoiles â verse 23 He that is not vvith me is against me and he that gathereth not vvith me scattereth â verse 24 Vvhen the vncleane spirit shal depart out of a man he vvandereth through places vvithout vvater seeking rest And not finding he saith I vvil returne into my house vvhence I departed â verse 25 And vvhen he is come he findeth it svvept vvith a besome and trimmed â verse 26 Then he goeth and taketh seuen other spirits vvorse then him self and entring in they dvvel there And the last of that man be made vvorse then the first â verse 27 And came to passe vvhen he said these things a certaine vvoman lifting vp her voice out of the multitude said to him â³ Blessed is the vvombe that bare thee and the pappes that thou didst sucke â verse 28 But he said Yea rather blessed are they that heare the vvord of God and keepe it ⢠â verse 29 And the multitudes running together he began to say * This generation is a vvicked generation it asketh a signe and a signe shal not be giuen it but â³ the signe of Ionas the Prophet â verse 30 * For as Ionas vvas a signe to the Niniuites so shal the Sonne of man also be to this generation â verse 31 * The Queene of the South shal rise in the iudgement vvith the men of this generation and shal condemne them because she came from the endes of the earth to heare the
he cried vvith a loude voice Lazarus come forth â verse 44 And forthvvith he came forth that had been dead bound feete and handes vvith vvinding bandes and his face vvas tied vvith a napkin IESVS said to them Loose him and let him goe â verse 45 Many therfore of the Ievves that vvere come to Marie and Martha and had seen the things that IESVS did beleeued in him ⢠â verse 46 And certaine of them vvent to the Pharisees and told them the things that IESVS did â verse 47 The cheefe priests therfore and the pharisees gathered a councel and said Vvhat doe vve for this man doeth many signes â verse 48 If vve let him alone so al vvil beleeue in him and the Romanes vvil come and take avvay our place and nation â verse 49 But one of them named Caiphas being the high priest of that yere said to them You knovv nothing â verse 50 neither doe you coÌsider that it is expedient for vs that one man die for the people and the vvhole natioÌ perish not â verse 51 And this he said not of him self but â³ being the high priest of that yere he prophecied that IESVS should die for the nation â verse 52 and not only for the nation but to gather into one the children of God that vvere dispersed â verse 53 From that day therfore they deuised to kil him â verse 54 IESVS therfore vvalked no more openly among the Ievves but he vvent into the countrie beside the desert vnto a citie that is called Ephrem and there he abode vvith his Disciples ⢠â verse 55 And the Pasche of the Ievves vvas at hand and many of the countrie vvent vp to Hierusalem before the Pasche to sanctifie them selues â verse 56 They sought IESVS therfore and they communed one vvith an other standing in the temple Vvhat thinke you in that he is not come to the festiual day And the cheefe Priests Pharisees had giuen coÌmaundemeÌt that if any man should knovv vvhere he vvas he should tel that they might apprehend him ANNOTATIONS CHAP. XI 31. Being the high Priest Maruel not that Christ preserueth his truth in the Church as wel by the vnworthy as the worthy Prelates thereof the giftes of the Holy Ghost folowing their Order and office as we see here in Caiphas and not their merites or person And if this man being many waies wicked and in part an vsurper and the Law and Priesthod being to decline and to giue place to Christs new ordinance had yet some assistance of God for vtterance of truth which him self meant not nor knew not how much more may we be assured that Christ wil not leaue Peters Seate * whose faith he promised should neuer falle though the persons which occupie the same were as il as the blasphemous and malitious mouthes of Heretikes do affirme CHAP. XII The Rulers dealing as if he hid him self 1 he coÌmeth to Bethania â Where by occasion of Iudas the theefe murmuring at Marie Magdalens costly deuotion he foretelleth his death 12 From thence though they did novv intend to kil Lazarus also he rideth openly into Hierusalem the people because he had raised Lazarus confessing with their acclamations that he is Christ 20 Where certaine Gentils desiring to see him 22 he foretelleth the conuersion of the vvhole vvorld from the Diuel to him to be novv instant as the effect of his death vpon the Crosse 28 The Father also ansvvering from heauen to his prayer made to that purpose 37 yet after al this the Ievves continevv incredulous as Esay prophecied of them 42 though many beleeued but vvere ashamed to confesse him 44 Wherevpon he shevveth that it is glorious before God and saluation to them selues to beleeue in him and confesse him and damnable to despise him verse 1 IESVS therfore sixe daies before the Pasche came to Bethánia vvhere Lazarus vvas that had been dead vvhom IESVS raised â verse 2 And they made him a supper there and Martha ministred but Lazarus vvas one of them that sate at the table vvith him â verse 3 Marie therfore tooke a povvnd of ointement of right spikenard pretious and anointed the feete of IESVS and vviped his feete vvith her heare and the house vvas filled of the odour of the ointmeÌt â verse 4 One therfore of his disciples Iudas Iscariote he that vvas to betray him said â verse 5 â³ Vvhy vvas not this ointment sold for three-hundred pence and giuen to the poore â verse 6 And he said this not because he cared for the poore but because he vvas â³ a theefe and hauing the purse caried the things that vvere put in â verse 7 IESVS therfore said Let her alone that she may keepe it for the day of my burial â verse 8 For the poore you haue alvvaies vvith you but me you shal not haue alvvaies â verse 9 A great multitude therfore of the Ievves knevv that he vvas there and they came not for IESVS only but that they might see Lazarus vvhom he raised from the dead ⢠â verse 10 But the cheefe Priests deuised for to kil Lazarus also â verse 11 because many for him of the Ievves vvent avvay and beleeued in IESVS â verse 12 And on the morovv a great multitude that vvas come to the festiual day vvhen they had heard that IESVS commeth to Hierusalem â verse 13 they tooke the boughes of palmes and vvent forth to meete him and cried Hosanna blessed is he that commeth in the name of our Lord the king of Israel â verse 14 And IESVS fouÌd a yong asse and sate vpon it as it is vvritten â verse 15 Feare not daughter of Sion behold thy king commeth sitting vpon an asses colt â verse 16 These things his disciples did not knovv at the first but vvhen IESVS vvas glorified then they remembred that these things had been vvritten of him and these things they did to him â verse 17 The multitude therfore gaue testimonie vvhich vvas vvith him vvheÌ he called Lazarus out of the graue and raised him from the dead â verse 18 For therfore also the multitude came to meete him because they heard that he had done this signe â verse 19 The Pharisees therfore said among them selues Doe you see that vve preuaile nothing behold the vvhole vvorld is gone after him â verse 20 And there vvere certaine Gentiles of them that came vp to adore in the festiual day â verse 21 These therfore came to Philippe vvho vvas of Bethsaida of Galilee and desired him saying Sir vve are desirous to see IESVS â verse 22 Philippe commeth and telleth Andrevv Againe Andrevv Philippe told IESVS â verse 23 But IESVS ansvvered them saying The houre is come that the Sonne of man shal be glorified â verse 24 Amen amen I say to you vnles the graine of vvheate falling into the ground die it self remaineth alone but if it die it
he accounteth of them by this that he dieth for them 15 and reuealeth vnto them the secretes of heauen 17 and appointeth their fruite to be perpetual 1â confirming them also against the persecutions and hatred of the obstinate Ievves verse 1 I AM the true vine and my father is the husband-man â verse 2 Euery branche in me not bearing fruite he vvil take it avvay and euery one that beareth fruite he vvil purge it that it may bring more fruite â verse 3 Novv you are cleane for the word vvhich I haue spoken to you â verse 4 Abide in me and I in you As the branche can not beare fruite of it self vnles it abide in the vine so you neither vnles you abide in me â verse 5 I am the vine you the branches he that abideth in me and I in him the same beareth much fruite for vvithout me you can doe nothing â verse 6 If any abide not in me he shal be cast forth as the branche and shal vvither and they shal gather him vp and cast him into the fire and he burneth â verse 7 If you abide in me and my vvordes abide in you you shal aske vvhat thing soeuer you vvil and it shal be done to you ⢠â verse 8 In this my father is glorified that you bring very much fruite and become my Disciples â verse 9 As my father hath loued me I also haue loued you Abide in my loue â verse 10 If you keepe my precepts you shal abide in my loue as I also haue kept my fathers precepts and doe abide in his loue â verse 11 These things I haue spoken to you that my ioy may be in you and your ioy may be filled â verse 12 * This is my precept that you loue one an other as I haue loued you â verse 13 Greater loue then this no man hath that a man yeld his life for his frendes â verse 14 You are my frendes if you doe the things that I commaund you â verse 15 Novv I cal you not seruants for the seruant knovveth not vvhat his lord doeth But you I haue called frendes because al things vvhatsoeuer I heard of my father I haue notified vnto you â verse 16 You chose not me but I chose you and haue appointed you that you goe bring fruite and your fruite abide that vvhatsoeuer you aske the father in my name he may giue it you ⢠â verse 17 These things I commaund you that you loue one an other â verse 18 If the vvorld hate you knovv ye that it hath hated me before you â verse 19 If you had been of the vvorld the vvorld vvould loue his ovvne but because you are not of the world but I haue chosen you out of the vvorld therfore the vvorld hateth you â verse 20 Remembre my vvord that I said to you * The seruant is not greater then his maister If they haue persecuted me you also vvil they persecute if they haue kept my vvord yours also vvil they keepe â verse 21 But al these things they vvil doe to you for my name sake because they knovv not him that sent me â verse 22 If I had not come and spoken to them they should not haue sinne but novv they haue no excuse of their sinne â verse 23 He that hateth me hateth my Father also â verse 24 If I had not done amoÌg them vvorkes that no other man hath done they should not haue sinne but novv both they haue seen and they doe hate both me and my Father â verse 25 But that the vvord may be fulfilled vvhich is vvritten in their lavv That they hated me gratis ⢠â verse 26 But vvhen the Paraclete commeth vvhom I * vvil send you from the Father the Spirit of truth vvhich procedeth from the Father he shal giue testimonie of me â verse 27 and you shal giue testimonie because you are vvith me from the beginning ANNOTATIONS CHAP. XV. 4. Vnles you abide These conditional speaches If you remaine in the vine If you keepe my commaundements and such like giue vs to wit that we be not sure to persist or perseuêre nor to be saued but vnder conditions to be fulfilled by vs. Aug. de corrept gra c. 13. 4. Vnles it abide Whosoeuer by Heresie or Schisme or for any other cause is cut of or separated from the Church he can do no meritorious worke to Saluation 10. Keepe my praecepts This careful and often admonition of keeping his commaundements proueth that a Christian mans life is not onely or principally in faith but in good workes 24. If I had If the Iewes had not sinned by refusing Christ in case he had not done greater miracles then any other then were it a great folly of Catholikes to beleeue Luthers or Caluins new opinions without any miracles at all 26. Whom I vvil send The Holy Ghost is sent by the Sonne therfore he procedeth from him also as from the Father though the late Schismatical Greekes thinke otherwise 27. You shal giue He vouchsafeth to ioyne together the testimonie of the Holy Ghost and of the Apostles that we may see the testimonie of truth ioyntly to consist in the Holy Ghost and in the Prelats of the Church CHAP. XVI The cause vvhy be foretelleth them their persecution by the Ievves is that they be not aftervvard scandalized thereat 4 Though they thinke this heauie nevves it is for their vantage that he departeth because of the great benefites that they shal receiue by the comming them of the Holy Ghost vvho shal also be his vvitnes against his enemies 16 Although in this vvorld they shal so be persecuted yet to his heauenly Father they and their praiers made in his name shal be most acceptable and at length the childe that is Christ in al his members being borne their ioy shal be such as no persecutor can take from them 31 Hovvbeit at this instant of his apprehension they vvil al forsake him verse 1 THESE things haue I spoken to you that you be not scandalized â verse 2 Out of the synagogs they vvil cast you but the houre commeth that euery one vvhich killeth you shal thinke that he doeth seruice to God â verse 3 and these things they vvil doe to you because they haue not knovven the Father nor me â verse 4 But these things I haue spoken to you that vvhen the houre shal come you may remember them that I told you ⢠â verse 5 But I told you not these things from the beginning because I vvas vvith you And novv I goe to him that sent me and none of you asketh me Vvhither goest thou â verse 6 But because I haue spoken these things to you sorovv hath filled your hart â verse 7 But I tel you the truth it is expedient for you that I goe For if I goe not the Paraclete shal not come to
you but if I goe I vvil send him to you â verse 8 And vvhen he is come he shal argue the vvorld of sinne and of iustice and of iudgement â verse 9 of sinne because they beleeue not in me â verse 10 but of iustice because I goe to the Father and novv you shal not see me â verse 11 and of iudgement because the prince of this vvorld is novv iudged â verse 12 Yet many things I haue to say to you but you can not beare them novv â verse 13 But vvhen he the Spirit of truth commeth he shal teach you al truth for he shal not speake of him self but vvhat things soeuer he shal heare he shal speake and the things that are to come he shal shevv you â verse 14 He shal glorifie me because he shal receiue of mine and shal shevv to you ⢠â verse 15 Al things vvhatsoeuer the Father hath be mine Therfore I said that he shal receiue of mine and shal shevv to you â verse 16 A litle vvhile and novv you shal not see me and againe a litle vvhile and you shal see me because I goe to the Father â verse 17 Some therfore of his disciples said one to an other Vvhat is this that he saith to vs A litle vvhile and you shal not see me and againe a litle vvhile and you shal see me and because I goe to the Father â verse 18 They said therfore Vvhat is this that he saith A litle vvhile vve knovv not vvhat he speaketh â verse 19 And IESVS knevv that they vvould aske him and he said to them Of this you doe question among your selues because I said to you A litle vvhile and you shal not see me and againe a litle vvhile and you shal see me â verse 20 Amen amen I say to you that you shal vveepe and lament but the vvorld shal reioyce and you shal be made sorovvful but your sorovv shal be turned into ioy â verse 21 A vvoman vvhen she trauaileth hath sorovv because her houre is come but vvhen she hath brought forth the childe novv she remembreth not the anguish for ioy that a man is borne into the vvorld â verse 22 And you therfore novv in deede you haue sorow but I vvil see you againe and your hart shal reioyce and your ioy no man shal take from you ⢠â verse 23 And in that day me you shal not aske any thing Amen amen I say to you if you aske the Father any thing in my name he vvil giue it you â verse 24 Vntil novv you haue not asked any thing in my name Aske and you shal receiue that your ioy may be ful â verse 25 These things in prouerbes I haue spoken to you The houre commeth vvhen in prouerbes I vvil no more speake to you but plainely of the Father I vvil shew you â verse 26 In that day you shal aske in my name and I say not to you that I vvil aske the Father for you â verse 27 For the Father him self loueth you because you haue loued me and haue beleeued that I came forth from God â verse 28 I came forth from the Father and came into the vvorld againe I leaue the vvorld and I goe to the Father â verse 29 His disciples say to him Behold novv thou speakest plainely and saiest no prouerbe â verse 30 novv vve knovv that thou knovvest al things and thou needest not that any man aske thee in this vve beleeue that thou camest forth from God ⢠â verse 31 IESVS ansvvered them Novv do you beleeue â verse 32 * Behold the houre commeth and it is novv come that you shal be scattered euery man into his ovvne and me you shal leaue alone and I am not alone because the Father is vvith me â verse 33 These things I haue spoken to you that in me you may haue peace In the vvorld you shal haue distresse but haue confidence I haue ouercome the vvorld ANNOTATIONS CHAP. XVI 12. Yet many things This place conuinceth that the Apostles and the faithful be taught many things which Christ omitted to teach them for their weaknes and that it was the prouidence of God that Christ in presence should not teach and order al things that we might be no lesse assured of the things that the Church teacheth by the Holy Ghost then of the things that him self deliuered 13 The spirit of truth Euer note that the Holy Ghost in that he is promised to the Church is called the Spirit of truth Which Holy Spirit for many other causes is giuen to diuers priuate men and to al good men to sanctification but to teach al truth and preserue in truth and from error he is promised and performed onely to the Church and the cheefe Gouerner and general Councels thereof CHAP. XVII After his Sermon of farevvel he prayeth to his Father that seing he hath novv finished his vvorke he vvil giue him his appointed glorie for the conuersion of al nations 6 and preserue his Apostles and his Church after them in vnitie and veritie that is from Schisme and Heresie 24 finally also glorifie them vvith him in heauen verse 1 THESE things spake IESVS and lifting vp his eies into heauen he said Father the houre is come glorifie thy sonne that thy sonne may glorifie thee â verse 2 As thou hast giueÌ him povver ouer al flesh that al vvhich thou hast giuen him to them he may giue life euerlasting â verse 3 And this is â³ life euerlasting that they knovv thee the only true God and vvhom thou hast sent IESVS CHRIST ⢠â verse 4 I haue glorified thee vpon the earth I haue consummated the vvorke vvhich thou gauest me to doe â verse 5 and novv glofie thou me O Father vvith thy self vvith the glorie vvhich I had before the vvorld vvas vvith thee â verse 6 I haue manifested thy name to the men vvhom thou gauest me out of the vvorld Thine they vvere and âo me thou gauest them and they haue kept thy vvord â verse 7 Novv they haue knovven that al things vvhich thou gauest me are from thee â verse 8 because the vvordes vvhich thou gauest me I haue giuen them and they haue receiued and knovven in very deede that I came forth from thee and haue beleeued that thou didst send me â verse 9 For them doe I pray Not for the vvorld doe I pray but for them vvhom thou hast giuen me â verse 10 because they be thine and al my things be thine and thine be mine and I am glorified in them And novv I am not in the vvorld and these are in the vvorld and I come to thee ⢠â verse 11 Holy father keepe them in thy name vvhom thou hast giuen me that they may be one as also vve â verse 12 Vvhen I vvas vvith them I kept them in thy name Those * vvhom thou gauest me haue I kept and none
case to be assured that Christs faith shal be preached and the Church spred through out al Nations the Holy Ghost concurring continually with the Apostles and their Successors for the same 11. Assumpted from you By this visible Ascending of Christ to heauen and like returne from thence to iudgement the Heretikes do incredulously argue him not to be in the Sacrament But let the faithful rather giue eare to S. Chrysostome saying thus O miracle he that sitteth vvith the Father in heauen aboue at the very same time is handled of men beneath Christ ascending to heauen both hath his flesh vvith him and left it vvith vs beneath Eliaeâ being taken vp left to his Disciple his cloke only but the Sonne of man ascending left his ovvne flesh to vs. Li. â de Sacerd. Ho. 2 ad po Ant. in fine Ho. de diuit paup in fine 14. MARIE the mother of IESVS This is the last mention that is made in holy Scripture of our B Lady for though she were ful of al diuine wisedom and opened no doubt vnto the Euangelistes and other writers of holy Scriptures diuerse of Christs actions speaches and mysteries whereof she had both experimental and reuealed knowledge Yet for that she was a woman and the humblest creature liuing and the paterne of al order and obedience it pleased not God that there should be any further note of her life doings or death in the Scriptures She liued the rest of her time with the Christians as here she is peculiarly named and noted among them and specially with S. Iohn the Apostle * to whom our Lord recommended her Who prouided for her al necessaries her spouse Ioseph as it may be thought being deceased before The common opinion is that she liued 63 yeres in al. At the time of her death as S. Denys first after him S. Damascene de dormit Deiparae writeth al the Apostles then dispersed into diuers nations to preache the Gospel were miraculously brought together sauing S. Thomas who came the third day after to Hierusalem to honour her diuine departure and funeral as the said S. Denys witnesseth Who saith that him self S. Timothee and S. Hierotheus were present testifying also of his owne hearing that both before here death and after for three daies not onely the Apostles and other holy men present but the Angels also and Powers of heauen did sing most melodious Hymnes They buried her sacred body in Gethsémaui but for S. Thomas sake who desired to see and to reuerence it they opened the sepulcher the third day and finding it void of the holy body but excedingly fragrant they returned assuredly deeming that her body was assumpted into heauen as the Church of God holdeth being most agreable to the singular priuilege of the mother of God and therfore celebrateth most solemnely the day of her Assumption And that is consonant not onely to the said S. Denys and S. Damascene but to holy Athanasius also who auoucheth the same Serm. in Euang. de Deipara of which Assumption of her body S. Bernard also wrote fiue notable sermons extant in his workes But neither these holy fathers nor the Churches tradition and testimonie do beare any sway now a daies with the Protestants that haue abolished this her greatest feast of her Assumption who of reason should at the least celebrate it as the day of her death as they doe of other Saincts For though they beleeue not that her body is assumpted yet they wil not we trow deny that she is dead and her soule in glorie neither can they aske scriptures for that no more then they require for the deathes of Peter Paul Iohn and other vvhich be not mentioned in scriptures yet are still celebrated by the Protestants But concerning the B. Virgin MARIE they haue blotted out also both her Natiuitie and her Conception so as it may be thought the Diuel beareth a special malice to this woman whose seede brake his head For as for the other two daies of her Purification Aununciation they be not proper to our Lady but the one to Christs Conception the other to his Presentation so that she by this meanes shal haue no festiuitie at al. But contrariwise to consider how the auncient Church and fathers esteemed spake and wrote of this excellent vessel of grace may make vs detest these mens impietie that can not abide the praises of her whom al generations should call blessed and that esteeme her honours a derogatioÌ to her sonne Some of their speaches we wil set downe that al men may see that we neither praise her nor pray to her more amply then they did S. Athanâsius in the place alleaged after he had declared how al the Angelical spirits and euery order of them honoured and praised her with the AVE wherewith S. Gabriel saluted her We also saith he of al degrees vpon the earth âxtol thee with loude voice saying Auâ gratia plena c. Haile ful of grace our Lord is vvith thee pray for vs ãâã Maistresse and Lady and Queens and mother of God Most holy and auncient Ephrem also in a special oration made in praise of our Lady saith thus in diuerse places thereof Intemerata Deâpâââ c. Mother of God vndifiled Queene of al the hope of them that despaire my lady most glorious higher them the heauenly spiritâ more honorable then the Cherubins holier then the Seraphins and vvithout comparison more glorious theÌ the supernal hostes the hope of the fathers the glorie of the Prophets the praise of the Apostles And a litle after Virgo ante partum in partu post partum by thee vve are reconciled to Christ my God thy sonne thou art the helper of sinners thou the hauen for them that are tossed vvith stormes the solam of the vvorld the deliuerer of the emprisoned the helpe of orphans the redemption of captiues And afterward Vouchsafe me thy seruant to praise thee Haile lady MARIE ful of grace haile Virgin most blesed among vvomen And much more in that sense which were to long to repeate S. Cyril hath the like wonderful speaches of her honour hom 6. contra Naestorium Praise and glorie be to thee â holy Trinitieito thee also be praise holy mother of God for thou art the pretious pearle of the vvorld thou the candel of vnquencheable light the crovvne of Virginitis the scepter of the Catholike faith By thee the Trinitie is glorified and adored in al the vvorld by thee heauen reioyceth Angels and Archangels are glad diuels are put to flight and man is called againe to heauen and euery creature that vvas held vvith the errour of Idols is turned to the knowledge of the truth by thee Churches are fouÌded through the world thee being their helper the Gentiles come to penance and much more which we omit Likewise the Greeke Liturgies or Masses of S. Iames S. Basil and
of nevv vvine â verse 14 But Peter standing vvith the Eleuen lifted vp his voice and spake to them Ye men Ievves and al you that dvvel in Hierusalem be this knovven to you and vvith your eares receiue my vvordes â verse 15 For these are not drunke as you suppose vvhereas it is the third houre of the day â verse 16 But this is it that vvas said by the Prophet Ioël â verse 17 And it shal be in the last daies saith our Lord of my Spirit I vvil povvre out vpon al flesh and your sonnes and your daughters shal prophecie and your yong men shal see visions and your auncients shal dreame dreames â verse 18 And vpon my seruants truely and vpon my handmaides vvil I povvre out in those daies of my Spirit and they shal prophecie â verse 19 and I vvil giue vvonders in the heauen aboue and signes in the earth beneath bloud and fire and vapour of smoke â verse 20 The sunne shal be turned into darkenes and the moone into bloud before the great and manifest day of our Lord doth come â verse 21 And it shal be euery one vvhosoeuer calleth vpon the name of our Lord shal be saued ⢠â verse 22 Ye men of Israël heare these vvordes IESVS of Nazareth a man approued of God among you by miracles and vvonders and signes vvhich God did by him in the middes of you as you knovv â verse 23 this same â³ by the determinate counsel and prescience of God being deliuered you by the handes of vvicked men haue crucified and slaine â verse 24 vvhom God hath raised vp â³ loosing the sorovves of hel according as it vvas impossible that he should be holden of it â verse 25 For Dauid saith concerning him I foresavv the Lord in my sight alvvaies because he is at my right hand that I be not moued â verse 26 For this my hart hath been glad and my tongue hath reioyced moreouer my flesh also shal rest in hope â verse 27 Because thou vvilt not leaue â³ my soul in hel nor giue thy Holy one to see corruption â verse 28 Thou hast made knovven to me the vvaies of life thou shalt make me ful of ioyfulnes vvith thy face â verse 29 Ye men brethren let me boldly speake to you of the Patriarch Dauid that * he died and vvas buried and his sepulchre is vvith vs vntil this present day â verse 30 Vvhereas therfore he vvas a Prophet and knevv that by an othe God had svvorne to him that of the fruite of his loynes there should sit vpon his seate â verse 31 forseeing he spake of the resurrection of Christ for neither vvas he left in hel neither did his flesh see corruption â verse 32 This IESVS hath God raised againe vvhereof al vve are vvitnesses â verse 33 Being exalted therfore by the right hand of God and hauing receiued of his father the promisse of the holy Ghost he hath povvred out this vvhom ' you see and heare â verse 34 For Dauid ascended not into heauen but he saith Our Lord hath said to my Lord sit on my right hand â verse 35 vntil I make thine enemies the footestoole of thy feete â verse 36 Therfore let al the house of Israël know most certainly that God hath made him both Lord and CHRIST this IESVS vvhom you haue crucified â verse 37 And hearing these things they were compuncte in hart and said to Peter and to the rest of the Apostles Vvhat shal vve doe men brethren â verse 38 But Peter said to them Doe penance and be euery one of you baptized in the name of IESVS CHRIST for remission of your sinnes and you shal receiue the gift of the holy Ghost â verse 39 For to you is the promisse and to your children and to al that are farre of vvhomsoeuer the Lord our God shal call â verse 40 Vvith very many other vvordes also did he testifie and exhorted them saying Saue your selues from this peruerse generation â verse 41 They therfore that receiued his vvord vvere baptized and there vvere added in that day about three thousand soules â verse 42 And they vvere perseuéring in the doctrine of the Apostles and in the communication of the breaking of bread and praiers â verse 43 And feare came vpon euery soul many vvonders also and signes vvere done by the Apostles in Hierusalem and there vvas great feare in al. â verse 44 Al they also that beleeued vvere together * and had â³ al things coÌmon â verse 45 Their possessions and substance they sold and deuided them to al according as euery one had neede â verse 46 Daily also continuing vvith one accord in the temple and breaking bread from house to house they tooke their meate vvith ioy and simplicitie of hart â verse 47 praising God and hauing grace vvith al the people And our Lord â³ increased them that should be saued daily together ANNOTATIONS CHAP. II. 1. The daies of Pentecost As Christ our Pasche for correspondence to the figure was offered at the Iewes great feast of Pasche so fifty daies after in Greeke Pentecost for accomplishing the like figure of the Law-giuing in Mount Sinal he sent downe the Holy Ghost iust on the day of their Pentecost which was alwaies on Sunday as appeareth Leuit. 23 15. Both which daies the Church keepeth yerely for memorie of Christs death and Resurrection and the sending downe of the Holy Ghost as they did the like for record of their deliuerie out of Aegypt and their Law giuing aforesaid the said Feastes with vs conteining besides the remembrance of benefites past great Sacraments also of the life to come Aug. ep 119 C. 16. 4. Al replenished Though the Apostles and the rest were baptized before and had thereby receiued the grace of the Holy Ghost to sanctification and remission of sinnes as for diuers other purposes also Yet as Christ * promised them they should be further indued with strength and vertue from aboue so here he fulfilleth his promes visibly powring downe the Holy Ghost vpon al the companie and vpon euery one of them thereby replenishing the Apostles specially with al truth wisedom and knowledge necessarie for the gouernement of the Church and giuing both to them and to al other present the grace and effect of the Sacrament of Confirmation accomplishing corroborating and strengthening them in their saith and the confession of the same And lastly for a visible token of Gods Spirit he endued them al with the gift of diuers strange tonges al I say there present as wel our Ladie as other holy women and brethren besides the Apostles though â the Heretikes fondly argue for the desire they haue to dishonour Christs mother that neither she nor they were there present nor had the gift of tongues contrarie to the plaine text that saith They vvere al together to wit al the 120 mentioned
tribunal of Pope Councels Bishops Synodes but eche man to his ovvne phantastical spirit his ovvne sense of Scriptures and his ovvne vvilful obdurate rebellion against Gods Church and his Superiors in the same But here vve see S. Paul and Barnabas men that vvere Apostles and ful of the Spirit of God and the other parties though neuer so much partial to the ceremonies of their Lavv by their former long vse and education therein yet not to stand stifly to their ovvne opinion on either side but to condescend to referre the vvhole controuersie and the determination thereof to the Apostles Priests or Auncients of Hierusalem that is to say to commit the matter to be tried by the heads and Bishops and their determination in Councel This is Gods holy and vvise prouidence among other iudgements in his Church to keepe the Christian people in truth and vnitie and to condemne sectes and false teachers and troublers of the Church By vvhich iudgements and order vvhosoeuer vvil not or dare not be tried in al their doctrine and doings they shevv them selues to mistrust their ovvne cause and to flee from the light and ordinance of God Vvithout vvhich order of appeasing al differences in faith and constructions of the Scriptures the Church had beene more defectual and insufficient then any Commonvvealth or Societie of men in the vvorld none of vvhich euer vvanteth good meanes to decide al discordes and dissension arising among the subiects citizens of the same 6. Apostles and Auncients The Heresies of our Protestants vvhich vvould haue al men to giue voice or to be present in Councels and of others that vvould haue none but the holy or elect to be admitted are refuted by this example vvhere vve see none but Apostles Priests or Ancients assembled to dispute of the matter though many deuout people vvere in the citie the same time Neither did euer any other in the Auncient Councels of the Church assemble to debate and define the matter but such though many other for other causes be euer present Secular men or vvomen be their gifts neuer so great can not be iudges in causes of faith and religion If any thing saith God âe hard and doubtful thou shalt come to the Priests of the Leuitical stocke and thou shalt folovv their sentence Againe The lippes of the Priest shal keepe knovvledge and the Lavv thou shalt require of his mouth Againe Aske the Lavv of the Priest Much more must vve referre al to our Bishops and Pastors vvhom God hath placed in the regiment of the Church vvith much larger priuilege then euer he did the old Priests ouer the Synagogue to vvhom it is said He that despiseth you despiseth me And it is to be noted that the Bishops so gathered in Councel represent the vvhole Church haue the authoritie of the vvhole Church and the Spirit of God to protect them from error as the vvhole Church SS Paul and Barnabas come hither for the definition of the vvhole Church The sentence of a plenarie or general Councel saith S. Augustine is the consent of the vvhole Church And so it must needes be in the Church because the Magistrates Senate Councel or deputies of al commonvvealthes represent the vvhole body and to haue it othervvise as the Churches Rebels vvish vvere to bring al to hel and horrour and them selues to be perpetually by the seditious and popular persons vpholden against Lavv reason and religion in their vvickednes â Assembled A Councel vvas called to discusse the matter vvhich Councel vvas the more easily gathered because the Christian Bishops and countries vvere not yet so many but that the principal Gouernours of the Church being not far dispersed and as many learned men as vvere necessarie might be in Hierusalem or easily called thither And it vvas not a Prouincial Councel or Synode only but a general Councel consisting of the cheefe Apostles and Bishops that then vvere though the number vvas nothing so great as aftervvard vsed to assemble vvhen the Church vvas spred into al nations 7. Peter rising vp S. Peter as the head of the Church speaketh first as his Successors haue euer had not only in their personal presence but in their absence by their legates and substitutes the cheefe voice in al Councels general none euer receiued into authoritie and credite in the Church vvithout their Confirmation And therefore the Councels of the Arians and of other Heretikes vvere they neuer so great vvanting the Popes assent assistance or Confirmation did shamfully erre as Ariminense for the Arians and Ephesinum secundum for the Nestorians and such like condemned Assemblies 7. Chose that by my mouth Though Paul vvere called and appointed specially to be the Apostle of the Gentils yet that vvas S. Peters special priuilege by Gods ovvne choise that the first Gentils should be called by his mouth and that he first should vtter to the Church that truth of the admission of the Gentils him self for that he vvas Christes Vicar being notvvithstanding as his Maister vvas Minister Circuncisionis that is Apostle of the Ievves Christ deferring al preeminence vnto him in that point also 1â Iames. S. Iames because he vvas an Apostle and also Bishop of Hierusalem gaue his sentence next for the speache interposed of SS Paul and Barnabas vvas but for their better information in the decision of the matter and for confirmation of S. Peters sentence though they being Apostles and Bishops had voices in the Councel also as many mâ had though their sentences be not heare reported And vvhere S. Iames in his speach saith I iudge it is not meant that he gaue the principal definitiue sentence for he as al the rest folovved and allovved the senteÌce of S. Peter as it is plaine in the text the vvhole assembly for reuerence of his person and approbation of his sentence holding their peace Al the multitude saith S. Hierom held their peace and into his sentence Iames the Apostle al the Priests did passe together For though S. Iames did particularise certaine points incident to the question debated as of eating strangled meates c. yet the proper controuersie for vvhich the Councel assembled vvas Vvhether the Gentils conuerted vvere bound to obserue the Lavv of Moyses and it vvas concluded that they vvere not bound nor ought not to be charged vvith Moyses Lavv or the Sacraments and ceremonies of the same this is the substance and principal purpose of this Councels decree vvhich doth binde for euer and Peter saith S. Hierom in the same place vvas Prince or author of this decree the matter of fornication and Idolothytes being but incident to the question or resolution and the forbidding of eating strangled and bloud but a temporal prohibition vvhich by the consent of the Church or othervvise aftervvard vvas abrogated the Church of God hauing the true sense of difference of times place persons vvhen and
and ought to vse al possible humane diligence to knovv and learne out the histories and truth of matters as is plaine in the beginning of S. Lukes Gospel els the Holy Ghost vvould not haue assisted them Euen so in this Councel of the Apostles though they had the holy Ghost assistant yet the text saith cum magna conquisitio fieret Vvhen there vvas great disputation search and examination of the case then Peter spake c. If againe it be demaunded vvhat neede is there to expect the Councels determination if the Popes or See Apostolikes iudgement be infallible and haue the assistance of God also as the Catholikes affirme Vve ansvver that for the Catholike and peaceable obedient children of the Church it is a comfort to haue such various meanes of determination trial and declaration of the truth and that it is necessarie for the recouery of Heretikes and for the contentation of the vveake vvho not alvvaies giuing ouer to one mans determination yet vvil either yeld to the iudgement of al the learned men and Bishops of al Nations or els remaine desperate and condemned before God and man for euer And as I said before this assistance of the Holy Ghost promised to Peters See presupposeth humane meanes of searching out the truth vvhich the Pope alvvaies hath vsed vvil must vse in matters of great importance by calling Councels euen as here you see SS Peter and Paul them selues and al the Apostles though indued vvith the Holy Ghost yet thought it notvvithstanding necessarie for further trial cleering of truth and maintenance of vnitie to keepe a Councel Lastly it is to be noted that as Christ and the Holy Ghost be present by his promes to al such assemblies as gather in the obedience vnitie of the Church vvith ful minde to obey vvhatsoeuer shal be determined vvhereby the assembled though of diuers iudgements before do most peaceably yeld to truth and agree in one vniforme determination of the same so al such as gather out of the Church vvithout humilitie or intention to yeld one to an other or to any Superior man or Councel or vvhat els so euer but chalenge to them selues learning spirit and vve can not tel vvhat such hovv many meetings so euer they make being destitute of the Holy Ghost the author of truth and concord are further of and further out then euer before as God hath shevved by the successe of al Heretical Colloquies Synodes and Assemblies in Germanie France Poole and other places in our daies Read a notable place in S. Cyprian that the promes of Christ that he vvould be in the middes of tvvo or three gathered in his name pertaineth not to them that assemble out of the Church 3â Reioyced vpon the consolation Straight vpon the intelligence of the Councels determination not only the Gentils but euen the Maisters of the former troubles and dissension vvere at rest al tooke great comfort that the controuersie vvas so ended And so should al Christian men do vvhen they see the sectes of our time condemned by the like authoritie and most graue iudgement of the holy Councel of Trent Against vvhich the Heretikes of our time make the like friuolous exceptions and false cauillations as did the old Heretikes heretofore against those Councels that specially condemned their errors The Pope and Bishopes say they are a partie and they ought not to be our iudges they are partial and come vvith preiudicate mindes to condemne vs and vve accuse them al of Idolatrie and other crimes and vve vvil be tried by Gods vvord only and vve vvil expound it according to an other rule that is to say as vve list So say they against this Councel and the like said the Arians against the first Nicene Councel and al such like against those Councels namely that condemned their heresies And so say al theeues against their correctors and punishers and vvould both say and do more against temporal tribunals Iudges Iustices and Iuries if they had as much licence and libertie in those matters as men haue novv in religion 37. Dissension Such occasions of differences fall out euen among the perfect men often vvithout any great offence And this their departing fell out to the great increase of Christians And therfore it is very ridiculously applied to excuse the disagreing of the Heretikes among them selues in the principal pointes of religion namely the Sacrament CHAP. XVI Paul hauing for his part visited the Churches of Syria Cilicia and Lycaonia deliuering vnto them vvithal to keepe the Decrees of the Councel 6 beginneth a nevv iourney ouer Phrygia Galatia Mysia 8 Yea into Europe also he passeth admonished by a vision and commeth into Macedonia 12 and there he beginneth the Church of the Philippians vvorking miracles and suffering persecution verse 1 AND he came to Derbé and Lystra And behold there vvas a certaine disciple there named Timothee the sonne of a âvvidovv ' vvoman that beleeued of a father a Gentile â verse 2 To this man the brethren that vvere in Lystra and Iconium gaue a good testimonie â verse 3 Him Paul vvould haue to goe forth vvith him and taking him he circumcised him because of the Ievves that vvere in those places For they al knevv that his father vvas a Gentile â verse 4 And vvhen they passed through the cities they deliuered vnto them to keepe the decrees that vvere decreed of the Apostles and Auncients which were at Hierusalem â verse 5 And the Churches vvere confirmed in faith and did abound in number daily â verse 6 And passing through Phrygia and the countrie of Galatia they vvere forbidden by the holy Ghost to preach the vvord in Asia â verse 7 And vvhen they vvere come into Mysia they attempted to goe into Bithynia and the Spirit of IESVS permitted them not â verse 8 And vvhen they had passed through Mysia they vvent dovvne to Troas â verse 9 and a vision by night vvas shevved to Paul There vvas a certaine man of Macedónia standing and beseeching him and saying passe into Macedónia and helpe vs. â verse 10 And as soone as he had seen the vision forthvvith vve sought to goe into Macedónia being assured that God had called vs to euaÌgelize to them â verse 11 And sailing from Troas vve came vvith a straight course to Samothrácia and the day folovving to Neapolis â verse 12 and from thence to Philippi vvhich is the first citie of the part of Macedonia a colónia And vve were in this citie certaine daies abiding â verse 13 And vpon the day of the Sabboths vve vvent forth vvithout the gate beside a riuer vvhere it seemed that there vvas praier sitting vve spake to the vvomen that vvere assembled â verse 14 And a certaine vvoman named Lydia a seller of purple of the citie of the Thyatirians one that vvorshipped God did heare vvhose hart our Lord opened to attend to those things vvhich vvere
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 â 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 â verse 3 For vvhereas there is among you emulation and contention are you not carnal and vvalke according to man â verse 4 For vvhen one saith I certes am Paules an other I Apollos are you not âmen ' Vvhat is Apollo then and vvhat is Paul â verse 5 The ministers of him vvhom you haue beleeued to euery one as our Lord hath giuen â verse 6 I planted Apollo vvatered but God gaue the increase â verse 7 Therfore neither he that planteth is any thing nor he that vvatereth but he that giueth the increase God â 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 â verse 9 For vve are Gods coadiutors you are Gods husbandrie you are Gods building â 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 â verse 11 For other foundation no man can lay beside that vvhich is laid vvhich is Christ IESVS â verse 12 And if any man build â vpon this foundation gold siluer pretious stones vvood hay stubble â 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 â verse 14 If any mans vvorke abide vvhich he built therevpon he shal receiue revvard â verse 15 If any mans vvorke burne he shal suffer detriment but him self shal be saued yet so â as by fire â verse 16 Knovv you not that you are the temple of God and the Spirit of God dvvelleth in you â verse 17 But if any violate the temple of God God vvil destroy him For the temple of God is holy vvhich you are â 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 â verse 19 For the vvisedom of this vvorld is folishnes vvith God For it is vvritten I vvil compasse the vvise in their subteltie â verse 20 And againe Our Lord knovveth the cogitations of the vvise that they be âaine â verse 21 Let no man therfore glorie in men For al things are yours â 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 â 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 coÌmonly 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 âerribution 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
for her because heare is giuen her for a veile â verse 16 But if any man seeme to be contentious vve haue no such â³ custome nor the ` CHVRCH ' of God â verse 17 And this I commaund not praising it that you come together not to better but to vvorse â verse 18 First in deede vvhen you come together into the Church I heare that there are schismes among you and in part I beleeue it â verse 19 For â³ there must be heresies also that they also vvhich are approued may be made manifest among you â verse 20 Vvhen you come therfore together in one is it not novv to eate â³ our Lordes supper â verse 21 For euery one taketh his ovvne supper before to eate And one certes is an hungred and an other is drunke â verse 22 Vvhy haue you not houses to eate and drinke in or contemne ye the Church of God and confound them that haue not Vvhat shal I say to you praise I you in this I do not praise you â verse 23 For I receiued of our Lord that vvhich also â³ I haue deliuered vnto you that our Lord IESVS â³ in the night that he vvas betraied â³ tooke â³ bread â verse 24 and giuing thankes brake and said â³ Take ye eate â³ THIS IS â³ MY BODY VVHICH SHAL BE DELIVERED FOR YOV â³ this doe ye for the commemoration of me â verse 25 In like maner also the chalice after he had supped saying THIS CHALICE IS THE NEVV TESTAMENT IN MY BLOVD this doe ye as often as you shal drinke for the coÌmemoration of me â verse 26 For as often as you shal eate this bread and drinke the chalice â³ you shal shevv the death of our Lord vntil he come â verse 27 Therfore vvhosoeuer shal eate this bread or drinke the chalice of our Lord vnvvorthily he shal be â³ guilty of the body and of the bloud of our Lord. â verse 28 But let a man proue him self and so let him eate of that bread and drinke of the chalice â verse 29 For he that eateth and drinketh vnvvorthily eateth and drinketh iudgement to him self â³ not discerning the body of our Lord. ⢠â verse 30 Therfore are there among you many weake and feble and â³ many sleepe â verse 31 But if vve did â³ iudge our selues vve should not be iudged â verse 32 But vvhiles vve are iudged of our Lord vve are chastised that vvith this world vve be not damned ⢠â verse 33 Therfore my brethren vvhen you come together to eate â³ expect one an other â verse 34 If any man be an hungred let him eate at home that you come not together vnto iudgement And the rest â³ I vvil dispose vvhen I come ANNOTATIONS CHAP. XI 2. My precepts Our Pastors and Prelates haue authoritie to commaund and vve are bound to obey And the Gouerners of the Church may take order and prescribe that vvhich is comely in euery state as time and place require though the things be not of the substance of our religion 5. Euery vvoman Vvhat gifts of God so euer vvomen haue though supernatural as some had in the Primitiue Church yet they may not forget their vvomanly shamefastnes but shevv them selues subiect and modest and couer their heads vvith a veile 16. Custome If vvomen or other to defend their disorder malipertnes dispute or alleage Scriptures and reasons or require causes of their preachers vvhy by vvhat authoritie they should be thus restrained in things indifferent make them no other ansvver but this This is the custome of the Church this is our custome Vvhich is a goodly rule to represse the saucinesse of contentious âanglers vvhich being out of al modestie and reason neuer vvant vvordes and replies against the Church Vvhich Church if it could then by prescription of tvventy or thirty yeres and by the authority of one or tvvo of their first preachers stoppe the mouthes of the seditious vvhat should not the custome of fiftene hundred yeres the decrees of many hundred Pastors gaine of reasonable modest and humble men 19. There must be heresies Vvhen the Apostle saith Heresies must be He shevveth the euent and not that God hath directly so appointed it as necessarie for that they be it commeth of mans malice and free vvil but that they be conuerted to the manifestation of the good and constant in faith the Churches vnitie that is Gods special vvorke of prouidence that vvorketh good of euil And for that there should fall Heresies and Schismes specially concerning the Article and vse of the B Sacrament of the Altar vvhereof he novv beginneth to treate it may make vs maruel the lesse to see so great dissensions Heresies and Schismes of the vvicked and vveake in faith concerning the same Such things then vvil be but vvo to him by vvhom scandals or Sectes do come Let vs vse Heretikes saith S. Augustine not to that end to approue their errours but that by defending the Catholike doctrine against their deceices vve may be more vvatchful and vvary because it is most truely vvritten There must be heresies that the tried and approued may be manifested or discoured from the holovv hartes among you Let vs vse this benefite of Gods prouidence for Heretikes be made of such as vvould erre or be naught though they vvere in the Church but being out they profite vs excedingly not by teaching the truth vvhich they knovv not but by stirring vp the carnal in the Church to seeke truth and the spiritual Catholikes to deere the truth for there be innumerable holy approued men in the Church but they be not discerned from other among vs nor manifest so long as vve had rather sleepe in darknes of ignorance then behold the light of truth therfore many are raised out of their sleepe by Heretikes to see the day of God and are glad thereof August c. 8. de vera relig 20. Our Lordes supper The Christians at or about the time of the Churches onely Sacrifice and their communicating thereof kept great feastes vvhich continued long for that the reliefe of the poore vpon the common charges of the richer sort and the charitie and vnitie of al sortes vvere much preserued thereby for vvhich cause they vvere called ãâã ãâã ãâã ãâã ãâã that is Charities of the auncient Fathers and vvere kept commonly in Church houses or porches adioyning or in the body of the Church vvhereof see Tertullian Apolog. c. 19. Clemens Alexand. S. Iustine S. Augustine cont Faiest li. 20 c. 20. after the Sacrifice and Communion vvas ended as S. Chrysostom ho. 27. in 1 Cor. in initio iudgeth Those feastes S. Paul here calleth Coenas Dominicas because they vvere made in the Churches vvhich then vvere called Dominica that is Our Lordes houses The disorder therfore kept among the Corinthians in these Church-feastes of Charitie the Apostle seeketh here to redresse from the foule abuses
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 standârâs 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
â³ much more the ministerie of iustice aboundeth in glorie ⢠â verse 10 For neither vvas it glorified vvhich in this part vvas glorious by reasoÌ of the excelling glorie â verse 11 For if that which is made void is by glorie much more that vvhich abideth is in glorie â verse 12 Hauing therfore such hope vve vse much confidence â 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 â verse 14 but their senses vvere dulled For vntil this present day â³ the self same vele in the lecture of the old testament remaineth vnreuealed because in Christ it is made voide â verse 15 but vntil this present day vvhen Moyses is read a vele is put vpoÌ their hart â verse 16 But vvhen he shal be conuerted to our Lord the vele shal be taken avvay â verse 17 And * our Lord is a Spirit And vvhere the Spirit of our Lord is there is â³ libertie â 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. â 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 Churchesâ 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 ãâã ãâã Hieroâ c. 9. ad Paâ 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 occasioÌ kill the carnal Iew so the letter of the nevv TestameÌt 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 ãâã 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 ãâã 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 â verse 2 but vve renounce the secrete things of dishonestie not walking in crastines nor â³ adulterating the vvord of God but in manifestation of the truth commending our selues to euery conscience of men before God â verse 3 And if our Gospel be also hidde in them that perish it is hidde â 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 â verse 5 For vve preache nor our selues but IESVS Christ our Lord and vs your seruants by IESVS â 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 â verse 7
you â verse 21 lest againe vvhen I come God humble me among you I mourne many of them that sinned before haue not done penaÌce for the vncleannes fornication and incontinencie that they haue committed ANNOTATIONS CHAP. XII 1. Visions S. Cyprian ep 69. nu 4. complaineth that the Aduersaries of Gods Church and Priestes giue no credit to visions but their incredulitie is much more in our daies that condemne al such reuelations though they be reported and recorded for most certaine of holy S. Gregorie S. Bede or vvho els so euer Yea they are so vvicked in this case that the vision vvhich the holy author of the booke of Mathabees * calleth fide dignum vvârthy of credit is one cause vvhy they deny the vvhole booke to be Canonical and as vvel might they for this vision deny al S. Paules Epistles and for the like the Actes of the Apostles Act. 9. 10. 11. 12. 27 and the Gospel it self Mat. 1 20. 2 13 19. 11. Aboue measure Apostles Though al vvere in that they vvere Apostles of one and the same order yet ye may see that some had maruelous great preeminence and priuilege aboue others in the same office specially S. Peter and S. Iohn vvhom S. Paul often calleth great Apostles aboue measue or passing Apostles âl epilleâs c. 2 Cor. 11 5. 12 11. Gal. 2 9. 12. In signes Miracles be necessarie and be great signes of truth vvhen it is first nevvly taught And therfore let al Catholike men holâ fast that faith vvhich vvas first preached and confirmed by miracles as in England by S Augustine and in other nations by other holy Apostolike men And let the Heretikes that preach extraordinarily nevvly and othervvise then vve receiued at our first conuersion shevv their calling and doctrine by miracles or els let them be taken for false Apostles as they be CHAP. XIII He driueth into them the feare of excommunication to the end that they doing penance beforehand he may not be compelled to vse his authoritie vvhen he commeth and as he hath threatened 11 And so vvith a general exhortation he endeth verse 1 LO this the third time I come vnto you * In the mouth of tvvo or three vvitnesses shal euery vvord stand â verse 2 I foretold and doe foretel as present and novv absent to them that sinned before and al the rest that if I come againe I vvil not spare â verse 3 Seeke you an experiment of him that speaketh in me Christ vvho in you is not vveake but is mightie in you â verse 4 For although he vvas crucified of infirmitie yet he liueth by the povver of God For vve also are vveake in him but vve shal liue vvith him by the povver of God on you â verse 5 â³ Trie your ovvne selues if you be in the faith proue ye your selues Knovv you not your selues that Christ IESVS is in you vnlesse perhaps you be reprobates â verse 6 But I hope you knovv ' that vve are not reprobates â verse 7 And vve pray God that you doe no euil not that vve may appeare approued but that you may doe that vvhich is good and vve be as reprobates â verse 8 For vve can not any thing against the truth but for the truth â verse 9 For vve reioyce for that vve are vveake you are mightie This also vve pray for your consummation â verse 10 Therfore these things I vvrite absent that being present I may not deale hardly according to the povver vvhich our Lord hath giuen me vnto edification and not vnto destruction â verse 11 For the rest brethren reioyce be perfect take exhortation be of one minde haue peace and the God of peace of loue shal be vvith you â verse 12 Salute one an other in a * holy kisse Al the saincts salute you â verse 13 The grace of our Lord IESVS Christ and the charitie of God and the communication of the holy Ghost be vvith you all Amen ANNOTATIONS CHAP. XIII 5. Trie your selues The Heretikes argue herevpoÌ that euery man may knovv him self certainely to be in grace vvhere the Apostle speaketh expresly and onely of faith the act vvhereof a man may knovv and feele to be in him self because it is an act of vnderstanding though he can not be assured that he hath his sinnes remitted and that he is in al pointes in state of grace and saluation because euery man that is of the Catholike faith is not alvvaies of good life agreable therevnto nor the actes of our vvil so subiect to vnderstanding that vve can knovv certainely vvhether vve be good or euil See S. Augustine ââ 7 de perfect iustitia c. 15. Li. de Cor. et grat c. 13. S. Thomas 1. 2 q. 112. art 5. ⧠THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE GALATIANS THAT this Epistle may seeme to be the first that S. Paul vvrote vvas declared in the Argument of the Epistle to the Romanes notvvithstanding that in the second chapter it is euideÌs to haue bene vvritten 14 yeres at the least after his Conuersion and as it is said from Ephesus belike at that time of his being there vvhich is mentioned Act. 18. The occasion of it vvere such False apostles as vve reade of Act. 15. Et quidam descendentes c. And certaine comming dovvne from Ievvrie taught the brethren that is the Christian Gentiles at Antioche that vnles you be circumcised according to the manner of Moyses you can not be saued Such commers also to the Galatians vvhom S. Paul had conuerted Act. 16 as him self mentioneth Gal. 1. and 4. did seduce them saying that al the other Apostles to vvhom they should rather harken then to Paul vvho came they knevv not from vvhence did vse Circumcision yea and that Paul himself vvhen he came among them durst do none other And to vvinne them more easily they did not lay on them the burden of the vvhole Lavv but of Circumcision only Against these deceiuers S. Paul declareth that he receiued his Apostleship and learned the Gospel that he preacheth of Christ him self after hiâ Resurrection and that the other Apostles although he learned nothing of them receiued him into their societie and allovved vvel of his preaching to the Gentiles though themselues being Ievves and liuing among the Ievves had not yet left the ceremonies of the Lavv hovvbeit they did not put in them any hope of iustification but in Christ alone vvithout them He declareth moreouer that the said False apostles belyed him in saying that he also preached Circumcision sometimes Againe that they themselues in preaching no more but Circumcision did against the nature of Circumcision because it is a profession to obserue the vvhole Lavv finally vvhatsoeuer they pretended that in deede they did it onely to please the Ievves of vvhom othervvise they should be persecuted So that in this Epistle he handleth the same matter vvhich in
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 â³ neither by man but by IESVS Christ and God the Father that raised him from the dead â verse 2 and al the brethren that are vvith me to the churches of Galatia â verse 3 Grace to you and peace from God the Father and our Lord IESVS Christ â 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 â verse 5 to vvhom is glorie for euer and euer Amen â 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 â verse 7 vvhich is not an other vnles there be some that trouble you and vvil inuert the Gospel of Christ â verse 8 But although we â³ or an Angel from heauen euaÌgelize to you beside that vvhich vve haue euangelized to you be he anáthema â 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 â 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 â verse 11 For I doe you to vnderstand brethren the Gospel that vvas euangelized of me that it is not according to man â verse 12 For neither did I receiue it of man noâ learne ãâã but by the reuelation of IESVS Christ â verse 13 For you haue heard my coÌuersation sometime in Iudaisme that aboue measure I persecuted the Church of God and expugned it â 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 â 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 â verse 16 that I should euangelize him among the Gentils incontinent I condescended not to flesh and bloud â verse 17 neither came I to Hierusalem to the Apostles my antecessors but I vvent into Arabia and againe I returned to Damascus â verse 18 Then after three yeres I came to Hierusalem â³ to see Peter and taried with him fiftene daies â verse 19 But other of the Apostles savv I none sauing Iames the brother of our Lord. â verse 20 And the things that I vvrite to you behold before God that I lie not ⢠â verse 21 After that I came into the partes of Syria and Cilicia â verse 22 And I vvas vnknowen by sight to the churches of Ievvrie that vvere in Christ â verse 23 but they had heard only That he vvhich persecuted vs sometimes doth novv euangelize the faith vvhich sometime he expugned â 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 appointmeÌt 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 Liâinensis 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 preiudiâial 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 EuaÌgelistes 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 auÌcient Doctors and specially S.
his vocation and doctrine to their trial and approbation and to ioyne in office teaching and societie or communion vvith them For there is no extraordinarie or miraculous vocation that can seuer or separate the person so called in doctrine or fellovvship of Christian life and religion from the ordinarie knowen societie of Gods people and Priestes Therfore vvhosoeuer he be vpon vvhat pretence so euer that vvil not haue his calling and doctrine tried by the ordinarie Gouerners of Gods Church or disdaineth to go vp to the principal place of our religion to conferre vvith Peter and other pillers of the Church it is euident that he is a false teacher a Schismatike and an Heretike By vvhich rule you may trie al your nevv teachers of Luthers or Caluins schoole vvho neuer did nor euer durst put their preaching to such conference or trial of holy Councel or Bishops as they ought to do and vvould do if it vvere of God as S. Paules vvas 2. In vaine Though S. Paul doubted not of the truth of the Gospel vvhich he preached knovving it to be of the holy Ghost yet because other men could not nor vvould not acknovvledge so much til it vvere allovved by such as vvere vvithout al exception knovven to be Apostles to haue the spirit of truth to discerne vvhether the vocation spirit Gospel of Paul vvere of God he knevv he should othervvise vvithout confereÌce vvith them haue lost his labour both for the time past and to come He had not had saith S. Hierom securitie of preaching the Gospel if it had not been approued by Peters sentence and the rest that vvere vvith him Hiero. ep 29. c. 2. See Tertul. li. 4 Cont. Marc. nu 3. Therfore by reuelation he vvent to conferre with the Apostles at Hierusalem that by them hauing his Apostleship and Gospel liked and approued he might preach vvith more fruite Vvherein vve see this holy Apostle did not as the seditious proud Heretikes do novv a daies vvhich refusing al mans attestation or approbation vvil be tried by Scriptures onely As also vve may learne that it is not such absurditie as the Aduersaries vvould make it to haue the Scriptures approued by the Churches testimonie Seing the Gospel vvhich S. Paul preached being of as much certaintie and of the same Holy Ghost that the Scriptures be vvas to be put in conference and examination of the Apostles vvithout al derogation to the truth dignitie or certaintie of the same And the cauilling of Heretikes that we make subiect Gods Oracles to mans censure and the Scriptures to haue no more force then the Church is content to graunt vnto them is vaine and false I or to beare vvitnes or to giue euidence or attestation that the preaching or vvriting of such is true and of the Holy Ghost is not to make it true no more then the Goldsmith or touch-stone that trie and discerne vvhich is true gold make it good gold but they giue euidence to man that so it is And therfore that disputation also vvhether the Scripture or the Church be of greater authoritie is superfluous either giuing testimonie to the other and both assured by the Holy Ghost from al error the Church yet being before the Scriptures the spouse of Christ and proper dwelling temple or subiect of God and his graces for the vvhich Church the Scriptures vvere and not the Church for the Scriptures In vvhich Church there is iudicial authoritie by office and iurisdiction to determine of doubtful questions touching the sense of the Scriptures and other controuersies in religion to punish disobedient persons Of which iudicial power the Scriptures be not capable as neither the truthes determinations of the same can be so euident to men ' nor so agreable and fit for euery particular resolution as diuersitie of times and persons requireth Certaine is the truth and great is the authoritie of both but in such diuers kindes as they can not be vvell compared together The controuersie is much like as if a man touching the ruling a case in lavv or giuing sentence in a matter of question should aske vvhether the iudge or the euideÌce of the parties be of more authoritie or credit vvhich vvere as friuolous a dispute as it were a disordered part for any man to say he vvould be tried by no other iudge but by his owne vvritings or euidences Vvith such tristers and seditious persons haue vve to do now a daies in diuinitie as vvere intolerable in any prophane science or facultie in the vvorld 6. Added nothing The Gospel and preaching of S. Paul vvas wholy of God therfore though it vvere put to the Churches probation as gold is to the touch stone yet being found in al pointes pure nothing could be altered or amended therein by the Apostles Euen so the Scriptures vvhich are in deede vvholy of the Holy Ghosts enditing being put to the Churches trial are found proued and testified vnto the vvorld to be such and not made true altered or amended by the same Vvithout vvhich attestation of the Church the holy Scriptures in them selues vvere alvvaies true before but not so knowen to be to al Christians nor they so bound to take them And that is the meaning of the famous sentence of S. Augustine Cont. ep fund c. 5. vvhich troubleth the Heretikes so much I vvould not beleeue the Gospel saith he vnles the authoritie of the Church moued me 7. To Peter of the circumcision Vve may not thinke as the Heretikes deceitfuly teach that the charge of the Apostles vvas so distincted that none could preach or exercise iurisdiction but in those seueral places or towardes those peoples or prouinces onely vvherevnto by Gods appointment or their ovvne lot or election they vvere specially designed For euery Apostle might by Christes commission Mat. 28. Goe and teach al nations vse al spiritual functioÌ through the vvhole vvorld yet for the more particualr regard care of prouinces for peace order sake some were appointed to one countrie some to an other as of the other Apostles we see in the Ecclesiastical histories and for S. Peter S. Paul it is plaine by this place other that to them as to the tvvo cheefe and most renovvmed Apostles the Church of al Nations vvas giuen as deuided into two partes that is Ievves and Gentiles the first and principal being S. Peters lot that herein also he might resemble our Sauiour vvho vvas sent namely * to the lost sheepe of Israel and vvas properly * the Minister of the Circumcision the second being S. Paules vvhom Christ chose specially to preach to the Gentiles Not so for al that that either he vvas limited to the Gentils onely vvhoÌ the Actes of the Apostles report in euery place first to haue entered into the Synagogs preached Christ to the Ievves as he vvrote also to the Hebrues euer had special regard honour to theÌ
vvhat is it but because he descended also first into the inferiour partes of the earth â verse 10 He that descended the same is also he that is ascended aboue al the heauens that he might fill al things â verse 11 And * he gaue * some Apostles and some Prophets and othersome Euangelists and othersome pastors and doctors â verse 12 to the consummation of the sainctes vnto the vvorke of the ministerie vnto the edifying of the body of Christ â verse 13 â³ 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 ⢠â verse 14 that novv vve be not children vvauering and caried about â³ vvith euery vvinde of doctrine in the vvickednes of men in craftines to the circumuention of errour â verse 15 But doing the truth in charitie let vs in al things grow in him vvhich is the head Christ â 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 â 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 â 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 â verse 19 vvho despairing * haue giuen vp them selues to impudicitie vnto the operation of al vncleannes vnto auarice â verse 20 But you haue not so learned Christ â verse 21 if yet you haue heard him and haue been taught in him as the truth is in IESVS ⢠â verse 22 * Lay you avvay according to the old conuersation the old man vvhich is corrupted according to the desires of errour â verse 23 And be renevved in the spirit of your minde â verse 24 and put on the nevv man vvhich according to God is created in iustice and holinesse of the truth â 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 â verse 26 * Be angrie and sinne not let not the sonne goe dovvne vpon your anger â verse 27 Giue not place to the Deuil â 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 â 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 â verse 30 And contristate not the holy Spirit of God in vvhich you are signed vnto the day of redemption â verse 31 Let al bitternes and anger and indignation and clamour and blasphemie be taken avvay from you vvith al malice â 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 Eânu 3. saith thus One Church the Holy Ghost in the person of our Lord designeth faith One is my doâe 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 pestilenââ 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 ãâã 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
say alvvaies Dimitte noâis debita nostra Forgiue vs our detes August li. 2. Retract c. 18. 29. At Christ the Church It is an vnspeakable dignitie of the CHVRCH vvhich the Apostle expresseth often els vvhere but specially in this vvhole passage to be that creature onely for vvhich Christ effectually suffered to be vvashed and embrued vvith vvater and bloud issuing out of his holy side to be nourished vvith his ovvne body for so doth S. Irenaeus expound li 5. in principio to be his members to be so ioyned vnto him as the body and members of the same flesh bone and substance to the head to be loued and cherished of him as vvife of husband yea to be his vvife and most deere spouse taken and formed as S. Augustine often saith out of his ovvne side vpon the Crosse as Eue our first father Adams spouse vvas made of his tibbe In Psal 126. in Psal 127. tract 9 in Ioan. tract 120. In respect of vvhich great dignitie and excellencie the same holy father affirmeth the CHVRCH to be the principal creature and therfore named in the Creede next after the Holy Ghost and he proueth against the Macedonians the Holy Ghost to be God because he is named before the Church in the confession of our faith Of vvhich Incomparable excellencie of the Church so beloued of Christ and so inseparatly ioyned in mariage vvith him if the Heretikes of our time had any sense or consideration they vvould neither thinke their coÌtemptible companie or coÌgregation to be the glorious spouse of our Lord nor teach that the Church may erre that is to say may be diuorced from her spouse for Idolatrie superstition Heresie or other abominations Vvherevpon one of these absurdities vvould ensue that either Christ may sometimes be vvithout a Church spouse in earth as he vvas al the vvhile there vvere no Caluinists if their Church be the spouse of Christ or els if the Catholike Church onely is and hath been his vvife and the same haue such errors as the Heretikes falsely pretend that his vvife so deere and so praised here is notvvithstanding a very vvhoore Vvhich horrible absurdities proue and conuince to any man of common sense both that the Catholike Church alvvaies is and that it teacheth truth alvvaies and to honour God truely and sincerely alvvaies vvhatsoeuer the adulterous generation of Heretikes thinke or blaspheme ââ This is a great Sacrament Mariage a great SacrameÌt of Christ and his Church prefigured in the first pareÌts Adam saith S. Augustine tract 15 in Io. vvho vvas a forme or figure of him that vvas to come yea rather God in him gaue vs a great token of a Sacrament For both he deserued sleeping to take a vvise and of his ribbs his vvife vvas made vnto him because of Christ sleeping on the Crosse the Church vvas to be made out of his side In an other place he maketh Matrimonie a SacrameÌt of Christ and his Church in that that as the maried maÌ must forsake father mother and cleaue vnto his vvife so Christ as it vvere left his father exiâanââing him self by his incarnatioÌ left the Synagogue his mother ioyned him self to the Church Li. 12 c. 8. cont Faustum In diuers other places he maketh it also a Sacrament specially in that it is an inseparable bond betvvixt tvvo and that can neuer be dissolued but by death signifying Christs perpetual and indissoluble coniunction vvith the Church his one onely spouse de Gen. ad lit li. 9 c. 7. Cont Pelag. de pec orig li. 2. c. 34. De fid et ep c. 7. De bono coniug c. 7. 18. And in an other place The good of Mariage saith he among the people of God is in the holines of a Sacrament De bono coÌiugali c. 24. Vvho vvould haue thought such mysteries and SacrameÌts to be in Mariage that the ioyning of man vvife together should represent so great a myserie if the Apostle him self after him this holy father and others had not noted it or vvho can maruel that the holy Church taketh this to be a Sacrament and to giue grace of sanctification to the parties maried that they may liue together in mutual fidelitie bring vp their children in faith aud feare of God and possesse their vessel as the Apostle speaketh in sanctification and honour and not in passion of lust and ignominie as the Heathen do vvhich knovv not God and as our brutish nevv Maisters seeme to do that commend mariage aboue al things so farre as it feedeth their concupiscences but for grace Sacrament mysterie or sanctification thereby they care no more then the Heathen or brute beastes do And thus vve gather that matrimonie is a Sacrament and not of the Greeke vvord Mysterie onely as Caluin falsely saith not of the Latin vvord Sacrament both vvhich vve knovv haue of their nature a more general signification and that in the Scriptures also but vvhereas these names are here giuen to Matrimonie by the Apostle are not giuen in the Scriptures to Baptisme and the Eucharist let them tel vs vvhy they also apply these vvordes from their general signification to signifie specially and peculiarly those tvvo SacrameÌts neuer so named expresly in Scripture and do not likevvise folovv the Catholike Church in calling matrimonie by the same name vvhich is here so called of the Apostle specially vvhereas the signification in it is as great as in any other of the Sacraments and rather greater CHAP. VI. Likevvise children and parents he exhorteth â item seruants and maisters ãâã Then that al take courage in the might of God but so that vvithal they armâ them selue considering vvhat mightie enemies they haue vvith al peeces of spiritual armourâ ãâã praying alvvaies feruently and for him also verse 1 CHILDREN obey your parents in our Lord. for this is iust â verse 2 Honour thy father and thy mother vvhich is the first commaundement in the promis â verse 3 that it may be vvel vvith thee and thou maiest be long-liued vpon the earth â verse 4 And you fathers prouoke not your children to anger but bring them vp in the discipline and correption of our Lord. â verse 5 * Seruants be obedient to your lordes according to the flesh with feare and trembling in the simplicitie of your hart as to Christ â verse 6 not seruing to the eie as it vvere pleasing men but as the seruants of Christ doing the vvil of God froÌ the hart â verse 7 vvith a good vvil seruing as to our Lord and not to men â verse 8 Knovving that euery one vvhat good soeuer he shal doe that shal he receiue of our Lord vvhether he be bond or free â verse 9 And you maisters doe the same things to them remitting threatenings knovving that both their Lord and yours is in heauen and * acception of persons is not
the man of sinne be reuealed the sonne of perdition â verse 4 vvhich is an aduersarie is â³ extolled aboue al that is called God or that is worshipped so that he sitteth â³ in the temple of God shevving him self as though he were God â verse 5 Remember you not that vvhen I vvas yet vvith you I told you these things â verse 6 And now â³ vvhat letteth you knovv that he may be reuealed in his time â 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 â 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 â verse 9 vvhose comming is according to the operatioÌ of Satan â³ in al povver and lying signes and vvonders â 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 â verse 11 Therfore God vvil send them the operation of errour to beleeue lying â verse 12 that al may be iudged vvhich haue not beleeued the truth but haue consented to iniquitie â verse 13 But vve ought to giue thaÌkes 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 â verse 14 into the vvhich also he hath called you by our Gospel vnto the purchasing of the glorie of our Lord IESVS Christ â verse 15 Therfore brethren stand and hold the â³ traditioÌs vvhich you haue learned vvhether it be by vvord or by our epistle â 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 â 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 coÌming 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 presumpâkously 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 âhis errour and falshod of the Churches defection or reuolt it is refuted suffiâiently 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 soâu 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
Antichrist or before shal refuse to obey the same but for that neere to the time of Antichrist and the consummation of the vvorld there is like to be a great reuolt of kingdoms peoples and Prouinces from the open external obedience and communion thereof Vvhich reuolt hauing been begunne and continued by Heretikes of diuers ages resisting hating the Seate of Peter vvhich they called cathedram pestilentia the chaire of pestilence * in S. Augustines daies because it is Christes fort erected against Hel gates and al Heretikes and being novv vvonderfully increased by these of our daies the next precursors of Antichrist as it may seeme shal be fully atchieued a litle before the end of the vvorld by Antichrist him self though euen then also vvhen for the fevv daies of Antichristes reigne the external state of the Romane Church and publike entercourse of the faithful vvith the same may cease yet the due honour and obedience of the Christians tovvard it and communion in hart vvith it and practise thereof in secrete and open confessing thereof if occasion require shal not cease no more then it doth novv in the Christians of Cypres and other places vvhere open entercourse is forbidden This is certaine and vvonderful in al vvise mens eies and must needes be of Gods prouidence a singular prerogatiue that this Seate of Peter standeth vvhen al other Apostolike Sees be gone that it stood there for certaine ages together vvith the secular seate of the Empire that the Popes stood vvithout vvealth povver or humane defense the Emperours knovving vvitting and seeking to destroy them and putting to the svvord aboue thirtie of them one after an other yea and being as much afraid of them as if they had been amuli imperij Competitors of their Empire as S. Cyprian noteth epist 52 ad Antonianum num 3 of S. Cornelius Pope in his daies and Decius then Emperour againe that the Emperours aftervvard yelded vp the citie vnto them continuing for al that in the Emperial dignitie still that the successors of those that persecuted them laid dovvne their crovvnes before their Seate and sepulcres honouring the very memories and Relikes of the poore men vvhom their predecessors killed that novv vvel neere these 1600 yeres this Seat standeth as at the beginning in continual miserie so novv of long time for the most part in prosperitie vvithout al mutation in effect as no other kingdom or State in the vvorld hath done euery one of them in the said space being manifoldly altered It standeth vve say al this vvhile to vse S. Augustines vvordes de vtil cred c. 17. Frustra circumlatrantibus haereticis the Heretikes in vaine barking about it not the first Heathen Emperours not the Gothes and Vandals not the Turke not any sackes or massakers by Alaricus Gensericus Attila Borbon and others not the emulation of secular Princes vvere they kings or Emperours not the Popes ovvne diuisions among them selues and manifold difficulties and dangers in their elections not the great vices vvhich haue been noted in some of their persons noâ al these nor any other endeuour or scaÌdal could yet preuaile against the See of Rome nor is euer like to preuaile til the end of the vvorld dravv neere at vvhich time this reuolt here spoken of by the Apostle may be in such sort as is said before and more shal be said in the Annotations next folovving â The man of sinne There vvere many euen in the Apostles time as vve see by the 4 Chapter of S. Iohns first epistle and in the vvritings of the auÌcient fathers that vvere forerunners of Antichrist and for impugning Christes truth and Church vvere called antichristes vvhether they did it by force and open persecution as Nero and others either Heathen or Heretical Emperours did or by false teaching and other deceites as the Heretikes of al ages in vvhich common and vulgar acception S. Hierom saith al belonged to Antichrist that vvere not of the communion of Damasus then Pope of Rome Hiero. ep 57 ad Damas and in an other place al that haue nevv names after the peculiar calling of Heretikes as Arians Donatistes and as vve say novv Caluinistes Zuinglians c. al such saith he be Antichristes Dial. cont Lucifer c. 9. Yea these later of our time much more then any of the former for diuers causes vvhich shal aftervvard be set dovvne Neuerthelesse they nor none of them are that great Aduersarie enemie and impugner of Christ vvhich is by a peculiar distinction and special signification named the Antichrist 1 Io. 2. and the man of sinne the sonne of perdition the Aduersarie described here els vvhere to oppose him self directly against God our Lord IESVS CHRIST The Heathen Emperours vvere many Turkes be many Heretikes haue been and novv are many therfore they can not be that one great Antichrist vvhich here is spoken of and vvhich by the article alvvaies added in the Greeke is signified to be one special and singular man as his peculiar direct opposition to Christs person in the 5 chapter of S. Iohns Gospel v. 43 the insinuation of the particular stocke and tribe vvhereof he should be borne to wit of the Ievves for of them he shal be receiued as their Massias Io. 5. v. 43. and of the tribe of Dan. Ireâ li. 5. Hieron com in c. 11 Dan. August q. in Ios q. 22 the note of his proper name Apoc. 13 the time of his appearing so neere the vvorldes end his short reigne his singular vvast and destruction of Gods honour and al religion his feined miracles the figures of him in the Prophets and Scriptures of the nevv old Testament al these many other arguments proue him to be but one special notorious Aduersarie in the highest degree vnto vvhom al other persecutors Heretikes Atheistes and vvicked enemies of Christ and his Church are but members and seruants And this is the most common sentence also of al auÌcient fathers Onely Heretikes make no doubt but Antichrist is a vvhole order or succession of men vvhich they hold against the former euident Scriptures and reasons onely to establish their folish and vvicked paradoxe that Christes cheefe Minister is Antichrist yea the vvhole order Vvherein Beza specially pricketh so high that he maketh Antichrist euen this great Antichrist to haue been in S. Paules daies though he vvas not open to the vvorld Vvho it should be except he meane S. Peter because he vvas the first of the order of Popes God knovveth And sure it is except he vvere Antichrist neither the vvhole order nor any of the order can be Antichrist being al his lavvful successors both in dignitie and also in truth of Christes religion Neither can al the Heretikes aliue proue that they or any of them vsed any other regiment or iurisdiction Ecclesiastical in the Church or forced the people to any other faith or vvorship of God then Peter him self did preach and
plant Therfore if the rest be Antichrist let Beza boldly say that S. Peter vvas so also and that diuers of the auÌcient Catholike fathers did serue and vvorke though vnvvares tovvardes the setting vp of the great Antichrist for so doth that blasphemous penne boldly vvrite in his Annotations vpon this place and an English printed booke of late comming forth out of the same schoole hath these vvordes As for Leo and Gregorie Bishops of Rome although they vvere not come to the ful pride of Antichrist yet the mysterie of iniquitie hauing vvrought in that Seate neere fiue or sixe hundred yeres before them and then greatly increased they vvere deceiued vvith the long continuance of errour Thus vvriteth a malapert scholer of that impudent schole placing the mysterie of Antichrist as vvorking in the See of Rome euen in S. Peters time and making these tvvo holy fathers great vvorkers and furtherers of the same vvhereas an other English Rabbine doubted not at Paules crosse to speake of the self same fathers as great Doctors and Patrones of their nevv Gospel thus O Gregorie ô Leo if vve be deceiued you haue deceiued vs. Vvhereof vve giue the good Christian Reader vvarning more diligently to bevvare of such damnable bookes and Maisters carying many vnaduised people to perdition 4. Extolled The great Antichrist vvhich must come neere the vvorldes end shal abolish the publike exercise of al other religions true and false and pull dovvne both the B. Sacrament of the altar vvherein coÌsisteth specially the vvorship of the true God and also al Idols of the Gentils and sacrifices of the Ievves generally al kinde of religious vvorship sauing that vvhich must be done to him self alone vvhich vvas partly prefigured in such kings as published that no God nor man but them selues should be praied vnto for certaine daies as * Darîus and such like Hovv can the Protestants then for shame and vvithout euident coÌtradiction auouch the Pope to be Antichrist vvho as vve say honoureth Christ the true God vvithal his povver or as they say honoureth Idols and chalengeth no diuine honour to him self much lesse to him self onely as Antichrist shal do He huÌbly praieth to God lovvly kneeâeth dovvne in euery Church at diuers altars erected to God in the memories of his Saincts and praieth to them He saieth or heareth Masse daily vvith al deuotion he confesseth his sinnes to a Priest as other poore men do he adoreth the holy Eucharist vvhich Christ affirmed to be his ovvne body the Heretikes call it an Idol no maruel if they make the Pope his Vicar Antichrist vvhen they make Christ him self an Idol These religious dueties doth the Pope vvhereas Antichrist shal vvorship none nor pray to any at the least openly 4. In the temple Most auncient vvriters expound this of the Temple in Hierusalem vvhich they thinke Antichrist shal build vp againe as being of the Ievves stocke and to be acknovvledged of that obstinate people according to our Sauiours prophecie Io. 5 for their expected and promised Messias Iren. li. 5 in fine Hyppolyt de consum mundi Cyril Hieros Cacech 15. Author op imp ho. 49. in Mat. See S. Hierom in 11 Dan. Grego li. 31. Moral c. 11. Not that he shal suffer them to vvorship God by their old maner of sacrifices al vvhich he vvil either abolish or conuert to the onely adoration of him self though at the first to apply him self to the Ievves he may perhaps be circumcised and keepe some part of the law for it is here said that he shal sitte in the Temple as God that is he shal be adored there by sacrifice and diuine honour the name and vvorship of the true God wholy defaced And this they thinke to be the abominatioÌ of desolation foretold by Daniel mentioned by our Sauiour prefigured and resembled by Antiochus and others that defaced the worship of the true God by prophanation of that Temple specially by abrogating the daily sacrifice which was a figure of the only sacrifice and continual oblation of Christes holy body and bloud in the Church as the abolishing of that vvas a figure of the abolishing of this vvhich shal be done principally most vniuersally by Antichrist him self as novv in part by his forerunners through out al Nations and Churches of the vvorld though then also Masse may be had in secret as it is novv in nations vvhere the secular force of some Princes prohibiteth it to be said openly For although he may haue his principal seate and honour in the Temple and citie of Hierusalem yet he shal rule ouer the vvhole vvorld and specially prohibite that principal vvorship instituted by Christ in his Sacraments as being the proper Aduersarie of Christes person name lavv and Church the prophanation and desolation of vvhich Church by taking avvay the sacrifice of the altar is the proper abomination of desolation and the vvorke of Antichrist onely S. Augustine therfore li. 20 de ciuit c. 19. and S. Hierom q. 11 ad Algasiam do thinke that this sitting of Antichrist in the temple doth signifie his sitting in the Church of Christ rather then in Salomons temple Not as though he should be a cheefe member of the Church of Christ or a special part of his body mystical and be Antichrist and yet vvithal continuing vvithin the Church of Christ as the Heretikes feine to make the Pope Antichrist vvhereby they plainely confesse and agnise that the Pope is a member of the Church c. in ipso sinu Ecclesiae and in the very bosome of the Church say they for that is ridiculous that al Heretikes vvhom S. Iohn calleth Antichristes as his precursors should go out of the Church and the great Antichrist him self should be of the Church in the Church coÌtinevv in the same and yet to them that make the vvhole Church to reuolt from God this is no absurditie But the truth is that this Antichristian reuolt here spoken of is from the Catholike Church and Antichrist if he euer vvere of or in the Church shal be an Apostata and a renegate out of the Church and shal vsurpe vpon it by tyrannie and by chalenging vvorship religion gouernement thereof so that him self shal be adored in al the Churches of the vvorld vvhich he list to leaue standing for his honour And this is to sitte in the temple oâ against the Temple of God as some interprete If any Pope did euer this or shal do then let the Aduersaries call him Antichrist And let the good Reader obserue that there be tvvo special causes vvhy this great man of sinne is called Antichrist The one is for impugning Christes kingdom in earth that is to say his spiritual regiment vvhich he constituted and appointed in his Church and the forme of gouernement ordained therein applying al to him self by singular tyrannie and vsurpation in vvhich kinde S. Athanasius ep at Solit. vit
Let vs auoid those Nouelties of vvordes according to the Apostles prescript and keepe the old termes Penance Fasting Priest Church Bishop Masse Mattins Euensong the B. Sacrament Altar Oblation Host Sacrifice Alleluia Amen Lent Palme-Sunday Chrisimas the very vvordes vvil bring vs to the faith of our first Apostles and condemne these nevv apostates nevv faith and phrases 20. Falsely called knovvledge It is the propertie of al Heretikes to arrogate to them selues great knovvledge and to condemne the simplicitie of their fathers the holy Doctors and the Church but the Apostle calleth their pretended skill a knovvledge falsely so called being in truth high and deepe blindnes Such saith S. Irenaeus li. 5 c. 17. as forsake the preaching of the Church argue the holy Priests of vnskilfulnes not considering hovv far more vvorth a religious idiote is them a blasphemous and impudent sophister such as al Heretikes be And againe Vincentius Lirinensis speaking in the person of Heretikes saith Come ô ye folish and miserable men that are commonly called Catholikes and learne the true faith vvhich hath been hid many ages heretofore but is reuealed and shevved of late c. See his vvhole booke concerning these matters THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO TIMOTHEE THE cheefe scope of this second to Timothee is to open vnto him that his martyrdom is at hand Vvhich yet he doth not plainely before the end preparing first his minde vvith much circumstance because he knevv it vvould grieue him sore and also might be a tentation vnto him Therfore he talketh of the cause of his trouble of the revvard that the one is honorable and the other most glorious and exhorteth him to be constant in the faith to be ready alvvaies to suffer for it to fulfil his ministerie to the end as him self novv had done his Vvhereby it is certaine that it vvas vvritten at Rome in his last apprehension and emprisonment there as he signifieth by these vvordes Cap. 1 Onesiphorus vvas not ashamed of my chaine but when he was come to Rome carefully sought me c. And of his martyrdom thus For I am novv ready to be offered and the time of my resolution or death is at hand cap. 4. THE SECOND EPISTLE OF PAVL TO TIMOTHEE CHAP. I. Vvith his praises he couertly exhorteth him not to be dismaied for his trouble 6 hauing grace giuen in Orders to helpe him 8 and knovving for vvhat cause he is persecuted and namely vvith the example of Onesiphorus verse 1 PAVL an Apostle of IESVS Christ by the vvil of God according to the promisse of the life which is in Christ IESVS â verse 2 to Timothee my deerest sonne grace mercie peace from God the father and Christ IESVS our Lord. â verse 3 I giue thankes to God vvhom I serue from my progenitours in a pure conscience that vvithout intermission I haue a memorie of thee in my praiers night and day â verse 4 desiring to see thee mindeful of thy teares that I may be filled vvith ioy â verse 5 calling to minde that faith vvhich is in thee not feined vvhich also dvvelt first â³ in thy grandmother Loïs and thy mother Eunîce and I am sure that in thee also â verse 6 For the vvhich cause I admonish thee that thou resuscitate the grace of God vvhich is in thee by the imposition of my handes â verse 7 For God hath not giuen vs the spirit of feare but of povver and loue and sobrietie â verse 8 Be not therfore ashamed of the testimonie of our Lord nor of me his prisoner but trauail vvith the Gospel according to the povver of God â verse 9 vvho hath deliuered and called vs by his holy calling * not according to our vvorkes but according to his purpose and grace vvhich vvas giuen to vs in Christ IESVS * before the secular times â verse 10 But it is manifested novv by the illumination of our Sauiour IESVS Christ vvho hath destroied death illuminated life and incorruption by the Gospel â verse 11 vvherein * I am appointed a preacher and Apostle and Maister of the Gentiles â verse 12 For the vvhich cause also I suffer these things but I am not coÌfounded For I know whom I haue beleeued I am sure that he is able to keepe my â³ depositum vnto that day â verse 13 Haue thou â³ a forme of sound vvordes vvhich thou hast heard of me in faith in the loue in Christ IESVS â verse 14 Keepe the good depositum by the holy Ghost vvhich dvvelleth in vs. â verse 15 Thou knovvest this that al vvhich are in Asia be auerted from me of vvhom is Phigelus and Hermogenes â verse 16 Our Lord giue mercie to * the house of Onesiphorus because he hath often refreshed me and hath not been ashamed of my chaine â verse 17 but vvhen he vvas come to Rome he sought me carefully and found me â verse 18 â³ Our Lord graunt him to finde mercie of our Lord in that day And how many things he ministred to me at Ephesus thou knovvest better ANNOTATIONS CHAP. I. 5. In thy grandmother Though God shevv mercie to many that be of incredulous heretical or il parents yet it is a goodly benediction of God to haue good education and to haue good faithful progenitors and Catholike parents And it is a great sinne to forsake the faith of our fathers that be Catholikes or contrarie to our education in the Church to folovv strange doctrines abandoning not onely our next natural parents faith but the auÌcient faith and beleefe of al our progenitors for many hundred yeres together And if to folovv the faith of mother and grandmother onely the Christian religion being then but nevvly planted vvas so commendable euen in a Bishop hovv much more is it novv laudable to cleaue fast to the faith of so many our progenitors and ages that continued in the same Christian religion vvhich they first receiued Our Protestants in their great vvisedom laugh at good simple men vvhen they talke of their fathers faith But S. Hierom I am a Christian saith he and borne of Christian parents and carie the signe of the crosse in my forehead And againe ep 65. c. 3. Vntil this day the Christian vvorld hath been vvithout this doctrine that faith vvil I hold fast being an old man vvherein I vvas borne a child And the holy Scriptures set vs often to schole to our fathers Aske thy fathers and they vvil shevv thee thy auncetours and they vvil tel thee And againe Our fathers haue shevved vnto vs. And coÌmonly the true God is called the God of the faithful and of their forefathers Dan. 2. 3. And false Gods and nevv doctrines or opinions be named Nevv and fresh such as their fathers vvorshipped not Deut. 32. Finally S. Paul both here and often els alleageth for his defense and commendation that he vvas of faithful progenitors
holy Ghost â verse 6 vvhom he hath povvred vpon vs aboundantly by IESVS Christ our Sauiour â verse 7 that being iustified by his grace vve may be heires according to hope of life euerlasting ⢠â verse 8 * It is a faithful saying and of these things I vvil haue thee auouch earnestly that they vvhich beleeue in God be careful to excell in good vvorkes These things be good and profitable for men â verse 9 But * foolish questions and genealogies and coÌtentions and controuersies of the Lavv auoid For they are vnprofitable and vaine â verse 10 A man that is â³ an heretike after the first and second admonition auoid â verse 11 knovving that he that is such an one is â³ subuerted and sinneth being condemned â³ by his ovvne iudgement â verse 12 Vvhen I shal send to thee Artemas or Tychicus hasten to come vnto me to Nicopolis for there I haue determined to vvinter â verse 13 Set forvvard Zenas the lavvyer and Apollos carefully that nothing be vvanting to them â verse 14 And let our men also learne to excel in good vvorkes to necessarie vses that they be not vnfruiteful â verse 15 Al that are vvith me salute thee salute them that loue vs in the faith The grace of God be vvith you al. Amen ANNOTATIONS CHAP. III. 10. A man that it an Heretike Not euery one that erreth in religion is an Heretike but he onely that after the Churches determination vvilfully and stubburnely standeth in his false opinion not yelding to decree of Councel or the cheefe Pastors of the Church therein They saith S. Augustine ep 162. that defend their sentence though false and peruerse vvith no stubburne stomake or obstinate hart specially if it be such as them selues by bold presumption broched not but receiued it of their deceiued parents and do seeke the truth vvarily and carefully being ready to be reformed if they finde it such are not to be reputed among Heretikes And againe li. 18. de Ciuit. c. 55. They that in the Church of Christ haue any crââed or perâârse opinion if being admonished to be of a sound and right opinion they resist obstinatly and vvil not amend their pestiferous opinions but persist in defense of them are thereby become Heretikes and going forth out of the Church are counted for enimies that exercise vs. Again li. 4 de Bapt. cont Donat. c. 16. He is an Heretike that vvhen the doctrine of the Catholike faith is made plaine and manifest vnto him had rather resist it and choose that vvhich him self held c. And in diuers places he declareth that S. Cyprian though he held an errour yet vvas no Heretike because he vvould not haue defended it after a general Councel had declared it to be an errour li. 2 de bapt c. 4. So Possidonius in the life of S. Augustine reporteth hovv after the determination of the See Apostolike that Pelaglus opinion vvas heretical al men esteemed Pelagius an Heretike and the Emperour made lavves against him as against an Heretike Againe S. Augustine saith He is an Heretike in my opinion that for some temporal commoditie and specially for his glorie and principalitie coineth or els folovveth false or nevv opinion de vtillit credendi cap. 1. Let our Protestants behold them selues in this glasse and vvithal let them marke al other propretles that old Heretikes euer had and they shal finde al definitions and markes of an Heretike to fall vpon them selues And therfore they must not maruel if vve vvarne al Catholike men by the vvordes of the Apostle in this place to take heede of them and to shunne their preachings bookes conuenticles and companies Neither neede the people be curious to knovv vvhat they say much lesse to confure them but they must trust Gods Church vvhich doth refute and condemne them And it is ynough for them to knovv that they be condemned as S. Augustine noteth in the later end of his booke de heresibus And S. Cyprian saith notably to Antonianus demaunding curiously vvhat heresies Nouatianus did teach No matter ê he What heresies he hath or teacheth vvhen he teacheth vvithout that is to say out of the Church 11. Subueried Heretikes be often in corrigible yet the Church of God ceaseth not by al meanes possible to reuoke them therefore S. Augustine saith ep 162. The Heretike him self though svvelling vvith odious and detestable pride and madde vvith the frovvardnes of vvicked contention as we admonish that he be aucided lest he decriue the vveaklings and litle ones so vve refuse not by al meanes possible to seeke his amendment and reformation 11. By his ovvne iudgement Other greuous offenders be separated by excommunication from the coÌmunion of Saincts and the fellovvship of Gods Church by the sentence of their Superiors in the same Church but Heretikes more miserable and infortunate then they runne out of the Church of their ovvne accord and so giue sentence against their ovvne soules to damnation THE EPISTLE OF PAVL TO PHILEMON THE ARGVMENT Hearing of Philémons vertue vvho vvas a Colossian he vvriteth a familiar letter from Rome being prisoner there about his fugitiue seruant Onesimus not doubting but that he might commaund him yet rather requesting that he vvil forgiue him yea and receiue him as he vvould Paul him self vvho also hopeth to come vnto him verse 1 PAVL the prisoner of Christ IESVS and brother Timothee to Philémon the beloued and our coadiutor â verse 2 to Appia our deerest sister to Archippus our felovv-souldiar and to the church vvhich is in thy house â verse 3 Grace to you and peace from God our father and our Lord IESVS Christ â verse 4 I giue thankes to my God alvvaies making a memorie of thee in my praiers â verse 5 hearing thy charitie and faith vvhich thou hast in our Lord IESVS and â³ tovvard al the sainctes â verse 6 that the communication of thy faith may be made euident in the agnition of al good that is in you in Christ IESVS â verse 7 For I haue had great ioy and consolation in thy charitie because the bovvels of the sainctes haue rested by thee brother â verse 8 For the vvhich thing hauing great coÌfidence in Christ IESVS to commaund thee that vvhich pertaineth to the purpose â verse 9 for charitie rather I beseeche vvhereas thou art such an one as Paul being old and novv prisoner also of IESVS Christ â verse 10 I beseeche thee for my sonne vvhom I haue begotten in handes * Onesimus â verse 11 vvho hath been sometime vnprofitable to thee but novv profitable both to me thee â verse 12 vvhom I haue sent backe to thee And do thou receiue him as mine ovvne bovvels â verse 13 vvhom I would haue reteined vvith me that for thee he might minister to me in the bandes of the Gospel â verse 14 but vvithout thy counsel I vvould doe nothing that thy
vvhile he that is to come vvil come and vvil not slacke â verse 38 and my iust â³ liueth of faith ⢠but if he vvithdravv him self he shal not please my soule â verse 39 But vve are not the children of vvithdravving vnto perdition but of faith to the vvinning of the soule ANNOTATIONS CHAP. X. 1. A shadovv The sacrifices and ceremonies of the old law vvere so far from the truth of Christs Sacraments and from giuing spirit grace remission redemption and iustification and therevpon the entrance into heauen and ioyes celestiall that they vvere but mere shadowes vnperfectly and obscurely representing the graces of the new Testament and of Christes death vvhereas all the holy Churches rites and actions instituted by Christ in the Priesthod of the new law conteine and giue grace iustification and life euerlasting to the faithful and vvorthy receiuers and therfore they be not shades or darke resemblances of Christes passion vvhich is the fountaine of all grace and mercie but perfect images and most liuely representations of the same specially the sacrifice of the altar vvhich because it is the same oblation the same host and offered by the same Priest Christ IESVS though by the ministerie of man and in mysterie is the most pure and neere image character and correspondence to the sacrifice of Christes passion both in substance force and effect that can be 2. They should haue ceased If the hostes and offerings of the old law had been of them selues perfect to all effectes of redemption and remission as the Hebrues against vvhom the Apostle disputeth did thinke and had had no relation to Christes sacrifice on the Crosse or any other absolute and vniuersal oblation or remedie for sinne but by and of their owne efficacie could haue generally purged and cleansed man of all sinne and damnation then they should neuer haue needed to be so often repeated and reiterated For being both generally auailable for all by their opinion and particularly applied in as ample sort as they could be to the seueral infirmities of euery offender there had been no sinnes left But sinnes did remaine euen those sinnes for vvhich they had offered sacrifices before notvvithstanding their sacrifices vvere particularly applied vnto them For offering yerely they did not onely offer sacrifices for the new committed crimes but euen for the old for vvhich they had often sacrificed before the sacrifices being rather recordes and attestations of their sinnes then a redemption or full remission as Christes death is Vvhich being once applied to man by Baptisme vvipeth away all sinnes past God neuer remembring them any more nor euer any sacrifice or sacrament or ceremonie being made or done for them any more though for new sinnes other remedies be daily requisite Their sacrifices then could not of them selues remitte sinnes much lesse make the general redemption vvithout relation to Christes Passion And so you see it is plaine euery vvhere that the Apostle proueth not by the often repetition of the Iewish sacrifices that they vvere no sacrifices at all but that they vvere not of that absolute force or efficacie to make redemption or any remission vvithout dependance of the one vniuersal redemption by Christ his vvhole purpose being to inculâate vnto them the necessitie of Christes death and the oblation of the new Testament As for the Churches holy sacrifice it is cleane of an other kinde then those of the Iewes and therfore he maketh no opposition betwixt it and Christes death or sacrifice on the Crosse in all this Epistle but rather as a sequele of that one general oblation couertly alvvaies inferreth the same as being in a different maner the very self same host and offering that vvas done vpon the Crosse and continually is vvrought by the self same Priest 4. Impossible The hostes and sacrifices of the old law vvhich the carnal Iewes made all the count of vvithout relation to Christes death vvere not onely not perfect and absolute sufficient in them selues but they did not nor could not remit any sinnes at all being but onely signes therof reserring the offenders for remission in deede to Christes Passion I or the bloud of bruit beastes could haue no other effect nor any other element or creature before Christes death the fruite vvhereof before it vvas extant could be no othervvise properly applied vnto them but by beleefe in him 5. Host and oblation He meaneth not that God vvould no host nor sacrifice any more as the Protestants falsely imagin for that vvere to take away not onely the sacrifice of Christes body vpon the altar but the sacrifice of the same body vpon the Crosse also Therfore the Prophet speaketh onely of the legal and carnal sacrifices of the Iewes signifying that they did neuer of them selues please God but in respect of Christ by vvhose oblation of his owne body they should please 5. But a body If Christ had not had a body he could not haue had any vvorthy matter or any matter at all to sacrifice in visible maner other then the hostes of the old law Neither could he either haue made the general redemption by his one oblation vpon the Crosse nor the daily sacrifice of the Church for both vvhich his body vvas fitted by the diuine vvisedom Which is an high conclusion not vnderstood of Ievves Pagans nor the Heretikes of our time that Christes humane nature vvas taken to make the Sonne of God vvho in his diuine nature could not be either Priest or host fitte to be the sacrifice and Priest of his father in a more vvorthy sort then all the Priests or oblations of the old law And that this body vvas giuen him not onely to be the sacrifice vpon the Crosse but also vpon the altar S. Augustine affirmeth in these vvordes The table vvhich the Priest of the nevv Testament doth exhibit is of his body and bloud for that it the sacrifice vvhich succeded al these sacrifices that vvere offered in shadovv of that to come For the vvhich also vve acknovvledge that voice of the same Mediatour in the psalme BVT A BODY THOV HAST FITTED TO ME because in steede of all those sacrifices and oblations his body is offered and is ministred to the partakers or receiuers Li. 17 Ciuit. Dei c. 20. And againe li. 4 de Trin. c. 14. Who so iust and holy a Priest as the onely sonne of God What might so conueniently be offered for men of men as mans flesh and vvhat so fitte for this immolation or offering as mortal flesh vvhat so cleane for cleansing the vices of mortal men as she flesh borne of the virgins vvombe and vvhat can be offered and receiued so gratefully as the flesh of our sacrifice made the body of our Priest 8. Neither did they please thee By that he saith the things offered in the Lavv did not please God and likevvise by that he saith the former to be taken avvay that the second may haue
to abuse the simple do falsifie this sentence of the Apostle to make it serue for the mariage of Votaries it is notorious First they vse deceit in supplying the verbe substantiue that vvanteth making it the Indicatiue moode thus Mariage is honorable c. as though the Apostle affirmed al mariage to be honorable or lavvful vvhere the verbe to be supplied ought rather to be the Imperatiue moode Let mariage be honorable that so the speache may be an exhortation or commaundement to them that be or vvil be maried to vse them selues in that state in al fidelity cleanlinesse and coniugal continencie one tovvard an other as vvhen S. Peter also and this Apostle exhorte maried men to giue honour to their vviues as to the vveaker vessels and to possesse their vessel in honour not in the passions of ignominie and vncleanlinesse this is honorable or chast mariage to vvhich he here exhorteth And that it is rather an exhortation then an affirmation it is euident by the other partes and circumstances of this place both before after al vvhich are exhortations in their owne translations this only being in the middes and as indifferent to be an exhortation as the rest by their owne confession they restraine of purpose Our text therfore and al Catholike translatioÌs leaue the sentence indifferent as it is in the Greeke and as true translatours ought to do not presuming to addict it to one side lest they should restraine the sense of the holy Ghost to their owne particular fantasie Againe our new Translatours corrupt the text in that they translate in omnibus among al men because so they thinke it vvould sound better to the ignorant that Priests Religious and al vvhosoeuer may marie vvhere they can not tell either by the Greeke or Latin that in omnibus should be the masculine gendre rather then the neutre as not only Erasmus but the Greeke doctors also take it to signifie that mariage should be honorably kept betweene man and vvife in al pointes and in al respectes See S. Chrys and Theophyl in hunc locum For there may be many filthy abuses in vvedlocke vvhich the Apostle vvarneth them to take heede of and to keepe their mariage-bed vndefiled But the third corruption for their purpose aforesiad and most impudent is that some of the Caluinistes for in omnibus translate inter quosuis vvith a marginal interpretation to signifie al orders conditions states and qualities of men So boldly they take away al indifferencie of senses and make Gods vvord to speake iust that vvhich them selues vvould and their heresie requireth in vvhich king they passe al impudencie and al heretikes that euer vvere 7. Remember your Prelates Vve be here vvarned to haue great regard in our life and beleefe to the holy fathers Doctors glorious Bishops gone before vs in Gods Church not doubting but they being our lawful Pastors had and taught the truth of vvhom S. Augustine said That vvhich they found in the Church they held fast that vvhich they learned they taught that vvhich they receiued of their fathers the same they deliuered to their children Cont. Iulian. li. 2 c. 10. Vvhich respect to our holy forefathers in faith is now in this vvicked contempt of the Heretikes so much the more to be had See the said holy doctors second booke against Iulian the Pelagian throughout vvhat great account he maketh of them in the confutation of heresies and hovv far he preferreth them aboue the proud Sectmaisters of that time as vve must now doe against our new doctors This place also is rightly vsed to proue that the Church of God should keepe the memories of Saincts departed by solemne holidaies and other deuout vvaies of honour 9. Not vvith meates He speaketh not of Christian fastes but of the legal difference of meates vvhich the Hebrues vvere yet proâe vnto not considering that by Christes faith they vvere made free from al such obseruations of the Law 10. We haue an altar He putteth them in minde by these vvordes that in folowing to much their old Iewish rites they depriued them selues of an other maner and a more excellent sacrifice and meate meaning of the holy altar and Christes ovvne blessed body offered and eaten there of vvhich they that continue in the figures of the old Law could not be partakers This altar saith I sychius is the altar of Christes body vvhich the Ievves for their incredulity must not behold Li. 6 c. 21 in Leuit. And the Greeke vvord as also the Hebrue ansvvering therevnto in the old testament signifieth properly an altar to sacrifice on and not a metaphorical and spiritual altar Vvhereby vve proue against the Heretikes that vve haue not a common table or profane communion borde to eate mere bread vpon but a very altar in the proper sense to sacrifice Christes body vpon and so called of the fathers in respect of the said body sacrificed Greg. Nazianz. in orat de sorore Gorgonia Chrys demonst quòd Christus sit Deus Socrat. li. 1. c. 20. 25. Aug. ep 86. De ciu Dei li. 8. c. 27. li. 22. c. 10. Confess li. 9 c. 11. 13. Cont. Faust Manich. li. 20. c 21. Theophyl in 23. Mat. And vvhen it is called a table it is in respect of the heauenly foode of Christs body and bloud receiued 15. The hoste or praise Though it may signifie the spiritual sacrifices of praise and thankesgiuing of vvhat sort soeuer ye it specially may be thought to signifie the great Sacrifice of the B. body and bloud of Christ not as vpon the Crosse vvhich vvas but once done in bloudy sort but as in the Church and new Testament vvhere it is daily done vnblouddily being the proper host of laude and thankes giuing and therfore called the Eucharist and being the fruite and effecte of Christ and his Priests lippes or vvordes that is of consecration because this sacrifice is made by the force of the holy vvordes And vvhen vve reade in the psalme and other places of the olde Testament of the host of praise it may be thought to be a prophecie of the nevv Sacrifice not of euery vulgar thankes giuing And so the old fathers in the primitiue Church to hide the mysteries from the vnvvorthy or heathen often speake What is saith S. Augustine a more holy sacrifice of praise then that vvhich consisteth in thankes giuing all vvhich the faithful do knovv in the sacrifice of the Church Li. 1. cont aduers leg preph c. 18. Againe c. 20. The Church from the times of the Apostles by the most certaine successions of Bishops offereth to God in the body of Christ the Sacrifice of praise And a ãâã aftervvard Novv Israel according to the spirit that is the Church offereth a singular Sacrifice according to the spirit of vvhose house be vvil not take calues nor goates but vvil take the Sacrifice of praise not according
my beloued sonne in vvhom I haue pleased my self heare him â verse 18 And this voice vve heard brought from heauen vvhen vve vvere vvith him in the holy mounte â verse 19 And we haue the prophetical vvord more sure vvhich you doe vvel attending vnto as to a candel shining in a darke place vntil the day davvne and the day starre arise in your hartes ⢠â verse 20 vnderstanding this first that no prophecie of scripture is made by â priuate interpretation â verse 21 For * not by mans vvil vvas prophecie brought at any time but the holy men of God spake inspired vvith the holy Ghost ANNOTATIONS CHAP. I. 10. By good vvorkes Here vve see that Gods eternal predestination and election consisteth vvith good vvorkes yea that the certainty and effect thereof is procured by mans free vvill and good vvorkes and that our vvel doing is a meane for vs to attaine to the effect of Gods predestination that is to life euerlasting and therfore it is a desperate folly and a great signe of reprobate persons to say If I be predestinate doe vvhat I vvil I shal be saued Nay the Apostle saith If thou hope to be one of the predestinate for knovv it thou canst not do vvel that thou maist be the more assured to attaine to that thou hopest or make it sure by good vvorkes The ProtestaÌts in such cases not much liking these vvordes by good vvorkes though the latin haue it vniuersally and some Greeke copies also as Beza confesseth leaue them out in their translations by their vvonted pollicie 15. After my decease also These vvordes though they may be easily altered by coÌstruction into diuers senses not vntrue yet the correspondeÌce of the partes of the senteÌce going before and folovving giue most plaine this meaning that as during his life he vvould not omit to put them in memorie of the things he taught them so after his death vvhich he knew should be shortly he vvould not faile to endeuour that they might be mindeful of the same Signifying that his care ouer them should not cease by death that by his intercession before God after his departure he vvould doe the same thing for them that he did before in his life by teaching and preaching This is the sense that the * Greeke Scholies speake of and this is most proper to the text and consonant to the old vse of this Apostle and other Apostolike Saincts and fathers of the primitiue Church S. Clement in his Epistle to S. Iames our Lordes brother vvitnesseth that S. Peter encouraging him to take after his decease the charge of the Apostolike Romane See promised that after his departure he vvould not cease to pray for him his flocke thereby to ease him of his Pastoral burden To. 1 Concil ep 1. S. Clem. in initio And S. Leo the Great one of his successors in the said See often attributeth the good administration and gouernement thereof to S. Peters praiers and assistance namely in these goodly vvorkes Ser 3 in anniuers ãâã assumpt ad Pontif. We are much bound saith he to giue thankes to our Lord and Redeemer Iesus Christ that hath giuen so great povver to him vvhom he made the Prince of the vvhole Church that if in our time also any thing be done vvel be rightly ordered by vs it is to be imputed to his vvorkes and his geuernement to vvhom it vvas said And thou being conuerted confirme thy brethren and to vvhom our Lord after his resurrection said thrise leede my sheepe Which novv also vvithout doubt the godly Pastor doth execute confirming vs vvith his exhortations and not ceasing to pray for vs that vve be euercome vvith no tentation c. Yea it vvas a common thing in the primitiue Church among the auncient Christians and alvvaies since among the faithful to make couenant in their life time that vvhether of them vvent to heauen before the other he should pray for his frende and fellovv yet aliue See the Ecclesiastical historie of the holy virgin and Martyr Potamiaena promising at the houre of her Martyrdom that after her death she vvould procure mercie of God to Basilides one of the souldiars that ledde her to execution and so she did Euseb li. 6. c. 4. Also S. Cyprian ep 57 in fine Let vs saith he pray mutually one for an other and vvhether of vs tvvo shal by Gods elemencie be first called for let his loue continue and his praier not cease for his brethren and sisters in the vvorld So said this holy Martyr at that time vvhen ChristiaÌs vvere so far from Caluinisme vvhich abhorreth the praiers of Saincts praying to them that to be sure they bargained before haÌd to haue the martyrs other Saincts to pray for them The same S. Cyprian also in his booke De disciplina habitu virginum in fine after a godly exhortation made to the holy Virgins or Nonnes in his time speaketh thus vnto them Tantum tunc mementote nostri cùm incipiet in vobis virginitas honorari that is Onely then haue vs in remembrance vvhen your virginitie shal begin to be honoured that is after their departure Vvhere he insinuateth the vse of the Catholike Church in keeping the festiual daies and other dueties tovvard the holy Virgins in heauen S. Hierom also in the same manner speaketh to Heliodorus saying that vvhen he is once in heauen then he vvil pray for him that exhorted and incited him to the blessed state of the Monastical life Ep. 1. c. 2. And so doth he speake to the vertuous matrone Paula after her death desiring her to pray for him in his old age affirming that she shal the more easily obtaine the neeres she is novv ioyned to Christ in heauen in Epitaph Paule in fine It vvere to long to report hovv S. Augustine desireth to be holpen by S. Cyprians praiers then and long before a Sainct in heauen to the vnderstanding of the truth concerning the peace and regiment of the Church li. 5 de Bapt. cont Donatistas c. 17. And in an other place the same holy Doctor alleageth the said S. Cyprian saying that great numbers of our parents brethren children frendes and other expect vs in great solicitude and carefulnes of our saluation being sure of their ovvne li. 1 de praedest Sanctorum c. 14. S. Gregorie Nazianzene in his orations of the praise of S. Cyprian in fine and of S. Basil also in fine declareth hovv they pray for the people vvhich tvvo Saincts he there inuocateth as al the auncient fathers did both generally al Saincts and as occasion serued particularly their special Patrones Among the rest see hovv holy Ephrem in orat de laud. S. Deipara praied to our B. Ladie vvith the same termes of Aduocatt Hope Reconciliatrix that the faithful yet vse and the Protestants can not abide S. Basil ho. de 40 Martyribus in fine S. Athanasius Ser. in Euang. de
heresie to be that such as be permanent constant and chosen members and children of the Catholike Church onely knovven to God before may novv also be made manifest to the vvorld by their constant remaining in the CHVRCH vvhen the vvinde and blast of euery heresie or tentation driueth out the other light and vnstable persons 20. Knovv al things They that abide in the vnitie of Christes Church haue the vnction that is the Holy Ghost vvho teacheth al truth not that euery member or man thereof hath al knovvledge in him self personally but that euery one vvhich is of that happie societie to vvhich Christ promised and gaue the Holy Ghost is partaker of al other mens giftes and graces in the same holy Spirit to his saluation Neither neede any to seeke truth at Heretikes handes or others that be gone out vvhen it is vvithin them selues and onely vvithin them selues in Gods Church If thou loue vnitie saith S. Augustine for thee also hath he vvhosoeuer hath any thing in it take avvay enuie it is thine vvhich I haue it is mine vvhich thou hast c. Tract 32 in Euang. Ioan. CHAP. III. It is not for the sonnes of God to sinne mortally but for the sonnes of the Diuel vvherby they are knovven one from an other not by onely faith 11 True faith is that vve also loue our brethren giuing both our life and substance for them 19 Such vnfeined loue may haue great confidence before God 23 because the keeping of his coÌmaundements doth much please him vvhich consist in faith and charitie verse 1 See vvhat maner of charitie the Father hath giueÌ vs that vve should be named and be the sonnes of God For this cause the world doth not knovv vs because it hath not knovven him â verse 2 My deerest novv vve are the sonnes of God it hath not yet appeared vvhat we shal be Vve know that wheÌ he shal appeare we shal be like to him because vve shal see him as he is â verse 3 And euery one that hath this hope in him sanctifieth him self as he also is holy â verse 4 Euery one that committeth sinne committeth also iniquitie and â sinne is iniquitie â verse 5 And * you knovv that he appeared to take away our sinnes * and sinne in him there is none â verse 6 Euery one that abideth in him â sinneth not and euery one that sinneth hath not seen him nor knovven him â verse 7 Litle children let no maÌ seduce you â He that doeth iustice is iust euen as he also is iust â verse 8 * He that committeth sinne is of the deuil because the deuil â sinneth from the beginning For this appeared the Sonne of God that he might dissolue the vvorkes of the deuil â verse 9 Euery one that is borne of God committeth not sinne because his seede abideth in him and he can not sinne because he is borne of God â verse 10 In this are the children of God manifest and the children of the deuil Euery one that is not iust is not of God and he that loueth not his brother â verse 11 because this is the annuntiation vvhich you haue heard from the beginning * That you loue one an other â verse 12 Not as * Cain vvho vvas of the vvicked and killed his brother And for vvhat cause killed he him Because his vvorkes vvere vvicked but his brothers iust â verse 13 Maruel not brethren if the vvorld hate you â verse 14 Vve knovv that vve are translated from death to life because vve loue the brethren He that loueth not abideth in death â verse 15 Vvhosoeuer hateth his brother is a murderer And you knovv that no murderer hath life euerlasting abiding in him self â verse 16 * In this vve haue knovven the charitie of God because he hath yelded his life for vs and vve ought to yeld our liues for the brethren ⢠â verse 17 * He that shal haue the substance of the vvorld and shal see his brother haue neede and shal shut his bovvels from him hovv doth the charitie of God abide in him â verse 18 My litle children let vs not loue in word nor in tongue but in deede and truth ⢠â verse 19 in this vve knovv that vve are of the truth and in his sight vve shal persuade our hartes â verse 20 For if our hart do reprehend vs God is greater then our hart and knovveth al thinges â verse 21 My deerest if our hart do not reprehend vs vve haue confidence tovvard God â verse 22 and * vvhatsoeuer vve shal aske â vve shal receiue of him because vve keepe his commaundementes and doe those thinges vvhich are pleasing before him â verse 23 And * this is his commaundement that vve beleeue in the name of his sonne IESVS Christ and loue one an other as he hath giuen coÌmaundement vnto vs. â verse 24 And * he that keepeth his commaundementes abideth in him and he in him And in this vve knovv that he abideth in vs by the Spirit vvhich he hath giuen vs. ANNOTATIONS CHAP. III. 4. Sinne is iniquitie Iniquitie is not taken here for vvickednes as it is commonly vsed both in Latin and in our language as is plaine by the Greeke vvord ãâã ãâã ãâã ãâã ãâã signifying nothing els but a svvaruing or declining from the straight line of the lavv of God or nature So that the Apostle meaneth that euery sinne is an obliquitie or defect from the rule of the lavv but not contrarie that euery such svvaruing from the lavv should be properly a sinne as the Heretikes do vntruely gather to proue that concupiscence remaining after Baptisme is a very sinne though vve neuer giue our consent vnto it And though in the 5 chapter folovving vers 17. the Apostle turne the speache affirming euery iniquitie to be a sinne yet there the Greeke vvord is not the same as before ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã by vvhich it is plaine that there he meaneth by iniquitie mans actual and proper transgression vvhich must needes be a sinne See S. Augustine cont Iulian. li. 5 c. 3. S. Ambr. li. dâ Apologia Dauid c. 13. 6. Sinneth not Iouinian Pelagius falsely as Heretikes vse to doe argued vpon these vvordes and those that folovv vers 9 the one that the baptized could sinne no more the other that no man being or remaining iust could sinne But among many good senses giuen of this place this seemeth most agreable that the Apostle should say that mortal sinne doth not consist together vvith the grace of God therfore can not be committed by a man continuing the sonne of God and so is the like speache in the 9 verse folovving to be taken See S. Hierom li. 2 cont louinianum c. 1. 7. He that doeth iustice He doth inculcate this often that mans true iustice or
righteousnes consisteth in doing or vvorking iustice and that so he is iust and biddeth them not to be seduced by Heretikes in this point 8. Sinneth from the beginning The Diuel vvas created holy and in grace and not in sinne but he fel of his ovvne free vvil from God Therfore these vvordes from the beginning may be interpreted thus from the beginning of sinne and so the Apostle vvil say The Diuel committed the first sinne Augustine li. 11 de eiu Dei c. 15 expoundeth it The most simple meaning seemeth to be that he sinned from the beginning of the vvorld not taking the beginning precisely for the first instant or moment of the creation but straight vpon the beginning as it must needes also be taken in S. Iohns Gospel c. 8. 44. 22. VVe shal receiue because Let the Protestants be ashamed to say that vve obtaine al of God by onely faith the Apostle here attributing it to the keeping of Gods commaundements Note here also that Gods commaundements are not impossible to be kept but vvere then and are novv obserued of good men CHAP. IIII. VVe may not beleeue al that boast of the spirit but trie them vvhether they teach Catholike articles of the faith namely the incarnation of Christ vvhether their doctrine be not vvordly and them selues disobedient hearers of the Apostles 7 Vee must loue one an other considering the exceding loue of God in sending his sonne to saue vs. 17 An argument of perfect charitie is if vve haue nothing in our conscience to feare in the day of Iudgement 19 And an argument that vve loue God is if vve loue brethren verse 1 MY deerest â³ beleeue not euery spirit but â³ proue the spirites if they be of God because many false prophetes are goue out into the vvorld â verse 2 In this is the spirit of God knovven â³ euery spirit that confesseth IESVS Christ to haue come in flesh is of God â verse 3 and euery spirit â³ that dissolueth IESVS is not of God and this is antichrist of vvhom you haue heard that he commeth and novv he is in the vvorld â verse 4 You are of God litle children and haue ouercome him because greater is he that is in you then he that is in the vvorld â verse 5 They are of the vvorld therfore of the vvorld they speake and the vvorld heareth them â verse 6 Vve are of God * He that knovveth God heareth vs. he that is not of God heareth vs not â³ in this vve knovv the spirit of truth and the spirit of errour â verse 7 My deerest let vs loue one an other because charitie is of God And euery one that loueth is borne of God knovveth God â verse 8 He that loueth not knovveth not God because God is charitie â verse 9 * In this hath the charitie of God appeared in vs because God hath sent his only begotten sonne into the vvorld that vve may liue by him â verse 10 In this is charitie not as though vve haue loued him but because he hath loued vs and sent his sonne a propitiation for our sinnes â verse 11 My deerest if God hath so loued vs vve also ought to loue one an other â verse 12 * God no man hath seen at any time If vve loue one an other God abideth in vs and his charitie in vs is persired â verse 13 In this vve knovv that vve abide in him and he in vs because he of his Spirit hath giuen to vs. â verse 14 And vve haue seen and doe testifie that the Father hath sent his Sonne the Sauiour of the vvorld â verse 15 Vvhosoeuer shal confesse that IESVS is the Sonne of God God abideth in him and he in God â verse 16 And vve haue knovven and haue beleeued the charitie vvhich God hath in vs. God is charitie and he that abideth in charitie abideth in God and God in him â verse 17 In this is charitie perfited vvith vs â³ that vve may haue confidence in the day of iudgement because as he is vve also are in the vvorld â verse 18 â³ Feare is not in charitie but perfect charitie casteth out feare because feare hath painefulnes and he that feareth is not perfect in charitie â verse 19 Let vs therfore loue God because God first hath loued vs. â verse 20 If any man shal say that I loue God and hateth his brother he is a lier For he that loueth not his brother vvhom he seeth God vvhom he seeth not hovv can he loue â verse 21 * And this commaundement vve haue from God that he vvhich loueth God loue also his brother ⢠ANNOTATIONS CHAP. IIII. 1. Beleeue not euery spirit That is Receiue not euery doctrine of such as boast them selues to haue the spirit For there be many false prophets that is to say Haeretikes which shal goe out of the Church and chalenge the spirit and vaunt of Gods word Scripture and Gospel vvhich in deede be seducers 1. Proue the spirites It is not meant by this place as the Protestants vvould haue it that euery particular person should of him self examine trie or iudge who is a true or false doctor and which is true or false doctrine But the Apostle here would euery one to discerne these diuersities of spirites by taking knovvledge of them to vvhom God hath giuen the gift of discerning spirites and doctrines vvhich S. Paul expresly saith is giuen but to some and not to euery one 1 Cor. 12. and by obeying the Church of God to whom Christ hath giuen * the Spirit of truth And this is onely the sure way to proue the spirites and doctrines of these daies And al they that would bring vs from our Pastors and the Churches iudgement to our owne priuate trial seeke nothing els but to driue vs to miserable vncertainty in al our beleefe as Caluin doth who vpon this place saith that priuate men may examine the general Councels doctrines 2. Euery spirit that confesseth The Apostle speaketh according to that time and for that part of Christian doctrine which then vvas specially to be confessed taught mainteined against certaine vvicked Haeretikes Cerinthus Ebion and the like that taught wickedly against the person and both natures of Christ IESVS The Apostle therfore giueth the faithful people this token to knovv the true teachers of those daies from the false Not that this marke vvould serue for al times or in case of al'other false doctrines but that it vvas then a necessarie note As if a good Catholike vvriter Pastor or parents would vvarne al theirs now in these daies to giue care onely to such teachers as acknowledge Christ our Sauiour to be really present and sacrificed in the B. Masse that al such are true preachers and of God the rest to be of the Diuel or to be counted the spirit of Antichrist Vvhich spirit of Antichrist he saith was come euen then
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 â 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 ãâ¦ã 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 â verse 2 My deerest concerning al thinges I make my praier that thou proceede prosperously and fare vvel as thy soule doth prosperously â verse 3 I vvas exceding glad vvhen the brethren came and gaue testimonie to thy truth euen as thou vvalkest in truth â verse 4 Greater thanke ' haue I not of them then that I may heare my children do vvalke in truth â verse 5 My deerest thou doest faithfully vvhatsoeuer thou vvorkest on the brethren and that vpon strangers â 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 â verse 7 For for his name did they depart taking nothing of the Gentiles â verse 8 Vve therfore ought to receiue such that vve may be coadiutors of the truth â verse 9 I had vvritten perhaps to the Church but he that loueth to beare primacie among them Diótrepes doth not receiue vs. â 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 â 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 â 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 â verse 13 I had many thinges to vvrite vnto thee but I vvould not by inke and penne vvrite to thee â 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 Alphaâus vvhere Iames is termed Iames of Alphaeus aâd 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
B Ladie the perpetual virgin MARIE Hovvbeit some good authors say that their mother Marie vvas the natural sister of our Ladie and that therfore they are called Fratres Domini the brethren of our Lord. Hovvsoeuer that be three of them are reckened amoÌg the 12. Apostles Iames and Simon Cananaeus and Iude. Yea and that they vvere somevvhat more then Apostles though lesse then Peter S. Paul signifieth vvhere he saith speaking of him self and Barnabas As also the other Apostles and the brethren of our Lord and Cephas 1. Cor. 9. And as S. Luke calleth this Iude Iude of Iames so he calleth him self in this Epistle of his Iude the seruant of Iesus Christ and the brother of Iames. S. Matthevv and S. ãâ¦ã as Lebbaeus also in the Greeke His feast and his ãâ¦ã Church keepeth Octob. 28. called Simon and Iudes day His Epistle is an ãâã against aâ heretikes as it vvere a Commentarie of 2 Pet. 2. and namely as * â Aug. hath told vs against those vvhich misconstred S. Paules Epistles and held Only faith vvhom he calleth therfore Men that transferre or ãâ¦ã grace of God into rioâousnes v. 4. exhorting Catholikes to be constant and ãâã from their old faith and to contend for the keeping thereof v. 3. ãâ¦ã heretikes â saith he segregate them selues from the Church and from ãâ¦ã v. 19. THE CATHOLIKE EPISTLE OF IVDE THE APOSTLE He exhorteth them to stand to their old faith shâvving them by examples that it is damnable not to continue and be constant 8 inueighing against the lecherie blasphemie apostasie banketing of the heretikes 14 and that their damnation vvas long foretold 17 Catholikes therfore to be vnmoueable to reproue the obstinate to recouer al not desperate to confirme the vveake and to liue them selues vertuously and vvithout mortal sinne vvhich by Gods grace they may doe verse 1 IVDE the seruant of IESVS Christ and brother of Iames to them that are in God the Father beloued and in IESVS Christ preserued and called â verse 2 Marcie to you and peace and charitie be accomplished â verse 3 My deerest taking al care to vvrite vnto you of your common saluation I thought it necessarie to vvrite vnto you beseeching you to contend for the faith once deliuered to the sainctes â verse 4 For there are certaine men secretely entred in vvhich vvere long ago prescribed vnto this iudgement impious transferring the grace of our God into riotousnes and denying the onely Dominator and our Lord IESVS Christ â verse 5 * But I vvil admonish you that once knovv al things that IESVS sauing the people out of the land of Aegipt * secondly destroied them vvhich beleeued not â verse 6 But the Angels vvhich kept not their principalitie but forsooke their owne habitation he hath reserued vnder darkenesse in eternal bondes vnto the iudgment of the great day â verse 7 As * Sodom and Gomorrhe and the citie adioyning in like maner hauing fornicated and going after other flesh vvere made an example sustaining the paine of eternal fire â verse 8 In like maner these also defile the flesh and despise dominion blaspheme maiestie â Vvhen Michael the Archangel disputing vvith the Diuel made altercation â³ for the body of Moyses he durst not inferre iudgment of blasphemie but said Our Lord commaund ' thee â verse 10 But these vvhat things so euer certes they are ignorant of â³ they blaspheme and vvhat things so euer naturally as dumme beastes they knovv in those they are corrupted â verse 11 Vvo vnto them vvhich ' haue gone in the vvay of * â³ Caân and vvith the errour of * Balaam haue for revvard povvred out them selues and haue perished in the contradiction of Corè â verse 12 These are in their bankets spottes feasting together vvithout feare feeding them selues cloudes vvithout vvater vvhich are caried about of vvindes trees of autumne vnfruiteful tvvise dead plucked vp by the rootes â verse 13 raging vvaues of the sea foming out their ovvne confusions vvandering starres to vvhom the storme of darkenesse is reserued for euer â verse 14 And of these prophecied Enoch the seuenth from Adam saying Behold our Lord is come in his holy thousandes â verse 15 to doe iudgement against al and to reproue al the impious of al the vvorkes of their impietie vvherby they haue done impiously and of al the hard thinges vvhich impious sinners haue spoken against him â verse 16 These are murmurers ful of complaintes vvalking according to their ovvne desires and their mouth speaketh pride admiring persons for gaine sake â verse 17 But you may deerest be mindeful of the vvordes vvhich haue been spoken before by the Apostles of our Lord IESVS Christ â verse 18 vvho told you * that in the last time shal come mockers according to their ovvne desires vvalking in impieties â verse 19 â³ These are they vvhich segregate them selues sensual hauing not the Spirit ⢠â verse 20 But you my deerest building your selues vpon our ' most holy faith in the holy Ghost praying â verse 21 keepe your selues in the loue of God expecting the mercie of our Lord IESVS Christ vnto life euerlasting â verse 22 And these certes reproue being iudged â verse 23 but them saue pulling out of the fire And on other haue mercie in feare hating also that vvhich is carnal the spotted cote â verse 24 And to him that is able to preserue you vvithout sinne and to sette you immaculate before the sight of his glorie in exultation in the comming of our Lord IESVS Christ â verse 25 to the onely God our Sauiour by IESVS Christ our Lord be glorie and magnificeÌce empire and power before al worldes and novv and for al vvorldes euermore Amen ANNOT. 9. For the body of Moyses Vvhen why or hovv this altercation or combat was betwene S. Michael and the Diuel about Moyses body no man can declare only this vve see that many truthes and stories vvere kept in the mouthes and hartes of the faithful that vvere not written in Scriptures canonical as this vvas among the Ievves 10. They blaspheme He speaketh of Heretikes who being ignorant in Gods mysteries and the diuine doctrine of his Church vvhen they can not reproue the things then they fall to execrations irrisions and blasphemies against the Priests Church and Sacraments and vvhatsoeuer is godly 11. Cain Balaaâ Corè The Apostle vvould haue Heretikes specially to be knowen by the resemblance they haue first to Cain in that for enuy that his brothers seruice and sacrifice was accepted and his reiected sâewe his said brother and was a fugitiue from the face and citie of God vvhich is the Church Secondly by their resemblance to Balaam who for money was induced to curse Gods people as couetousnes is commonly the cause that first maketh Heretikes and false Prophets wherevpon S. Augustine saith He is an Heretike that for
vpon Seuens seuen Churches seuen Angels seuen starres seuen spirites seuen candlestickes seuen lampes seuen trumpets seuen vialâ seuen horneâ of the Lambe seuen hilles seuen thunders seuen heades of the Dragon signifying the Diâel seuen of the beast that is Antichrist seuen of the beast that the harlot rid vpon finally the number also of the visions is specially marked to be seuen in this booke and euery time that this number is vsed in this prophecie it hath a mysterie a more large meaning then the nature of that number is precisely and vulgarly taken for As vvhen he vvriteth to seuen Churches it is to be vnderstood of al the Churches in the vvorld as the seuen Angels for al the Angels or gouernours of the vvhole Catholike Church and so forth in the rest because the number of Seuen hath the perfection of vniuersalitie in it as S. Augustine saith li. 5 quâst in Deuter. q. 42. 4. From the 7 spirites The Holy Ghost may be here meant and so called for his seuen fold giftes and graces as some expositours thinke but it seemeth more probable that he speaketh of the holy Augels by comparing this to the like in the 5 Chapter folovving vvhere he seemeth to call these the seuen spirites sent into al the vvorld as S. Paul to the Hebrues c. 1. 14 speaketh of Angels and so the Protestants take it in their coÌmentaries vvhich vve note because therevpon they must needes confesse that the Apostle here giueth or vvisheth grace and peace not from God onely but also from his Angels though that benediction commeth one vvay of God and an other vvay of his Angels or Sainctes being but his creatures And so they may learne that the faithful often loyning in one speache God and our Lady our Lord and any of his Saincts to helpe vs or blesse vs is not superstitious but an Apostolical speache and so the Patriarch said Gen. 48. v. 16. The Angel that deliuereth me from al euils blesse these children See the Annot. Act. 25 28. 6. A kingdom and Priests As al that truely serue God and haue the dominion and superioritie ouer their concupiscences and vvhatsoeuer vvould induce them to sinne be kings so al that employ their vvorkes and them selues to serue God offer al their actions as an acceptable sacrifice to him be priests Neuerthelesse as if any man vvould therevpon affirme that there ought to be no other earthly povvers or kings to gouerne in vvorldly affaires ouer Christians be vvere a seditious Heretike euen so are they that vpon this or the like places vvhere al Christians be called priests in a spiritual sort vvould therfore inferre that euery one is in proper signification a Priest or that al be Priests alike or that there ought to be none but such spiritual priests for it is the seditious voice of Corè saying to Moyses and Aaron Let it suffiââ you that al the multitude is of holy ones and the Lord is in theââ Vvhy are you extolled ouer the people of the Lord Num. 16. 10. On the Dominical day Many notable pointes may be marked here first that euen in the Apostles time there vvere daies deputed to the seruice of God and so made holy and different though not by nature yet by vse and benediction from other profane or as vve call them vvorke-daies Secondly that the Apostles and faithful abrogated the Sabboth vvhich vvas the seuenth day and made holy day for it the next day folovving being the eight day in count from the creation and that vvithout al Scriptures or coÌmaundement of Christ that vve reade of yea vvhich is more not onely othervvise then vvas by the Lavv obserued but plainely othervvise then vvas prescribed by God him self in the second commaundement yea and othervvise then he ordained in the first creatioÌ vvhen he sanctified precisely the Sabboth day not the day folovving Such great povver did Christ leaue to his Church and for such causes gaue he the holy Ghost to be resident in it to guide it into al truthes euen such as in the Scriptures are not expressed And if the Church had authoritie inspiration from God to make Sunday being a vvorke-day before an euerlasting holy day and the Saturday that before vvas holy day novv a common vvorkeday vvhy may not the same Church prescribe appoint the other holy feasts of Easter Vvhitsuntide Christmas and the rest for the same vvarrant she hath for the one that she hath for the other Thirdly it is to be noted that the cause of this change vvas for that novv vve Christians esteeming more our redemption then our first creation haue the holy day vvhich vvas before for the remembrance of Gods accomplishment of the creation of things novv for the memorie of the accomplishment of our redemption Vvhich therfore is kept vpon that day on vvhich our Lord rose from life to death vvhich vvas the day after the Sabboth being called by the Ievves vna or prima Sabbathi the first of or after the Sabboth Mat 28. Act. 10. 1 Cor. 16. Fourthly it is to be marked that this holy day by the Apostles tradition also vvas named Dominiâââ dieâ our Lordes day or the Dominike vvhich is also an old Ecclesiastical vvord in our language for the name Sunday is a heathenish calling as al other of the vveeke daies be in our laÌguage some imposed after the names of planets as in the Romans time some by the name of certaine Idols that the Saxons did vvorship to vvhich they dedicated their daies before they vvere Christians Vvhich names the Church vseth not but hath appointed to call the first day the Dominike after the Apostle here the other by the name of Feries vntil the last of the vveeke vvhich she calleth by the old name Sabboth because that vvas of God and not by imposition of the heathen See the marginal Annotation Luc. 24 1. Lastly obserue that God reuealeth such great things to Prophets rather vpon holy daies and in times of contemplation sacrifice and praier then on other profaue daies and therfore as S. Peter Act. 10 had a reuelation at the six houre of praier and Zacharie Luc. 1 at the houre of incense and Cornelius Act. 10 vvhen he vvas at his praiers the ninthe houre so here S. Iohn noteth that he had al these maruelous visions vpon a Sunday 13. Vested in a Priestly garment He appeared in a long garment or vestment proper vnto Priests for so the vvord poderes doth signifie as Sap. 18 24 and that vvas most agreable for him that represented the person of Christ the high Priest and appeared to Iohn being a most holy Priest and vvho is specially noted in the Ecclesiastical historie for his Priestly garment called péâalon or lamina Euseb li. 3 hist Eccl. c. 25. li. 5 c. 23. 20. The seuen starres The Bishops are the starres of the Church as the Churches them selues are the golden
candlestickes of the vvorld no doubt to signfie that Christ preserueth the truth onely in and by the lavvful Bishops and Catholike Church and that Christs truth is not to be sought for in corners or conuenticles of Heretikes but at the Bishops handes and * vpon the candlesticke vvhich shineth to al in the house 20. The Angels of the Churches The vvhole Church of Christ hath S. Michael for her keeper and Protector and therfore keepeth his holy day onely by name among al Angels And as earthly kingdoms haue their special Angels Protectors as vve see in the 10 Chapter of Daniel so much more the particular Churches of ChristeÌdom See S. Hierom in 34 Ezech. But of those Angels it is not here meant as is manifest And therfore Angels here must needes signifie the Priests or Bishops specially of the Churches here and in them al the gouernours of the vvhole of euery particular Church of Christendom They are called Angels for that they are Gods messengers to vs interpreters of his vvil our keepers and directors in religion our intercessors the cariers and offerers of our praiers to him and mediators vnto him vnder Christ and for these causes and for their great digniâie they are here and in * other places of Scripture called Angels CHAP. II. He is commaunded to vvrite diuers things to the churches of Ephesiu Sâyrna Pergamus and Thyatira praising them that had not admitted the doctrine of the Heretikes called Nicolaâta 22 and calling others by threates vnto penance 26 and promising revvard to him that manfully ouercommeth verse 1 AND to the Angel of the Church of Ephesus vvrite Thus saith he vvhich â³ holdeth the seuen starres in his right hand vvhich vvalketh in the middes of the seuen candlestickes of gold â verse 2 I knovv â³ thy vvorkes and labour and thy patience and that thou canst not beare euil men and hast tried them which say them selues to be Apostles and are not and hast found them liars â verse 3 and thou hast patience and hast borne for my name and hast not fainted â verse 4 But I haue against thee a fevv thinges bicause thou hast left thy first charitie â verse 5 Be mindeful therfore from vvhence thou art fallen and doe penance and doe the first vvorkes But if not I come to thee and â³ vvil moue thy candlesticke out of his place vnlesse thou doe penance â verse 6 but this thou hast â³ because thou hatest the factes â³ of the Nicolaïtes vvhich I also hate â verse 7 He that hath an eare let him heare vvhat the Spirit saith to the Churches To him that ouercommeth I vvil giue to eate of the tree of life vvhich is in the Paradise of my God â verse 8 And to the Angel of the Church of Smyrna vvrite Thus saith * the first and the last vvho vvas dead and liueth â verse 9 I knovv thy tribulation and thy pouertie but thou art riche and thou art blasphemed of them that say them selues to be Ievves and are not but are the synagogue of Satan â verse 10 Feare none of these thinges vvhich thou shalt suffer Behold the Deuil vvil send some of you into prison that you may be tried and you shal haue tribulation ten daies Be thou faithful vntil death and I vvil giue thee the crovvne of life â verse 11 He that hath an eare let him heare vvhat the Spirit saith to the Churches He that shal ouercome shal not be hurt of the second death â verse 12 And to the Angel of the Church of Pergamus vvrite Thus saith he that hath the sharpe tvvo edged svvord â verse 13 I knovv vvhere thou dvvellest vvhere the seate of Satan is and thou holdest my name and hast not denied my faith And in those daies Antipas my faithful vvitnesse vvho vvas slaine among you vvhere Satan dvvelleth â verse 14 But I haue against thee a fevv thinges because thou hast there them that hold the doctrine of Balaam vvho taught Balac â³ to cast a scandal before the children of Israel to eate and commit fornication â verse 15 so hast thou also them that hold the doctrine of the Nicolaïtes â verse 16 In like maner doe penance if not I vvil come to thee quickly and vvil fight against them vvith the svvord of my mouth â verse 17 He that hath an eare let him heare vvhat the Spirit saith to the Churches To him that ouercoÌmeth I vvil giue the hidden manna and vvil giue him a vvhite counter and in the counter a nevv name Written vvhich no man knovveth but he that receiueth it â verse 18 And to the Angel of the Church of ThyatÃra vvrite Thus saith the Sonne of God vvhich hath eies as a flame of fire and his feete like to latten â verse 19 I knovv thy vvorkes and faith and thy charitie and ministerie and thy patience and thy last vvorkes moe then the former â verse 20 But I haue against thee a fevv thinges because thou permittest â³ the vvoman * Iezabel vvho calleth her self a prophetesse to teache and to seduce my seruantes to fornicate and to eate of thinges sacrificed to idols â verse 21 And I gaue her a time that she might do penance and â³ she vvil not repent from her fornication â verse 22 Behold I vvil cast her into a bedde and â³ they that commit aduoutrie vvith her shal be in very great tribulation vnlesse they do penance from their vvorkes â verse 23 and her children I vvil kil vnto death and al the Churches shal knovv * that I am he that searcheth the reines and hartes and I vvil giue to euery one of you according to his vvorkes â verse 24 But I say to you the rest vvhich are at Thyatira vvhosoeuer haue not this doctrine vvhich haue not knowen the depth ' of Satan as they say I vvil not cast vpon you an other vveight â verse 25 Yet that vvhich you haue hold til I come â verse 26 And he that shal ouercome and keepe my vvorkes vnto the end â³ I vvil giue him povver ouer the nations â verse 27 and * he shal rule them vvith a rod of yron and as the vessel of a potter shal they be broken â verse 28 as I also haue receiued of my father and I vvil giue him the morning starre â verse 29 He that hath an eare let him heare vvhat the Spirit saith to the Churches ANNOTATIONS CHAP. II. 1. Holdeth the seuen Much to be obserued that Christ hath such care ouer the Church and the Bishops thereof that he is said here to beare them vp in his right hand and to vvalke in the middes of them no doubt to vphold and preserue them and to guide them in al truth 2. Thy vvorkes labour patience c. Things required in a Bishop first good vvorkes and great patience in tribulation next zeale and sharpe discipline tovvard offenders
is here coÌmended in them thirdly vvisedom diligence in trial of false Apostles and preachers comming in sheepe-skinnes vvhere is signified the vvatchful prouidence that ought to be in them that Heretikes enter not into their flockes 5. Vvil moue Note that the cause vvhy God taketh the truth from certaine countries and remoueth their Bishops or Churches into captiuitie or desolation is the sinne of the Prelates and people And that is the cause no doubt that Christ hath taken avvay our golden candlesticke that is our Church in England God graunt vs to remember our fall to doe penance and the former vvorkes of charitie vvhich our first Bishops and Church vvere notable and renovvmed for 6. Because thou hatest Vve see here that of al things Christian people specially Bishops should haue great zeale against Heretikes and hate them that is their vvicked doctrine and conditions euen as God hateth them for vvhich onely zeale our Lord saith here that he beareth vvith some Churches and Prelates and saueth them from perishing 6. Of the Nicolaites Heretikes haue their callings of certaine persons as is noted at large Act. 11 26. These had their name of Nicolas one of the 7 first Deacons that vvere chosen Act. 6. Vvho is thought to haue taught communitie of vvomen or vviues and that it vvas lavvful to eate of meates offered to idols Vvhich later point is such a thing as if one should hold it lavvful to receiue the bread or vvine of the nevv Communion vvhich is a kinde of Idolothytae that is idolatrous meates for though such creatures be good by creation yet they be made execrable by profane blessings of Heretikes or Idolaters And concerning the name of Nicolaites giuen here by our Lord him self to those Heretikes it is a very paterne and marke vnto the faithful for euer vvhat kinde of men they should be that should be called after the like sort Arians Macedonians Nestorians Lutherans Zuinglians c. See S. Hierom cont Lucifer in fine 14. To cast a scandal Iosephus vvriteth that vvhen Balaam could not curse Gods people nor othervvise anoy them he taught Balaca vvay hovv to ouerthrovv them to vvit by presenting vnto them their Heathen vvomen very beautiful and delicate dishes of meate offered to Bel-phegoâ that so being tempted they might fall to heathenish maners and displease God To vvhich craftie counsel of Balaam the Apostle resembleth Heretikes fraude vvho by offering of libertie of meate vvomen Church goodes breache of vovves and such other licentious allurements cause many moe to fall then by their preaching 20. The vvoman Iezabel He vvarneth Bishops to be zelous and stout against false Prophets and Heretikes of vvhat sort soeuer by alluding couertly to the example of holy Elias that in zeale killed 450 false prophets of Iezabel and spared not Achab nor Iezabel them selues but told them to their faces that they troubled Israel that is the faithful people of God And vvhether there vvere any such great vvoman then a furtherer and promotour of the Nicolaites vvhom the Prophete should here meane it is hard to say 21. She vvil not repent See free vvil here most plainely and that God is not the proper cause of obduration or impenitence but man him self onely Our Lord giueth sinners so long life specially to expect their amendment but Iezabel to vvhom the Apostle here alludeth vvould neuer repent 22. They that coÌmit aduoutrie vvith her Such as communicate vvith Heretikes shal be damned alas vvith them for not onely such as vvere in their hartes of Iezabels religion or invvardly beleeued in Baal but such as externally for feare vvorshipped him vvhich the Scriptures call bovving of their knees to Baal are culpable as novv many bovv their knees to the Communion that bovv not their hartes 26. I vvil giue him povver Obserue that not onely Angels haue povver and regiment ouer Countries vnder God but novv for the honour of Christ humane nature and for his ministerie in the vvorld the Saincts deceased also being in heauen haue gouernement ouer men and Prouinces and therfore haue to doe vvith our affaires in the vvorld Vvhich is against the Heretikes of these daies that to take avvay our praiers to Saincts vvould spoile them of many soueraine dignities vvherein the Scriptures make them equal vvith Angels CHAP. III. He is commaunded to vvrite to the Churches of Sardis Philadelphia and Laodicia recalling them that erre to penance by threatening but praising the rest and promising revvard to him that ouercommeth 15 detesting also the cold indifferent Christian 20 He saith that God knocketh at the doore of mens hartes by offering his grace for to enter in to him that vvil open vnto him by consent of free vvil verse 1 ANd to the Angel of the Church of Sardis write Thus saith he that hath the seueÌ Spirites of God and the seuen starres I know thy vvorkes that thou hast the name that thou liuest and thou art dead â verse 2 Be vigilant and confirme the rest of the things vvhich vvere to die For I finde not thy vvorkes ful before my God â verse 3 Haue in minde therfore in vvhat maner thou hast receiued and heard and keepe and doe penance If therfore thou vvatch not * I vvil come to thee as a theefe thou shalt not knovv vvhat houre I vvil come to thee â verse 4 But thou hast a fevv names in Sardis vvhich haue not defiled their garments and they shal vvalke vvith me in vvhites because they are vvorthy â verse 5 â³ He that shal ouercome shal thus be vested in vvhite garmentes and I vvil not put his name out of the booke of life and I vvil confesse his name before my father and before his Angels â verse 6 He that hath an eare let him heare vvhat the Spirit saieth to the Churches â verse 7 And to the Angel of the Church of Philadelphia vvrite Thus saith the Holy one and the True one he that hath the * key of Dauid he that openeth and no man shutteth shutteth and no man openeth â verse 8 I know thy vvorkes Behold I haue giuen before thee a doore opened vvhich no man can shut because thou hast a litle povver and hast kept my vvord and hast not denied my name â verse 9 Behold I vvil giue of the synagogue of Satan vvhich say they be Ievves and are not but doe lie Behold I vvil make them come and â³ adore before thy feete and they shal knovv that I haue loued thee â verse 10 because thou hast kept the vvord of my patience and I vvil keepe thee from the houre of tentation vvhich shal come vpon the vvhole vvorld to tempt the inhabitants on the earth â verse 11 Behold I come quickely hold that vvhich thou hast â³ that no man take thy crovvne â verse 12 He that shal ouercome I vvil make him a piller in the temple of my God and he
called to the supper of the mariage of the Lambe ⢠And he said to me These vvordes of God be true â verse 10 â And * I fel before his feete to adore him And he saith to me See thou doe not I am thy fellovv-seruant and of thy brethren that haue the testimonie of IESVS Adore God For the testimonie of IESVS is the spirit of prophecie â verse 11 And I savv heauen opened and behold a vvhite horse and he that sate vpon him vvas called Faithful and True and vvith iustice he iudgeth fighteth â verse 12 And his eies as a flame of fire and on his head many diademes hauing a name written vvhich no man knovveth but him self â verse 13 * And he vvas clothed vvith a garment sprinkled vvith bloud his name is called THE VVORD OF GOD. â verse 14 And the hostes that are in heauen folovved him on vvhite horses clothed in vvhite and pure silke â verse 15 And out of his mouth procedeth a sharpe svvord that in it he may strike the Gentiles And * he shal rule them in a rod of yron and he treadeth the vvine presse of the furie of the vvrath of God omnipotent â verse 16 And he hath in his garment and in his thigh vvritten * KING OF KINGES AND LORD OF LORDES â verse 17 And I savv one Angel standing in the sunne he cried vvith a loud voice saying to al the birdes that did flie by the middes of heauen Come and assemble together to the great supper of God â verse 18 that you may eate the flesh of kings and the flesh of tribunes and the flesh of valiants and the flesh of horses of them that sit on them the flesh of al freemen and bondmen and of litle and great â verse 19 And I savv the beast and the kings of the earth their armies gathered to make vvarre vvith him that sate vpon the horse and vvith his armie â verse 20 And the beast vvas appreheÌded and vvith him the false âprophet vvhich vvrought signes before him vvherevvith he seduced them that tooke the character of the beast and that adored his image These tvvo were cast aliue into the poole of fire burning also with brimstone â verse 21 And the rest vvere slaine by the svvord of him that sitteth vpon the horse vvhich procedeth out of his mouth and al the birdes vvere filled vvith their flesh ANNOTATIONS CHAP. XIX 4. Amen Alleluia These tvvo Hebrâe vvordes as other els vvhere both in the Greeke Latin text are kept religiously not translated vnles it be once or tvvise in the Psalmes Yea and the Protestants them selues keepe them in the text of their English Testaments in many places and maruel it is vvhy they vse them not in al places but sometimes turne Amen into verely vvhere of see the Annotation Ioan. 8. v. 34. and in their Seruice booke they translate Alleluia into Praise ye the Lord as though Alleluia had not as good a grace in the acte of seruing God vvhere it is in deede properly vsed as it hath in the text of the Scripture The Church Catholike doth often and specially vse this sacred vvord to ioyne vvith the Church triumphant consisting of Angels and Saincts vvho here are said to laude and praise God vvith treat reioycing by this vvord Alleluia and by often repetition thereof as the Catholike Church also vseth namely in Easter time euen til Vvhiâ-sontide for the ioy of Christs resurrection vvhich as S. Augustine declareth ep ad Ianuarium vvas the general vse of the Primitiue Church making a greater mysterie and matter of it then our Protestants novv do At other times of the yere also he saith it vvas sung in some Churches but not in al and S. Hierom numbereth it among the heresies of Vigilantius That Alleluia could not be sung but at Easter Aduers Vigilant c. 1. The truth is by the vse of the Scriptures it hath more in it then Praise ye the Lord signifying vvith laude glorifying and praising of God a great reioycing vvithal mirth and exultation of hart in the singers thereof and that is the cause vvhy the holy Church saith Laus tibi Domine Praise be to thee ô Lord in Lent and times of penance and mourning but not Alleluia vvhich as S. Augustine also declareth is a terme of signification and mysterie ioyned vvith that time and then vsed specially in the Church of God vvhen she representeth to vs in her Seruice the ioyes and beatitude of the next life vvhich is done specially at Easter by the ioyful celebrating of Christs glorious Resurrection and Ascension after the penal time of Lent vvhich representeth the miserie of this life See S. Augustine Ser. 1. 5. c. 9 6. c. 9 de Diuersis to 10. and his enaâtation vpon the 148 Psalme for in the titles and endes of diuerse holy Psalmes this Alleluia is ful of mysterie sacred signification Vvhere vve must aske the Protestants vvhy they haue left it out altogether being in the Hebrue saying neither Alleluia nor Praise the Lord in the Bible 1577 that nine times in the sixe last Psalmes Moreouer the said holy Doctor li. 2 de doct Christ c. 11 affirmeth that Amen Alleluia be not translated into any other language propter sanctiorem authoritatem for the more sacred authoritie of the vvordes so remaining and ep 178. he saith that it is not lavvful to translate them Nam sciendum est c. for it is to be knovven saith he that al nations do sing Amen and Alleluia in the Hebrue vvordes vvhich neither the Latine man not the Barbarous may translate into his ovvne language See S. Hierom also epist 137. And namely for our Nation S. Gregorie vvil beare vs vvitnes that our countrie receiued the vvord Alleluia vvith their Christianitie saying thus li. 27 Moral c. 6. Lingua Britannia qua nihil aliud nouerat quim barbarum frendere iamdudum in Diuinis laudibus Hebraeum ââpit resenare Alleluia that is The Britan tongue vvhich knevv nothing els but to mutter barbarously hath begone of late in Gods diuine laudes and praises to sound the Hebrue Alleluia And for Iurie S. Hierom ep 17. c. 7 vvriteth that the husbandmen at the plough sang Alleluia vvhich vvas not then their vulgar speache Yea he saith that in Monasteries the singing of Alleluia vvas in stâede of a bel to call them together ad Collectam in Epitaph Paulâe c. 10. This vvord is a sacred Christian mystical and Angelical song and yet in the nevv seruice booke it is turned into Praise ye the Lord and Alleluia is quite gone because they list neither to agree vvith the Church of God not vvith the vse of holy Scriptures no not vvith their ovvne translations but no maruel that they can not sing the song of our Lord and of Angels in a strange countrie that is out of the
of the last iudgement but of the Sees or Consistories of Bishops and Prelates and of the Prelates them selues by vvhom the Church is novv gouerned As the iudgement here giuen can be taken no othervvise better then of that vvhich vvas said by our Sauior Mat. 18. Whatsoeuer you binde in earth shal be bound in heauen and therfore the Apostle saith What haue I to doe to iudge of them that are vvith out 4. And the soules He meaneth saith S. Augustine in the place alleaged the soules of Martyrs that they shal in the meane time during those thousand yeres vvhich is the time of the Church militant be in heauen vvithout their bodies and reigne vvith Christ for the soules saith he of the godly departed are not separated from the Church vvhich is euen novv the kingdom of Christ for els there should be kept no memorie of them as the altar of God in the communicating of the body of Christ neither should it auaile to hasten to Baptisme in the perils of death for feare of ending our life vvithout it nor to hasten to be reconciled if vve fortune for penence or of il conscience to be separated from the same body And vvhy are al these things done but for that the faithful departed also be members of the Church And though for an example the Martyrs be onely named here yet it is meanâ of others also that die in the state of grace 5. The rest liued not The rest vvhich are not of the happie number aforesaid but liued and died in sinne reigne not vvith Christ in their soules during this time of the nevv Testament but are dead in soule spiritually and in body naturally til the day of iudgement S. August ibidem 3. This is the first resurrection As there be tvvo regenerations one by faith vvhich is novv in Baptisme and an other according to the flesh vvhen at the later day the body shal be made immortal and incorruptible so there are tvvo resurrections the one novv of the soules to saluation vvhen they die in grace vvhich is called the first the other of the bodies at the later day S. August liâ 20 de Ciuiâ c. 6. 6. They shal be Priests It is not spoken saith S. Augustine li. 20 de Ciuit. c. 10 of Bishops and Priestâ onely vvhich are properly novv in the Church called Priests but as vve call al Christians for the mystical Chrisme or ointment so al Priests because they are the members of one Priest of vvhom the Apostle Peter saith A holy people a kingly Priesthod Vvhich vvordes be notable for their learning that thinke there be none properly called Priests novv in the nevv Testament no othervvise then al Christian men and vvomen and a confusion to them that therfore haue turned the name Priests into Ministers 7. Satan shal be loosed In the vvhole 8 chapter of the said 20 booke de Ciuitate Dei in S. Augustine is a notable commentarie of these vvordes Vvhere first he declareth that neither this binding nor loosing of Satan is in respect of seducing or not seducing the Church of God prouing that vvhether he be bound or loose he can neuer seduce the same The same saith he shal be the state of the Church at that time vvhen the Diuel is to be loosed euen as since it vvas instituted the same hath it been shal be at al time in her children that succede eche other by birth death And a litle after This I thought vvas therfore to be mentioned left any man should thinke that during the litle time wherein the Diuel shal be loosed the Church shal not be vpon the earth he either not finding it here vvhen he shal be leâ loose or consuming it vvhen be shal by al meanes persecute the same Secondly he declareth that the Diuel to be bound is nothing els but not to be permitted by God to exercise al his force or fraude in tentations as to be loosed is to be suffered by God for a small time that is for three yeres and a halfe to practise and proue al his povver and artes of tentations against the Church and her children and yet not to preuaile against them Thirdly this Doctor shevveth by vvhat great mercie our Lord hath tied Satan and abridged his povver during the vvhole millenarie or thousand yeres vvhich is al the time of the nevv Testament vntil then vvith vvhat vvisedom he permitteth him to breake loose that litle time of three yeres and sixe moneths tovvard the later day vvhich shal be the reigne of Antichrist Lastly he shevveth vvhat kinde of men shal be most subiect to the Diuels seductioÌ euen such as novv by tentation of Heretikes goe out of the Church and vvho shal auoid it By al vvhich vve may confute diuers false expositioÌs of old late Heretikes first the auÌcient sect of the Millenaries that grounded vpon these thousand yeres named by the Prophet this heresie that there should be so many yeres after the resurrectioÌ of our bodies in vvhich vve should reigne vvith Christ in this vvorld in our bodies in al delites and pleasures corporal of meates drinkes and such like vvhich they called the first resurrection of vvhich heresie Cerinthus vvas the author Epiph. haer 77. in fine Hiero. Câmment in c. 19 Mat. August har 8 ad Quodvulâ Deum Eusâbius also li. 3 historia c. 33 shevveth that some principal men vvere in part though after a more honest maner coÌcerning those corporal delicacies of the same opinion by misconstruction of these vvordes of S. Iohn Vvhereby vve learne and al the vvorld may perceiue the holy Scriptures to be hard vvhen so great clerkes did erre and that there is no securitie but in that sense vvhich the Church allovveth of The late Heretikes also by the said S. Augustines vvordes are fully refuted affirming not only that the Church may be seduced in that great persecution of the Diuels loosing but that it hath been seduced euen a great peece of this time vvhen the Diuel is bound holding that the very true Church may erre or fall from truth to errour and idolatrie yea vvhich is more blasphemie that the cheefe gouernour of the Church is Antichrist him self and the very Church vnder him the vvhooâe of Babylon and that this Antichrist vvhich the Scriptures in so many places and here plainely by S. Augustines exposition testifie shal reigne but a small time and that tovvard the last iudgement hath been reuealed long sithence to be the Pope him self Christs ovvne Vicar and that he hath persecuted the Saincts of their secte for these thousand yeres at the least Vvhich is no more but to make the Diuel to be loose and Antichrist to reigne the vvhole thousand yeres or the most part thereof that is almost the vvhole time of the Churches state in the new TestameÌt vvhich is against this and other Scriptures euidently appointing that to be the time of
truth conteined in this thy sacred booke and in the infallible doctrine of thy deere spouse our mother the Church vve crie also vnto thy Maiestie vvith tendernesse of our hartes vnspeakable COME LORD IESVS QUICKLY and iudge betvvixt vs and our Aduersaries and in the meane time giue patience comfort and constancie to al that suffer for thy name and trust in thee ô Lord God our onely helper and protector tarie not long AMEN ⧠A TABLE OF THE EPISTLES AND GOSPELS AFTER THE ROMANE VSE VPON SVNDAIES HOLIDAIES and other principal daies of the yere for such as are desirous to knovv and reade them according to this translation And therfore the Epistles taken out of the old Testament are omitted till the edition thereof Vpon Sundaies Imber Daies and other Feries THE 1. SVNDAY in Aduent Epistle pag. 415. Gospel pag. 199. The 2. Sunday in Aduent Ep. 419. Gosp 18. The 3 Sunday in AdueÌt Ep. 533. Gos â17 Vvenesday Imber in Aduent Gosâ 135. Fridday Imber in Aduent Gosp 136. Saturday Imber in Aduent Ep. 554. Gos 143. The 4 Sunday in Aduent Ep. 432. Gosp 143. Christmas eue Ep. 38â Gosp 4. CHRISTMAS day at the first masse Ep. 597. Gosp 139. second Masse Epist 598. Gosp 140. third Masse Ep. 603. Gos 216. S. Steuen Ep 305. Gosp 66. S. Iohn the Euang. Gosp 279. Childermas day Ep. 724 Gosp 5. S. Thomas of Canterburie Ep. 608. Gos 248. The SuÌday within the Octaue of Christmas Ep. 504. as on Twelfth eue Gosp 14. verse 33 vnto 41. The CIRCVMCISION of our Lord Ep. 597. Gosp 140. Tvvelâth Eue Ep. 504. Gosp 6. The EPIPHANIE of our Lord called Tvvelfth day Gosp 5. The 1 Sunday after the Epiphanie Ep. 412. Gosp 141. The 2 Sunday after the Epiphanie Ep. ââ3 Gosp 220. The 3 Sunday after the Epiphanie Epis 413. Gosp 19. The 4 Sunday after the Epiph. Ep. 414. Gosp 20. The 5 Sunday after the Epiph. Ep. 542. Gosp 35. The 6 Sunday after the Epiph. Ep. 546. Gosp 36. The Sunday of Septuagesme Ep. 443. Gosp 56. The Sunday of Sexagesme Ep. 489. Gosp 159. The Sunday of Quinquagesme Epist 456. Gosp 191. Vpon Ash wenesday Gosp 15. Thursday after Ashwenesday Gosp 10. Friday after Ash wenesday Gosp 13. Saturday after Ashwenesday Gosp 103. The 1 SVNDAY in lent Ep. 481 Gosp 9. Munday in the 1 weeke of lent Gos 73. Tuesday Gosp 59. Vvenesday Imber gosp 32. Thursday gosp 42. Friday Imber gosp 229. Saturday Imber gosp 48. The 2 Sunday in lent Ep 549. Gosp 48. Munday Gosp 243. Tuesday gosp 64. Vvenesday Gosp 56. vers 17. the same that is vpon the day of the Holy Crosse Thursday gosp 186. Friday gosp 60. Saturday gosp 183. The 3 Sunday in lent Ep. 521 gosp 170. Munday gosp 146. Tuesday gosp 51. Vvenesday gosp 41. Thursday gosp 147. Friday gosp 225. Saturday gosp 242. The 4 Sunday in lent Ep. 505. Gosp 232. Munday gosp 220. Tuesday gosp 239. Vvenesday gosp 245. Thursday gosp 156. Friday gosp 250. Saturday gosp 242. PASSION Sunday Epist 621. Gospel 244. Munday in Passion vveeke gosp 240. Tuesday gosp 239. Vvenesday gosp 245. Thursday gosp 157. Friday gosp 252. Saturday gosp 254. PALME Sunday before the benedictioÌ of the palmes gosp 58. At Masse Ep. 528. Gosp 74. Munday in holy vveeke gosp 253. Tuesday gosp 124. Vvenesday gosp 201. Thursday Ep. 449. Gosp 256. Friday gosp 268. Saturday Ep. 542 Gosp 84. EASTER Day Ep. 433. Gosp 131. Munday in Easter vveeke Ep. 319 Gosp 211. Tuesday Ep. 328. Gosp 212. Vvenesday Ep. 297 Gosp 278. Thursday Ep. 311. Gosp 274. Friday Ep. 660. Gosp 85. Saturday Ep. 657. Gosp 274. The 1 Sunday after Easter called Lovv Sunday Ep. 685. Gosp 275. The 2 Sunday after Easter Ep. 658. Gosp 248. The 3 Sunday after Easter Ep. 657. Gosp 264. The 4 Sunday after Easter Ep. 642. gosp 264. The 5 Sund. after Easter Ep. 642. goâ 265 The Rogation daies Ep 651. Gosp 170. The Ascension âue Ep. 518. Gosp 266. The ASCENSION day Ep. 289. Gosp 132. The Sunday vvithin the Octaue of the Ascension Ep. 662. Gosp 263. Vvhitsun-eue Ep. 347. Gosp 260. VVHIT SVNDAY Ep. 293. Gosp 260. MuÌday in whitsun vveeke Ep. 319. Gosp 223. Tuesday Ep. 311 gosp 248. Vvenesday Imber in whitsun weeke Ep. 301. Gosp 234. Thursday Ep. 310. Gosp 162. Friday Imber in vvhitsuÌ weeke Gos 149. Saturday Imber Ep. 393. Gosp 147. TRINITIE Sunday Ep. 411. Gosp 85. The 1 Sunday after Pentecost Ep. 683. Gosp 153. CORPVS CHRIST 1 day Ep. 449. Gosp 235. The 2 Sunday after Pentecost Ep. 681. Gosp 181. The 3 Sunday Ep. 664. Gosp 182. The 4 Sunday Ep. 400. Gosp 148. The 5 Sund. Ep. 660 s v. 8. vnto 15. Gosp 12 The 6 Sunday Ep. 395. Gosp 107. The 7 Sunday Ep. 396. Gosp 18. The 8 Sunday Ep. 400. Gosp 185. The 9 Sunday Ep. 445. Gosp 194. vers 41 vnto 47. The 10 Sunday Ep. 454. Gosp 190. The 11 Sunday Ep. 464. Gosp 106. The 12 Sunday Ep. 476. Gosp 167. The 13 Sunday Ep. 503. gosp 188. The 14 Sunday Ep. 509. gosp 15. The 15 Sunday Ep. 509. gosp 556. The 16 Sunday Ep. 517. gosp 180. The 17 Sunday Ep. 115. gosp 63. Vvenesday Imber in SepteÌber Gosp 110. Friday Imber in September Gosp 157. Saturday Imber in September Ep. 621. Gosp 178. The 18 Sunday after Pentecost Ep. 425. v. 4 vnto the 9. gosp 22. The 19 sunday Ep. 519. vers 23 vnto the 29. gosp 62. The 20 sunday Ep. 521. gosp 227. The 21 sunday Ep. 524. gosp 52. The 22 sunday Ep. 526 Gosp 62. vers 15 to the 22. The 23 sunday Ep 531. gosp 23. The 24 sunday after Pentecost Ep. 536. Gosp 68. For Saincts and Festiual daies peculiar and proper S. Andrewes Eue Gosp 217. S. Andrewes day Ep. 408. Gosp 10. S. Nicolas Ep. 636. v. 7 to the 18. Gosp 72. v. 14 to the 24. The CONCEPTION of our Ladie Gosp 3. S. Thomas the Apost Ep. 516. Gosp 275. In Cathedra S. Petri Romae Ep 655. gosp 44. The Conuersion of S. Paule Ep. 315. Gosp 54. CANDLâNAS day Gosp 140. S. Matthias Ep. 290. Gosp 29. The ANNVNCIATION of our Lady Gosp 135. S. George Ep. 588 v. 8 to the 11. p. 591. v. 10 to the 13. Gosp 262. S Marke Gosp 166. In maioribus Litaniis vpon S. Markes day Ep. 651. Gosp 170. SS Philip. Iacob Gosp 259. HOLY ROODâ day in Maie or the InuentioÌ of the holy Crosse Epist 528. Gosp 222. S. Barnabas day Ep. 322. Gosp 262. S. Iohn Baptists Eue Gosp 134. S. Iohn Baptists Day called Midsomer Gosp 137. SS Peters Paules euâ Ep. 296. Go. 279. SS Peter and Paules day Ep. 324. gos 44. The CoÌmemoration of S. Paul Ep. 495. Gosp 26. The VISITATION of our Lady gosp 136. S. Marie Magdalene Gosp 157. S. Iames Ep. 432. gosp 57. S. Dominike Ep. 592. gosp 175. The TRANSFIGVRATION of our Lord Ep. 667. Gosp 48. S. Laurence Ep. 486. gosp 254. Assumption eue gosp 171.
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-âoules 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 CoÌfessor 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 triuÌphant 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 NatioÌs 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 Vâctiâ 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.
9. ⸬ By this we see that this miracle was not onely maruelous and beneficial to the blinde but also significatiue of taking away spiritual blindnesse External ceremonies Heretical traÌslation Casting out of the Synagogue The Churches ExcoÌmunicatioÌ See in the Annot Mat. 18 17. The Heretikes ridiculous ExcommunicatioÌ Num. 16. The Gospel vpoÌ Tuesday in whitson weeke ⸬ The theefe is the Heretike specially any other that vnlawfully breake in vpoÌ the sheepe to kil destroy them by false doctrine and otherwise ⸬ That is the fashion of Iewrie other countries signifying that the shepheard or Pastor must teach the sheepe and not they him The Gospel vpoÌ the 2 Sunday after Easter and for S. Thomas of Canterburie Decemb. 29. Esa 40 11. Ezec. 34 23. ⸬ Christes death was so necessarie for the flocke that when he might haue escaped he voluntarily offered him self to death for his flocke c He meaneth the Church of the Gentils Ezec. 37 24. Esa 53 7. 1 Mach. 4 56. 59 The Gospel vpoÌ Wenesday in Passion weeke An other reading is My father that hath giuen me c. c vnum Ps 81 6. Arch-heretikes specially are the theeues that clime in an other way not by the doore WheÌ the Pastor must tarie or may flee Iudas Machabaeus Dedication of Churches * 2 Macha 12. Christs essence diuine nature of the Father Caluins autotheisme The Gospel vpoÌ Friday in the 4 weeke of Lent Lu. 7 37 Mat 26 7. Mar. 14 3. Io. 12 3. c de dormitione somni The Gospel in a Masse for the dead vpon the day of the burial or deposition Io. 9 6. ⸬ S. Cyril li. 76. vlt. in Io. and S. August Tract 49 in Io. apply this to the Apostles and Priests authoritie of absoluing sinners affirming Christ to reuiue none froÌ sinne but in the Church and by the Priests ministerie The Gospel vpoÌ friday in Passion vveeke ⸬ All men but specially NatioÌs must take hee-de that vvhiles to saue their temporal state they forsake God they lose not both as the Iewes did Aug. tract 49 in Io. The priuilege of the office order though in a wicked person Lu. 22 23. The 4 part THE 4 Pasche holy weeke of his Passion in Hierusalem Mt. 26 6. Mar. 14 3. The Gospel vpâÌ Munday in Holy weeke PALME SVNDAY eue ⸬ Of this womans extraordinarie offices of deuotion how acceptable they were to Christ see the Annot. Mt. 26. ⸬ The deuout offices of balming and anointing the dead bodies of the faithful are here also allowed ⸬ Not in visible and mortal coÌdition to receiue almes of you or such like offices for supply of my necessities The Gospel vpoÌ Saturday in Passion weeke PALME SVNDAY * Mt. 21 7. Mr. 11 7. Lu. 19 35. Ps 117 26. Zach. 9 9. ⸬ We may see there is a great differeÌce where a man pray or adore at home or iÌ the Church holy places when the Gentils also came of deuotion a pilgrimage to the Temple in Hierusalem b The Gospel for S. Ignatius Febr. 1. And for a martyr that is no Bishop as namely S. Laurence Aug. 10. The Gospel vpoÌ Holy roode day Septemb. 14. in latin Exaltatio S. Cruciâ Io. 3 14. Es 53 1. ⸬ If any man aske saith S. Augustine why they could not beleeue I answer rouÌdly because they would not Tract 13. in Io. See the meaniÌg of this speach Annot. Mat. 18. 15. Mar. 4 12. Esa 6 9. Mt. 13 14. Mr. 4 12. Lu 8 ãâã Act. 28 27. ⸬ This is the case of many principal men in such countries where heresie hath the vpperhand who know and beleeue the Catholike faith but making cholse rather to keepe mans fauour theÌ Gods they dare not confesse the same Such may pray that God and the world agree together for els it is seen whose part they wil take Church ornaments Toleration of the euill The Gospel vpoÌ MauÌdy thursday at Masse and at the washing of feete Mt. 26 1 Mr. 14 1. Luc. 22 1. ⸬ By supper he meaneth the eating of the Paschal lambe for the institution of the B. Sacrament was after this MAVNDY THVRSDAY Ps 40 10. Mat. 26 18. Mar. 14 16. Luc. 22 21. ⸬ Christ had some prouision before hand giuen him by the Collections of the faithful which was vsed both in his owne necessities bestowed vpon the poore Io. 7 34. 1 Io. 3 23. Mt. 26 35. Mr. 14 29. Lu. 22 33. Puritie required to the receiuing of the B. Sacrament Venial sinnes taken avvay by sacred ceremonies Ambr. Bern. locis citaâis The Church defineth which are Sacraments and which not c. The Gospel vpoÌ SS Philip and Iacobs day Maij. 1. ⸬ These mansioÌs signifie differences of glorie in heauen Hiero. li. â adu Iouin ` doe knovv The Gospel in a votiue Masse for the election of the Pope vpon whitsun eue ⸬ It is then possible both to loue Christ and to keepe his coÌmaundements c Paraclete by interpretation is either a comforter or an aduocate and therfore to traÌslate it by any one of them only is êhaps to abridge the sense of this place ` shal knovv The Gospel vpoÌ whitsunday And in a Votiue Masse of the holy Ghost ⸬ See the Annot vpoÌ the 16 Chap. vs 12 13. li. de Babyla mart âo 5. We may and must easely beleeue the miracles of Saincts of their relikes wheÌ Christ him self foretelleth they shal doe such wonderful things * Act. 5 15 19 1â * See Annot Mat. 1â â0 The Heretikes as faithles iÌ this point as the old Pagans The HOLY GHOST is promised to the CHVRCH for euer The Spirit of truth shal assist the CHVRCH alvvaies The Arians alleage as plaine Scriptures as the ProtestaÌts The Gospel for one Martyr ⸬ Christ hath some branches in his body mystical that be fruitles therfore il liuers also may be members of Christ the Church ⸬ Man may coÌtinually increase in iustice and sanctification so long as he liueth ⸬ S. Augustine expoundeth it of the SacrameÌtal word of Baptisme and not as Heretikes do of preaching onely Tract 80. in Io. ⸬ If a Schismatike pray neuer so much he is not heard because he remayneth not in the body of Christ Io. 13 34 The Gospel vpoÌ S. Barnabees day and on the eue of an Apostle The Gospel vpoÌ SS Simon and Iudes day Io. 13 16 Mt. 10 24. Lu. 6 40. ⸬ He foresheweth that many wil not obey the Churches wordes no maruel because they coÌtemned Christes owne precepts The Gospel vpoÌ Sunday after the Ascension and in a Votiue of the B. Trinitie Ps 24 19. Act. 2 1. No man sure of perseuêrance Not onely faith ⸬ The Heretikes translate Excommunicate you See what corruption this is and the reason thereof Annot. c. 9 22. The Gospel vpoÌ the 4 Sunday after Easter ⸬ If he shal teach al truth that for euer as before c. 14. 16 how is it possible that the Church
more religious then the Protestants Beza Annot. ãâã Test 155â The ceremonies of Sacraments done though not mentioned De fid âp â 9. Act. 22 4 Gal. 1 13. The Epistle vpoÌ the Conuersion of S. Paul Ian. 25. 1. Cor. 15 8. ⸬ The heretikes that conclude CHRIST so in heauen that he caÌ be no where els til the day of Iudgement shal hardly resolue a maÌ that would know where CHRIST was when he appeared here in the way and spake these words to Saul ⸬ Paul also him self though with the diuine and heauenly voice prostrated and instructed yet was sent to a man to receiue the Sacraments to be ioyned to the Church August de doct Chr. lib. 1. in Prââm 2 Cor. 11 32. The Church visibly procedeth still vvith much comfort manifold increase euen by persecution ` healeth ⸬ Behold good vvorkes and almes-deedes the force thereof reaching euen to the next life ⸬ The praiers of our Almes folke beadsmen may do vs great good eueÌ after our departure For if they procured her temporal life much more may they helpe vs to Gods mercâe and to release of punishment in Purgatorie The 4 part THE propagation of the Church to the Gentils also ⸬ Here God first vttered to Peter that the time was come to preach also to the Gentiles and to coÌuerse with them for their saluation no lesse then with the Iewes with ful freedoÌ to eate al meates without respecte of the prohibition of certaine made in the old Law c In the Greeke fasting praying c At the time of praier specially God sendeth men comfortable visitations ⸬ Note these apparitions and visions to S. Peter Cornelius and others in the Scriptures very ofteÌ agaiÌst the incredulity of our Heretikes that wil beleeue neither vision nor miracle not expressed in Scripture these being beleeued of Christian men eueÌ before they were written c Not such as beleeue only but such as feare God and worke iustice are acceptable to him b The Epistle vpoÌ Munday in Easter weeke Mat. 4 12 The Epistle vpoÌ Munday in vvhitsoÌvveeke Good vvorkes before faith are preparatiues to the same not properly meritorious âed in huÌc locum Act. 8. The Canonical houres De Orat. Dom. nu 15. Act. 2. Act. 10. Luc. 23. Mattins Psal 5. Euensong Dan. 6. Act. 3. Adoration of creatures * ãâã ãâã ãâã ãâã ãâã They that are iustified before must not omit the Sacraments Act. 10 9. Act. 1 5. ⸬ Good Christians heare and obey gladly such truthes as be opened vnto them from God by their cheefe Pastors by vision reuelation or otherwise Act. 8 1. The Epistle vpoÌ S. Barnabees day Iun. 11. Act. 4 36. Act. 9 30. The name of CHRISTIANS The Church visible Hierony cont Lucif c. 7. in fine Names of Sectaries and Heretikes Protestants Diuers religious orders are not diuers sectes Ierem. 35. Num. 6. Papistes Catholikes and true Christians al one Not to be with the Pope is to be with Antichrist ãâ¦ã ep 37 ep 58 ad Damas The name of CHRISTIANS The name of CATHOLIKES CREDO ECCLESIAM CATHOLICAM The ProtestaÌts deride the name CATHOLIKE * In the Catechismes of the Lutherans The Epistle vpoÌâ S. Peter and Paules day Iun. â9 ⸬ As Peters person vvas more notorious then others therfore better garded then other for feare he should escape so Gods prouidence in preseruing deliuering him for the longer gouernment of his Church is very maruelous ⸬ It is much for the praise of these good Christians that the assemble to Gods seruice praier was kept in their houses in the time of persecution that the Apostle came thither straight out of prison as his first refuge as now Christian people doe much to their coÌmendatioÌ in places where Heresie doth reigne ⸬ Though God had so miraculously deliuered him yet he would not teÌpt God by taâying among his persecutors but accordiÌg to Christes coÌmaundement fled for a time ⸬ Princes that take delite in the flattery and praises of the people so much that they forget them selues to be meÌ to giue the honour to God may be warned by this example Act. 11 29. S. Peters chaines Patronage of Angels Gen. 41 16 Publike praier for S. Peter the head The 5 part THE taking of the Gospel avvay from the obstinate Iewes and geuing of it to the Gentils by the ministerie of Paul and Barnabas c ãâã ãâã ãâã ãâã ãâã ` Barieu Exod. Iosue Iud. 1 Reg. 8. 1. Reg. 16 Ps 88 21 Psa 131 11. Lu. 3 3. Lu. 3 15. The Epistle vpoÌ Tuesday in Easter vveeke Lu. 23 1 Act. 1 3. ` to vs their children Ps 2 7. Esa 55 3. Ps 15 10 Abac. 1 5 c the GeÌtiles desired c deuout proselytes ⸬ The Ievves of their ovvne free vvil repelling the truth are vnvvorthy of Christ and vvorthily forsaken and the Gentils though they beleeued specially by Gods grace and preordination yet they beleeue also by their ovvne free vvil vvhich standeth vvel vvith Gods prouidence Es 46 6 Lu. 9 5. ãâã ãâã ãâã ãâã ãâã The Apostles liturgie or Masse Gal. â Paul Barnabas are consecrated by men Imber daies * Leo ep 81 c. 1. Praescript times of fasts Epipha in compend Leo ser 3 et 4 de ãâã 7 mensis Imposition of handes Holy orders * Act. 2 42 Hiero. ãâã c. 58 Esa Spiritual officers of out soules c ãâã ãâã ãâã ãâã ãâã ⸬ The Heathen might by the daily benefites of God haue knovven him at the least to haue beene their Creatour and only Lord though the mysterie of our Redemption vvere not opened to them 2. Cor. 11 25. ⸬ Vve see by this first that SS Paul Barnabas vvere Bishops hauing here authoritie to giue holy Orders secondly that there vvas euen then a difference betwixt Bishops and Priests though the name in the primitiue Church vvas often vsed indifferently lastly that alvvaies fasting praying were preparatiues to the giuing of holy Orders Act 13 2 Aug. li. 10. de Ciu. Dei â 1. ãâã Aug. li. 8. de Ciu. 6. 27. Dulta ãâã ãâã ãâã ãâã ãâã Heretical translation against holy orders ãâã ãâã ãâã ãâã ãâã Hiero. in 11. Esa Heretical traÌslation against Priesthod If Saâârdos be a Priest much more Presbyter Presbyter Priest Prebâre Preti Gal. 5 2. ` them c ãâã ãâã ãâã ãâã ãâã c AuÌcients here often in this chapter are the same that Priestes vers 2 as S. Hierom taketh it also 1 Pet. 5. the greeke approueth being alvvaies one ãâã ãâã ãâã ãâã ãâã Priests Hiero. in 1 ad Tit. et 4 ad Galat. c ãâã ãâã ãâã ãâã ãâã b See the Annot vers 28 toward the ende Act. 10 20. Act. 10 45. ⸬ By that faith which worketh by charitie for a dead faith can not purifie the hart of man See chap. 16 31. Amos. 9 11. c Other latin copies and the greeke read thus writing by their handes an epistle contâining these things ⸬ Hereof
Sacraments proued out of S. Augustine * Aug. ser 215 de âeÌp de rectitud Cath. conuersat S. Augustine falsely alleaged against the ceremonies of the Church The Heathenish and Iudaical obseruatioÌ of daies heretically coÌpared vvith the Christian obseruation of festiuities and holy daies c. SuÌday Easter vvhitsontide The festiuities of Christ Orig. ho. 3. in diuers Aug. ep 28. et Ser. de SaÌctis Other holidaies of Saincts Fulgent Leo. * See the Annotation Act. 1. v 14. Festiuities of our B. Ladie ep ad TimotheuÌ Luc. 1. v. 48. See S. Grego li. 7. ep 29. of Martyrs feasts al the yere and Masses in the same CoÌc GaÌgr c. 20 Epiphan Har. 75. S. Augustines vvordes of Festiuities and holy daies Aug. de Ciuit. Dei li. 10. c. 16. Prescript fasting daies * Hilar. prolog in psal explan Epip haer 75. in fine li. 3. cont har Canonical houres * Cypri de erat Do. nu 15. Reading of the Scriptures according to the time of the yere The Scriptures haue an allegorical sense beside the litteral True ChristiaÌ libertie Gal. 6 15 1 Cor. 5 6. The Epistle vpoÌ the 14 SuÌday after Pentecost Leu. 19 18. ⸬ Here men thinke saith S. Augustine the Apostle denieth that vve haue free libertie of vvil not vnderstanding that this is said to them if they vvil not hold fast the grace of faith conceiued by vvhich only they caÌ vvalke in the spirit not accoÌplish the concupiscences of the flesh in c. 5. Gal. c S. Augustine shevveth hereby that not only insidelitie is a damnable sinne b The Epistle vpoÌ the 15 SuÌday after Pentecost IustificatioÌ by faith only disproued by conference of Scriptures Hovv the Protestants admit charitie and good vvorkes to iustificatioÌ Charitie is more principal then faith in iustificatioÌ Cor. 13. Hovv faith vvorketh by charitie Rom. 13. 1 Tim. 1â True libertie not carnal and fleshly 1. Cor. 9 7. 2. Thes 3 13. ⸬ The workes of mercie be the seede of life euerlasting and the proper cause thereof and not faith only b The Epistle for S. Francis Octob. 4. ⸬ Christ saith S. Augustine chose a kinde of death to hang on the Crosse and to sixe or fasten the same crosse in the foreheads of the faithful that the Christian may say God forbid that I should glorie sauing in the crosse of our Lord IESVS CHRIST Expos in Euang. Io. tract 43. Duety to our spiritual teachers In almes whom to preferre Iustice an inherent qualitie in vs. Faith with the other vertues is the formal cause of iustification Eph. 3. v. 1. 4. v. 1. Eph. 6. v. 20. * See Act. 20. v. 25. 32. ⸬ Vve learne here that by Gods grace men be holy and immaculate not onely in the sight of men nor by imputation but truely and before God contrarie to the Doctrine of the Caluinistes c ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã ⸬ Some referre this to the grace of Baptisme but to many learned it seemeth that the Apostle alludeth to the giuing of the Holy Ghost in the Sacrament of Confirmation by signing the baptized with the signe of the Crosse holy Chrisme For that vvas the vse in the Apostles time as els where we haue prooued Annot. Act. 8. Ps 8 8. ⸬ Christ is not ful vvhole and perfect without the church no more then the head without the body Nine orders of Angels Cal. vpon this place As Christ is king and yet men are kings also so Christ is head of the Church and yet man may be head thereof also Apoc. 19. 1 Pet. 2 25. Christ is head of his Church in a far more excellent sort then any man can be Hiero. ep 123. 1. Cor. 12 21. Eph. 6 12. ⸬ It is said not of workes as thine of thy self being vnto thee but as those in which God hath made formed and created thee Aug. de gr lib. arbit c. 8. seq 1. reg 17 26. Ezec 44 7. Ro. 9 4. c ãâã ãâã ãâã ãâã ãâã Ro. 5 2. The Epistle for S. Thomas the Apostle Decemb. 21. c ãâã ãâã ãâã ãâã ãâã Our first iustificatioÌ of mere grace faith the foundatioÌ therof The Church builded vpon Christ and yet vpon the Apostles also 1. Cor. 15 9. ãâã ãâã ãâã ãâã ãâã c That is for euer before c that is the eternal prafinitioÌ b The Epistle vpon the 16 Sunday after Pentecost ⸬ Christ dwelleth in vs by his giftes and vve be iust by those his giftes remaining and resident in vs not by Christes proper instice onely as the Heretikes affirme c Not faith only must be in vs but charitie vvhich accoÌplisheth al vertues Ro. 16 2â The Epistle vpon the 17 Sunday after Pentecost And in a Votiue Masse against Schisme Malat. 2 10. The Epistle vpoÌ Ascension eue And vpon SS Simon and Iudes day Ro. 12 4 1. Cor. 12 4. Ps 67 19. c He mâaneth specially of his descending to Hel. 1. Cor. 12 28. 1 Pet. 4 3. Ro. 1 21. Ro. 1 24. Colos 3 8 Heb. 12 1. ⸬ The Apostle teacheth vs not to appreheÌd Christs iustice by faith only but to be renevved in our selues truly to put on vs the nevv maÌ formed created in iustice and holines of truth By the which free vvil also is proued to be in vs to worke with God or to consent vnto him in our sanctification Zach. 8 16. Ps 4 5. Vnitie of the Cath. Church Ep. 40. Schisme detestable Among heretikes as many faithes as willes The heretikes folish negatiue argument against the Pope ansvvered The Popes office is called an Apostleship Continual succession of Bishops an euident argument of the true visible Church The father's refuted heretikes by the succession of the Bishops of Rome Heretical blastes carie away the inconstant only The epistle vpon the 3 SuÌday in Lent Io. 13 34 Col. 3 5. ⸬ See the heretical corruption of this place in the Annotation Col. 3. v. 5. Es 9 60 The Epistle vpon the 20 Sunday after Pentecost Col. 4 5. Ro. 12 2. Col. 3 18. The Epistle in a votiue masse for mariage Tit. 2 5. 1 Peâ 3 1. ⸬ It is much to be noted that in the first English Bibles there is not once the name of CHVRCH in al the Bible but in steede thereof CongregatioÌ vvhich is so notorious a corruption that theÌ selues in the later bibles correct it for shame but yet suffer the other to be read and vsed still See the Bible printed in the yere 1562. Ge. 3 16. 1 Cor. 11 3. Gen. 2 24. Mat. 19 5. No âaluation out of the oath CHVRCH The CHVRCH neuer erreth Christs loue tovvard his Church The Church triumphant vvithout spot and vvrinkle The manifold dignitie of the Church * Aug. li. 8 de Symb. ad Catech. c. 9. The Church is the principal creature The Church can not erre Absurdities that folow if the Church may erre MATRIMONIA a Sacrament The grace giuen by this Sacrament 1 Thes
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 ãâã as is noted before 2 Thess 2. 15. the aduersaries in their translatioÌs 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 ãâã ãâã ãâã ãâã ãâã 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 âp Monach. c. 21. Ecclesiastical censures against the disobedient Not to communicate with excoÌmunicate 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 coÌscieÌce 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 ãâã ãâã ãâã ãâã ãâã Ro. 7 13 Mt. 9 13. Mr. 2 17. c ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã ⸬ 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 * ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã PATER NOSTER in the Masse ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * 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 ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã The great charge great merite of Ecclesiastical functions The Apostle vnder the name of Bishop instructeth Priestes also The heretikes opinion coÌcerning 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. â2 S. Epiphanius Mariage of Priests is contrarie to the auÌcient canoÌs 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 coÌtrarie 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã cap. 1. 19. The old Heresies against matrimonie * Aug. har 46. The old Heresies about abstinââe 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 obiectoÌs answered long ago by S. Hierom and S. Augustine * Aug. li. 2 c. 5 de nupt câncupise Blessing of the table or of meates specially by a Priest ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã
it is Apostolical doctrine that men may do or vvorke iustice and that so doing they be iust by their workes proceding of Gods grace not by faith or imputation onely Hovv Christ is our only Aduocate How Angels Saincts men aliue are our aduocates Sainctes in heauen pray for vs. Iren. li. 3. c. 33. li. 5 post med The B. virgin is our aduocate D. Hiero. in Mat. c. 18. Angels are our protectors The Catholike Church is the only true Church Not only faith Al Heretikes are antichrists the foreruÌners of the great Antichrist The marke of al heretikes is their going out of the Catholike societie The Catholikes can not be proued to haue gone out Hovv Heretikes are of the Church before they fall By heresies constaÌt Catholikes are knovven Euery good Catholike is sufficiently taught by the Church to saluation ⸬ Not by nature as Christ is but by grace and adoption c Hovv we shal see God be like vnto him in the next life see S. Augustine ep 111. 112. li. 12. de ciuit Dei c. 29. ⸬ This teacheth vs that maÌ sanctifieth him self by his free wil working together with Gods grace S. Augustine vpon this place Es 53 4. 1 Pet. 2 24. Io. 8 44 The Epistle for S. Polycarpus Ian. 26. Io. 13. 15 Gen. 4 8 The Epistle vpon the 2 SuÌday after Pentecost Io. 15 13 Iâ 2 15. ⸬ Euery man is bound to giue almes according to his abilitie when he seeth his brother in great necessitie Mat. 21. Io. 14. 1 Io. 5. Io. 17 3. 13 34. ⸬ Lest any maÌ should thinke by the wordes next before onely faith in Christ to be commaunded or to please God he addeth to saith the coÌmaundemeÌt of charitie or loue of our neighbour Io. 14 23. Concupiscence remaining after Baptisme is no sinne vvithout consent Heretical exposition of Scriptures No man in grace sinneth mortally True iustice Hovv the Diuel sinned from the beginning Not ony faith c ãâã ãâã ãâã ãâã ãâã Io. 8 47 10 27. The Epistle vpon the first Sunday after Pentecost Io. 3 16. Io. 1 18. 1 Tim. 6 16. ⸬ No man in this life nor with corporal eies caÌ see the proper essence or substaÌce of the Deitie See S. August ad Paulin. de videÌdo Deo ep 112. Io. 13 34 15 12. Heretical boasting of the spirit The Church only not euery priuate man hath to proue and discerne spirites Io. 14 16. Caluin To confesse or deny any article which the Cath. Church teacheth is at al times a certaine marke of Catholike or heretike Many old heresies that dissolued Christ The Greeke text corrupted by old heretikes li. 9. 9. 3â A sure marke of true of false teachers â Against the ProtestaÌts special faith and presumptnoua securitie of saluation 2 Pet. 1 10. 2. Tim. 4. 7. The feare of God in iust men coÌnÌfisteth with charitie 1. Cor. 9. Prou. 28. Iob c. 9. Phil. 2. Vvhat feare agreeth not with charitie Seruile feare is not il Mat. 10. Mao 11 30. The Epistle vpon Dominica in albis or Low Sunday 1 Cor. 15 57. Io. 3 36. Mt. 7 7. 21 22. 1 Io. 3 22. c or if vve knovv c ãâã ãâã ãâã ãâã ãâã ` not to death Luc. 24 45. ãâã ãâã ãâã ãâã ãâã The coÌmaundements possible to be kept Mat. ââ Heret translation * ãâã ãâã ãâã ãâã ãâã Three persons one substaÌce in the B. Trinitie The Arians corrupt the text of Scripture Vvhat is a sinne to death Praier for the dead Some of the dead may not be praied for It is proued that the Apostle speaketh of praying for the dead The Caluinists blasphemie to auoid this sense of the Apostle Heret translation against sacred images Psal 113. The 2 Councel of Nice pronouÌceth anathema that is a curse against the Caluinists Edit ColoÌ an 1567. * The Bible of the yere 1577. The great difference of idol image Sacred images in Churches by Gods ovvne vvarrant Exod. 25. The 2 Councel of Nice vvas gathered against Imagebreakers The antiquitie of holy images * ãâã citato The vse and fruite of holy images Io. 15 12. 1 Io. 3 11. ⸬ Revvard for keeping fast the Catholike faith c To goe backe or reuolt from the receiued truth and doctrine Apostolical it damnable Ro. 16 17. To hold fast the old receiued faith To bring vvilfully an other doctrine then the Catholike Church setteth dovvne is alvvaies a marke of seducers and Heretikes Vvhen wherein to coÌuerse with Heretikes is tolerable vvhen wherein it is damnable S. Iohn vvould not be in one bath with Cerinthus the Heretike The like zeale of S. Polycarpe and other Apostolike men in not communicating with Heretikes Tit. 3. ` pleasure ãâã ãâã ãâã ãâã ãâã ⸬ A great grace to be beneficial to strangers specially to them that be of our Catholike faith and suffer for the same b It seemeth saith S. Bede he vvas an Arch-heretike or proud Sectmaister c That is I vvil rebuke them and make them knovven to be vvicked Bede c commonebo ãâã ãâã ãâã ãâã ãâã Mat. 1â Mat. 1â Mat. 1â Ioh. 19. * Euseb hist li. 3. c. 10. Luâ â Mat. 10. Mat. 10. Maâ 3. pag. 379. 646. ⸬ Diuers Heretikes abuse the libertie of Christes grace and Gospel to the fulfilling of their carnal lustes and coÌcupisceÌces 2 Pet. 2. c This is our Sauiour not Iosuè as S. Hierom noteth ep 17. see Abac. c. 3. v. 18. Nu. 14 37. Gen. 19. c exfârnicatâ ⸬ Such be heretikes that wil not be subiect to any ãâ¦ã refuse to obey the lawes either of Spiritual or Temporal rulers in vvhich kinde specially in blaspheming the supreme Spiritual Magistrate the Protestants do passe ` rebuke ` because they Gen. 4 8 Nu. 22. Nu. 16. 1 Tim. 4 2 Tim. â 2 Pet. 3. ` your Truthes vnwritten and knowen by tradition IgnoraÌce maketh Heretikes blaspheme Heretikes ââsembled to Cain Balaam and Corè Al Heretikes segregate them selues Hier. ad Paulin Ca. 1. 2. 3. 1 part Ca. 4. to the 8. 2. Ca. 8. to the 12 3 C. 12. 13. 14. 4 C. 15. to the 21. 1 Io. 2 Apoc. 17. 5 C. 21. 22. The Church readeth this booke at Maâtins froÌ the 3 SuÌday after Easter vnto the 4. The 1 part Seuen epistles to the Churches The Epistle vpon Michelmas day Septemb 29 on the Apparition of S. Michael Mai. 8. ⸬ There be many specially novv a daies that be great readers hearers and talkers of Scriptures but that is not ynough to make them good or blessed before God except they keepe the things prescribed and taught therein according to our Sauiours saying Luc. 11. Blessed are they that heare the vvord of God and keep it Exo. 3 14. Col. 1. Heb. 9. 1 Pet. 1. 1 Pet. 2. Zach. 12 Esa 44. Apo. 21. 22 13. ⸬ Banished thither for religion by Nero or rather by Domitian almost 60 yeres after Christes AscensioÌ c I had a visioÌ and not with my corporal eies
the Gentiles to be innumerable c The elect of the Gentiles ⸬ Boughes of the palme tree be tokens of triumph and victorie The Epistle for many Martyrs The glorie of Martyrs Esa 49 10. Es 25 8. Apo. 21 4. THE 4 VISION ⸬ The Priest standing at the altar praying offering for the people in the time of the high mysteries Christ him self also being present vpon the altar is a figure of this thing therevnto he alludeth c If this be S. Michael or any Angel and not Christ him self as some take it Angels offer vp the praiers of the faithful as the 24 Elders did chap. 5. for this vvvord Saincts is taken here for the holy persons on earth as often in the Scripture though it be not against the Scriptures that the inferior Sainct or Angel in heaueÌ should offer their praiers to God by their superiors there But hereby vve coÌclude against the Protestants that it derogateth not from Christ that Angels or Saincts offer our praiers to God as also it is plaine of Raphael Tob. 12 12. Most vnderstand al this of Heretikes ⸬ The fall of an Arch heretike as Arius Luther Caluin out of the Church of God Which haue the key of Hel to open bring forth al the old condemned heresies buried before in the depth c Innumerable peây heretikes folowing their Maisters after the opening the smoke of the bottomlesse pit Apoc. 6 16. The cheefe Maister of heretikes ãâã ãâã ãâã ãâã ãâã In English Destroier c Pagans Infidels and sinful impenitent Catholikes must be condemned also ⸬ This phrase being the like both in greeke and latin signifieth such sorowful penal repentance as causeth a man to forsake his former sinnes and depart from them ãâã ãâã ãâã ãâã ãâã See the same phrase c. 2 21 22. Act. â v. 22. Vvho are seduced by Heretikes The manifold hypocrisie of Heretikes Herât translation CHRIST the valiant Angel is here described ` pillers ⸬ Many great mysteries and truthes are to be preserued in the Church vvhich for causes knovven to Gods prouidence are not to be vvritten in the booke of holy Scripture Dan. 12 7. c This vvas the maner of taking an othe by the true God as ãâã 32. Ezec. 3 1 c By earnest studie and meditation ⸬ Svveete in the reading but in fulfilling somevvhat bitter because it coÌmauÌdeth workes of penance and suffering of tribulatioÌs ⸬ Three yeres and a halfe vvhich is the time of Antichrists reigne and persecution ⸬ The great Antichrist c He meaneth Hierusalem named Sodom and Aegypt for the imitatioÌ of theÌ in wickednes So that we see his cheefe reigne shal be there though his tyrannie may extend to al places of the vvorld ⸬ The wicked reioyce vvhen holy men are executed by the tyrants of the vvorld because their life and doctrine are hurdenous vnto them ⸬ The kingdoÌ of this world vsurped before by Satan Antichrist shal aftervvard be Christes for euer ⸬ To repay the hire or wages for so both the Greeke vvord and the latin signifie due to holy men proueth against the protestaÌts that they did truely merite the same in this life Enoch Elias yet aliue shal preach in the time of Antichrist THE 3 PART ⸬ This is properly principally spoken of the Church and by allusion of our B. Lady also The Dragons incredulous persecuting multitude and Antichrist the cheefe head thereof c The great Diuel Lucifer ⸬ The spirites that fall from their first state into Apostasie vvith him and by his meanes c The Diuels endeuour agaiÌst the Churches children and specially our B. Ladies onely sonne the head of the rest Ps 2 9. Apoc. 2 27. ⸬ Vvhen the Angels or vve haue the victorie vve must knovv it is by the bloud of Christ and so al is referred alvvaies to him ⸬ This often insinuatioÌ that Antichrists reigne shal be but three yeres a halfe Dan. 7 25. Apoc. 12 2. 3. in this chap. v. 6. c. 13 5. proueth that the heretikes be excedingly blinded vvith malice that hold the Pope to be Antichrist who hath ruled so many ages The Church shal flee as to a desert in Antichrists time but not decay or be vnknowen no not for so short a time S. Michael fighting vvith the dragon Antichrists atteÌpts to draw from the true faith ⸬ They that now folow the simplest grossest heretikes that euer were without seeing miracles vvould then much more folow this great seducer working miracles ⸬ No heretikes euer liker Antichrist theÌ these in our daies specially in blasphemies against Gods Church Sacraments Saincts ministers and al sacred thinges Apoc. 3. 5 Gen. 9 6 Mt. 26 52. ⸬ An other false prophet inferior to Antichrist shal vvorke vvonders also but al referred to the honour of his maister Antichrist So doth Caluin other Arch-heretikes peruert the world to the honour of Antichrist and so do their scholers also for the honour of them Many mysteries expounded Great persecution by Antichrist and his ministers Their blessednes that continue coÌstant The honour of Christs image is for the honour of Christ Antichrists triple honour against the honour of Christ ãâã ãâã ãâã ãâã ãâã The ProtestaÌts by abolishing of Christes image crosse and irreuereÌce to the name IESVS make a ready vvay to the honour of Antichrist Io. 14 29. Antichrists name secrete Antichrist shal be one special man and of a peculiar name The Pope can not be Antichrist Al scaming of letters to expresse Antichrists name is vncertaine Irem li. 5 in fine The Epistle vpoÌ S. Innocents day in Christmas ⸬ Christ and the same number of elect that were signed chap. 7. ` learne ãâã ⸬ One state of life more excelleÌt then an other and virgins for their puritie passing the rest alwaies accompanying Christ according to the Churches hymne out of this place Quecunque pergis virgines sequuntur c. c This the Church applieth to the holy Innocents that died first for Christ Ps 145. Act. 14. Esa 21. ⸬ The citie of the diuel which is the vniuersal societie of the wicked misbeleuers il liuers in the vvorld Ier. 51. Apo. 18. ⸬ The great damnatioÌ that shal folovv them that forsake Christ the Church worship Antichrist or his image ⸬ Faith is not ynough to saluatioÌ without fulfilling of Gods coÌmauÌdements b The Epistle in a daily Masse for the dead Ioel 3. Mat. 13. c ãâã ãâã ãâã ãâã ãâã lacuÌ fat trough lake Beza Praying for the dead and vnto Saincts at the altar The place abused against Purgatorie ansvvered ` á modo ` ãâã ãâã ãâã ãâã ãâã Photius in Lexico THE 4 PART Of the 7 last plagues final damnatioÌ of the vvicked The tribulations about the day of iudgement c Baptisme ⸬ The song of Moyses and Christ is the new TestameÌt and the old ` Saincts THE EIETH VISION linen ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ⸬