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 haeresâ—â—â— 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 haeresâ—â— 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
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 ✠verse 11 Beleeue you not that I am in the Father and the Father in me Othervvise for the vvorkes them selues beleeue ✠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 ✠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 ✠verse 14 If you aske me any thing in my name that vvil I doe ✠verse 15 If you loue me keepe my commaundements ✠verse 16 And I vvil aske the father and he vvil giue you an other Paraclete that he may abide vvith you for euer ✠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 ✠verse 18 I vvil not leaue you orphanes I vvil come to you ✠verse 19 Yet a litle vvhile and the vvorld seeth me no more But you see me because I liue and you shal liue ⊢ ✠verse 20 In that day you shal knovv that I am in my father and you in me and I in you ✠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 ⊢ ✠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 ✠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 ✠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 ✠verse 25 These things haue I spoken to you abiding vvith you ✠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 ✠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 ✠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. ✠verse 29 And novv I haue told you before it come to passe that vvhen it shal come to passe you may beleeue ✠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 ✠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 thē 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 wa◠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
thee Amen ANNOTATIONS CHAP. VI. 4. Languishing Euen these be the good disputes of our nevv Sect-maisters and the vvorld hath to long proued these inconueniences here named to be the fruites of such endles altercations in religion as these vnhappie sectes haue brought forth 20. Depositum The vvhole doctrine of our Christianitie being taught by the Apostles and deliuered to their successors and comming dovvne from one Bishop to an other is called the Depositum as it vvere a thing laid into their hands and committed vnto them to keepe Vvhich because it passeth from hand to hand from age to age from Bishop to Bishop vvithout corruption change or alteration is al one vvith Tradition and is the truth giuen vnto the holy Bishops to keepe and not to lay men See the notable discourse of Vincentius Lirinensis vpon this text li. cont profan har Nouationes And it is for this great old and knovven treasure committed to the Bishops custodie that S. Irenaeus calleth the Catholike Church Depositorium diues the rich treasurie of truth li. 3. c. 4. And as Clemens Alexandrinus vvriteth li. 2 Strom this place maketh so much against al Heretikes vvho do al change this Depositum that 〈◊〉 onely such men in his daies denied this Epistle The Heretikes of our daies chalenge also the truth and say it is the old truth but they leape 14 or 15 hundreth yeres for it ouer mens heads to the Apostles But vve call for the Depositum and aske them in vvhose hands that truth vvhich they pretend vvas laid vp and hovv it came dovvne to them for it can not be Apostolical vnles it vvere Depositum in some Timothees hand so to continevv from one Bishop to an other vntil our time and to the end 20. Profane nouelties Non dixit antiquitates saith Vincentius Lirinensis non dixit vetustates sed prophanas nouitates Nam si vitanda est nouitas tenenda est antiquitas si prophana est nouitas sacratae est vetustas that is He said not ANTIQVITIES he said not AVNCIENTNES but PROFANE NOVELTIES For if noueltie is to be auoided antiquitie is to be kept if noueltie be profane auncientnes is holy and sacred See his vvhole booke against the profane nouelties of heresies Vve may not measure the nevvnes or oldnes of wordes and termes of speaking in religion by holy Scriptures only as though all those or only those were new and to be reiected that are not expresly found in holy vvrite but vve must esteeme them by the agreablenes or disagreablenes they haue to the true sense of Scriptures to the forme of Catholike faith and doctrine to the phrase of the old Christians to the Apostolike vse of speache come vnto vs by tradition of all ages and Churches and to the prescription of holy Councels and Schooles of the Christian world vvhich haue giuen out according to the time and questions raised by heretikes and contentious persons very fit artificiall and significant vvordes to discerne and defend the truth by against falshod These termes Catholike Trinitie Person Sacrament Incarnation Masse and many moe are not in that sense vvherein the Church vseth them in the Scriptures at all and diuers of them were spoken by the Apostles before any part of the nevv Testament vvas vvritten some of them taken vp straight after the Apostles daies in the vvrittings and preachings of holy Doctors and in the speach of all faithfull people and therfore can not be counted Nouelties of vvordes Others beside these as Consubstantial Deipara Transsubstantiation and the like vvhich are neither in expresse termes found in Scriptures not yet in sense if vve should folovv the iudgement of the speciall sectes against vvhich the said vvordes were first inuented the Arians crying out against Nicene Councel for the first the Nestorians against the Ephesiue Coūcel for the second the Lutherans Caluinists against the Laterā and the later Councels for the third these vvordes also notwithstanding by the iudgemēt of holy Church and Councels approued to be consonant to Gods vvord and made authenticall among the faithfull are sound and true vvordes and not of those kinde vvhich the Apostle calleth Nouelties The vvordes then here forbidden are the new prophane termes and speaches inuented or specially vsed by heretikes such as S. Irenee recordeth the Valentinians had a number most monstruous as the Manichees had also diuers as may be seene in S. Augustine The Arians had their Similis substantia and Christ to be ex non existentibus the other heretikes after those daies had their Christiparam and such like agreable to their sectes But the Protestants passe in this kinde as they excede most heretikes in the number of new opinions as their Seruum arbitrium ' their sole faith their fiduce their apprehension of Christes iustice their imputatiue righteousnes their horrible termes of terrors anguishes distresses distrust feares and feeling of hell paines in the soule of our Sauiour to expresse their blasphemous fiction of his temporall damnation vvhich they call his descending to hell Their markes tokens and badges Sacramentall their Companation Impanation Circumpanation to auoid the true conuersion in the Eucharist their presence in figure in faith signe spirit pleadge effect to auoid the reall presence of Christes body These and such like innumerable vvhich they occupie in euery part of their false doctrine are in the sense that they vse them all false captious and deceitfull vvordes and are nouitates vocum here forbidden And though some of the said termes haue been by some occasion obiter vvithout il meaning spokē by Catholikes before these Heretikes arose yet now knovving thē to be the propre speaches of Heretikes Christiāmen are boūd to auoid them Wherein the Church of God hath euer been as diligent to resist Nouelties of vvordes as her Aduersaries are busy to inuent them for vvhich cause she vvil not haue vs cōmunicate vvith them nor folow their fashion and phrase nevvly inuented though in the nature of the vvordes sometime there be no harme In S. Augustines daies vvhen Christiā men had any good befallē them or entered into any mans house or met any frind by the vvay they vsed alvvaies to say Deo gratias The Donatistes and Circumcellions of that time being nevvsangled forsooke the old phrase and vvould alvvaies say Laus Deo from vvhich the Catholike men did so abhorre as the said Doctor vvriteth that they had as leefe mette a theefe as one that said to them Laus Deo in steede of Deo gratias As novv vve Catholikes must not say The Lord but Our Lord as vve say Our Lady for his mother not The Lady Let vs keepe our forefathers vvordes and vve shal easily keepe our old and true saith that vve had of the first Christians Let them say Amendement abstinence the Lordes Supper the Communion table Elders Ministers Superintendent Congregation so be it praise ye the Lord Morning-Praier Euening-praier and the rest as they vvill
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 coÌ„clude 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 peâ—y heretikes folowing their Maisters after the opening the smoke of the bottomlesse pit Apoc. 6 16. The cheefe Maister of heretikes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the same phrase c. 2 21 22. Act. â— v. 22. Vvho are seduced by Heretikes The manifold hypocrisie of Heretikes Herâ—t 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 〈◊〉 32. Ezec. 3 1 c By earnest studie and meditation ⸬ Svveete in the reading but in fulfilling somevvhat bitter because it coÌ„mauÌ„deth workes of penance and suffering of tribulatioÌ„s ⸬ 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 protestaÌ„ts 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 agaiÌ„st 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 atteÌ„pts 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 coÌ„stant The honour of Christs image is for the honour of Christ Antichrists triple honour against the honour of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ProtestaÌ„ts by abolishing of Christes image crosse and irreuereÌ„ce 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 〈◊〉 ⸬ One state of life more excelleÌ„t 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 coÌ„mauÌ„dements b The Epistle in a daily Masse for the dead Ioel 3. Mat. 13. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lacuÌ„ fat trough lake Beza Praying for the dead and vnto Saincts at the altar The place abused against Purgatorie ansvvered ` á modo ` 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 TestameÌ„t and the old ` Saincts THE EIETH VISION linen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬
came into the land of Israel ✠verse 22 But hearing that Archelaus reigned in Ievvrie for Herod his father he feared to goe thither and being vvarned in sleepe retyred into the quarters of Galilee ✠verse 23 And coming he dvvelt in a citie called Nazareth that it might be fulfilled vvhich vvas sayd by the Propheres That he shal be called a Nazarite ANNOTATIONS CHAP. II. 1. Behold Our Lordes apparition or Epiphanie to these Sages being Gentils their Pilgrimage to him and in them the first homage of Gentilitie done vnto him the twelfth day after his Natiuitie and therfore is Twelfth day highly celebrated in the Catholike Churche for ioy of the calling of vs Gentils His baptisme also and first miracle are celebrated on the same day 2. Starre Christs Natiuitie depended not vpon this starre as the Priscillianists falsely surmised but the starre vpon his Natiuitie for the seruice wherof it was created Grego Ho. 10. 2. Come to adore This coming so far of deuotion to visite and adore Christ in the place of his birth was proprely a Pilgrimage to his person and warranteth the faithful in the like kind of external worship done to holy persons places and things 4. Inquired of them The high Priests were rightly consulted in quaestion of their law and religion and be they neuer so il are often forced to say the truth by priuilege of their vâ—ction as here and after they did concerning the true Messias 11. Adored him This body saith S. Chrysostom the Sages adored in the cribbe Let vs at the least imitate them thou seest him not now in the cribbe but on the altar not a woman holding him but the Priest present and the Holy Ghost powred out aboundantly vpon the sacrifice Ho. 24. in 1. Cor. Ho. 7. in Mt. Ho. de sancto Philogonio 11. Treasures These treasures are as it were the first fruites of those riches and gifts which according to the Prophecies of Dauid and Esay Gentilitie should offer to Christ and his Churche and now haue offered specially from the time of Constantine the Great As also these three Sages being principal men of their Countrie represent the whole state of Princes kings and Emperours that were according to the said Prophecies to beleeue in Christ to humble them selues to his crosse to foster enriche adorne and defend his Church Wherevpon it is also a very conuenient and agreable tradition of antiquitie and a receiued opinion among the faithful * not lacking testimonies of ancient writers and much for the honour of our Sauiour that these three also were kings to Witte either according to the state of those Countries * where the Princes were Magi and * Magi the greatest about the Prince or as we read in the Scriptures of Melchisedec king of Salem and many other kings that dwelt within a small compasse or as * Iobes three freendes are called kings These are commonly called the three kings of Colen because their bodies are there translated thither from the East Countrie their names are said to haue been Gaspar Melchior Baltasar 11. Gifts These Sages were three and their gifts three and eche one offered euerie of the three to expresse our faith of the Trinitie The Gold to signifie that he was a King the frankincense that he was God the myrrhe that he was to be buried as man Aug. ser i. de Epiph. 15. Out of Aegypt This place of the Prophete and the like in the new Testament here applied to Christ wheras in the letter it might seeme otherwise reacheth vs how to interprete the old Testament and that the principal sense is of Christ and his Churche 16. Murdered By this example we learne how great credite we owe to the Churche in Canonizing Saints and celebrating their holy daies by whose only warrant without any word of Scripture these holy Innocents haue been honoured for Martyrs and their holy day kept euer since the Apostles time although they died not voluntarily nor al perhaps circuncised and some the children of Pagans Aug. ep â—â— Orig. ho. 1. in diuersos CHAP. III. Iohn Baptist by his Eremites life by his preaching and baptisme calleth al vnto penance to prepare them to Christ 10. He preacheth to the Pharisees and Sadducees threatening to them vnles they truly doe penance reprobation here and damnation hereafter and so saluation sendeth them to Christ and his baptisme Which being far more excellent then Iohns yet Christ him self among those penitents vouchsafeth to come vnto Iohns baptisme where he hath testimonie from heauen also verse 1 AND in those dayes * cometh Iohn the Baptist preaching in the ″ desert of Ievvrie ✠verse 2 saying ″ Doe penance for the Kingdom of heauen is at hand ✠verse 3 For this is he that vvas spoken of by Esay the Prophet saying A voyce of one crying in the desert prepare ye the way of our Lord make straight his pathes ✠verse 4 And the sayd Iohn had his garment of camels heare a girdle of a skinne about his loynes and his meate was locustes vvilde honie ✠verse 5 Then vvent forth to him Hierusalem al Ievvrie and al the countrey about Iordan ✠verse 6 vvere baptized of him in Iordan ″ confessing their sinnes ✠verse 7 And seeing many of the Pharisees Sadducées coming to his baptisme he sayd to them Ye vipers brood vvho hath shevved you to flee from the vvrath to come ✠verse 8 Yeld therfore ″ fruite vvorthie of penance ✠verse 9 And delite not to say vvithin your selues vve haue Abraham to our father for I tel you that God is able of these stones to raise vp children to Abraham ✠verse 10 For novv the ″ axe is put to the roote of the trees Euery tree therefore that doth not yeld good fruite shal be cut dovvne cast into the fyre ✠verse 11 I in deede baptize you ″ in vvater vnto penance but he that shal come after me is stronger then I vvhose shoes I am not vvorthie to beare he shal baptize you in the Holy Ghost fire ✠verse 12 Whose fanne is in his hand and he shal cleane purge his ″ floore and he vvil gather his vvheate into the barne but the chaffe he vvil burne vvith vnquencheable fire ✠verse 13 Then cometh IESVS from Galilee to Iordan vnto Iohn to be baptized of him ✠verse 14 But Iohn stayed him saying I ought to be baptized of thee and comest thou to me ✠verse 15 And IESVS ansvvering sayd to him Suffer me for this time for so it becommeth vs to fulfil al iustice Then he suffered him ✠verse 16 And IESVS being baptized forthvvith came out of the vvater and loe the heauens vvere ″ opened to him and he savv the Spirit of God descending as a doue coming vpon him ✠verse 17 And behold a voyce from heauen saying This is
saying Verely this fellovv also vvas vvith him for he is also a Galilaean ✠verse 60 And Peter said Man I knovv not vvhat thou sayest And incontinent as he vvas yet speaking the cocke crevv ✠verse 61 And our Lord turning looked on Peter And Peter remembred the vvord of our Lord as he had said That before the cocke crovv thou shalt thrise denie me ✠verse 62 And Peter going forth a doores vvept bitterly ✠verse 63 And the men that held him mocked him beating him ✠verse 64 And they did blindefold him and smote his face And they asked him saying Prophecie vvho is it that smote thee ✠verse 65 And blaspheming many other things they said against him ✠verse 66 And vvhen it vvas day there assembled the auncients of the people and cheefe Priests and Scribes and they brought him into their councel saying ✠verse 67 If thou be Christ tel vs. And he said to them If I tel you you vvil not beleeue me ✠verse 68 if also I aske you vvil not ansvver me nor dimisse me ✠verse 69 But from hence forth the Sonne of man shal be sitting on the right hand of the povver of God ✠verse 70 And they al said Art thou then the sonne of God Vvho said You say that I am ✠verse 71 But they said Vvhat neede vve testimonie any further For our selues haue heard of his ovvne mouth ANNOTATIONS CHAP. XXII 15. With desire I haue desired This great desire he had to eate this Paschal lambe was not for it self vvhich he had celebrated many yeres before but because he meant immediatly after the Paschal of the Law vvas sacrificed eaten to institute the other new Paschal in the oblation and eating of his owne body by vvhich the old Paschal should end and be fulfilled and in which the old Testament and Law ceasing the Kingdom of God which is the state of the new Testament and of his Church should begin For the very passage from the old Law to the new was in this one supper 17. Taking the chalice This chalice according to the very euidence of the text it self also is not the second part of the Holy Sacrament but that solemne cuppe of vvine vvhich belonged as a libament to the offering and eating of the Paschal lambe Which being a figure specially of the holy Chalice vvas there drunken by our Sauiour and giuen to the Apostles also with declaration that it should be the last cuppe of the Law not to be drunken any more til it should be drunken new in the kingdom of God that is to say in the celebration of the B. Sacrament of his bloud of the new Testament And by this place it seemeth very like that the wordes in S. Matthew I wil not drinke of the fruite of the vine c. were pertaining to this cuppe of the old Law and not to the Holy Sacrament though they be there by repetition or recapitulation spoken after the holy Chalice 19. This is my body Although sense tel thee it is bread yet it is the body according to his vvordes let faith confirme thee iudge not by sense after the vvordes of our Lord let no doubt rise in thy minde Cyril mystag 4. Of the veritie of flesh and bloud there is left no place to doubt by the profession of our Lord him self and by our faith it is flesh and bloud in deede Is not this truth To them be it vntrue which deny IESVS CHRIST to be true God Hilar li. 8 de Trinit 19. Which is giuen As the former wordes make and proue his body present so these wordes plainely signifie that it is present as giuen offered or sacrificed for vs and being vttered in the present tence it signifieth not onely that it should aftervvard be giuen or offered on the Crosse but that it vvas then also in the Sacrament giuen and offered for vs. Whereby it is inuincebly proued that his Body is present as an host or Sacrifice and that the making or consecrating thereof must needes be Sacrificing And therfore the holy Fathers in this sense call it a Sacrificing Nissen orat 1 de resur Leo ser â— et â— de Pass Hesychius li. 2. in Leuit. c. 8. Grego ho. 37 in Euang. et Dial. li 4 c. 59. Cyrillus Hieros mystag 5. Dionys Eccl. hier c. 3. Ignat. ep 5. ad Smyrn Iustinus dial cum Tryph. circ med Iren. li. 4 c. 32 et 14. Tertu de cult fam et ad vxor li. 2. Cypr. ep ad Cacil et de Can. Do. Euseb Demonst euang li. 1 c. 10 Nazian orat â— cont IulianuÌ„ Chryst ho. 83 in 26 Mat. et li. 6 de Sacerd. Ambros li. 4 de Sacram. c. 6. et li. 1 Offic. c. 48. Hiero. in ep ad Hedib q 2. et ad Euagr. ep 126 to 3. August in psal 33 conc 1. et alibi sape Graci omnes in 9 Hebr. et Primasius Conc. Nic. 1. can 14. Ephes ad Nestor Constantinop 6. can 32. Nicen. â— act 6 to 3. Laâ—cran Constant Flor. Trid. 19. Doe this In these vvordes the holy Sacrament of Order is instituted because povver and coÌ„mission to doe the principal act and vvorke of Priesthod is giuen to the Apostles that is to doe that vvhich Christ then did concerning his body which was to make and offer his body as a sacrifice for vs and for all that haue neede of Sacrifice and to giue it to be eaten as Christes body sacrificed to al faithful For as the Paschal lambe was first sacrificed and then eaten so vvas his body and thus to doe he here giueth commission and authoritie to the Apostles and to al Priests which be their successors in this matter Dionys cal Hierar c. 3. Iren. li. 4 c. 32. Cypr. ep ad Cacil Chrys ho. 17 in ep ad Hebr. Ambros in Ps 38. in c. 10 ad Hebr. 19. For a commemoration This Sacrifice and Sacrament is to be done perpetually in the Church for the commemoration of Christ specially of his Passion that is to say that it may be a liuely representation exemplar and forme of his Sacrifice vpon the crosse Of vvhich one oblatioÌ„ on the crosse not onely al other sacrifices of the Lavv vvere figures but this also though this in a more nigh high mystical and maruelous sort then any other for in them Christ death vvas signified as by resemblance and similitudes of external creatures and bodies of brute beasts but in this of the new Testament his body visibly sacrificed on the crosse in and by the self same body sacrificed and immolated in SacrameÌ„t and vnder the shapes of bread and vvine is most neerely perfectly resembled and therfore this is most properly coÌ„memoratiue as most neerely expressing the very condition nature efficacie sort and substance of that on the crosse For which the holy fathers call it the very self same sacrifice though in other maner which was
the place vvhere men must adore ✠verse 21 IESVS ' saith to her Vvoman beleeue me that the houre shal come vvhen you shal neither in this mountaine nor in Hierusalem adore the Father ✠verse 22 * You adore that you knovv not vve adore that vve knovv for saluation is of the Ievves ✠verse 23 But the houre commeth and novv it is vvhen the true adorers shal adore the Father ″ in spirit and veritie for the Father also seeketh such to adore him ✠verse 24 God is a spirit and they that adore him must adore in spirit and veritie ✠verse 25 The vvoman saith to him I knovv that MESSIAS commeth vvhich is called CHRIST therfore vvhen he commeth he vvil shevv vs al things ✠verse 26 IESVS saith to her I am he that speake vvith thee ✠verse 27 And incontinent his Disciples came and they marueiled that he talked vvith a vvoman No man for al that said Vvhat seekest thou or vvhy talkest thou vvith her ✠verse 28 The vvoman therfore left her vvater-pot and she vvent into the citie and saith to those men ✠verse 29 Come and see a man that hath told me al things vvhatsoeuer I haue done Is not he CHRIST ✠verse 30 They vvent forth therfore out of the citie and came to him ✠verse 31 In the meane time the Disciples desired him saying Rabbi eate ✠verse 32 But he said to them I haue meate to eate vvhich you knovv not ✠verse 33 The Disciples therfore said one to an other Hath any man brought him for to eate ✠verse 34 IESVS saith to them My meate is to doe the vvil of him that sent me to perfit his vvorke ✠verse 35 Doe not you say that yet there are foure moneths and haruest commeth Behold I say to you lift vp your eies and see the countries that they are vvhite already to haruest ✠verse 36 And he that reapeth receiueth hire and gathereth fruite vnto life euerlasting that both he that sovveth and he that reapeth may reioyce together ✠verse 37 For in this is the saying true that it is one man that sovveth and it is an other that reapeth ✠verse 38 I haue sent you to reape that vvhich you laboured not others haue laboured and you haue entred into their labours ✠verse 39 And of that citie many beleeued in him of the Samaritans for the vvord of the vvoman giuing testimonie that he told me al things vvhatsoeuer I haue done ✠verse 40 Therfore vvhen the Samaritans vvere come to him they desired him that he vvould tarie there And he taried there tvvo daies ✠verse 41 And many moe beleeued for his ovvne vvord ✠verse 42 And they said to the vvoman That novv not for thy saying doe vve beleeue for our selues haue heard and doe knovv that this is the Sauiour of the vvorld in deede ⊢ ✠verse 43 And after the tvvo daies he departed thence and vvent into Galilee ✠verse 44 For IESVS him self gaue testimonie that a Prophet hath not honour in his ovvne countrie ✠verse 45 Therfore * vvhen he vvas come into Galilee the Galilaeans receiued him vvhereas they had seen al things that he had done at Hierusalem in the festiual day for them selues also came to the festiual day ✠verse 46 He came againe therfore into Cana of Galilee * Vvhere he made vvater vvine And there vvas a certaine lord vvhose sonne vvas sicke at Capharnáum ✠verse 47 He hauing heard that IESVS came from Ievvrie into Galilee vvent to him and desired him that he vvould come dovvne heale his sonne for he began to die ✠verse 48 IESVS therfore said to him Vnlesse you see signes and vvonders you beleeue not ✠verse 49 The lord saith to him Lord come dovvne before that my sonne die ✠verse 50 IESVS saith to him Goe thy sonne liueth The man beleeued the vvord that IESVS said to him and vvent ✠verse 51 And as he vvas novv going dovvne his seruants mette him and they brought vvord saying That his sonne liued ✠verse 52 He asked therfore of them the houre vvherein he vvas amended And they said to him That yesterday at the seuenth houre the feuer left him ✠verse 53 The father therfore knevv that it vvas in the same houre vvherein IESVS said to him Thy sonne liueth and him self beleeued and his vvhole house ⊢ ✠verse 54 This againe the * second signe did IESVS vvhen he vvas come from Ievvrie into Galilee ANNOTATIONS CHAP. IIII. â—0 Our Fathers adored By adoration is meant doing of sacrifice for other offices of Religion might be done in any place The Samaritanes to defend their adoring in Garizim pretended their worshiping there to be more ancient then the Iewes in Hierusalem referring it to Iacob Whereas in deede that Patriarch adoring there before the Temple vvas appointed or the Lavv giuen made nothing for their Schisme Which vvas begone by Manasses a fugitiue Priest onely to hold his vnlavvful wife thereby and to obtaine Superioritie in Schisme vvhich he could not doe in the vnitie of his brethren long after the Temple of Hierusalem from vvhich the reuolt vvas made Therfore Christ giueth sentence for the Ievves and the Temple of Hierusalem affirming that they had a good ground thereof but the Samaritanes none at al. Iosephus also recordeth hovv the Samaritanes demaunded of Alexander the Great the like priuileges and immunities as he had graunted to the high Priest and Temple of Hierusalem pretending their Temple to be as great and as vvorthy and them selues to be Ievves as the other and to vvorship the same God but their Schismatical hypocrisie vvas easely spied and dimissed vvith nothing An other time the Ievves and Samaritanes as the same vvriter testifieth made a great sturre in Alexandria about the truth and antiquitie of the Schismatical temple and seruice in Garizim and the other true Temple of Salomon in so much that the matter vvas put to arbitrement by Ptolomaeus the kings commaundement onely to trieâ— whether of the two was first And the Schismatikes as their custome is per saltum can make their Church or seruice as old as they list referring it to the Patriarches as our Schismatikes do now to Christ and the Apostles But when the trial was made onely they of Hierusalem did inuincibly proue by continual succession of their Priests and by the iust note of the time when the Schismatikes went out from them that theirs was the lavvful and the other the false temple and false adoration and so it was iudged and the Samaritanes put to silence Afterward the said Schismatikes which is lightly the end of al Schismes reuolted quite from the Iewes religion and dedicated their temple in Garîzim to Iupiter Olympius as Caluins supper and his bread and wine is like at length to come to the sacrifice of Ceres and Bacchus 23. In Spirit and veritie Our Sauiour foretelleth her that the
the sentence of the Apostle vvhere he saith that vve shal al stand before the iudgement seate of Christ that euery one may receiue according to his deserts in the body either good or euil For in his life and before death he deserued this that these vvorkes after his death might be profitable vnto him for in deede they be not profitable for al men and vvhy so but because of the difference and diuersitie of mens liues vvhiles they vvere in flesh The like he hath in diuers other places August li. de Praed Sanct. c. 12. ad Dulcit q. 2. And so hath S. Denys c. 7. Ec. Hierarch 10. Either good or euil Heauen is as vvel the revvard of good vvorkes as Hel is the stipend of il vvorkes Neither is faith alone sufficient to procure saluation nor lacke of saith the onely cause of damnation by good deedes men merite the one and by il deedes they deserne the other This is the Apostles doctrine here and in other place hovv so euer the Aduersaries of good life and vvorkes teach othervvise 18. The ministerie of reconciliation Christ is the cheefe Minister according to his manhod of al our reconcilement to God and for him as his ministers the Apostles and their successors the Bishops and Priests of his Church in vvhom the vvord of reconcilement as vvel by ministring of the Sacrifice and Sacraments for remission of sinnes as by preaching and gouernement of the vvorld to saluation is placed And therfore their preaching must be to vs as if Christ him self did preach their absolution and remission of sinnes as Christes ovvne pardon their vvhole office being nothing els as vve see by this passage but the Vicarship of Christ 21. The iustice of God Euen as saith S. Augstine vvhen vve reade Saluation is our Lordes it is not meant that saluatiō Whereby our Lord is saued but vvhereby they are saued vvhō he saueth so vvhē it is said Gods iustice that is not to be vnderstood vvherevvith God is iust but that vvherevvith men are iust vvhom by his grace he iustifieth See S. Augustine de Sp. lit c. 1◠ep 120 ad Honoratum and abhorre Caluins vvicked and vnlearned glose on this place that teacheth Iustice no othervvise to be in man then sinne in Christ Vvhereas the Scriptures call man iust because * he doth iustice but not so call they Christ sinne because he doth sinne but because he taketh avvay sinne and is a sacrifice for sinne as the Heretikes knovv very vvel that knovv the vse and signification of the Hebrevv vvord in al the old Testament namely Psal 19 8. and in the booke of Leuiticus very often c. 5. ◠9. 12. 14. 16. and Numer c. 29. CHAP. VI. That he helpeth vvith his exhortations and in al things behaueth him self as becommeth a minister of God 11 which he speaketh so openly because his hart is open vnto them exhorting them to be likevvise open-harted tovvardes him 14 and to auoid those infidels verse 1 AND vve ″ helping do exhorte that you receiue not the ″ grace of God in vaine ✠verse 2 For he saith In time accepted haue I heard thee and in the day of saluation haue I holpen thee Behold novv is the time acceptable behold novv the day of saluation ✠verse 3 to no man giuing any offence that our ministerie be not blamed ✠verse 4 but in al things let vs exhibite our selues as the ministers of God in much patience in tribulations in necessities in distresses ✠verse 5 in stripes in prisons in seditions in labours ″ in vvatchings in fasting ✠verse 6 in chastitie in knovvledge in lōganimitie in svveetenes in the holy Ghost in charitie not feined ✠verse 7 in the vvord of truth in the vertue of God by the armour of iustice on the right hand and on the left ✠verse 8 by honour and dishonour by infamie and good fame as seducers and true as they that are vnknovven and knovven ✠verse 9 as dying and behold vve line as chastened not killed ✠verse 10 as sorovvful but alvvaies reioycing as needie but enriching many as hauing nothing and possessing al things ⊢ ✠verse 11 Our mouth is open to you ô Corinthians our hart is dilated ✠verse 12 You are not straitened in vs but in your ovvne bovvels you are straitened ✠verse 13 But hauing the same revvard I speake as to my children be you also dilated ✠verse 14 Beare not the yoke vvith infidels For vvhat participation hath iustice vvith iniquitie or ″ vvhat societie is there betwene light and darkenes ✠verse 15 And vvhat agreement vvith Christ and Belial or vvhat part hath the faithful vvith the infidel ✠verse 16 And vvhat agreement hath the temple of God vvith Idols For you are the temple of the liuing God as God saith That I vvil dvvel and vvalke in them and vvil be their God and they shal be my people ✠verse 17 For the vvhich cause Goe out of the middes of them and separate your selues saith our Lord and touch not the vncleane and I vvil receiue you ✠verse 18 and I vvil be a father to you and you shal be my sonne and daughters saith our Lord omnipotent ANNOTATIONS CHAP. VI. 1. Helping For that he declared before the Ministers of the nevv Testament to be Christes deputies and that vvhen they preach or do any function God as it vvere speaketh or doeth it by them he boldly novv saith Helping therfore that is to say ioyning or vvorking together vvith God vve do exhort 1. Grace in vaine The grace of God vvorketh not in man against his vvill nor forceth any thing vvithout his acceptation and consent and therfore it lieth in mans vvill to frustrate or to folovv the motion of God as this text plainely proueth 5. In Watchings Vvhen in the middes of many miseries and persecutions the Apostles yet of their ovvne accord added and required voluntarie vigils fastings and chastitie vve may vvel perceiue these vvorkes to be vvonderful grateful to God and specially needful in the Clergie 14. What societie Generally here is forbidden conuersation and dealing vvith al Infidels and consequently vvith Heretikes but specially in praiers or meetings at their Schismatical Seruice preaching or other diuine office vvhatsoeuer Vvhich the Apostle here vttereth in more particular and different termes that Christian folke may take the better heede of it No societie saith he nor felovvship no participation nor agreement no consent betvvene light and darknes Christ and Baal the temple of God and the temple of Idols al Seruice as pretended vvorship of God set vp by Heretikes or Schismatikes being nothing els but Seruice of Baal and plaine Idolatrie and their conuenticles nothing but conspirations against Christ from such therfore specially vve must seuer our selues alvvaies in hart and mind and touching any act of religion in body also
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 ✠verse 2 but is vnder tutors and gouernours vntil the time limited of the father ✠verse 3 so vve also vvhen vve vvere litle ones vvere ″ seruing vnder the elemētes of the vvorld ✠verse 4 But vvhen the fulnes of time came God sent his sonne made of a vvoman made vnder the Lavv ✠verse 5 that he might redeeme them that vvere vnder the Lavv that vve might receiue the adoption of sonnes ✠verse 6 And because you are sonnes * God hath sent the Spirit of his sonne into your hartes crying Abba Father ✠verse 7 Therfore novv he is not a seruant but a sonne And if a sonne an heire also by God ⊢ ✠verse 8 But then in deede not knowing God you serued them that by nature are not Gods ✠verse 9 But novv vvhen you haue knovven God or rather are knovven of God hovv turne you againe to the ″ vveake poore elements vvhich you vvil serue againe ✠verse 10 ″ You obserue daies and moneths and times and yeres ✠verse 11 I feare you lest perhaps I haue laboured in vaine among you ✠verse 12 Be ye as I because I also am as you brethren I beseeche you you haue hurt me nothing ✠verse 13 And you knovv that by infirmitie of the flesh I euangelized to you heretofore ✠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 ✠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 ✠verse 16 Am I then become your enemie telling you the truth ✠verse 17 They emulate you not vvel but they vvould exclude you that you might emulate them ✠verse 18 But do you emulate the good in good alvvaies and not only vvhen I am present vvith you ✠verse 19 My litle children vvhom I trauail vvithal againe vntil Christ be formed in you ✠verse 20 And I vvould be vvith you now and chaunge my voice because I am confounded in you ✠verse 21 Tel me you that vvil be vnder the Lavv haue you not read the Lavv ✠verse 22 For it is vvritten that * Abraham had tvvo sonnes one of the bond-vvoman and one of the free-vvoman ✠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 ✠verse 24 vvhich things are said ″ by an allegorie For these are the tvvo testaments The one from mount Sina gendring vnto bondage vvhich is Agar ✠verse 25 for Sina is a mountaine in Arabia vvhich hath affinitie to that vvhich novv is Hierusalem and serueth vvith her children ✠verse 26 But that Hierusalem vvhich is aboue is free vvhich is our mother ✠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 ✠verse 28 But * we brethren according to Isaac are the children of promis ✠verse 29 But as then he that vvas borne according to the flesh persecuted him that vvas after the spirit so novv also ✠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 ✠verse 31 Therfore brethren vve are not the children of the bond-vvoman but of the free by the ″ freedom vvhere vvith Christ hath made vs free ⊢ ANNOTATIONS CHAP. IIII. ◠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 kep◠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
vvhat is it but because he descended also first into the inferiour partes of the earth ✠verse 10 He that descended the same is also he that is ascended aboue al the heauens that he might fill al things ✠verse 11 And * he gaue * some Apostles and some Prophets and othersome Euangelists and othersome pastors and doctors ✠verse 12 to the consummation of the sainctes vnto the vvorke of the ministerie vnto the edifying of the body of Christ ✠verse 13 ″ vntil we meete al into the vnitie of faith and knovvledge of the sonne of God into a perfect man into the measure of the age of the fulnes of Christ ⊢ ✠verse 14 that novv vve be not children vvauering and caried about ″ vvith euery vvinde of doctrine in the vvickednes of men in craftines to the circumuention of errour ✠verse 15 But doing the truth in charitie let vs in al things grow in him vvhich is the head Christ ✠verse 16 of vvhom the vvhole body being compacte and knit together by al iuncture of subministration according to the operation in the measure of euery member maketh the increase of the body vnto the edifying of it self in charitie ✠verse 17 This therfore I say and testifie in our Lord that novv you vvalke not as also the * Gentiles vvalke in the vanitie of their sense ✠verse 18 hauing their vnderstanding obscured vvith darkenes alienated from the life of God by the ignorance that is in them because of the blindenes of their hart ✠verse 19 vvho despairing * haue giuen vp them selues to impudicitie vnto the operation of al vncleannes vnto auarice ✠verse 20 But you haue not so learned Christ ✠verse 21 if yet you haue heard him and haue been taught in him as the truth is in IESVS ⊢ ✠verse 22 * Lay you avvay according to the old conuersation the old man vvhich is corrupted according to the desires of errour ✠verse 23 And be renevved in the spirit of your minde ✠verse 24 and put on the nevv man vvhich according to God is created in iustice and holinesse of the truth ✠verse 25 For the vvhich cause laying avvay lying * speake ye truth euery one vvith his neighbour because vve are members one of an other ✠verse 26 * Be angrie and sinne not let not the sonne goe dovvne vpon your anger ✠verse 27 Giue not place to the Deuil ✠verse 28 He that stole let him novv not steale but rather let him labour in vvorking vvith his handes that vvhich is good that he may haue vvhence to giue vnto him that suffereth necessitie ✠verse 29 Al naughtie speache let it not proceede out of your mouth but if there be any good to the edifying of the faith that it may giue grace to the hearers ✠verse 30 And contristate not the holy Spirit of God in vvhich you are signed vnto the day of redemption ✠verse 31 Let al bitternes and anger and indignation and clamour and blasphemie be taken avvay from you vvith al malice ✠verse 32 And be gentle one to an other merciful pardoning one an other as also God in Christ hath pardoned you ANNOTATIONS CHAP. IIII. 5. One faith As rebellion is the bane of ciuil Commonvvealths and kingdoms and peace and concord the preseruation of the same so is Schisme diuision and diuersitie of faiths or felovvships in the seruice of God the calamitie of the Church and peace vnitie vniformitie the special blessing of God therein and in the Church aboue al Commonvvealths because it is in al pointes a Monarchie tending euery vvay to vnitie but one God but one Christ but one Church but one hope one faith one baptisme one head one body Vvhereof S. Cyprian li. de vnit Eâ—nu 3. saith thus One Church the Holy Ghost in the person of our Lord designeth faith One is my doâ—e This vnitie of the Church he that holdith not doth he thinke he holdeth the faith He that vvithstandeth and resisteth the Church he that forsaketh Peters chaire vpon vvhich the Church vvas built doth he trust that he is in the Church When the blessed Apostle S. Paul also shevveth this Sacrament of vnitie saying One body and one spirit c. Which vnitie vve Bishops specially that rule in the Church ought to hold fast and maintaine that vve may proue the Bishoply function also it self to be one and vndiuided c. And againe There is one God and one Christ and one Church and one Chaire by our Lordes voice founded vpon Peter An other altar to be sette vp or a novv Priesthod to be made besides one altar one Priesthod is impossible Whosoeuer gathereth els vvhere scattereth it is adulterous it is impious it is sacriligious vvhatsoeuer is instituted by mans furie to the breach of Gods diuine disposition Get ye far from the contagion of such men fleâ— from their speaches at a canker and pestilenâ—â— our Lord hauing praemonished and vvarned before hand They are blind leaders of the blind c. Vvhereby vve learne that this vnitie of the Church commended so much vnto vs consisteth in the mutual fellovvship of al Bishops vvith the See of the Peter S. Hilarie also li. ad Constantium Augustum thus applieth this same place of the Apostle against the Arians as vve may do against the Caluinists Perilous and miserable it is saith he that there are novv so many faithes as vvilles and so many doctrines as 〈◊〉 vvhiles either faithes are so vvritten ad vve vvill or as vve vvil so are vnderstood and vvhereas according to one God and one Lord and one Baptisme there is also one faith vve fall avvay from that vvhich is the only faith and vvhiles mee faithes be made they beginne to come to that that there is none at al. 11. Some Apostles Many functions that vvere euen in the Apostles time are not here named vvhich must be noted against the Aduersaries that call here for Popes as though the names of Bishops Priests or Deacons vvere not as vvel leaft out as Popes vvhom yet they can not deny to haue been in vse in S. Paules daies And therfore they haue no more reason out of this place to dispute against the Pope then against the rest of the Ecclesiastical functions Neither is it necessarie to reduce such as be no specified here to these here named though in deede both other Bishops and Prelates and specially Popes may be conteined vnder the names of Apostles Doctors and Pastors Certes the roome and dignitie of the Pope is a very continual Apostleship and S. Bernard calleth it Apostolatum Bernard ad Eugen. li. 14. c. 4 c. 6 in fine 13. Vntil vve meete The Church of God shal neuer lacke these spiritual functions or such as be ansvverable to them according to the time and state of the Church til the vvorldes end Vvhereby you may proue the
vvould not by paper and inke for I hope that I shal be vvith you and speake mouth to mouth that your ioy may be ful ✠verse 13 The children of thy sister electe salute thee ANNOT. 6. From the beginning This is the rule of a Christian Catholike man to vvalke in that faith and vvorship of God vvhich he hath receiued from the beginning Vvhich is that vvhich vve novv call according to the Scriptures the tradition of the Apostles that vvhich is come to vs from man to man from Bishop to Bishop and so from the Apostles So shal a faithful man auoid seducers that rise vp in euery age teaching nevv doctrine 10. This doctrine The Apostles and true Pastors their lavvful successors and the Church of God in holy Councel vse to set dovvne the true doctrine in those pointes vvhich Heretikes call into controuersie Vvhich being once done and declared to the faithful they neede no other marke or description to knovv an Heretike or false teacher by but that he commeth vvith an other doctrine then that vvhich is set dovvne to them Neither can the Heretikes shift them selues as novv a daies they vvould doe saying ô let vs first be proueds Heretikes by the Scriptures let them define an Heretike No this is not the Apostles rule Many a good honest shepheard knovveth a vvoolfe that can nor define him but the Apostle saith If he bring not this set doctrine he is a seducer So holy Church saith novv Christ is really in the B. Sacrament vnder forme of bread and vvine c. If therfore he bring not this doctrine he is a seducer and an Heretike and vve must auoide him vvhether in his ovvne definitions and censures he seeme to him self an Heretike or no. 10. Receiue him not Though in such times and places vvhere the communitie or most part be infected necessitie often forceth the faithful to conuerse vvith such in vvorldly affaires to salute them to eate and speake vvith them and the Church by decree of Councel for the more quietnes of timorous consciences prouideth that they incurre not excommunication or other censures for communicating in vvorldly affaires vvith any in this kinde except they be by name excommunicated or declared to be Heretikes yet euen in vvordly coonuersatioÌ„ and secular actes of our life vve must auoid them as much as vve may because their familiaritie is many vvaies contagious and nolsome to good men namely to the simple but in matter of religion in praying reading their bookes hearing their sermons presence at their seruice partaking of their Sacraments and al other communicating vvith them in spiritual things It is a great damnable sinne to deale vvith them 10. Nor say God saue you S. Iohn 〈…〉 anotable storie of this holy Apostle touching to is point out of S. Polycarpus vvhich is this There be some saith he that haue heard Polycarpe say that vvhen Iohn the disciple of our Lord vvas going to Ephesus into a bath to vvash him self and savv Corinthus the Heretikes vvithin the same he so denly skipt out saying that he feared lest the bath should fall because Corinthus the enemie of truth vvas vvithin So saith he of S. Iohn and addeth also a like vvorthie example of S. Polycarpe him self vvho on a time meeting Marcion the Heretike and the said Marcion calling vpon him and asking him vvhether he knew him not Yes quoth Polycarpe I knovv thee for Satans sound and heire So great feare saith S. Irernaeus had the Apostles and their disciples to communicate in vvord onely vvith such as vvere adulterers or corrupters of the truth as S. Paul also uvarned vvhen he said A man that is an Heretike after the first and second admonition auoid So far Irenaeus If then to speake vvith them or salute them is so earnestly to be auoided according to this Apostles example doctrines vvhat a sinne is it to flatter them to serue them to marie vvith them and so forth THE THIRD EPISTLE OF IOHN THE APOSTLE He commendeth Gaiues for continuing in the truth and for susteining or succouring true preachers 9 noting Diotrepes for the contrarie and praising Demétrius verse 1 THE Seniour to Gaius the deerest whom I loue in truth ✠verse 2 My deerest concerning al thinges I make my praier that thou proceede prosperously and fare vvel as thy soule doth prosperously ✠verse 3 I vvas exceding glad vvhen the brethren came and gaue testimonie to thy truth euen as thou vvalkest in truth ✠verse 4 Greater thanke ' haue I not of them then that I may heare my children do vvalke in truth ✠verse 5 My deerest thou doest faithfully vvhatsoeuer thou vvorkest on the brethren and that vpon strangers ✠verse 6 they haue rendred testimonie to thy charitie in the sight of the Church vvhoÌ„ thou shalt doe vvel bringing on their vvay in maner vvorthie of God ✠verse 7 For for his name did they depart taking nothing of the Gentiles ✠verse 8 Vve therfore ought to receiue such that vve may be coadiutors of the truth ✠verse 9 I had vvritten perhaps to the Church but he that loueth to beare primacie among them Diótrepes doth not receiue vs. ✠verse 10 For this cause if I come I vvil aduertise his vvorkes vvhich he doeth vvith malicious vvordes chatting against vs. and as though these thinges suffise him not neither him self doth receiue the brethren and them that do receiue he prohibiteth and casteth out of the Church ✠verse 11 My deerest do not imitate euil but that vvhich is good He that doeth vvel is of God he that doeth il hath not seen God ✠verse 12 To Demetrius testimonie is giuen of al and of the truth it self yea and vve giue testimonie and thou knovvest that our testimonie is true ✠verse 13 I had many thinges to vvrite vnto thee but I vvould not by inke and penne vvrite to thee ✠verse 14 But I hope forthvvith to see thee and vve vvil speake mouth to mouth Peace be to thee The freendes salute thee Salute the freendes by name THE ARGVMENT OF THE EPISTLE OF S. IVDE IN the Gospel these are called Fratres Iesu the brethren of Iesus Iames and Ioseph and Simon and Iude. Their father is called Alphaâ—us vvhere Iames is termed Iames of Alphaeus aâ—d their mother Maria Iacobi minoris Marie the mother of Iames the yonger and of Ioseph Vvhich Marie in an other place being called Maria Cleophae vve perceiue their father vvas named both Alphaeus and also Cleophas And that this Cleophas vvas brother to Ioseph our Ladies husband Hegesippus telleth vs. Therfore because Ioseph vvas called the father of Christ his brothers children vvere called the brethren that is according to the custom of the scripture also the kinsmen of our Lord and not because they vvere the children of Ioseph him self by an other vvife much lesse as Heluidius the heretike did blaspheme by our
effectual blessing of the bread and working the multiplication thereof Exo. 16 4. 14. ⸬ why we keepe the hebrue word Amen translate it not See the Annot. c. 8. vers 34. Ps 77 24. The Gospel in the AnÌ„iuersarie of the dead The Gospel vpoÌ„ Imber vvenesday in vvhitson-vveeke Esa 54 13. The Gospel in a daily Masse for the dead Mt. 26 26. Mr. 14 22. Lu. 12 19. 1. Cor. 11 24. The Gospel vpoÌ„ CORâ—VS CHRISTI day Io. 3 13. Why Christ is called bread beleeuing eating Ierem. 11 19. Gen. 49. 11. What signifieth The true bread Lu. 24 35. The B. Sacrament called bread Act. 2 42. 20 7. 1 Cor. 10. God draweth vs vvith our free wil. Aug. cont duas Ep. Pelag. li. 1 c. 19. Ser. 2 de verb. Ap. c. 2. The manifold preemineÌ„ces of the B. SacrameÌ„t aboue Manna In the B. Sacrament Hovv is a Iewish word The real presence Ser. 6 de ieiun 7. mens Receiuing in both kindes not necessarie The Sacramental receiuing of Christs body not alwaies necessarie to saluation Li. 1 de pec merit c. â— The true morning of S. Augustin vvordes touching infants receiuing of the B. Sacrament CoÌ„â— Trid. Ses 21 c. 4. Cyril li. 4 c. 14 15. The effects of the B. SacrameÌ„t both in our body and soule Tertul. de resur â—ar nu 7. Li 4 c. 34. Nyss in orat catech magna The B. Sacrament is the true Manna vvater of the rocke CoÌ„â— Trid. Ses 21 c. 1. The vvhole grace and effect thereof in one kinde and therfore the people not defrauded ReceiuiÌ„g in one or both kindes iÌ„differeÌ„t according to the holy Churches appointment Ep. 118 c. 6 ad Ianuarium Authoritie of Scriptures and the Primitiue Church for receiuing in one kinde Lu. 24 35. The causes of the Churches practise ordinaÌ„ce coÌ„cerning one kinde The Priests that say Masse must receiue both kindes Lu. 22 19. 1 Cor. 11. 1 Cor. 10 18. Christ insinuateth that faithles meÌ„ shal not beleeue his presence in the B. Sacrament because he is asceÌ„ded The Capharnaites grosse vnderstanding of Christs flesh to be giuen or eaten And hovv his flesh doth profit and not profit August de Doct. Chr. li. 3 c. 13. Christs flesh giueth life because it is the flesh of God man Li. 4 c. 23 in Io. Ignatius apud Theodor dial 3. Iudas the cheefe of them that beleeue not the real presence * vers 64. Heretikes beleeue nor the real presence because they see bread and wine as the Iewes beleeued not his Godhead because of the shape of a poore man The disciples reuoltiÌ„g at Christs wordes proue that he spake not metaphorically as at other â—imes As Iudas of al vnbeleeuing heretikes so Peter beareth the person of al beleeuing Catholikes namely in the B. Sacrament * Cypr. ep 55. nu 3. Tract 27 in Euang. Io. ` in Galilee The Gospel vpoÌ„ Tuesday in Passion weeke ` in Iurie ⸬ Scenopégia Leu. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the feast of Tabernacles which the Iewes kept froÌ„ the 7 octob for eight daies together by Gods commaundement for a memorie that their fathers dwelt by Gods protectioÌ„ fourtie yeres in tabernacles or tentes and not in houses comming out of AEgypt See Leuit. 23 34. Leu. 23 34. ` I vvil not yet goe vp The Gospel vpoÌ„ Tuesday in the 4 weeke of Lent ⸬ The vvay to come to knovv the truth is to liue vvel ⸬ It is spoken of Antichrist specially and it is true in al Heretikes August tract 29. in Euang Io. Io. 5 18. ⸬ No maruel vvhen these speake thus to Christ him self if Heretikes call his vicar Antichrist Leu. 12 3. Gen. 17 10. ` cheefe Priests The Gospel vpoÌ„ MuÌ„day in Passion vveeke Io. 13 33. Leu. 23 36. Ioel. 2 28. * Act. 2 1. ⸬ This was fulfilled on whitsunday Act. 2 afterward alvvaies by imposition of hands in the Sacrament of Confirmation visibly in the primitiue Church and inuisibly to the end of the world Ps 131 11. Mich. 5 2. ⸬ Christ hath some good alwaies euen amoÌ„g the vvicked which secretly serue him and by vvise delaies auert the execution of vniust lawes against him and his people as Nicodemê° and Gamaliel Io. 3 2. The Gospel vpoÌ„ Saturday the 3 Weeke of Lent Leu. 20 10. ⸬ We can not conueniently reprehend or coÌ„demne other mens faults if our selues be guilty of the same or other greater Cyril in Io. See Annot. Mt. 7 1. ⸬ S. Augustine by this example of our Maister proueth that Clergie men specially should be giuen much to mercie and that they ought ofteÌ„ as the cause and time require to get pardoÌ„ of the secular Magistrates for offenders that be peniteÌ„t Ep. 54. b The Gospel vpon Saturday the 4 weeke in Lent Deu. 17 6. 19 15. The Gospel vpoÌ„ Munday in the 2 weeke of LeÌ„t ⸬ So read S. Cyril S. Ambrose S. Augustine expounding it of Christes person that he is the beginning or cause of al creatures ⸬ Onely faith is not sufficient without perseuêrance or abiding in the keeping of his coÌ„maundements Ro. 6 16 2 Pet. 2 19. ⸬ Man was neuer without free wil but hauiÌ„g the grace of Christ his wil is truely made free as S. Augustine saith from seruitude of sinne also tract 41 in Euang. Io. ⸬ Not onely faith but good workes also make men the childreÌ„ of Abraham according as S. Iames also speaketh of Abrahams workes c. 2. ⸬ S. Augustine compareth Heretikes in their spiritual murder by driuiÌ„g Christian men out of the Church to the Diuel that droue our parents out of Paradise Cont. lit Petil. li. 2. c. 11. The Gospel vpoÌ„ PASSION Sunday ⸬ He denieth not that he is a Samaritane because he is our keeper or protector as the word signifieth and because he is in deede that merciful SamaritaneÌ„ in the parable of the vvounded man Luc. 10 33. Aug. tract 41 in Ioan. Why Amen amen is not translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See the preface Annot. in Apocal. â— 19 4. The Gospel vpoÌ„ wenesday in the 4 weeke of Leâ—t ⸬ Though many infirmities fall for sinne yet not al some coÌ„ming for probation and some sent that God by the cure thereof may be glorified ⸬ The time of working and meriting iâ— in this life after death we can deserue no more by our deedes but must onely receiue good or il according to the difference of workes here c This was a figure of Baptisme to which al men borne in sinne and blindnes are sent for health sight Ambr. li. â— c. 2 de Sacramentis ⸬ So say the Heretikes wheÌ„ they derogat froÌ„ miracles done by Saincts or their Relikes pharisaically pretending the glorie of God As though it were not Gods glorie wheÌ„ his Saincts do it by his power and vertue yea his greater glorie that doeth such things by his seruants by the meanest things belonging to them as Peters shadow Act. 5. Paules napkin Act.