Sacraments proued out of S. Augustine * Aug. ser 215 de â—eÌ„p de rectitud Cath. conuersat S. Augustine falsely alleaged against the ceremonies of the Church The Heathenish and Iudaical obseruatioÌ„ of daies heretically coÌ„pared vvith the Christian obseruation of festiuities and holy daies c. SuÌ„day Easter vvhitsontide The festiuities of Christ Orig. ho. 3. in diuers Aug. ep 28. et Ser. de SaÌ„ctis 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 CoÌ„c GaÌ„gr 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 SuÌ„day 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 accoÌ„plish 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 SuÌ„day 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 5 2. The Epistle for S. Thomas the Apostle Decemb. 21. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 accoÌ„plisheth 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 mâ—aneth 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 appreheÌ„d 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 SuÌ„day 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 â—aluation 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
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
you but if I goe I vvil send him to you ✠verse 8 And vvhen he is come he shal argue the vvorld of sinne and of iustice and of iudgement ✠verse 9 of sinne because they beleeue not in me ✠verse 10 but of iustice because I goe to the Father and novv you shal not see me ✠verse 11 and of iudgement because the prince of this vvorld is novv iudged ✠verse 12 Yet many things I haue to say to you but you can not beare them novv ✠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 ✠verse 14 He shal glorifie me because he shal receiue of mine and shal shevv to you ⊢ ✠verse 15 Al things vvhatsoeuer the Father hath be mine Therfore I said that he shal receiue of mine and shal shevv to you ✠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 ✠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 ✠verse 18 They said therfore Vvhat is this that he saith A litle vvhile vve knovv not vvhat he speaketh ✠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 ✠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 ✠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 ✠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 ⊢ ✠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 ✠verse 24 Vntil novv you haue not asked any thing in my name Aske and you shal receiue that your ioy may be ful ✠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 ✠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 ✠verse 27 For the Father him self loueth you because you haue loued me and haue beleeued that I came forth from God ✠verse 28 I came forth from the Father and came into the vvorld againe I leaue the vvorld and I goe to the Father ✠verse 29 His disciples say to him Behold novv thou speakest plainely and saiest no prouerbe ✠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 ⊢ ✠verse 31 IESVS ansvvered them Novv do you beleeue ✠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 ✠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 ✠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 ✠verse 3 And this is ″ life euerlasting that they knovv thee the only true God and vvhom thou hast sent IESVS CHRIST ⊢ ✠verse 4 I haue glorified thee vpon the earth I haue consummated the vvorke vvhich thou gauest me to doe ✠verse 5 and novv glofie thou me O Father vvith thy self vvith the glorie vvhich I had before the vvorld vvas vvith thee ✠verse 6 I haue manifested thy name to the men vvhom thou gauest me out of the vvorld Thine they vvere and â—o me thou gauest them and they haue kept thy vvord ✠verse 7 Novv they haue knovven that al things vvhich thou gauest me are from thee ✠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 ✠verse 9 For them doe I pray Not for the vvorld doe I pray but for them vvhom thou hast giuen me ✠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 ⊢ ✠verse 11 Holy father keepe them in thy name vvhom thou hast giuen me that they may be one as also vve ✠verse 12 Vvhen I vvas vvith them I kept them in thy name Those * vvhom thou gauest me haue I kept and none
of them perished but the sonne of perdition that the * scripture may be fulfilled ✠verse 13 And novv I come to thee and these things I speake in the world that they may haue my ioy filled in them selues ✠verse 14 I haue giuen them thy vvord and the vvorld hath hated them because they are not of the vvorld as I also am not of the vvorld ✠verse 15 I pray not that thou take them avvay out of the vvorld but that thou preserue them from euil ✠verse 16 Of the vvorld they are not as I also am not of the vvorld ✠verse 17 ″ Sanctifie them in truth Thy vvord is truth ✠verse 18 As thou didst send me into the vvorld I also haue sent them into the vvorld ✠verse 19 And for thē I doe sanctifie my self that they also may be sanctified in truth ✠verse 20 And not for them only doe I pray ″ but for thē also that by their vvord shal beleeue in me ✠verse 21 that they al may be one as thou Father in me and I in thee that they also in vs may be one that the vvorld may beleeue that thou hast sent me ✠verse 22 And the glorie that thou hast giuen me haue I giuen to them that they may be one as vve also are one ✠verse 23 I in them and thou in me that they may be consummate in one ⊢ and the vvorld may knovv that thou hast sent me and hast loued them as me also thou hast loued ✠verse 24 Father vvhom thou hast giuen me I vvil that vvhere I am they also may be vvith me that they maye see my glorie vvhich thou hast giuen me because thou hast loued me before the creation of the vvorld ✠verse 25 Iust Father the vvorld hath not knovven thee but I haue knovven thee and these haue knovven that thou didst send me ✠verse 26 And I haue notified thy name to them and vvil notifie it that the loue vvhervvith thou hast loued me may be in them and I in them ANNOTATIONS CHAP XVII 3. Life euerlasting Both the life of glorie in heauen and of grace here in the Church consisteth in the knowledge of God that in perfect vision this in faith working by charitie for knowledge of God without keeping his commaundements is not true knowledge that is to say it is an vnprofitable knowledge 1 Io. 2. 17. Sanctifie them Christ prayeth that the Apostles their successors al that shal be of their beleefe may be sanctified in truth Which is as much to say as to desire that the Church may euer haue the Spirit of truth and be free from errour Which praier of Christ had not been heard if the Church might erre 20. But for them He expresseth and it is a great comfort that he praieth not onely for the Apostles but for the whole Church after them that is for al beleeuers And al this profound and diuine praier is resembled in the holy Canon of the Masse before the consecration as here it was made before his visible Sacrifice on the crosse CHAP. XVIII Being gone to the place that Iudas the Traitor did knovv 4 he offereth him self to the hand of his enemies shovveth his Diuine might in ouerthrovving them al vvith a vvord and in sauing his Apostles from them also vvith a vvord 10 rebuketh Peter that vvould defend him from them 1◠and so being apprehended is brought bound to Annas and Caipha◠vvhere he is striken by a seruant and thrise denied of Peter 28 Againe in the morning he is by them brought to Pilate 29 Who demaunding their accusation vvhereas they vvould oppresse him vvith their authoritie 〈◊〉 and examining the point of his kingdom pronounceth him innocent yet they cri◠rather to haue a theeues life saued verse 1 WHEN IESVS had said these things he vvent forth vvith his disciples beyond the Torrent-Cedron vvhere vvas a garden into the vvhich he entred and his Disciples ✠verse 2 And Iudas also that betraied him knevv the place because IESVS had often resorted thither together vvith his Disciples ✠verse 3 * Iudas therfore hauing receiued the band of men and of the cheefe Priests and the Pharisees ministers commeth thither vvith lanternes and torches and vveapons ✠verse 4 IESVS therfore knovving al things that should come vpon him vvent forth and said to them Vvhom seeke ye ✠verse 5 they ansvvered him IESVS of Nazareth IESVS saith to them I am he And Iudas also that betraied him stoode vvith them ✠verse 6 As sone therfore as he said to them I am he they vvent backvvard and fel to the ground ✠verse 7 Againe therfore he asked them Vvhom seeke ye And they said IESVS of Nazareth ✠verse 18 IESVS ansvvered haue told you that I am he if therfore you seeke me let these goe their vvaies ✠verse 9 That the vvord might be fulfilled vvhich he said * That of them vvhom thou hast giuen me I haue not lost any ✠verse 10 Simon Peter therfore hauing a svvord drevve it out and smote the seruant of the high priest cut of his right eare And the name of the seruant vvas Malchus ✠verse 11 IESVS therfore said to Peter Put vp thy svvord into the scabbard The chalice vvhich my father hath giuen me shal not I drinke it ✠verse 12 The band therfore and the Tribune the ministers of the Ievves apprehended IESVS and bound him ✠verse 13 and they brought him to Annas first for he vvas father in lavv to Caiphas vvho vvas the high priest of that yere ✠verse 14 And * Caiphas vvas he that had giuen the cousel to the Ievves That it is expedient that one man die for the people ✠verse 15 * And Simon Peter folovved IESVS and an other disciple And that Disciple vvas knovven to the high priest and vvent in vvith IESVS into the court of the high priest ✠verse 16 but Peter stoode at the doore vvithout The other disciple therfore that vvas knovven to the high Priest vvent forth and spake to the portresse and brought in Peter ✠verse 17 The vvench therfore that vvas portresse saith to Peter Art not thou also of this mans disciples He saith to her I am not ✠verse 18 And the seruants and ministers stoode at a fire of coles because it vvas cold and vvarmed them selues And vvith them vvas Peter also standing and vvarming him self ✠verse 19 The high priest therfore asked IESVS of his disciples and of his doctrine ✠verse 20 IESVS ansvvered him I haue openly spokē to the vvorld I haue alvvaies taught in the synagogue and in the temple vvhither al the Ievves resort together and in secrete I haue spoken nothing ✠verse 21 Vvhy askest thou me aske them that haue heard vvhat I haue spoken vnto them behold they knovv vvhat things I haue said ✠verse 22 Vvhen he had said these
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 â—e 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 senteÌ„ce 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
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 â—â— 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 vvarraÌ„ted 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
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 â—vvidovv ' vvoman that beleeued of a father a Gentile ✠verse 2 To this man the brethren that vvere in Lystra and Iconium gaue a good testimonie ✠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 ✠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 ✠verse 5 And the Churches vvere confirmed in faith and did abound in number daily ✠verse 6 And passing through Phrygia and the countrie of Galatia they vvere forbidden by the holy Ghost to preach the vvord in Asia ✠verse 7 And vvhen they vvere come into Mysia they attempted to goe into Bithynia and the Spirit of IESVS permitted them not ✠verse 8 And vvhen they had passed through Mysia they vvent dovvne to Troas ✠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. ✠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 euaÌ„gelize to them ✠verse 11 And sailing from Troas vve came vvith a straight course to Samothrácia and the day folovving to Neapolis ✠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 ✠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 ✠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
″ much more the ministerie of iustice aboundeth in glorie ⊢ ✠verse 10 For neither vvas it glorified vvhich in this part vvas glorious by reasō of the excelling glorie ✠verse 11 For if that which is made void is by glorie much more that vvhich abideth is in glorie ✠verse 12 Hauing therfore such hope vve vse much confidence ✠verse 13 and not * as Moyses put a vele vpon his face that the children of Israël might not behold his face vvhich is made voide ✠verse 14 but their senses vvere dulled For vntil this present day ″ the self same vele in the lecture of the old testament remaineth vnreuealed because in Christ it is made voide ✠verse 15 but vntil this present day vvhen Moyses is read a vele is put vpō their hart ✠verse 16 But vvhen he shal be conuerted to our Lord the vele shal be taken avvay ✠verse 17 And * our Lord is a Spirit And vvhere the Spirit of our Lord is there is ″ libertie ✠verse 18 But vve al beholding the glorie of our Lord vvith face reuealed are transformed into the same image from glorie vnto glorie as of our Lordes Spirit ANNOTATIONS CHAP. III. 1. The Epistle of Christ S. Paul and other holy vvriters of Scriptures did set dovvne many thinges in vvriting by penne inke and paper al vvhich be of the Holy Ghost but the special and proper booke of Christes truth and Gospel is not the external vvriting in those dead creatures but in the hartes of the faithful being the proper subiecte of these truthes and graces preached in the nevv Testament and the habitacle of the Holy Ghost In the vvhich booke of faithful mens hartes S. Paul vvrote diuers thinges not vttered in any Epistle as sundrie of the Apostles vvrote the Christian religion in the hartes of their hearers onely and in other material bookes not at all Vvhereof S. Irenaeus li. 3. ◠4. saith What and if the Apostles also had left no Scriptures ought vve not to folovv the order of the tradition vvhich they deliuered vnto them to vvhom they committed the Churches◠to the vvhich ordinance many nations of those barbarous people that haue beleeued in Christ do consent vvithout letter or inke hauing saluation vvritten in their hartes and keeping diligently the tradition of the elders And S. Hierom 〈◊〉 〈◊〉 Hiero◠c. 9. ad Pa◠In the Greede of our faith and hope vvhich being deliuered by tradition from the Apostles is not vvritten in paper and inke but in the tables camal of the hart And this is the Churches booke also vvhereby and vvherein she keepeth faithfully al truth vvritten in the hartes of those to vvhom the Apostles did preach vvith the like diligence as she keepeth and preserueth the other booke vvhich is of holy Scriptures from al corruption of Heretikes and other iniuries 5. Of our selues This maketh first against the Heretikes called Pelagians that hold our meritorious actions or cogitations to be of free vvil onely and not of Gods special grace Secondly against the Protestantes vvho on the contrarie side referre al to God and take avvay mans freedom and proper motion in his thoughtes and doings the Apostle confessing our good cogitations to be our ovvne but not as comming of our selues but of God 6. The letter killeth As the letter of the old Lavv not truely vnderstood nor referred the Christ commaunding and not giuing grace and spirit to fulfil that vvhich vvas commaunded did by occasiō kill the carnal Iew so the letter of the nevv Testamēt not truely taken nor expounded by the Spirit of Christ vvhich is onely in his Church killeth the Heretike vvho also being carnal and void of spirit gaineth nothing by the external precepts or good lessons of the Scriptures but rather taketh hurt by the same See S. Augustine to 〈◊〉 Ser. 70 1000 de tempore li. de Sp. lit c. 5. 6. seq 9. Much more The preeminence of the new Testament and of the priesthod or Ministerie thereof before the old is that the nevv by al her Sacraments and Priests as ministers immediate of grace and remission of sinnes doth so ex opere operato giue the spirit of life and charitie into the hartes of the faithful as the old did giue the letter or external act of the Lavv. 14. The self same vele As the Ievves reading the old Testament by reason of their blindnes vvhich God for the punishment of their incredulitie suffereth to remaine as a couer vpon their eies and hartes can not see Christ in the Scriptures vvhich they daily heare read in their Synagogs but shal vvhen they beleeue in him and haue the couer remoued perceiue al to be most plainely done and spoken of him in their law Scriptures euen so Heretikes hauing as S. Augustine noteth a farre greater couer of blindnes and incredulitie ouer their hartes in respect of the Catholike Church vvhich they impugne then the Iewes haue concerning Christ can not see though they read or heare the Scriptures read neuer so much the maruelous euidence of the Catholike Church and truth in al pointes but vvhen they shal returne againe to the obedience of the same Church they shal finde the Scriptures most cleere for her and her doctrine and shal vvonder at their former blindnes 17. Libertie The Spirit and grace of God in the nevv Testament dischargeth vs of the bondage of the Lavv and sinne but is not a vvarrant to vs of fleshly licence as S. Peter vvriteth nor dischargeth Christians of their obedience to order lavv and power of Magistrates spiritual or temporal as some Heretikes of these daies do seditiously teach CHAP. IIII. That according as so glorious a ministerie requireth he liueth and preacheth sincerely 〈◊〉 the vvhich glorie his Aduersaries can not count vaine considering his persecutions because persecution is to Gods glorie and to our humilitie and hope and meritorious of increase of grace in this life and of most glorious bodies and soules aftervvard verse 1 THERFORE hauing this ministration according as vve haue obteined mercie vve faile not ✠verse 2 but vve renounce the secrete things of dishonestie not walking in crastines nor ″ adulterating the vvord of God but in manifestation of the truth commending our selues to euery conscience of men before God ✠verse 3 And if our Gospel be also hidde in them that perish it is hidde ✠verse 4 in vvhom the God of this vvorld hath blinded the mindes of the infidels that the illumination of the Gospel of the glorie of Christ vvho is the image of God might not shine to them ✠verse 5 For vve preache nor our selues but IESVS Christ our Lord and vs your seruants by IESVS ✠verse 6 because God that commaunded light to shine of darkenes he hath shined in our hartes to the illumination of the knovvledge of the glorie of God in the face of Christ IESVS ✠verse 7
the Epistle to the Romanes but here lesse exactly and more briefly because the Galatians vvere very rude and the Romanes contrarivvise repleti omni scientia Rom. 15. replenished vvith al knovvledge THE EPISTLE OF PAVL TO THE GALATIANS CHAP. I. After the foundation laide in the salutation â— 6 he exclaimeth against the Galatians and their false apostles 1â— considering that the Gospel vvhich he preached to theÌ„ he had it immediatly of Christ him self 13 Vvhich to shevv he beginneth to tel the storie of his conuersion and preaching since then that as he learned nothing of the other Apostles so yet he had their approbation verse 1 PAVL an Apostle not of men ″ neither by man but by IESVS Christ and God the Father that raised him from the dead ✠verse 2 and al the brethren that are vvith me to the churches of Galatia ✠verse 3 Grace to you and peace from God the Father and our Lord IESVS Christ ✠verse 4 vvho gaue him self for our sinnes that he might deliuer vs from this present vvicked vvorld according to the vvil of our God and father ✠verse 5 to vvhom is glorie for euer and euer Amen ✠verse 6 I maruel that thus so soone you are transferred from him that called you into the grace of Christ vnto an other Gospel ✠verse 7 vvhich is not an other vnles there be some that trouble you and vvil inuert the Gospel of Christ ✠verse 8 But although we ″ or an Angel from heauen euaÌ„gelize to you beside that vvhich vve haue euangelized to you be he anáthema ✠verse 9 As vve haue said before so novv I say againe If any euangelize to you beside that vvhich you haue receiued be he anáthema ✠verse 10 For do I novv vse persuasion to men or to God Or do I seeke to please men If I yet did please men I should not be the seruant of Christ ✠verse 11 For I doe you to vnderstand brethren the Gospel that vvas euangelized of me that it is not according to man ✠verse 12 For neither did I receiue it of man noâ— learne 〈◊〉 but by the reuelation of IESVS Christ ✠verse 13 For you haue heard my coÌ„uersation sometime in Iudaisme that aboue measure I persecuted the Church of God and expugned it ✠verse 14 and profited in Iudaisme aboue many of mine equales in my nation being more aboundantly an emulator of the traditions of my fathers ✠verse 15 But vvhen it pleased him that separated me from my mothers vvombe and called me by his grace to reueale his sonne in me ✠verse 16 that I should euangelize him among the Gentils incontinent I condescended not to flesh and bloud ✠verse 17 neither came I to Hierusalem to the Apostles my antecessors but I vvent into Arabia and againe I returned to Damascus ✠verse 18 Then after three yeres I came to Hierusalem ″ to see Peter and taried with him fiftene daies ✠verse 19 But other of the Apostles savv I none sauing Iames the brother of our Lord. ✠verse 20 And the things that I vvrite to you behold before God that I lie not ⊢ ✠verse 21 After that I came into the partes of Syria and Cilicia ✠verse 22 And I vvas vnknowen by sight to the churches of Ievvrie that vvere in Christ ✠verse 23 but they had heard only That he vvhich persecuted vs sometimes doth novv euangelize the faith vvhich sometime he expugned ✠verse 24 and in me they glorified God ANNOTATIONS CHAP. I. 1. Neither by man Though he vvere not first by mans election nomination or assignement but by Gods ovvne special appointmeÌ„t chosen to be an Apostle yet by the like expresse ordinance of God he tooke orders or imposition of hands of men as is plaine Act. 18. Let vs bevvare then of such false Apostles as novv a daies intrude them selues to the office of Ministerie and preaching neither called of God nor rightly ordered of men â— Or an Angel Many vvorthie obseruations are made in the fathers vvritings of the earnest admonition of the Apostle and much may vve gather of the text it self first that the credit of any man or Angel for vvhat learning eloquence shevv of grace or vertue so euer though he vvrought miracles should not moue a Christian man from that truth vvhich he hath once receiued in the Catholike Church of vvhich point Vincentius Liâ—inensis excellently treateth li. cont profan hares Nouitates Vvhereby vve may see that it is great pitie and shame that so many folovv Luther and Caluin and such other Ieude fellovves into a nevv Gospel vvhich are so farre from Apostles and Angels that they are not any vvhit comparable vvith the old Heretikes in giftes of learning or eloquence much lesse in good life Secondly S. Augustine noteth vpon the vvord Beside that not al other teaching or more preaching then the first is forbidden but such as is contrarie and disagreing to the rule of faith The Apostle did not say saith he If any man euangelize to you more then you haue receiued but beside that you receiued for if he should say that he should be preiudiâ—ial to him self vvho coueted to come to the Thessalonians that he might supply that vvhich vvas vvanting to their faith Novv he that supplieth addeth that vvhich vvas lacking taketh not avvay that vvhich vvas c. By vvhich vve see hovv friuolously and calumniously the Heretikes charge the Church vvith addition to the Scripture Thirdly as vvel by the vvord euangelizamus vve euangelize as the vvord accepistis you haue receiued vve may note that the first truth against vvhich no second Gospelling or doctrine may be admitted is not that onely vvhich he vvrote to the Galatians or vvhich is conteined either in his or any other of the Apostles or EuaÌ„gelistes vvritings but that vvhich vvas by vvord of mouth also preached taught or deliuered them first before he wrote to them Therfore the Aduersaries of the Church that measure the word of God or Gospel by the Scriptures onely thinking them selues not to incurre S. Paules curse except they teach directly against the vvritten vvord are fouly beguiled As therein also they any shamefully erre when they charge the Catholikes with addint to the Gospel when they teach any thing that is not in expresse wordes written by the Apostles or Euangelistes not marking that the Apostle in this Chapter and els where commonly calleth his his fellovves whole preaching the Gospel be it written or vnvvritten Fourthly by the same wordes we see condemned al after-preachings later doctrines new sectes and authors of the same that onely being true which was first by the Apostles and Apostolike men as the lavvful husbandmen of Christes fild sovved and planted in the Church and that false which was laten and as it vvere ouersovven by the enemie By which rule not onely Tertullian de praescript nu 6 9. but all other auÌ„cient Doctors and specially S.
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 10◠ad Paulinum to ◠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 ✠verse 2 And I vvent vp according to reuelation and ″ cōferred with them the Gospel which I preach among the Gentiles but apart with thē that seemed to be something lest perhaps ″ in vaine I should runne or had runne ✠verse 3 But neither Titus which vvas with me vvhereas he vvas a Gentil vvas compelled to be circumcised ✠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 ✠verse 5 To vvhom vve yelded not subiection no not for an houre that the truth of the Gospel may remaine vvith you ✠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 ″ added nothing ✠verse 7 But contrarievvise vvhen they had seen that to me vvas committed the Gospel of the prepuce as ″ to Peter of the circumcision ✠verse 8 for he that vvrought in Peter to the Apostleship of the circumcision vvrought in me also among the Gentils ✠verse 9 and vvhen they had knovven the grace that vvas giuen me Iames and Cephas and Iohn vvhich seemed to be pillers ″ gaue to me and Barnabas the right handes of societie that vve vnto the Gentiles they vnto the circumcision ✠verse 10 only that vve should be mindeful of the poore the vvhich same thing also I vvas careful to doe ✠verse 11 And vvhen Cephas vvas come to Antioche ″ I resisted him in face because he vvas ″ reprehensible ✠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 ✠verse 13 And to his simulation cōsented the rest of the Ievves so that Barnabas also vvas ledde of them into that simulation ✠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 ✠verse 15 Vve are by nature Ievves and not of the Gentils sinners ✠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 ✠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 ✠verse 18 For if I build the same things againe vvhich I haue destroied I make my self a preuaricatour ✠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 ✠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 ✠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. ◠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
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 conferēce 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 euidēce 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 functiō 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 vvhō 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 thē
according to the purpose of him that vvorketh al things according to the counsel of his vvil ✠verse 12 that vve may be vnto the praise of his glorie vvhich before haue hoped in Christ ✠verse 13 in vvhom you also vvhen you had heard the vvord of truth the Gospel of your saluation in vvhich also beleeuing you vvere signed vvith the holy Spirit of promis ✠verse 14 vvhich is the pledge of our inheritance to the redemption of acquisition vnto the praise of his glorie ✠verse 15 Therfore I also hearing your faith that is in our Lord IESVS and loue tovvard al the sainctes ✠verse 16 cease not to giue thankes for your making a memorie of you in my praiers ✠verse 17 that God of our Lord IESVS Christ the father of glorie giue you the spirit of vvisedom and of reuelation in the knovvledge of him ✠verse 18 the eies of your hart illuminated that you may knovv vvhat the hope is of his vocation and vvhat are the riches of the glorie of his inheritance in the sainctes ✠verse 19 and vvhat is the passing greatnes of his povver tovvard vs that beleeue according to the operation of the might of his povver ✠verse 20 vvhich he vvrought in Christ raising him vp from the dead and setting him on his right hand in celestials ✠verse 21 aboue ″ al Principalitie Potestate Power and Domination and euery name that is named not only in this vvorld but also in that to come ✠verse 22 And he hath * subdued al things vnder his feete and hath made him ″ head ouer al the CHVRCH ✠verse 23 vvhich is his body the fulnes of him vvhich is filled al in al. ANNOTATIONS CHAP. I. 21. Al Principalitie The Fathers vpon this and other places of the old and new Testament vvhere they finde the orders of holy Angels or spirites named agree that there be nine orders of them Of vvhich some be here counted and called as vve see in the Epistle to the Colossians the order of Thrones is specified vvhich maketh fiue to vvhich if vve adde these foure Cherubim Seraphim Angels and Archangels vvhich are commonly named in holy vvrite in al there be nine S. Denys coel Hier. c. 7. 8. 9. Ec. Hier. c. 1. S. Athanas li de Communi essent in fine Gregor Moral li. 32. c. 18. Therfore good Reader make no accoumpt of * Caluins and others infidelitie vvhich blasphemously blame and condemne the holy doctors diligence in this point of curiousitie and impietie The vvhole endeuour of these heretikes is to bring al into doubt and to corrupt euery Article of our Religion 22. Head It maketh a high proofe among the Protestants that no man can be head of the Church because it is a calling and dignitie proper to Christ But in truth by as good reason there should be no king nor lord because He is king and lord neither should there be Bishop or Pastor because he is the Bishop and Pastor of our soules nor Pontifex nor Apostle for by those titles S. Paul termeth him Hebr. 3 none should be piller foundation rocke light or maister of the Church or truth because Christ is properly al these And yet our nevv doctors though they be exceding seditious and vvould for the aduantage of their sect be gladly ridde of kings and al other Superiors temporal if they feared not the sword more then God and vvould finde as good Scriptures to be deliuered of them as they now finde to discharge them selues of obedience to Popes yet I say they vvil not deny al the former titles and dignities notvvithstanding Christes soueraine right in the same to be giuen and communicated to the Princes and Magistrates of the earth both spiritual and temporal though Christ in a more diuine ample absolute excellent and transcendent sort haue al these things attributed or appropriated to him self So then though he be the head of the Church and the onely head in such soueraine and principal maner as no earthly man or mere creature euer is or can be and it ioyned to the Church in a more excellent sort of coniunction then any king is to his subiects or Countrie or any Pope or Prelate to the Church vvhereof he is gouernour euen so farre that it is called his body Mystical life motion spirit grace issuing dovvne from him to it and the members of the same as from the head of the natural body though in this sort we say no man can be head but Christ nor the Church be body to any but to Christ yet the Pope may be the ministerial head that is to say the cheefe Gouernour Pastor and Prelate of the same and may be his Vicar or Vicegerent in the regiment of that part vvhich is in earth as S. Hierom calleth Damasus the Pope Summum Sacerdotem the cheefe and highest Priest and the Apostle saith of this ministerial head The head can not say to the feete you are not necessarie for me For therein also is a great difference betvvene Christ and euery mortal I relate that as the Apostle here saith he is head of the vvhole Church meaning of the triumphaÌ„t of al Angels also though in an other sort no lesse theÌ„ of the Church militaÌ„t So Peter vvas not nor any Pope nor any man can be Where you must obserue that for this soueraine preeminence of Christ in this case the Church is not called the body mystical of any Gouernour Peter Paul or vvhat Prelate or Pope so euer CHAP. II. He putteth them in minde of their vnvvorthines before they vvere Christians that al the praise may be giuen to the grace of God 11 and of the enmitie that vvas thâ—â— betvvene the Ievv and the Gentil 〈◊〉 vntil nevv that Christ by his Crosse hath made both one taking avvay the ceremâ—nies of the Lavv and making one body and building one holy Temple of al in his Catholike Church verse 1 AND you vvhen you vvere dead by your offenses sinnes ✠verse 2 vvherein sometime you vvalked according to the course of this vvorld according to the * prince of the povver of this aire of the spirit that novv vvorketh on the childreÌ„ of diffidence ✠verse 3 in vvhom also vve al conuersed sometime in the desires of our flesh doing the vvil of the flesh and of thoughtes and vvere by nature the children of vvrath as also the rest ✠verse 4 but God vvhich is riche in mercie for his exceding charitie vvhervvith he loued vs ✠verse 5 euen vvhen vve vvere dead by sinnes quickened vs together in Christ by vvhose grace you are saued ✠verse 6 and raised vs vp vvith him and hath made vs sit vvith him in the celestials in Christ IESVS ✠verse 7 that he might shevv in the vvorldes succeding the aboundant riches of his grace in bountie vpon vs in Christ IESVS ✠verse 8 For by ″ grace you are saued
the man of sinne be reuealed the sonne of perdition ✠verse 4 vvhich is an aduersarie is ″ extolled aboue al that is called God or that is worshipped so that he sitteth ″ in the temple of God shevving him self as though he were God ✠verse 5 Remember you not that vvhen I vvas yet vvith you I told you these things ✠verse 6 And now ″ vvhat letteth you knovv that he may be reuealed in his time ✠verse 7 For novv the mysterie of iniquitie vvorketh only that he vvhich novv holdeth doe hold vntil he be taken out of the vvay ✠verse 8 And then that vvicked one shal be reuealed * vvhom our Lord IESVS shal kil vvith the spirit of his mouth shal destroy vvith the manifestation of his aduent him ✠verse 9 vvhose comming is according to the operatioÌ„ of Satan ″ in al povver and lying signes and vvonders ✠verse 10 and in al seducing of iniquitie to them that perish for that they haue not receiued the charitie of the truth that they might be saued ✠verse 11 Therfore God vvil send them the operation of errour to beleeue lying ✠verse 12 that al may be iudged vvhich haue not beleeued the truth but haue consented to iniquitie ✠verse 13 But vve ought to giue thaÌ„kes to God alvvaies for you brethreÌ„ beloued of God that he hath chosen you first-fruites vnto saluation in sanctification of spirit and faith of the truth ✠verse 14 into the vvhich also he hath called you by our Gospel vnto the purchasing of the glorie of our Lord IESVS Christ ✠verse 15 Therfore brethren stand and hold the ″ traditioÌ„s vvhich you haue learned vvhether it be by vvord or by our epistle ✠verse 16 And our Lord IESVS Christ him self and God our father vvhich hath loued vs and hath giuen eternal consolation and good hope in grace ✠verse 17 exhort your hartes and confirme you in euery good vvorke and vvorde ANNOTATIONS CHAP. II. â— Aâ— though the day The curiositie of man fed by Satans deceites hath sought to knovv and to giue out to the vvorld such things as God vvil not impart to him nor be necessarie or profitable for him to knovv so farre that both in the Apostles daies and often aftervvard some haue feined reuelations some falsely gathered out of the Scriptures some presumed to calculate and coniecte by the starres and giuen furth to the vvorld a certaine time of Christes coming to iudgement Al vvhich seducers be here noted in the person of some that vvere about to deceiue the Thessalonians therein And S. Augustine in his 80 Epistle ad Hesychium proueth that no man can be assured by the Scriptures of the day yere or age that the end of the vvorld or the second Aduent shal be â— Vnles there come a reuolt first Though vve can not be assured of the moment houre or any certaine time of our Lordes coÌ„ming yet he vvarranteth vs that it vvil not be before certaine things be fulfilled vvhich must come to passe by the course of Gods prouidence and permission before vvhich are diuers vvhereof in other places of Scriptures vve be forevvarned Here he vvarneth vs of tvvo specially of a reuolt defection or an apostasie and of the comming or reuelation of Antichrist Vvhich tvvo pertaine in effect both to one either depending of the other and shal fall as it may be thought neere together and therfore S Augustine maketh them but one thing This apostasie or reuolt by the iudgement in maner of al auncient vvriters is the general forsaking fall of the Romane empire So Tertullian li. de resur carnis S. Hierom q 11 ad Algasiam S. Chrysostom ho. 4. and S. Ambrose vpon this place S. Augustine De Ciuit. Dei li. 20 c. 19. Al vvhich fathers and the rest * Caluin presumpâ—kously condemneth of errour and follie herein for that their exposition agreeth not vvith his and his fellovves blasphemous fiction that the Pope should be Antichrist To establish vvhich false impietie they interprete this reuolt or apostasie to be a general reuolt of the visible Church from God vvhose house or building they say vvas sodenly destroied and lay many yeres ruined and ruled onely by Satan and Antichrist So faith the foresaid Arch-heretike here though for the aduantage of his defence and as the matter els vvhere requireth he seemeth as al their fashion is to speake in other places quite contrarie but vvith such colour and collusion of vvordes that neither other men nor him self can tell vvhat he vvould haue or say And his fathers Vvicleffe and Luther his fellovves and folovvers Illyricus Beza and the rest are for the time of the Churches falling from Christ so various among them selues and so contrarie to him that it is horrible to see their confusion and a pitieful case that any reasonable man vvil folovv such companions to euident perdition But concerning â—his errour and falshod of the Churches defection or reuolt it is refuted suffiâ—iently by S. Augustine against the Donatistes in many places Vvhere he proueth that the Church shal not faile to the vvorldes end no not in the time of Antichrist affirming them to deny Christ and to robbe him of his glorie inheritance bought vvith his bloud vvhich teach that the Church may faile or perish Li. de vnit Ec. c. 12. 13. De Ciuit. li. 20. c. 8. In Psal 85 ad illud Tu soâ—u Deus magnus ps 70 Conc. 2. Psal 60. De vtil cred c. 8. S. Hierom refuteth the same vvicked Heresie in the Luciferians prouing against them that they make God subiect to the Diuel and a poore miserable Christ that imagine the Church his body may either perish or be driuen to any corner of the vvorld both of them ansvver to the Heretikes arguments grounded on Scriptures falsely vnderstood vvhich vvere to long here to rehearse It is ynough for the Christian reader to knovv that it is an old deceite and excuse of al Heretikes and Schismatikes for defence of their forsaking Gods Church that the Church is perished or remaineth hidden or in them selues onely and in those places vvhere they and their folovvers dvvel to knovv also that this is reproued by the holy Doctors of the primitiue Church and that it is against Christes honour povver prouidence and promis If the Aduersaries had said that this reuolt vvhich the Apostle foretelleth shal come before the vvorldes end is meant of great numbers of Heretikes Apostataes reuolting from the Church they had said truth of them selues and such others vvhom S. Iohn calleth Antichristes And it is very like be it spoken vnder the correction of Gods Church and al learned Catholikes that this great defection or reuolt shal not be onely from the Romane empire but specially from the Romane Church and vvithal from most points of Christian religion not that the Catholike Christians either in the time of
degentes is bold to call the Emperour Constantius being an Arian Heretike Antichrist for making him self Principem Episcoporum Prince ouer the Bishops and President of Ecclesiastical iudgements c. The other cause is for impugning Christes Priesthod vvhich is only or most properly exercised in earth by the sacrifice of the holy Masse instituted for the commemoration of his death for the external exhibition of godly honour to the B. Trinitie vvhich kinde of external vvorship by sacrifice no lavvful people of God euer lacked And by these tvvo things you may easily perceiue that the Heretikes of these daies do more properly and neerely prepare the vvay to Antichrist and to extreme desolation then euer any before their special heresie being against the spiritual Primacie of Popes and Bishops and against the sacrifice of the altar in vvhich tvvo the soueraintie of Christ in earth consisteth 6. What letteth S. Augustine li. 20 c. 19 de ciuit del professeth plainely that he vnderstandeth not these vvordes not that that folovveth of the mysterie of iniquitie and least of al that vvhich the Apostle addeth Only that he vvhich holdeth novv do hold c. Vvhich may humble vs al and stay the confident rashnes of this time namely of Heretikes that boldly feine hereof vvhatsoeuer is agreable to their heresie and phantasie The Apostle had told the Thessalonians before by vvord of mouth a secret point vvhich he vvould not vtter in vvritting and therfore referreth them to his former talke The mysterie of iniquitie is coÌ„monly referred to Heretikes vvho vvorke to the same and do that that Antichrist shal do but yet not openly but in couert and vnder the cloke of Christes name the Scriptures the vvord of the Lord shevv of holines c. Vvhereas Antichrist him self shal openly attempt and atchieue the foresaid desolation and Satan novv seruing his turne by Heretikes vnderhand shal tovvard the last end vtter reueale bring him forth openly and that is here to be reuealed that is to appeare in his ovvne person These other vvordes Only that he vvhich novv holdeth hold Some expound of the Emperour during vvhose continuance in his state God shal not permit Antichrist to come meaning that the very Empire shal be vvholy desolate destroied and taken avvay before or by his comming vvhich is more then a defection from the same vvhereof vvas spoken before for there shal be a reuolt from the Church also but it shal not be vtterly destroied Others say that it is an admonition to al faithful to hold fast their faith and not to be beguiled by such as vnder the name of Christ or Scriptures seeke to deceiue them til they that novv pretend religion and the Gospel end in a plaine breach reuolt and open apostasie by the appearance of Antichrist vvhom al Heretikes serue in mysterie that is couertly and in the Diuels meaning though the vvorld seeth it not nor them selues at the beginning thought it as novv euery day more more al men perceiue they tend to plaine Atheisme and Antichristianisme 9. In al povver Satan vvhose povver to him is abridged by Christ shal then â—e let loose and shal assist Antichrist in al maner of signes vvonders and false miracles vvhereby many shal be seduced not only Ievves But al such as be deceiued and caried avvay by vulgar speache only of Heretikes that can vvorke no miracles much more shal folovv this man of sinne doing so great vvonders And such both novv do solovv Heretikes and then shal receiue Antichrist that deserue so to be forsaken of God by their forsaking of the vnitie and happie fellovvship of Saincts in the Catholike Church vvhere onely is the Charitie of truth as the Apostle here speaketh 15. Traditions Not onely the things vvritten and set dovvne in the holy Scriptures but al other truthes and pointes of religion vttered by vvord of mouth and deliuered or giuen by the Apostles to their scholers by tradition be so here approued and els vvhere in the Scripture it self that the Heretikes purposely guilfully and of il coÌ„science that belike reprehendeth them refraine in their translations from the Ecclesiastical and most vsual vvord Tradition euer-more vvhen it is taken in good part though it expresse most exactly the signification of the Greeke vvord but vvhen it soundeth in their fond phantasie against the traditions of the Church as in deede in true sense it neuer doth there they vse it most gladly Here therfore and in the like places that the reader might not so easily like of Traditions vnvvritten here commended by the Apostle they translate it Instructions Constitutions Ordinances and vvhat they can inuent els to hide the truth from the simple or vnvvarie Reader vvhose translations haue no other end but to beguile such by art and conueiance But S. Chrysostom ho. 4 in 1 Thes 2. and the other greeke scholies or commentaries say herevpon both vvritten and vnvvritten precepts the Apostles gaue by tradition and both be vvorthy of obseruation S. Basil De Sp. Sancto c. 29 in principio thus I account it Apostolike to continevv famely euen in vnvvritten traditions and to proue this he alleageth this place of S. Paul In the same booke c. 17 he saieth If vve once go about to reiect vnvvritten customs as things of no importance vve shal are vve be avvare doe damage to the principal partes of the faith and bring the preaching of the Gospel to a naked name And for example of these necessarie traditions he nameth the signe of the Crosse praying tovvards the east the vvords spoken at the eleuatioÌ„ of sheavving of the holy Eucharist vvith diuerse cerimonies vsed before after the consecration the halovving of the sont the blessing of the oile the anointing of the baptized vvith the same the three immersions into the font the vvordes of abrenuntiatioÌ„ and exorcismes of the partie that is to be baptised c. Vvhat scripture saith he taught these and such like none truly al comming of secret and silent tradition vvherevvith our fathers thought it meete to couer such mysteries S. Hierom Dialog cont Lucif c. 4. et ep 28 ad Liâ—iniuÌ„ reckeneth vp diuers the like traditioÌ„s vvilling men to attribute to the Apostles such customs as the Church hath receiued in diuers christian countries S. Augustine esteemeth the Apostolike traditions so much that he plainely affirmeth in sundrie places not onely the obseruation of certaine festiuities fastes ceremonies whatsoeuer other solemnities vsed in the Catholike Church to be holy profitable and Apostolike though they be notvvritten at al in the scriptures but he often also vvriteth that many of the articles of our religion and pointes of highest importance are not so much to be proued by scriptures as by tradition namely auouching that in no vvise vve could beleeue that children in their infancie should be baptized if it vvere not an Apostolical tradition De Gen. ad lit li.
10 c. 23. Tradition caused him to beleeue that the baptized of heretikes should not be rebaptized notvvithstanding S. Cyprians authoritie and the manifold scriptures alleaged by him though they seemed neuer so pregnant De bap li. 2. c. 7. By tradition onely he and others condemned Heluidius the heretike for denying the perpetual virginitie of our Lady And vvithout this be the Scriptures neuer so plaine no Arian no Macedonian no Eutychian no Pelagian no Zuinglian vvil yeld We must vse tradition saith S. Epiphanius â—har 61 Apostolicorum For the Scripture hath not al things and therfore the Apostles deliuered certaine things in vvriting certaine by tradition and for that he alleageth this place also of S. Paul And againe haer 55. Melchised There be boundes set dovvne for the foundation and building vp of our faith the tradition of the Apostles and holy Scriptures and succession of doctrine so that truth is euery vvay â—insed S. Irenaeus li. 3. c. 4. hath one notable chapter that in al questions vve must haue recourse to the traditions of the Apostles teaching vs vvithal that the vvay to trie an Apostolical tradition and to bring it to the fountaine is by the Apostolike succession of Bishops but specially of the Apostolike See of Rome declaring in the same place that there be many barbarous people simple for learning but for constancie in their faith most vvise vvhich neuer had Scriptures but learned onely by tradition Tertullian li. de corona militis nu â— reckeneth vp a great number of Christian obseruations or customs as S. Cyprian in many places doth in maner the same vvhereof in fine he concludeth Of such and such if thou require the rule of Scriptures thou shalt finde none Tradition shal be alleaged the author custom the confirmer and faith the obseruer Origen also of this matter vvriteth in plaine termes that there be many thinges done in the Church vvhich he there nameth vvhereof there is no easier reason to be giuen then tradition from Christ and the Apostles ho. 5. in Numer S. Dionysius Areopagita referreth the praying and oblation for the dead in the Liturgie or Masse to an Apostolical tradition in fine Eâ— Hierarch c. 7. parte 3. So doth Tertullian De coron militit S. Augustine De â—ura pro mortuis c. 1. S. Chrysostom ho. 3. in ep ad Philip. in Moral S. Damascene Sâ—r. de defunctis in initio Vve might adde to al this that the Scriptures them selues euen al the bookes and partes of the holy Bible be giuen vs by tradition els vve should not nor could not take them as they be in deede for the infallible vvord of God no more then the vvorkes of S. Ignatius S. Clement S. Denys and the like The true sense also of the Scriptures vvhich Catholikes haue heretikes haue not remaineth stil in the Church by tradition The Crede is an Apostolike traditioÌ„ Ruffin in expo Symb. in principio Hiero. ep 61. c. 9. Ambros Ser. 38. Aug. de Symb. ad Catechum li. 3. c. 1. And vvhat Scriptures haue they to proue that vve must accept nothing not expresly vvritten in Scriptures Vve haue to the contrarie plaine Scriptures al the fathers most euident reasons that vve must either beleeue traditions or nothing at al. And they must be asked vvhether if they vvere assured that such and such things vvhich be not expressed in Scriptures vvere taught and deliuered by vvord of mouth from the Apostles they vvould beleeue them or no If they say no then they be impious that vvil not trust the Apostles preaching if they say they vvould if they vvere assured that the Apostles taught it then to proue vnto them this point vve bring them such as liued in the Apostles daies and the testimonies of so many fathers before named neere to those daies and the vvhole Churches practise and asseueratioÌ„ descending dovvne from man to man to our time vvhich is a sufficient proofe at least for a matter of fact in al reasonable mens iudgement specially vvhen it is knovven that S. Ignatius the Apostles equal in time vvrote a booke of the Apostles traditions as Eusebius vvitnesseth li. 3. Ec. hist c. 30. And Tertullians booke of prescriptioÌ„ against Heretikes is to no other effect but to proue that the Church hath this vantage aboue Heretikes that she can proue her truth by plaine Apostolike tradition as none of them can euer do CHAP. III. He desireth their praiers 4 and inculcateth his precepts and traditions namely of vvorking quietly for their ovvne liuing commaunding to excommunicate the disobedient verse 1 FOR the rest brethren pray for vs that the vvord of God may haue course and be glorified as also vvith you ✠verse 2 and that vve may be deliuered from importunate and naughtie men for al men haue not faith ✠verse 3 But our Lord is faithful vvho vvil confirme and keepe you from euil ✠verse 4 And vve haue confidence of you in our Lord that the things vvhich vve commaund both you doe and vvil doe ✠verse 5 And our Lord direct your hartes in the charitie of God and patience of Christ ✠verse 6 And vve denounce vnto you brethren in the name of our Lord IESVS Christ that you vvithdravv your selues froÌ„ euery brother vvalking inordinarly and not according to the traditioÌ„ vvhich they haue receiued of vs. ✠verse 7 For your selues knovv hovv you ought to imitate vs for vve haue not been vnquiet among you ✠verse 8 * neither haue vve eaten bread of any man gratis but in labour in toile night and day vvorking lest vve should burden any of you ✠verse 9 * Not as though vve had not authoritie but that vve might giue our selues a paterne vnto you for to imitate vs. ✠verse 10 For also vvhen vve vvere vvith you this vve denounced to you that if any vvil not vvorke â— neither let him eate ✠verse 11 For vve haue heard of certaine amoÌ„g you that vvalke vnquietly vvorking nothing but curiously meddling ✠verse 12 And to them that be such vve denounce beseeche them in our Lord IESVS Christ that vvorking vvith silence they eate their ovvne bread ✠verse 13 But you brethren * fainte not vvel-doing ✠verse 14 And if any â— obey not our vvord â— note him by an epistle ✠verse 15 and do not companie vvith him that he may be confounded and do not esteeme him as an enemie but admonish him as a brother ✠verse 16 And the Lord of peace him self giue you euerlasting peace in euery place Our Lord be vvith you al. ✠verse 17 The saluation vvith mine ovvne hand Paules vvhich is a signe in euery epistle so I vvrite ✠verse 18 The grace of our Lord IESVS Christ be vvith you al. Amen ANNOTATIONS CHAP. III. 10. Neither let them eate It is not a general precept or rule that euery man should liue by this handvvorke
proper vice both of Iudaical and of Heretical false teachers to professe knowledge and great skill in the Lavv and Scriptures being in deede in the sight of the learned most ignorant of the vvord of God not knowing the very principles of diuinitie euen to the admiration truely of the learned that reade their bookes or heare them preach 9. The lavv not made to the iust By this place and the like the Libertines of our daies vvould discharge them selues vvhom they count iust from the obedience of lawes But the Apostles meaning is that the iust man doth vvel not as compelled by lavv or for feare of punishment due to the transgressors thereof but of grace mere loue tovvard God al goodnes most vvillingly though there were no law to commaund him 21. Deliuered to Satan Hymenaeus and Alexander are here excoÌ„municated for falling from their faith teaching heresie an example vnto Bishops to vse their spiritual power vpon such In the primitiue Church corporal affliction through the ministerie of Satan vvas ioyned to excommunication Vvhere we see also the diuels readines to inuade them that are cast out by excommunication from the fellowship of the faithful and the supereminent povver of Bishops in that case Vvhereof S. Hierom ep 1. ad Heliod c. 7 hath these memorable vvordes God forbid saith he I should speake sinistreusly of them vvho succeding the Apostles in degree make Christes body vvith their holy mouth by vvhom vve are made Christians vvho hauing the kâ—â—is of heauen do after a sort iudge before the day of iudgement vvho in sâ—brietie and Chastitie haue the keeping of the spouse of Christ And a litle after They may deliuer me vp to Satan to the destruction of my flesh that the spirit may be saued in the day of our Lord Iesus And in the old Lavv vvhosoeuer vvas disobedient to the Priests was either cast out of the campe and so stoned of the people or laying dovvne his necke to the svvord expiated his offense by his bloud but novv the disobedient is cut of vvith the spiritual svvord or being cast out of the Church is torne by the furious mouth of Diuels So saith he Vvhich vvordes vvould God euery ChristiaÌ„ man vvould vveigh CHAP. II. By his Apostolike authoritie he appointeth publike praiers to be made for al meÌ„ vvithout exception 8 also men to pray in at places 9 and vvomen also in semely attire 11 to learne of men and not to be teachers in any vvise but to seeke saluation by that vvhich to them belongeth verse 1 I Desire therfore first of al things that ″ obsecrations praiers postulations thankesgeuings be made for al men ✠verse 2 for kings and al that are in preeminence that vve may leade a quiet and a peaceable life in al pietie and chastitie ✠verse 3 For this is good and acceptable before our Sauiour God ✠verse 4 ″ vvho vvill al men to be saued and to come to the knovvledge of the truth ✠verse 5 For there is one God ″ one also mediatour of God and men man Christ IESVS ✠verse 6 vvho gaue him self a redemption for al vvhose testimonie in due times is coÌ„firmed ✠verse 7 * vvherein I am appointed a preacher an Apostle I say the truth I lie not doctor of the Gentiles in faith and truth ✠verse 8 I vvil therfore that men pray in euery place lifting vp pure handes vvithout anger and altercation ✠verse 9 In like maner * vvomen also in comely attire vvith demurenesse and sobrietie adorning them selues not in plaited heare or gold or pretious stones or gorgeous apparel ✠verse 10 but that vvhich becoÌ„meth vvomen professing pietie by good vvorkes ✠verse 11 Let a vvoman learne in silence vvith al subiection ✠verse 12 But * to teach ″ I permit not vnto a vvoman not to haue dominion ouer the man but to be in sileÌ„ce ✠verse 13 For * Adam vvas formed first then Eue. ✠verse 14 and Adam vvas not seduced but the vvoman being seduced vvas in preuarication ✠verse 15 Yet she shal be saued by generation of children if they ' continue in faith loue and sanctification vvith sobrietie ANNOTATIONS CHAP. II. 1. Obsecrations This order of the Apostle S. Augustine ep 59 findeth to be fulfilled specially in the holy celebration of the Masse vvhich hath al these kindes expressed here in foure diuers vvordes pertaining to foure sortes of praiers the difference vvhereof he exactly seeketh out of the proper signification and difference of the Greeke vvordes And he teacheth vs that the first kind of praiers vvhich here be called obsecrations are those that the Priest saith before the consecration that the second called Praiers be al those vvhich are said in and after the Consecration about the Receiuing including specially the Pater noster vvherewith the vvhole Church saith he in maner endeth that part as S. Hierom also affirmeth that Christ taught his Apostles to vse the Pater noster in the Masse Sic docuit c. So taught he hit Apostles that daily in the Sacrifice of his body the faithful should be bold to say Pater noster c. Li. 3 cont Pelag. cap. 5. where he alludeth to the very vvordes novv vsed in the preface to the said Pater noster in the said Sacrifice audemus dicere Pater noster The third sort called here in the text PostulatioÌ„s be those vvhich are vsed after the CoÌ„munion as it vver for dimissing of the people vvith benediction that is vvith the Bishops or Priests blessing Finally the last kinde vvhich is Thankes-giuings concludeth al vvhen the Priest and people giue thankes to God for so greate a mysterie then offered and receiued Thus the said holy father handleth this text ep 59 to Paulinus S. Epiphanius also insinuateth these vvordes of the Apostle to pertaine to the Liturgie or Masse vvhen he thus vvriteth to Iohn Bishop of Hierusalem Vvhen vve accomplish our praiers after the rite of the holy Mysteries vve pray both for al others and for thee also â—p 60 c. 2 ad Io. Hierosolym apud Hieronymum And most of the other fathers expouÌ„d the foresaid vvordes of publike praiers made by the Priest vvhich are said in al Liturgies or Masses both Greeke and Latin for the good estate of al that be in high degnitie as kings and others See S. Chrys ho. 6. in 1 Tim. S. Ambr. in hunc loâ— Prosper de vocat li. 1. c. 4. So exactly doth the practise of the Church agree vvith the Precepts of the Apostle and the Scriptures and so profouÌ„dly do the holy fathers seeke out the proper sense of the Scriptures vvhich our Protestants do so prophanely popularely and lightly skimme ouer that they can neither see nor endure the truth 4 Vvho vvil al men The perishing or damnation of men must not be imputed to God vvho delighteth not in any
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 Antiochâ—nos 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 coÌ„municateth 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 CouÌ„cel 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 frâ—m 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.
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 ✠verse 2 to Timothee my deerest sonne grace mercie peace from God the father and Christ IESVS our Lord. ✠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 ✠verse 4 desiring to see thee mindeful of thy teares that I may be filled vvith ioy ✠verse 5 calling to minde that faith vvhich is in thee not feined vvhich also dvvelt first ″ in thy grandmother Loïs and thy mother Eunîce and I am sure that in thee also ✠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 ✠verse 7 For God hath not giuen vs the spirit of feare but of povver and loue and sobrietie ✠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 ✠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 ✠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 ✠verse 11 vvherein * I am appointed a preacher and Apostle and Maister of the Gentiles ✠verse 12 For the vvhich cause also I suffer these things but I am not cōfounded For I know whom I haue beleeued I am sure that he is able to keepe my ″ depositum vnto that day ✠verse 13 Haue thou ″ a forme of sound vvordes vvhich thou hast heard of me in faith in the loue in Christ IESVS ✠verse 14 Keepe the good depositum by the holy Ghost vvhich dvvelleth in vs. ✠verse 15 Thou knovvest this that al vvhich are in Asia be auerted from me of vvhom is Phigelus and Hermogenes ✠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 ✠verse 17 but vvhen he vvas come to Rome he sought me carefully and found me ✠verse 18 ″ 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 aūcient 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 cōmonly 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
passion It hath in deede in it self to profite al but if it be not drunken it healeth not 11. Inexplicable Intending to treate more largely and particularly of Christes or Melchisedekâ— Priesthod he forvvarneth them that the mysterie thereof is far passing their capacitie and that through their feeblenes in faith and vveakenes of vnderstanding he is forced to omit diuers deepe points concerning the Priesthod of the nevv lavv Among vvhich no doubt the mysterie of the Sacrament and Sacrifice of the altar called MASSE vvas a principal pertinent matter vvhich the Apostles the Fathers of the primitiue Church vsed not to treate of so largely and particularly in their vvritings vvhich might come to the hands of the vnfaithful vvho of al things tooke soonest scandal of the B. Sacrament as vve see Io. 6. He spake to the Hebruâ—s saith S. Hierom ep 126 that is to the Ievves and not to faithful men to vvhom he might haue been hold to vtter the Sacrament And in deede it vvas not reasonable to talke much to them of that sacrifice vvhich vvas the resemblance of Christes death vvhen they thought not right of Christes death it self Vvhich the Apostles vvisedom and silence our Aduersaries vvickedly abuse against the holy Masse CHAP. VI. He exhorteth them to be perfect scholers and not to neede to be Catechumenâ— againe 4 considering they can not be baptized againe 9 and remembring their former good vvorkes for the vvhich God vvil not faile to performe them his promis if they faile not to imitate Abraham by perseuerance in the faith vvith patience 20 And so endeth his digression and returneth to the matter of Christes Priesthod verse 1 VVHERFORE intermitting the vvord of the beginning of Christ let vs proceede to perfection not againe laying ″ the foundatioÌ„ of penance from dead vvorkes and of faith tovvard God ✠verse 2 of the doctrine of baptismes and of imposition of handes and of the resurrection of the dead and of eternal iudgement ✠verse 3 And this shal vve doe if God vvill permit ✠verse 4 For * it is ″ impossible for them that were once illuminated haue tasted also the heauenly gift and vvere made partakers of the holy Ghost ✠verse 5 haue moreouer tasted the good vvord of God and the povvers of the world to come ✠verse 6 and are fallen to be renevved againe to penaÌ„ce crucifying againe to them selues the sonne of God and making him a mockerie ✠verse 7 For the earth drinking the raine often coÌ„ming vpon it bringing forth grasse commodious for them by vvhom it is tilled receiueth blessing of God ✠verse 8 but bringing forth thornes and bryers it is reprobate and very neere a curse vvhose end is to be burnt ✠verse 9 But vve confidently trust of you my best beloued better things and neerer to saluation although vve speake thus ✠verse 10 For ″ God is not vniust that he should forget your vvorke loue which you haue shevved in his name vvhich haue ministred to the sainctes and do minister ✠verse 11 And our desire is that euery one of you shevv forth the same carefulnesse to the accomplishing of hope vnto the end ✠verse 12 that you become not slouthful but imitatours of them vvhich by faith and patience shal inherite the promisses ✠verse 13 For God promising to Abraham because he had none greater by vvhoÌ„ he might sweare he sware by him self ✠verse 14 saying * Vnles blessing I shal blesse thee and multiplying shal multiplie thee ✠verse 15 And so patiently enduring he obtained the promise ✠verse 16 For meÌ„ svveare by a greater then them selues and the end of al their controuersie for the confirmation is an othe ✠verse 17 Vvherein God meaning more aboundantly to shevv to the heires of the promise the stabilitie of his couÌ„sel he interposed an othe ✠verse 18 that by tvvo things vnmoueable vvhereby it is impossible for God to lie vve may haue a most strong comfort vvho haue fled to hold fast the hope proposed ✠verse 19 vvhich vve haue as an anker of the soule sure and firme and going in into the inner partes of the vele ✠verse 20 vvhere IESVS the precursor for vs is entered made a high priest for euer according to the order of Melchisedec ANNOTATIONS CHAP. VI. 1. The foundation of penance Vve see hereby vvhat the first groundes of Christian institution or Catechisme were in the primitiue Church and that there vvas euer a necessarie instruction and beleefe of certaine points had by vvord of mouth and tradition before men came to the Scriptures vvhich could not treate of things so particularly as vvas requisite for the teaching of al necessarie groundes Among these points were the 12 Articles conteined in the Apostles Creede the doctrine of penance before Baptisme the maner and necessitie of Baptisme the Sacrament of Imposition of hands after Baptisme called Confirmation the articles of the Resurrection Iudgement and such like Vvithout vvhich things first laid if one should be sent to picke his faith out of the Scripture there vvould be madde rule quickly See S. Augustine in exposit inchoat ep ad Ro. versut finem 4. Impossible How hard the holy Scriptures be and how dangerously they be read of the vnlearned or of the proud be they neuer so vvel learned this one place might teach vs. Vvhereat the Nouatians of old did so stumble that they thought and heretically taught that none falling into any mortal sinne after Baptisme could be receiued to mercie or penance in the Church and so to a contentious man that vvould folow his owne sense or the bare vvordes vvithout regard of the Churches sense and rule of faith after vvhich euery Scripture must be expounded the Apostles speach doth here sound Euen as to the simple and to the Heretike that submitteth not his sense to the Churches iudgement certaine places of this same Epistle seeme at the first sight to stand against the daily oblation or sacrifice of the Masse vvhich yet in truth make no more for that purpose then this text we now stand on serueth the Nouatians as vvhen we come to the places it shal be declared And let the good Readers beware here also of the Protestants exposition for they are herein vvorse then Nouatians specially such as precisely folovv Caluin holding impiously that it is impossible for one that forsaketh entirely his faith that is becommeth an Apostata or an Heretike to be receiued to penance or to Gods mercie To establish vvhich false and damnable sense these fellowes make nothing of S. Ambroses S. Chrysostoms and the other fathers exposition vvhich is the holy Churches sense That the Apostle meaneth of that penance vvhich is done before and in Baptisme vvhich is no more to say but that it is impossible to be baptized againe and thereby to be renouated and illuminated to die be buried and rise againe the second time in
And that to haue been the errour of the Hebrues you may read in S. Augustine li. 3. doct Christ c. 6. And this vve tel the Protestants is the onely purpose of the Apostle But they be so grosse or ignorant in the Scriptures and so malitiously set against Gods and the Churches truth that they peruersely and folishly turne the vvhole disputation against the sacrifice of the B. Masse and the Priests of the new Testament as though vve held that the sacrifice of the altar vvere the general redemption or redeeming sacrifice or that it had no relation to Christes death or that it vvere not the representation and most liuely resemblance of the same or vvere not instituted and done to apply in particular to the vse of the partakers that other general benefite of Christes one oblation vpon the Crosse Against the Ievves then onely S. Paul disputeth and against the false opinion they had of their Priests and sacrifices to vvhich they attributed al remission and redemption vvithout respect of Christes death 15. Of those preuarications The Protestants do vnlearnedly imagine that because al sinnes be remitted by the force of Christes passion that therfore there should be no other sacrifice after his death Vvhereas in deede they might as vvell say there ought neuer to haue been sacrifice appointed by God either in the lavv of Nature or of Moyses as al their argumeÌ„ts made against the Sacrifice of the Church vpon the Apostles discourse proue as vvel or rather onely that there vvere no sacrifices of Aarons order or Leuitical lavv at all For against the Ievves false opinion concerning them doth he dispute and not a vvord touching the sacrifice of the Church vnto vvhich â—n al this discourse he neuer opposeth Christes sacrifice vpon the Crosse al Christian men vvel knovving that the host oblation of those tvvo though they differ in maner and external forme yet is in deede al one The Apostle then shevveth here plainely that al the sinnes that euer vvere remitted since the beginning of the vvorld vvere no othervvise forgiuen but by the force and in respect of Christes Passion Yet it folovveth not therevpon that the oblations of Abel Abraham Aaron c vvere no sacrifices as by the Heretikes foolish deduction it should do S. Paul not opposing Christes Passion to them for the intent to proue them to haue been no sacrifices but to proue that they vvere not absolute sacrifices nor the redeeming or consummating Sacrifice vvhich could not be many nor done by many Priests but by one and at one time by a more excellent Priest theÌ„ any of them or any other mere mortal man And that you may see the blasphemous pride and ignorance of Caluin and in him of al his fellovves read so many as may read Heretical bookes his commentarie vpon this place and there you shal see him gather vpon this that Christes death had force from the beginning vvas the remedie for al sinnes since the creation of the vvorld therfore there must be no moâ— but that one sacrifice of Christes death Vvhich must needes by his deduction hold as it doth in deede no lesse against the old sacrifices then the nevv sacrifice of the Church and so take avvay al vvhich is against the Apostles meaning and al religion 20. This is the bloud Christes death vvas necessarie for the full confirmation ratification and accomplishement of the nevv Testament though it vvas begonne to be dedicated in the sacrifice of his last supper being also vvithin the compasse of his Passion Vvhich is euident by the vvordes prouounced by Christ ouer the holy chalice vvhich be correspondent to the vvordes that vvere spoken as the Apostle here declareth in the first sacrifice of the dedication of the old lavv hauing also expresse mention of remission of sinnes thereby as by the bloud of the nevv Testament Vvhereby it is plaine that the B. Chalice of the altar hath the very sacrificall bloud in it that vvas shed vpon the Crosse in by vvhich the nevv Testament vvhich is the lavv of spirit grace and remission vvas dedicated and doth consist And therfore it is also cleere that many diuine things vvhich to the Heretikes or ignorant may seeme to be spoken onely of Christes sacrifice vpon the Crosse be in deede verified fulfilled also in the sacrifice of the altar Vvhereof S. Paul for the causes aforesaid vvould not treate in plaine termes See Isychius li. 1 in Leuit. c. 4 paulo post initium applying al these things to the immolation of Christ also in the Sacrament 23. The examplers Al the offices places vessels and instruments of the old lavv vvere but figures and resemblances of the state and sacraments of the nevv Testament vvhich are here called celestials for that they are the liuely image of the heauenly state next ensuing vvhich be therfore specially dedicated and sanctified in Christes bloud sacrificed on the altar and sprinkled vpon the faithful as the old figures and people vvere cleansed by the bloud of beasts And therfore by a transition vsual in the holy Scriptures the Apostle sodenly passeth in the senteÌ„ce immediatly folovving and turneth his talke to Christes entrance into heauen the state vvhereof both by the Sacraments of the old lavv and also more specially by them of the nevv is prefigured 25. Offer him self often As Christ neuer died but once not neuer shal die againe so in that violent painful and blouddy sort he can neuer be offered againe neither needeth he so to be offered any more hauing by that one action of sacrifice vpon the Crosse made the full ransom redemption and remedie for the sinnes of the vvhole vvorld Neuerthelesse as Christ died and vvas offered after a sort in all the sacrifices of the Lavv and Nature since the beginning of the vvorld al vvhich vvere figures of this one oblation vpon the Crosse so is he much rather offered in the sacrifice of the altar of the nevv Testament incomparably more neerely diuinely and truely expressing his death his body broken his bloud shed then did any figure of the old lavv or other sacrifice that euer vvas as being in deede though in hidden sacramental and mysticall and vnblouddy maner the very self same B. body and bloud the self same host oblation and sacrifice that vvas doue vpon the Crosse And this truth is most euident by the very forme of vvordes vsed by our Sauiour in the institution and consecration of the holy Sacrament and by the profession of all the holy Doctors Our sacrifice saith S. Cyprian is correspondent to the Passion of Christ And The sacrifice that vve offer is the Passion of Christ ep 63. nu 4. nu 7. S. Augustine de fâ—d ad Pet. c. 19. In those carnal sacrifices vvas the prosiguring of the flesh of Christ vvhich he vvas to offer for sinnes and of the bloud vvhich he vvas to sheads but in this Sacrifice is the commemoration of the flesh of Christ vvhich
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 ″ beleeue not euery spirit but ″ proue the spirites if they be of God because many false prophetes are goue out into the vvorld ✠verse 2 In this is the spirit of God knovven ″ euery spirit that confesseth IESVS Christ to haue come in flesh is of God ✠verse 3 and euery spirit ″ 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 ✠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 ✠verse 5 They are of the vvorld therfore of the vvorld they speake and the vvorld heareth them ✠verse 6 Vve are of God * He that knovveth God heareth vs. he that is not of God heareth vs not ″ in this vve knovv the spirit of truth and the spirit of errour ✠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 ✠verse 8 He that loueth not knovveth not God because God is charitie ✠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 ✠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 ✠verse 11 My deerest if God hath so loued vs vve also ought to loue one an other ✠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 ✠verse 13 In this vve knovv that vve abide in him and he in vs because he of his Spirit hath giuen to vs. ✠verse 14 And vve haue seen and doe testifie that the Father hath sent his Sonne the Sauiour of the vvorld ✠verse 15 Vvhosoeuer shal confesse that IESVS is the Sonne of God God abideth in him and he in God ✠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 ✠verse 17 In this is charitie perfited vvith vs ″ that vve may haue confidence in the day of iudgement because as he is vve also are in the vvorld ✠verse 18 ″ Feare is not in charitie but perfect charitie casteth out feare because feare hath painefulnes and he that feareth is not perfect in charitie ✠verse 19 Let vs therfore loue God because God first hath loued vs. ✠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 ✠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
in Christmas vnto Septuagesme The Epistle vpoÌ„ Christmas eue Act. 13. 2. â— Faith must not be subiect to sense reason arguing or vnderstaÌ„ding but must coÌ„maund be obeied in humilitie and simplicitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ S. Augustine vseth this place and the like agaiÌ„st Heretikes vvhich vvould dravv the common Catholike faith of al natioÌ„s to some certaine countries or corners of the world Aug. ep 161. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ He praieth without intermission that omitteth no day certaine times of praier Aug. here 's 57. ⸬ The Romanes vvere conuerted and taught by S. Peter before therefore he vseth that speach to confirme them in their saith Author Com. apud Hierony Theodoret in 16. Rom. Chrys ⸬ He meaneth not Gods owne iustice in him self but that iustice vvhervvith God endueth man vvhen he iustifieth him Aug. de Sp. lit c. 9. Whereby you may gather the vanitie of the Heretical imputatilue iustice Abac. 2 4. c Lo these and the like are the Images or Idolâ— so often condeÌ„ned in the scriptures and not the holy Images of Christ and his Saincts ⸬ Eph. 4 19. he saith They haue deliuered or giuen vp them selues to al vncleannesse By vvhich coÌ„fereÌ„ce of scripturâ— vve learne that them selues are the cause of their ovvne sinne and damnation God of his iustice permitting leauing them to their ovvne vvil and so giuing them vp into passions c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolical salutation or blessing Epiph. hâ—res 6â— The same vsed of Heretikes The Romane faith highly coÌ„mended Luc. 22. It can not false not be corrupted Proâ—â— li. 2. Com. in ep ad Gal. The Romane statioÌ„s a token of greater faith and deuotion The Catholike and Romane faith al one Hovv God is serued in spirit Praies for conuersion of soules The Gospel is not only the written word Mat. 28. The Apostles vvriting and preaching vvhether more necessarie and hovv The Catholike or Christian â—aith with good vvorkes iustifieth vvithout this faith no vvorkes whatsoeuer Not only faith God is not the author of sinne God punisheth sinne by permitting men to fall further and further Sinnes mortal and venial Good men also according to the merits of their good vvil shal haue their reward Aug. â—p 4â— Ps 61 13 c That is the Gentile Deu. 10 17. Act. 10. 34. Mt. 7 21 Ia. 1 22 ⸬ It is a shameful and damnable thing for preachers teachers or other guides of mens life to commit the same things them selues which they reproue in other Es 52 5. Ez. 36 20. c It is a great sinne that by the iâ— life of the faithful our Lordes name should be il spoken of amoÌ„g the misbeleuers many vvithdravven from the true religioÌ„ thereby ⸬ Prepuce is the foreskinne not circumcised therfore signifieth the Gentiles or the state and conditioÌ„ of the Gentiles as circumcisioÌ„ the Ievves and their state Iudging other men Gods long suffering is for our repentance Good vvorkes meritoriouâ— Li. de grat lib. arb c. 8. Aug. de Sp. lit c. 16. to 3. The first iustification vvithout vvorkes the second by vvorkes S. Paul speaketh of the first specially S. Iames of the second Against imputatiue iustice True inherent iustice more for Gods glorie for the commendation of Christs merites True iustice both in Ievv and Gentile is by keeping the Lavv. The letter and the spirit The carnal and spiritual Ievve de sp lit to 3. Io. 3 33. ⸬ â—od only by nature is true al mere men by nature may lie deceiue and be deceiued yet God by his grace spirit may and doth preserue the Apostles and principal Gouerners of his people the Church and Councels in al truth though they vvere and are mere men Ps 115 11. Ps 50 6. Ps 13 1. 52 3. Ps 5 11. Ps 139 4 c Aspidum A kinde of litle serpents Ps 9 7. Es 19 7. Pro. 1 16 Ps 35 2. Gal. 2 16. c To beleeue in him here compriseth not only the act of faith but of hope charitie as the Apostle explicateth him self Galat. 5 6. ⸬ No man atteineth his first iustification by the merites either of his faith or workes but merely by Christes grace and mercie though his faith workes procedâ—g of grace be dispositioÌ„s preparations therevnto ` propitiatour 2. â—et 3. S. Paules speaches mistaken of the vvicked Ro. 5 2â— Ro. 3 4. The sense of the places that sound as if God caused sinne Iob. 1. Hovv it is said none iust * Luc. 1â— No vvorkes auaile vvithout faith and grace The Heretikes phantastical or imputatiue iustice De pâ—â—mer li. 1 â— 9. 10. True inhaerent iustice Vvhat vvorkes are excluded from iustification de grat lib. arb c. 7. Gal. 1. Gen. 5 6. Gal. 3 6. Ia. 2 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 31 1. ⸬ The vvord Reputed doth not diminish the truth of the iustice as though it vvere reputed for iustice being not iustice in deede but signifieth that as it vvas in it self so God esteemed reputed it as the same greeke vvord must needes be taken v. 4. next going before 1 Cor. 4 â— and els where c Our Sacraments of the nevv Lavv giue ex opere operato that grace and iustice of faith vvhich here is commended vvhereas circuÌ„cisioÌ„ vvas but a signe or marke of the same Gen. 17 10. Gen. 17 4. ` he beleeued Gen. 15 5. Abrahams Workes before faith Iustice before men and iustice before God Not vvorkes but mere grace is cause of our first iustificatioÌ„ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical translation Vvhat is Sinnes couered or not imputed Io. 1 29 2 Cor. 6 11. Apoc. 1 5. The SacrameÌ„ts are not mere markes but causes of iustification By vvhat faith vve are iustified Luc. 1 45. The Epistle on Imber Saturday in vvhitsonweeke And for many Martyrs ⸬ Christian meÌ„ do not vaunt theÌ„ selues of the certaiÌ„tie of their saluatioÌ„ but glorie in the hope thereof onely vvhich hope is here insinuated to be giuen in our iustificatioÌ„ is aftervvard to be coÌ„firmed by probation in tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The Heretikes falsely translate of no strength to take avvay al free vvil No. Test. 15â—0 ` sinner ⸬ Here vve may see against the Heretikes that they vvhich be borne of Christ and iustified by him be made constituted iust in deede not by imputation only as al that be borne of Adam be vniust and sinners in truth not by imputation Against the Heretikes special faith and securitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IustificatioÌ„ attributed much to faith as to the fâ—ndation Our hope is strengthened by vvel doing Charitie is a qualitie in vs. Conc. Tri. sess sâ— decr de peâ— orig Al by Adam borne in original sinne Christ only not conceiued in sinne and as it is thought our B. Lady The Lavv did not cause more sinne though that vvere the sequele
part Of his Traditions c In the greeke Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2 21. ` churches The Epistle vpon Maundy Thursday a The Epistle vpon CORPVS Christi day Mat. 26 26. ⸬ The Apostles drift in al that he saith here of the SacrameÌ„t is against vnvvorthy receiuing as S. Augustine also noteth Ep. 11â— c. 3. and not to set out the vvhole order of ministratioÌ„ as the heretikes do ignoraÌ„tly imagine Mr. 14 22. Luc. 22 19. The Custome of the Church is a good answer against al vvranglers That heresies shal come and vvherfore Vvhat coÌ„moditie vve may make of heresies Agapae or suppers of charitie CoÌ„c Gang. can 11. Conc Loadic can 27. 28. Vvhether the Apostle meane by our Lords supper the B. Sacrament TraditioÌ„ vvithout vvriting Whether the catholikes or Protestants doe more imitate Christs institution of the B. Sacrament Al circunstaÌ„ces in our Sauiours action about the B. SacrameÌ„t neede not be imitated Io. 13 2. Luc. 9 16. The Protestants imitate not Christ in blessing the bread and vvine They imitate him not in vnleauened bread and mingling water with wine The vvordes of consecration to be said ouer the bread and vvine the vvhich the Protestants do not tract â—0 in Io. The Protestants haue taken away the B. Sacrament altogether The povver to consecrate giuen to Priests onely The SacrameÌ„t consisteth not in the receiuing Vvhy the Protestants call it the Communion Communion vvhich is a part of the MASSES what it signifieth li. 4. c. 14. de orthod fide Hovv Christs death is shewed by the B. Sacrament it self vvithout sermon or othervvise The vvicked receiue the body bloud The real presence is proued by the heinous offeÌ„se of vnvvorthy receiuing ConfessioÌ„ before receiuing the B. Sacrament Adoration of the B. Sacrament * See the Annot. The manifold honour and discerning of Christes body in the Cath. Church Mat. â— â— ep 118 c. 6. The Profane bread of the Protestants * Aug. de pec merit li. 2. c. 24. Ep. Iuda Holy bread Vnvvorthie receiuing Penance and satisfaction The Masse is agreable to the Apostles vse and tradition the Communion is not Aug. ep 118 c. 6. Aug. tract 84 in Io. Chrys ho. 〈◊〉 in Act. The 6. part As couching the Giftes of the Holy Ghost The Epistle vpon the 10 Sunday after Rentecost ⸬ Al these Giftes be those vvhich the lear nâ—ecall Gratias gratis datas vvhich be bestovved often euen vpon il liuers vvhich haue not the other graces of God whereby their persons should be grateful iust holy in his sight Ro. 12 4 Eph. 4 7. ⸬ A maruelous vnioÌ„ betwixt christ his Church a great coÌ„fort to al Catholikes being members therof that the church and he the head the body make be called one Christ Aug. de vnit Ec. ` one body Eph. 4 11. ⸬ S. Augustine ep 137 giueth the same reason vvhy miracles cures be done at the memories or bodies of some Saincts more then at others by the same Saincts in one place of their memories rather then at other places Zealous faith Vnitie Schisme The Epistle vpon the Sunday of Quinquagesme called Shrouesunday ⸬ This proueth that faith is nothing vvorth to saluatioÌ„ without vvorkes and that there may be true faith vvithout Charitie ⸬ By this text S. Augustine li. â—2 Ciu. c. 29 proueth that the Saints in heauen haue more perfect knovvledge of our affaires here then they had vvhen they liued here ⸬ Charitie is of al the three the greatest Hovv then doth onely saith being inferior to it saue iustifie and not Charitie Charitie False Mattyrs The 3 vertues theological Charitie is lost by mortâ—l sinne not faith ″ Much like to some fond Linguists of our time who thinke them selues better then a doctor of Diuinitie that is not a Linguist c By this word are meant al rude vnlearned men but specially the simple which vvere yet vncharistened as the Catechumens vvhich came in to those spiritual exercises as also infidels did at their pleasures c idiotae ` vvith tongues more theÌ„ you all Es 28 11 2. Tim. 2 12. Gen. 3 16. A paraphrastical exposition of this Chapter concerning vnknovven tongues Of vvhat spiritual exercise the Apostle speaketh The disorders in the same That S. Pauls place maketh nothing against the seruice in the saith toÌ„ge By strange tonges the Apostle meaneth not the latin Greeke or Hebrue S. Augustine our Apostle brought in the Seruice in the latin tongue The latin seruice one and the same in al countries and strange to none The seruice in vulgar toÌ„ge strange and barbarous to euery straÌ„ger Vvhether the seruice in vulgar tonges do more edifie See Annot 1. Cor. 10. 13. The vertue of the SacrameÌ„ts and Seruice consisteth not in the peoples vnderstaÌ„ding The people is to be taught the meaning of Sacraments ceremonies and are taught in al Catholike couÌ„tries Catholike people in euery countrie vnderstandeth euery ceremonie and can behaue them selues accordingly Aug. doct Chr. li. 2. c. 13. That he speaketh not of the Churches seruice is proued by inuincible in arguments The Apostle speaketh not of the peoples priuate praiers in latin as vpon primmars beades or othervvise Latin praiers translated or the people taught the coÌ„tents thereof The peoples deuotion nothing the lesse for praying in Latin Mat. 24. * Greg. li. 27. Moral c. 6. The seruice alvvaies in Latin through out the vvest Church It is not necessarie to vnderstand our praiers Hovv far is sufficient for the people to vnderstand Hovv the mind or vnderstaÌ„ding is edified 1 Cor. 13. 1 Cor. 11 16. A notable rule of S. Augustine Vvomen may haue any temporal Soueraintie but no Ecclesiastical function The 7 part Of the resurrection of the dead The Epistle vpoÌ„ the 11 SuÌ„day after Pentecost c This deliuerie in the latin greeke importeth tradition so by Tradition did the Apostles plant the Church in al truth before they vvrote any thing Es 53 8. Dan. 9 26. Ps 15 10 Ion. 2 2. Lu. 24. Act. 9 3 Conâ— borne out of time c tradidi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ In him Gods grace is not void that worketh by his free vvil according to the motion and direction of the â—â—me grace ⸬ So may we say If the Cath. faith in al pointes be not true then our first Apostles vvere false vvitnesses then hath our Countrie beleeued in vaine al this while then are al our forefathers dead in their sinnes and perished Which presupposing Christ to be God vvere the greatest absurditie in the vvorld Col. 1 18 Ap. 1 5. Ro. 5 12. 1. Thes 4 15. Ps 109. 1. Ps 8 8. Esa 22 13. Menander ⸬ The glorie of the bodies of Saincts shal not be al alike but differeÌ„t in heauen according to mens merits ⸬ As to become spiritual doth not take away the substance of the body glorified no more vvhen Christes body is said to be in spiritual sort in the Sacrament doth
estimation examples of some peculiar traditions out of the fathers S. Chrysostom S. Basil S. Hierom. S. Augustine S. Epiphanius S. Irenaeus Tertullian S. Cyprian Origen The Scriptures giuen vs by tradition and the sense thereof The Creede an Apostolical tradition An inuincible argument for the credite of Traditions â— Here also 〈◊〉 as is noted before 2 Thess 2. 15. the aduersaries in their translatioÌ„s auoid the vvord Tradition being plaine in the Greeke lest them selues might seeme to be noted as men vvalking inordinately and not according to Apostolical Tradition as al Schismatikes Heretikes and rebels to Gods Church doe Ep. 6 18. Col. 4 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. 1. Cor. 4. 1. Th. 2. 1. Cor. 9 6. Gal. 6 9. The heretikes cauillation against Religious meÌ„ that vvorke not ansvvered 1 Cor. 9. The spiritual trauailes of the Clergie * See S. Cypr. ep 66. Religious meÌ„ working with their handes Monkes were shauen in the primitiue Church and Nonnes clipped of their heare S. Augustines opinion concerning Religious mens working or not working li. de â—p Monach. c. 21. Ecclesiastical censures against the disobedient Not to communicate with excoÌ„municate persons but in certaine cases 1 Timoth. 3. 1 Timoth. 3. * 1 Tim. 1. Act. 20. v. 25. 38. Col. 2. v. 1. ⸬ S. Augustine saith He that list to haue the hope of heaueÌ„ let him looke that he haue a good coÌ„scieÌ„ce to haue a good conscience let him beleeue vvorke vvel for that he beleueth she hath of faith that he vvorketh he hath of charitie Praefat. in Psa 31. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 7 13 Mt. 9 13. Mr. 2 17. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Euil life and no good conscience is often the cause that men fall to Heresie from the faith of the Catholike Church Againe this plainely reproueth the heretikes false doctrine saying that no man can fall from the faith that he once truely had Teaching othervvise then the doctrine receiued is a special marke of Heretikes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luthers teaching othervvise Al heretical doctrine is fables Curious questioning in religion Charitie the very formal cause of our iustification Heretikes great boasters but vnlearned Libertines alleage scripture Excommunication of Heretikes and the effect thereof The Priests high authoritie of Excommunication The terrible effect thereof ⸬ Euen for heathen kings Emperours by vvhom the Church suffereth persecution much more for al faithful Princes powers and people both spiritual and temporal for vvhom as members of Christes body and therfore ioyning in praier oblation vvith the ministers of the Church the Priestes more properly and particularly offer the holy Sacrifice See S. Augustine de orig anima li. 1. c. p. 2. Tim. 1 11. 1. Pet. 3 3. 1. Cor. 14 34. Gen. 1 27. 3 6. ` she The praiers petitions in the Masse deduced out of the Apostles vvordes by S. Augustine other fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PATER NOSTER in the Masse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Theoph. in hunc loc Praier in the Masse for kings and other God vvil no mans perditioÌ„ but the saluation of al. Hovv there is but one Mediator Christ and vvhat it is to be such a Mediator * Aug. li. 9. de Ciu. cap. 15. De fid ad Pet. c. 2. The different maner of praying to Christ and to Saincts Kyrie eleison Christe eleison Hovv there be many mediators as there be many sauiours and redeemers eueÌ„ in the Scriptures Iud. 3 9. 2 Esd 9 27. Act. 7 35. Women great talkers of Scripture and promoters of heresie * S. Chrys Ho. 9. in 1. Tim. Tit. 1 6. c He saith hauing children not getting children S. Ambr. Ep. 82. b Neophytus is he that vvas lately christened or nevvely planted in the mystical body of Christ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great charge great merite of Ecclesiastical functions The Apostle vnder the name of Bishop instructeth Priestes also The heretikes opinion coÌ„cerning Priests mariage 1 Cor. 7. S. Paules place of one vvife excludeth bigamos from holy Orders * li. 2 ep 25. Vvho are counted bigami Leuit. 21. The Heretical clergie nothing regardeth the Apostles prescription of one vvife None euer maried after holy Orders Socrat. li. 1 c. 8. They that vvere made Priests of maried men absteined from their vviues Sozom. li. 1 c. â—2 S. Epiphanius Mariage of Priests is contrarie to the auÌ„cient canoÌ„s Eusebius S. Hierom. S. Augustine See S. Leo ep 92. c. â— S. Ambrose Tertullian S. Cyprian Councels None rashly to be admitted to the Clergie Heretikes admit al sortes vvithout exception The three holy orders only bound to chastitie Leo ep 92. c. 3. Greg. li. 1 ep 42. The 4 inferiour orders not bound to chastitie Al the seuen orders auncient eueÌ„ from Christ and the Apostles time S. Ambrose calleth the B. of Rome Rector of the vvhole Church The heretikes say directly coÌ„trarie to the Apostle that the Church is not the piller of truth That the Church is the piller of truth and can not erre is proued by many reasons Io. 14 16. Mat. 16. Mat. 28. Eph. 4. Io. 17. Luc. 22. Psal 2. Eph. 5. The meaning of this article I beleeue the Cath. Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the visible Church that is the piller or truth and can not erre Vvhence the Church hath this priuilege neuer to erre S. Augustine Lactantius S. Cyprian S. Irenaeus 2 Tim. 3 3 Pet. 3. Iude v. 18. ⸬ We see plainely by these vvordes such abstinence only to be disalovved as condemneth the creatures of God to be naught by nature creation 1. Tim. 1 4. Tit. 3 9. ⸬ Some saith S. Chrysost expound this of fasting but they are deceiued-for fasting is a spiritual exercise See a goodly commentarie of these vvordes in S. August li. de mor. Eccl. Cath. c. 33. Al Heretikes are apostataes from the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. 19. The old Heresies against matrimonie * Aug. har 46. The old Heresies about abstinâ—â—e from meates The Catholikes impudently charged vvith the said old heresies Abstinence from certaine meates is no condemnation of the meates Diuers good causes of abstinence Forbidding certaine persons to marrie is no condemnation of matrimonie Catholikes esteeme matrimonie more then the Protestants doe The Protestants obiectoÌ„s answered long ago by S. Hierom and S. Augustine * Aug. li. 2 c. 5 de nupt câ—ncupise Blessing of the table or of meates specially by a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To blesse is a preeminence of the better person Hebr. 7. No creature il by nature yea one more sanctified then an other Holy times and places euery thing deputed to the seruice of God holy Mat. 23. 2 Pet. 1. Creatures hallovved by the signe of the Crosse The blessing of our meate vvhat a vertue it hath 〈◊〉 〈◊〉
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
things ✠verse 57 And they vvere scandalized in him But IESVS said to them There is not a Prophet vvithout honour but in his ovvne countrie and in his ovvne house ✠verse 58 And he vvrought not many miracles there because of their incredulity ANNOTATIONS CHAP. XIII 8. One an hundred This difference of fruites is the difference of merites in this life and rewardes for them in the next life according to the diuersities of states or other differences of states as that the hundred fold agreeth to virgins professed threescore fold to religious widowes thirtiefold to the maried Aug. li. de S. Virginit c. 44. seq Which truth the old Heretike Iouinian denied as ours doe at this day affirming that there is no difference of merites or rewardes Hiero. li. 2 adu Iouia Ambros ep 82. Aug. her 82. 11. To you is giuen To the Apostles and such as haue the guilding and teaching of others deeper knowledge of Gods word and mysteries is giuen then to the common people As also to Christians generally that which was not giuen to the obstinate Iewes 15. They haue shut In saying that they shut their owne eies which S. Paul also repeateth Act. 28 he teacheth vs the true vnderstanding of al other places where it might seeme by the bare wordes that God is the very author and worker of this induration and blindnes and of other sinnes * which was an old condemned blasphemie and is now the Heresie of * Caluin whereas our Sauiour here teacheth vs that they shut their owne eies and are the cause of their owne sinne and damnation God not doing but permitting it and suffering them to fall further because of their former sinnes as S. Paul declareth of the reprobate Gentiles Ro. 1. 25. Ouersowed First by Christ and his Apostles was planted the truth and falshod came afterward and was ouersowen by the enemy the Diuel and not by Christ who is not the author of euil Tertul de praescript 29. Left you plucks vp also The good must tolerate the euil when it is so strong that it can not be redressed without danger and disturbance of the whole Church and committe the matter to Gods iudgement in the later day Otherwise where il men be they Heretikes or other malefactors may be punished or suppressed without disturbance and hazard of the good they may and ought by publike authority either Spiritual or temporal to be chastised or executed 30 Suffer both to grow The good and bad wee see here are mingled together in the Churche Which maketh against certaine Heretikes and Schismatikes which seuered them selues of old from the rest of the whole world vnder pretence that them selues only were pure and al others both Priests and people sinners and against some Heretikes of this time also which say that euil men are not of or in the Churche 32. The least of al seedes The Church of Christ had a smal beginning but afterward became the most glorious and knowen common-welth in earth the greatest powers and the most wise of the world putting them selues into the same 35. Carpenters sonne Herevpon Iulian the Apostata and his flatterer Libanius tooke their scoffe against our Sauiour saying at his going against the Persians to the Christians what doeth the Carpenters sonne now and threatening that after his returne the Carpenters sonne should not be able to saue them from his furie Wherevnto a godly man answered by the Spirit of Prophecie He whom Iulian calleth the Carpenters sonne is making a woodden coffin for him against his death And in deede not long after there came newes that in that bataile he dyed miserably Sozo li. 6 c. 2. Theodo li. 36. 28. The very like scoffe vse Heretikes that call the body of Christ in the B. Sacrament bakers bread It seemeth in deede to the senses to be so as Christ seemed to be Iosephs natural sonne but faith telleth vs the contrarie as wel in the one as in the other CHAP. XIIII Hearing the vnvvorthy decollation of Iohn Baptist by Herode is he betaketh him to his vsual solitarines in the desert and there feedeth 5000 vvith fiue loaues 23. And then after the night spent in the mountaine in prayer he vvalketh vpon the sea signifying the vvide vvorld 28 yea and Peter also vvherevpon they adore him as the sonne of God 35 And vvith the very touche of his garments hemme he healeth innumerable verse 1 AT that time * Herod the Tetrach heard the fame of IESVS ✠verse 2 and said to his seruants This is Iohn the Baptist he is risen from the dead and therefore vertues vvorke in him ✠verse 3 For Herod apprehended Iohn and bound him and put him into prison because of Herodias his brothers ' vvife ✠verse 4 For Iohn said vnto him It is not lavvful for thee to haue her ✠verse 5 And vvilling to put him to death he feared the people because they esteemed him as a Prophet ✠verse 6 But on Herods birth-day the daughter of Herodias daunced before them and pleased Herod ✠verse 7 Wherevpon he promised with an othe to giue her vvharsoeuer she vvould aske of him ✠verse 8 But she being instructed before of her mother saith Giue me here in a dish the head of Iohn the Baptist ✠verse 9 And the king vvas stroken sad yet because of his othe and for them that sate vvith him at table he commaunded it to be giuen ✠verse 10 And he sent and beheaded Iohn in the prison ✠verse 11 And his head vvas brought in a dish and it vvas giuen to the damsel and she brought it to her mother ✠verse 12 And his Disciples came and tooke the body and ″ buried it and came and told IESVS ✠verse 13 Which vvhen IESVS had heard * he ″ retired from thence by boate into a desert place apart and the multitudes hauing heard of it folovved him on foote out of the cities ✠verse 14 And he coming forth savv a great multitude and pitied them and cured their diseased ✠verse 15 And vvhen it vvas euening his Disciples came vnto him saying It is a desert place and the houre is novv past dimisse the multitudes that going into the tovvnes they may bye them selues victuals ✠verse 16 But IESVS said to them They haue no neede to goe giue ye them to eate ✠verse 17 They ansvvered him We haue not here but fiue loaues and tvvo fishes ✠verse 18 Who said to them Bring them hither to me ✠verse 19 And vvhen he had commaunded the multitude to sitte dovvne vpon the grasse he tooke the fiue loaues and the tvvo fishes and looking vp vnto heauen he blessed and brake and gaue the loaues to his Disciples and ″ the Disciples to the multitudes ✠verse 20 And they did al eate and had their fil And they tooke the leauings twelue ful baskettes of the fragments ✠verse 21 And the number of
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 1◠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 ✠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 ✠verse 3 Novv you are cleane for the word vvhich I haue spoken to you ✠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 ✠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 ✠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 ✠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 ⊢ ✠verse 8 In this my father is glorified that you bring very much fruite and become my Disciples ✠verse 9 As my father hath loued me I also haue loued you Abide in my loue ✠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 ✠verse 11 These things I haue spoken to you that my ioy may be in you and your ioy may be filled ✠verse 12 * This is my precept that you loue one an other as I haue loued you ✠verse 13 Greater loue then this no man hath that a man yeld his life for his frendes ✠verse 14 You are my frendes if you doe the things that I commaund you ✠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 ✠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 ⊢ ✠verse 17 These things I commaund you that you loue one an other ✠verse 18 If the vvorld hate you knovv ye that it hath hated me before you ✠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 ✠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 ✠verse 21 But al these things they vvil doe to you for my name sake because they knovv not him that sent me ✠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 ✠verse 23 He that hateth me hateth my Father also ✠verse 24 If I had not done amōg 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 ✠verse 25 But that the vvord may be fulfilled vvhich is vvritten in their lavv That they hated me gratis ⊢ ✠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 ✠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 ✠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 ✠verse 3 and these things they vvil doe to you because they haue not knovven the Father nor me ✠verse 4 But these things I haue spoken to you that vvhen the houre shal come you may remember them that I told you ⊢ ✠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 ✠verse 6 But because I haue spoken these things to you sorovv hath filled your hart ✠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
of nevv vvine ✠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 ✠verse 15 For these are not drunke as you suppose vvhereas it is the third houre of the day ✠verse 16 But this is it that vvas said by the Prophet Ioël ✠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 ✠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 ✠verse 19 and I vvil giue vvonders in the heauen aboue and signes in the earth beneath bloud and fire and vapour of smoke ✠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 ✠verse 21 And it shal be euery one vvhosoeuer calleth vpon the name of our Lord shal be saued ⊢ ✠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 ✠verse 23 this same ″ by the determinate counsel and prescience of God being deliuered you by the handes of vvicked men haue crucified and slaine ✠verse 24 vvhom God hath raised vp ″ loosing the sorovves of hel according as it vvas impossible that he should be holden of it ✠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 ✠verse 26 For this my hart hath been glad and my tongue hath reioyced moreouer my flesh also shal rest in hope ✠verse 27 Because thou vvilt not leaue ″ my soul in hel nor giue thy Holy one to see corruption ✠verse 28 Thou hast made knovven to me the vvaies of life thou shalt make me ful of ioyfulnes vvith thy face ✠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 ✠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 ✠verse 31 forseeing he spake of the resurrection of Christ for neither vvas he left in hel neither did his flesh see corruption ✠verse 32 This IESVS hath God raised againe vvhereof al vve are vvitnesses ✠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 ✠verse 34 For Dauid ascended not into heauen but he saith Our Lord hath said to my Lord sit on my right hand ✠verse 35 vntil I make thine enemies the footestoole of thy feete ✠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 ✠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 ✠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 ✠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 ✠verse 40 Vvith very many other vvordes also did he testifie and exhorted them saying Saue your selues from this peruerse generation ✠verse 41 They therfore that receiued his vvord vvere baptized and there vvere added in that day about three thousand soules ✠verse 42 And they vvere perseuéring in the doctrine of the Apostles and in the communication of the breaking of bread and praiers ✠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. ✠verse 44 Al they also that beleeued vvere together * and had ″ al things cōmon ✠verse 45 Their possessions and substance they sold and deuided them to al according as euery one had neede ✠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 ✠verse 47 praising God and hauing grace vvith al the people And our Lord ″ 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 ◠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
And the God of peace be vvith you all Amen CHAP. XVI 〈…〉 and him self to many there by name 〈◊〉 he declareth the doctrine vvhich the Romanes had learned to be the touchstone is knovv Seducers 21 he doth vnto them the commendations of al the Churches and of certaine persons by names â—5 and concludeth verse 1 AND I commend to you Phoebè our sister vvho is in the ministerie of the Church that is in Cenchris ✠verse 2 that you receiue her in our Lord as it is vvorthie for saincts and that you assist her in whatsoeuer busines she shal neede you for she also hath assisted many and my self ✠verse 3 Salute Prisca and Aquila my helpers in Christ IESVS ✠verse 4 vvho for my life haue laid dovvne their neckes to vvhoÌ„ not I only giue thankes but also al the Churches of the Gentiles ✠verse 5 and their domestical Church Salute Epaenetus my beloued vvho is the first fruite of Asia in Christ ✠verse 6 Salute Marie vvho hath laboured much about vs. ✠verse 7 Salute Andrónicus and` Iulia ' my cosins and fellovv captiues vvho are noble among the Apostles vvho also before me vvere in Christ ✠verse 8 Salute Ampliátus my best beloued in our Lord. ✠verse 9 Salute Vrbánus our helper in Christ IESVS and Stachys my beloued ✠verse 10 Salute Apelles approued in Christ Salute them that are of Aristóbolus house ✠verse 11 Salute Herodion my kinsman Salute them that are of Narcissus house that are in our Lord. ✠verse 12 Salute Tryphaena and Tryphósa vvho labour in our Lord. Salute Persis the beloued vvho hath much laboured in our Lord. ✠verse 13 Salute Rufus the elect in our Lord and his mother and mine ✠verse 14 Salute Asyncritus Phlegon Hermas Pátrobas Hermes and the brethren that are vvith them ✠verse 15 Salute Philólogus and Iulia Nereus and his sister and Olympias and al the saincts that are vvith them ✠verse 16 ″ Salute one an other in a ″ holy kisse Al the churches of Christ salute you ✠verse 17 And I desire you brethren ″ to marke them that make dissensions and scandals contrarie to the doctrine vvhich you haue learned and auoid them ✠verse 18 For such doe not serue Christ our Lord ″ but their ovvne belly and by svveete speaches and benedictions seduce the hartes of innocents ✠verse 19 For ″ your obedience is published into euery place I reioyce therfore in you But I vvould haue you to be vvise in good and simple in euil ✠verse 20 And the God of peace crush Satan vnder your feete quickely The grace of our Lord IESVS Christ be vvith you ✠verse 21 Timothee my coadiutor saluteth you and Lucius and Iason and SosÃpater my kinsmen ✠verse 22 I Tertius salute you verse 23 that vvrote the epistle in our Lord. Caius mine host and the whole Churches saluteth you Erastus the Cofferer of the citie saluteth you and Quartus a brother ✠verse 24 The grace of our Lord IESVS Christ be vvith al you Amen ✠verse 25 And to him that is able to confirme you according to my Gospel and preaching of IESVS Christ according to the reuelation of the mysterie from eternal times kept secrete ✠verse 26 vvhich novv is opened by the Scriptures of the prophets according to the precept of the eternal God to the obedieÌ„ce of faith knovven in al Gentiles ✠verse 27 to God the only vvise through IESVS Christ ⊢ to vvhom ' be honour glorie for euer and euer Amen ANNOTATIONS CHAP. XVI 14. Salute one an other Neuer Sectmaisters made more foule or hard shifts to proue or defend falsehood then the Protestants but in tvvo points about S. Peter specially they passe euen them selues in impudencie The first is that they hold he vvas not preferred before the other Apostles vvhich is against al Scriptures most euidently The second is that he vvas neuer at Rome vvhich is against al the Ecclesiastical histories al the Fathers Greeke and Latine against the very sense and sight of the monuments of his Seate Sepulcher doctrine life and death there Greater euidence certes there is thereof and more vveighty testimonie then of Romulus Numas Caesars or Ciceros being there yet vvere he a very brutish man that vvould deny this to the discredite of so many vvriters and the vvhole vvorld Much more monstruous it is to heare any deny the other Theodorete saith he vvas there vvriting vpon this chapter Prosper also carmine de ingratis in principio S. Leo de natali Petri S. Augustine to 6 c. 4. cont ep fund Orosius li. 7 c. 6. S. Chrysostome in ps 48. S. Epâ—phanius haer 27. Prudentius in hymno 2. S. Laurentij hymno 12. Optatus li. 2. contra Donatistas S. Hierome in Catalogo Lactantius li. 4. c. 21 de vera sapientia Eusebius hist Eccl. li. 2 c. 13 15. S. Athanasius de fuga sua S. Cyprian ep 55. nu 6 Tertullian de prascriptionibus nu 14. and li 4 contra Marcionem nu 4. Origen in Genes apud Euseb li. 3 c. 1. Irenaeus li. 3 c. â— Hegesippus li. 3. c. 2 de excid Hierosolym Caius and Papias the Apostles ovvne scholers and Dionysius the B. of Corinth alleaged by Eusebius li. 2 c. 14. 24. Ignatius ep ad Romanos The holy Councel of Chalcedon and many other affirme it yea Peter him self according to the iudgement of the auÌ„cient Fathers confesseth he vvas at Rome calling it Babylon 1. ep c. 5. Euseb li. 2. c. 14. hist. Ec. Some of these tel the time and cause of his first going thither some hovv long he liued there some the maner of his death there some the place of his burial and al that he vvas the first Bishop there Hovv could so many of such vvisedom and spirit so neere the Apostles time deceiue or be deceiued how could Caluin and his after fiftene hundred yeres knovv that vvhich none of them could see Some great argument must they needes haue to controule the credite of the vvhole vvorld This of truth is here their argument neither haue they a better in any place to vvit If S. Peter bad bene at Rome S. Paul vvould haue saluted him as he did others here in the end of his letter to the Romanes Is not this a high point to disproue al antiquitie by Any man of discretion may straight see that S. Peter might be knovven vnto S. Paul to be out of the Citie either for persecution or busines vvhen this epistle vvas written for he went often out as S. Epiphanius declareth so the omitting to salute him can proue no more but that then he vvas not in Rome but it proueth not so much neither because the Apostle might for respect of his dignitie and other the Churches affaires write vnto him special letters and so had no cause to salute him in his common Epistle Or hovv knovv they
sacrifices that it hath the force and vertue of al other to be offered for al persons and causes that the others for the liuing and the dead for sinnes and for thankes giuing and for vvhat other necessitie so euer of body or soule Vvhich holy action of Sacrifice they also call the MASSE in plaine vvordes August ser 251. 91. Con. Carthag 2 c. 3. 4. c. â—4 Mileuit c. 12. Leo ep 88. 81 c. 2. Grego li. 2. ep 9 93. c. This is the Apostles and Fathers doctrine God graunt the Aduersaries may find mercie to see so euident and inuincible a truth 21. Partakers of the table Though the faithful people be many vvaies knovven to be Gods peculiar and be ioyned both to him among them selues and also seuered and distinguished from al others that pertaine not to him as vvel Ievves and Pagans as Heretikes and Schismatikes by sundry other external signes of Sacraments doctrine and gouernement yet the most proper and substantial vnion or difference consisteth in the Sacrifice and Altar by vvhich God so specially bindeth his Church vnto him and him self vnto his Church that he acknovvledgeth none to be his that is not partaker of his one onely Table and Sacrifice in his Church and acquitteth him self of al such as ioyne in felovvship vvith any of the Heathen at their Idolatrie or vvith the Ievves at their Sacrifices or vvith Heretikes and Schismatikes at their prophane and detestable table Vvhich because it is the proper badge of their separation from Christ and his Church and an altar purposely erected against Christes Altar Priesthod and Sacrifice is in deede a very sacrifice or as the Apostle here speaketh a table and cuppe of Diuels that is to say wherein the Diuel is properly serued and Christes honour no lesse then * by the altars of Ieroboam or any prophane superstitious rites of Gentilitiâ— defiled And therfore al Catholike men if they locke to haue felovvship with Christ and his members in his body and bloud must deeme of it as of Idolatrie or sacrilegious superstition and abstaine from it and from al societie of the same as good To bie did from Ieroboams calues and the altars in Dan and Bethel and as the good faithful did from the Excelses and from the temple and sacrifices of Samaria Novv in the Christian times vve haue no other Idols but heresies nor Idolothytes but their false seruices shifted into our Churches in steede of Gods true and onely vvorship Cypr. de vnit Ec. nu 2 Hiero. in 11 Osee 8. Amos. in 2. Habat Aug. in ps 80. v. 10. De Ciu. Dei li. 18. c. 51. 23 Al things are lavvful Hitherto the Apostles arguments and examples vvhereby he vvould auert them from the meates offered to Idols seeme plainly to coÌ„demne their fact as Idololatrical or as participant accessory to Idolatrie not onely as of scaÌ„dal giuen to the weake brethren and so no doubt it vvas in that they went into the very temple of the Idols and did vvith the rest that serued the Idols eate and drinke of the flesh and libaments directly offered to the Idol yea and feasted together in the same bankets made to the honour of the same Idols vvhich could not but defile them and entangle them vvith Idolatrie not for that the meate it self vvas iustly belonging to any other but to God or could be defiled made noisome or vnlawful to be eaten but for and in respect of the abuse of the same and detestable dedicating of that to the diuel vvhich belonged not to him but to God alone Of vvhich sacrilegious act that ought not to be partakers as needes they must entering and eating with them in their solemnities to this end hath S. Paul hiâ— her to admonished the Corinthians Novv he declareth that othervvise in prophane feasts it is lavvful to eate vvithout curious doubting or asking vvhether this or that vvere offered meates and in markettes to bye vvhatsoeuer is theresold vvithout scruple and vvithout taking knovvledge vvhether it be of the Idolothytes or no vvith this exception first that if one should inuite him to eate or bye this or that as sacred and offered meates that then he should not eate it lest he should seeme to approue the offering of it to the Idol or to like it the better for the same Secondly vvheÌ„ the vveake brother may take offence by the same For though it be lavvful in it self to eate any of these meates vvithout care of the Idol yet al lavvful things be not in euery time and place expedient to be done CHAP. XI He commendeth them for keeping his Traditions generally 3 and in particular for this that a man praied and prophecied bareheaded a vvoman veiled he bringeth many reasons 17 About another he reprehendeth the riche that at the Charitable supper supped vncharitably as telling them that they receiued therfore vnvvorthely the B. Sacrament 23 telling them that they receiued therfore vnvvorthely the B. Sacrament and shevving them vvhat an heinous sinne that is seeing it is our Lordes body and the representation of his death as he by tradition had taught them verse 1 BE ye folovvers of me as I also of Christ ✠verse 2 And I praise you brethren that in al things you be mindeful of me and as I haue deliuered vnto you you keepe ″ my precepts ✠verse 3 And I vvil haue you knovv that the head of euery man is Christ and the head of the vvoman is the man and the head of Christ is God ✠verse 4 Euery man praying or prophecying vvith his head couered dishonesteth his head ✠verse 5 But ″ euery vvoman praying or prophecying vvith her head not couered dishonesteth her head for it is al one as if she vvere made balde ✠verse 6 For if a vvoman be not couered let her be polled but if it be a foule thing for a vvoman to be polled or made balde let her couer her head ✠verse 7 The man truely ought not to couer his head because he is the image and glorie of God but the vvoman is the glorie of the man ✠verse 8 For the man is not of the vvoman but the vvoman of the man ✠verse 9 For * the man vvas not created for the vvoman but the vvoman for the man ✠verse 10 Therfore ought the vvoman to haue povver vpon her head for the Angels ✠verse 11 But yet neither the man vvithout the vvoman not the vvoman vvithout the man in our Lord. ✠verse 12 For as the vvoman is of the man so also the man by the vvoman but al things of God ✠verse 13 Your selues iudge doth it become a vvoman not couered to pray vnto God ✠verse 14 Neither doth nature if self teach you that a man in deede if he nourish his heare it is an ignominie for him ✠verse 15 but if a vvoman nourish her heare it is a glorie
you ✠verse 21 lest againe vvhen I come God humble me among you I mourne many of them that sinned before haue not done penaÌ„ce for the vncleannes fornication and incontinencie that they haue committed ANNOTATIONS CHAP. XII 1. Visions S. Cyprian ep 69. nu 4. complaineth that the Aduersaries of Gods Church and Priestes giue no credit to visions but their incredulitie is much more in our daies that condemne al such reuelations though they be reported and recorded for most certaine of holy S. Gregorie S. Bede or vvho els so euer Yea they are so vvicked in this case that the vision vvhich the holy author of the booke of Mathabees * calleth fide dignum vvâ—rthy of credit is one cause vvhy they deny the vvhole booke to be Canonical and as vvel might they for this vision deny al S. Paules Epistles and for the like the Actes of the Apostles Act. 9. 10. 11. 12. 27 and the Gospel it self Mat. 1 20. 2 13 19. 11. Aboue measure Apostles Though al vvere in that they vvere Apostles of one and the same order yet ye may see that some had maruelous great preeminence and priuilege aboue others in the same office specially S. Peter and S. Iohn vvhom S. Paul often calleth great Apostles aboue measue or passing Apostles â—l epilleâ—s c. 2 Cor. 11 5. 12 11. Gal. 2 9. 12. In signes Miracles be necessarie and be great signes of truth vvhen it is first nevvly taught And therfore let al Catholike men holâ— fast that faith vvhich vvas first preached and confirmed by miracles as in England by S Augustine and in other nations by other holy Apostolike men And let the Heretikes that preach extraordinarily nevvly and othervvise then vve receiued at our first conuersion shevv their calling and doctrine by miracles or els let them be taken for false Apostles as they be CHAP. XIII He driueth into them the feare of excommunication to the end that they doing penance beforehand he may not be compelled to vse his authoritie vvhen he commeth and as he hath threatened 11 And so vvith a general exhortation he endeth verse 1 LO this the third time I come vnto you * In the mouth of tvvo or three vvitnesses shal euery vvord stand ✠verse 2 I foretold and doe foretel as present and novv absent to them that sinned before and al the rest that if I come againe I vvil not spare ✠verse 3 Seeke you an experiment of him that speaketh in me Christ vvho in you is not vveake but is mightie in you ✠verse 4 For although he vvas crucified of infirmitie yet he liueth by the povver of God For vve also are vveake in him but vve shal liue vvith him by the povver of God on you ✠verse 5 ″ Trie your ovvne selues if you be in the faith proue ye your selues Knovv you not your selues that Christ IESVS is in you vnlesse perhaps you be reprobates ✠verse 6 But I hope you knovv ' that vve are not reprobates ✠verse 7 And vve pray God that you doe no euil not that vve may appeare approued but that you may doe that vvhich is good and vve be as reprobates ✠verse 8 For vve can not any thing against the truth but for the truth ✠verse 9 For vve reioyce for that vve are vveake you are mightie This also vve pray for your consummation ✠verse 10 Therfore these things I vvrite absent that being present I may not deale hardly according to the povver vvhich our Lord hath giuen me vnto edification and not vnto destruction ✠verse 11 For the rest brethren reioyce be perfect take exhortation be of one minde haue peace and the God of peace of loue shal be vvith you ✠verse 12 Salute one an other in a * holy kisse Al the saincts salute you ✠verse 13 The grace of our Lord IESVS Christ and the charitie of God and the communication of the holy Ghost be vvith you all Amen ANNOTATIONS CHAP. XIII 5. Trie your selues The Heretikes argue herevpoÌ„ that euery man may knovv him self certainely to be in grace vvhere the Apostle speaketh expresly and onely of faith the act vvhereof a man may knovv and feele to be in him self because it is an act of vnderstanding though he can not be assured that he hath his sinnes remitted and that he is in al pointes in state of grace and saluation because euery man that is of the Catholike faith is not alvvaies of good life agreable therevnto nor the actes of our vvil so subiect to vnderstanding that vve can knovv certainely vvhether vve be good or euil See S. Augustine â—â— 7 de perfect iustitia c. 15. Li. de Cor. et grat c. 13. S. Thomas 1. 2 q. 112. art 5. ⧠THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE GALATIANS THAT this Epistle may seeme to be the first that S. Paul vvrote vvas declared in the Argument of the Epistle to the Romanes notvvithstanding that in the second chapter it is euideÌ„s to haue bene vvritten 14 yeres at the least after his Conuersion and as it is said from Ephesus belike at that time of his being there vvhich is mentioned Act. 18. The occasion of it vvere such False apostles as vve reade of Act. 15. Et quidam descendentes c. And certaine comming dovvne from Ievvrie taught the brethren that is the Christian Gentiles at Antioche that vnles you be circumcised according to the manner of Moyses you can not be saued Such commers also to the Galatians vvhom S. Paul had conuerted Act. 16 as him self mentioneth Gal. 1. and 4. did seduce them saying that al the other Apostles to vvhom they should rather harken then to Paul vvho came they knevv not from vvhence did vse Circumcision yea and that Paul himself vvhen he came among them durst do none other And to vvinne them more easily they did not lay on them the burden of the vvhole Lavv but of Circumcision only Against these deceiuers S. Paul declareth that he receiued his Apostleship and learned the Gospel that he preacheth of Christ him self after hiâ— Resurrection and that the other Apostles although he learned nothing of them receiued him into their societie and allovved vvel of his preaching to the Gentiles though themselues being Ievves and liuing among the Ievves had not yet left the ceremonies of the Lavv hovvbeit they did not put in them any hope of iustification but in Christ alone vvithout them He declareth moreouer that the said False apostles belyed him in saying that he also preached Circumcision sometimes Againe that they themselues in preaching no more but Circumcision did against the nature of Circumcision because it is a profession to obserue the vvhole Lavv finally vvhatsoeuer they pretended that in deede they did it onely to please the Ievves of vvhom othervvise they should be persecuted So that in this Epistle he handleth the same matter vvhich in
or Peter so bouÌ„d to the Ievves only that he could not meddle vvith the Gentiles seing he vvas * the man chosen of God by whom the Gentils should first beleeue vvho first baptized them and first gaue order concerning them Therfore the treacherie of Caluin is intolerable that vpon this distinction of the Apostles charge vvould haue the simple suppose that S. Peter could not be Bishop of Rome so might he barre â— Iohn from Ephesus also nor deale among the Gentiles as a thing against Gods ordinance and the appointment betvvene him and S. Paul as though thereby the one had bound him self to the other not to preach or meddle vvithin his fellovves compasse And vvhich is further most seditious he exhorteth al men to keepe fast the foresaid compact and rather to haue respect to S. Paules Apostleship then to S. Peters as though the preaching authoritie and Apostleship of both vvere not a like true and al of one holy Spirit vvhether they preached to Iewes or Gentiles as both did preach vnto both peoples as is already proued and at length partly by the daily decay of the Ievvish state and their incredulitie and partly for that in Christianitie the distinction of Iew Gentil ceased after a season both vvent to the cheefe citie of the Gentiles and there founded the Church common to the Hebrues and al nations Peter first and Paul aftervvard And therfore Tertullian saith de prâ—script nu 14. O happie Church to vvhich the Apostles povvred out al doctrine vvith their bloud Where Peter suffereth like to our Lordes passion vvhere Paul is â—rovvned vvith Iohn Baptists death 9. Gaue the right handes of societie There is and alwaies ought to be a common fellowship and fraternitie of al Pastores and preachers of the Church Into vvhich societie who so euer entereth not but sandeth in Schisme and separation from Peter and the cheefe Apostolike Pastors what pretence so euer he hath or vvhence so euer he chalengeth authoritie he is a vvolfe and no true Pastor Vvhich vnion and communion together was so necessarie euen in S. Paules case that notvvithstanding his special calling of God yet the Holy Ghost caused him to go vp to his elder Apostles to be receiued into their fellovvship or brotherhod for it is to be noted that SS Peter Iames and Iohn vvere not sent to S. Paul to ioyne vvith him or to be tried for their doctrine and calling by him but contrariewise he vvas sent to them as to the cheefe and knovven ordinarie Apostles They therfore gaue Paul their handes that is to say tooke him into their societie and not he them And S. Hieroms rule concerning this shal be found true to the vvorldes end speaking of S. Peters successor He that gathereth not vvith thee scattereth Ep. 17. And in an other place for the same cause he calleth Rome tutissimum Communionis portum the most safe and sure hauen of communion or Societie Ep. 16. 6. â— And vvhereas the Heretikes by this also vvould proue that Peter had no preemineÌ„ce aboue Paul being his fellovv Apostle it is ridiculous As though al of one fellowship or brotherhod he alvvaies equal or as though there vvere not order and gouernement superioritie and inferioritie in euery societie vvel appointed And they might perceiue by this vvhole passage that Peter vvas the special and in more singular sort the Apostle of the Ievves though Iames and Iohn vvere also as S. Paul is also called in more singular sort the Apostle and doctor of the Gentiles then S. Barnabas and yet they vvere both alike taken here into this societie as they were both at once and alike segregated into this ministerie and ordered together Act. 13. It is a poore reason then to say or thinke S. Peter not to be aboue S. Barnabas neither because of this societie and fellovvship vnto vvhich he vvas receiued together vvith S. Paul 11. I resisted him Vvicked Porphyrie as S. Hierom vvriteth chargeth S. Paul of enuie and malâ—part boldnes and S. Peter of errour Proâ—m Comment in Galat. Euen so the like impious sonnes of Cham for this and for other things gladly charge S. Peter as though he had committed the greatest crimes in the vvorld for it is the propertie of Heretikes and il men to be glad to see the Saincts reprehended and their faultes discouered as vve may learne in the vvritings of S. Augustine against Faustus the Manichee vvho gathered out al the actes of the holy Patriarches that might seeme to the people to be vvorthy blame Vvhom the said holy Doctor defendeth at large against him as both he and before him S. Cyprian finde here vpon this Apostles reprehension much matter of praising both their vertues S. Paules great zeale and S. Peters vvonderful humilitie that the one in the cause of God vvould not spare his Superior and that the other in that excellent dignitie vvould not take it in il part nor by allegation of his Supremaâ—iâ— disdaine or refuse to be controvvled by his iunior vvhich of the tvvo they count the greater grace and more to be imitated For neither Peter saith S. Cyprian Whom our Lord chose the first and vpon vvhom he built the Church vvhen Paul disputed vvith him of circumcision chalâ—vged insolently or arrogantly tooke any thing to him self saying that he had the Primacie and therfore the later Disciples ought rather to obey him ep 71 ad Quintum nu 2. And S. Augustine ep 19. c 2 in fine That saith he vvhich vvas done of Paul profitably by the libertie of charitie the same Peter tooke in good part by holy and benigne godlines of humilitie and so he gaue vnto posteritie a more rare and holy example if at any time perhaps they did amis to be content to be corrected of their iuniors then Paul for to be bold and confident yea the inferiors to resist their betters for defending the truth of the Gospel brotherly charitie alvvaies preserued By vvhich notable speaches of the Doctors vve may also see how friuolously the Heretikes argue herevpon that S. Peter could not be Superior to S. Paul being so reprehended of him vvhereas the Fathers make it an example to the Superiors to beare vvith humilitie the correption or controulement euen of their inferiors Namely by this example S. Augustine li. 2 de bapt 6. 1. excellently declareth that the B. Martyr S. Cyprian vvho vvalked avvry touching the rebaptizing of them that vvere christened of Heretikes could not nor vvould not haue been offended to be admonished reformed in that point by his fellovves or inferiors much lesse by a vvhole Councel We haue learned saith he that Peter the Apostle in vvhom the Primacie of the Apostles by excellent grace is so preeminent vvhen he did othervvise concerning circumcision then the truth required vvas corrected of Paul the later Apostle I thinke vvithout any reproch vnto him Cyprian the Bishop may be compared to Peter the Apostle hovvbeit I ought rather
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 no◠al these nor any other endeuour or scādal 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 ◠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 aūcient 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. Ire◠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 aūcient 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
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
And it is a case that Heretikes can not lightly bragge of no one sect commonly during so long vvithout intermission that they can haue many progenitors of the said sect Vvhich is a demonstration that their faith is not true and that it is impossible our Catholike faith to be false supposing the Christian religion to be true 12. Depositum A great comfort to al Christians that euery of their good deedes and sufferings for Christ and al the vvorldly losses susteined for defense or confession of their faith he extant vvith God and kept as depositum to be repaied or receiued againe in heauen Vvhich if the vvorldings beleeued or considered they vvould not so much maruel to see Catholike men so vvillingly to lose land libertie credit life and al for Christes sake and the Churches faith 13. A forme The Apostles did set dovvne a platforme of faith doctrine phrase of Catholike speach and preaching that not so much by vvriting as here vve see as by vvord of mouth to vvhich he referreth Timothee ouer and aboue his Epistles vnto him And hovv precisely Christian Doctors ought to keepe the forme of vvordes aunciently appropriated to the mysteries and matters of our religion S. Augustine expresseth in these vvordes li. 10 de ciuit c. 23. Philosophers speake vvith freedom of vvordes c. but vve must speake according to a certaine rule lest licentious libertie of vvordes breede an impious opiniō of the things also that are signified by the same Trinitie person essence Consubstantial Transsubstantiation Masse Sacrament and such like be verba sana as the Apostle speaketh sound vvordes giuen to expresse certaine high truthes in religion partly by the Apostles and first founders of our religion vnder Christ and partly very aptly inuented by holy Councels and fathers to expresse as neere as could be the high inestable or vnspeakable veritie of some points and to stoppe the Heretikes audacitie and inuention of nevv vvordes and prophane speaches in such things vvhich the Apostle vvarneth Timothee to auoid 1 ep c. 6 10. and 2 ep 2 16. See the Annotations there 18. Our Lord. To haue this praier of an Apostle or any Priest or poore Cath. man so relieued giueth the greatest hope at the day of our death or general iudgemēt that can be and it is worth al the landes honours and riches of the vvorld CHAP. II. He exhorteth him to labour diligently in his office considering the revvard in Christ and his denial of them that deny him 14 Not to contend but to shunne heretikes neither to be moued to see some subuerted considering that the elect continue Catholikes and that in the Church be of al sortes 24 Yet vvithal svveetenes to reclaime the deceiued verse 1 THOV therfore my sonne be strong in the grace vvhich is in Christ IESVS ✠verse 2 the things vvhich thou hast heard of me by many witnesses these cōmend to faithful men vvhich shal be fit to teach others also ✠verse 3 Labour thou as a good souldiar of Christ IESVS ✠verse 4 ″ No man being a souldiar to God intāgleth him self vvith secular businesses that he may please him to vvhom he hath approued him self ✠verse 5 For he also that striueth for the maisterie is not crovvned vnlesse he striue lavvfully ✠verse 6 The husbandman that laboureth must first take of the fruites ✠verse 7 Vnderstand vvhat I say for our Lord vvil giue thee in al things vnderstanding ✠verse 8 Be mindeful that our Lord IESVS Christ is risen againe from the dead of the seede of Dauid according to my Gospel ✠verse 9 vvherein I labour euen vnto bandes as a malefactour but the vvord of God is not tied ✠verse 10 Therfore I sustaine al things for the elect that they also may obtaine the saluation vvhich is in Christ IESVS vvith heauenly glorie ✠verse 11 A faithful saying For if vve be dead vvith him vve shal liue also together ✠verse 12 If vve shal sustaine vve shal also reigne together * If vve shal deny he also vvil denie vs. ✠verse 13 * If vve beleeue not he continueth faithful he can not denie him self ✠verse 14 These things admonish testifying before our Lord. Contend not in vvordes for it is profitable for nothing but for the subuersion of them that heare ✠verse 15 Carefully prouide to present thy self approued to God a vvorkeman not to be confounded ″ rightly handling the vvord of truth ✠verse 16 But profane and vaine speaches auoid for they doe much grovv to impietie ✠verse 17 ″ their speache spreadeth as a canker of vvhom is Hymenaeus and Philêtus ✠verse 18 vvho haue erred from the truth saying that the resurrection is done already and haue subuerted the faith of some ✠verse 19 But the sure foundation of God standeth hauing this seale Our Lord knovveth vvho be his and let euery one depart from iniquitie that nameth the name of our Lord. ✠verse 20 But ″ in a great house there are not only vessels of gold and of siluer but also of vvood and of earth and certaine in deede vnto honour but certaine vnto contumelie ✠verse 21 If any man therfore shal ″ cleanse him self from these he shal be a vessel vnto honour sanctified profitable to our Lord prepared to euery good vvorke ✠verse 22 But youthful desires flee and pursue iustice faith charitie peace vvith them that inuocate our Lord from a pure hart ✠verse 23 And * foolish and vnlearned questiōs auoid knovving that they ingender braules ✠verse 24 But the seruant of our Lord must not vvrangle but be milde tovvard al men apt to teache patient ✠verse 25 vvith modestie admonishing them that resist the truth lest sometime God giue them repentance to knovv the truth ✠verse 26 and they recouer them selues from the snares of the deuil of vvhom they are held captiue at his vvil ANNOTATIONS CHAP. II. 4 No man being a souldiar First of al the Apostle 1 Cor. 7. maketh mariage the needful cares solicitude and distractions therevpon euer depending special impediments of al such as should employ them selues vvholy to Gods seruice as Bishops Priests are bound to do He that is vvith a vvife saith he is careful for the vvorld hovv to please his vvife and is distracted or deuided 2 Cor. 7. Secondly the practise of Physicke merchandise or any other profane facultie and trade of life to gather riches and much more to be giuen to hunting hauking gameuing shevves enterludes or the like pastimes is here forbidden Thirdly the seruices of Princes and manifold base offices done to them for to obtaine dignities and promotions are disagreable to Priestly functions not so to be their chaplens for his purpose to preach vnto them to heare their confessions to minister the Sacraments vnto them to say Diuine seruice before them and such other spiritual dueties for al such seruices done
a crovvne correspondent in heauen S. Augustine vpon these vvordes of the Apostle expresseth both breifely thus Hovv should be repay as a iust iudge vnles he had first giuen as a merciful father 〈◊〉 de grat lib. arbit c. 6. And vvhen you heare or read any thing in the Scriptures that may seeme to derogate from mans vvorkes in this case it is alvvaies meant of vvorkes considered in their ovvne nature and valure not implying the grace of Christ by vvhich grace it coÌ„meth not of the vvorke in it self that vve haue a right to heauen deserue it vvorthily vvhich the Apostle in the 6 to the Hebrues more then insinuateth saying these vvordes God is not vniust to forget your vvorke loue vvhich you haue shovved in his name c. As though he vvould say that he vvere vniust if he did forget to recompense their vvorkes * The parable also of the men sent into the vineyard proueth that heauen is our ovvne right bargained for and vvrought for and accordingly paid vnto vs as our hire at the day of iudgement for that is 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhereby the Scripture so often calleth it It is the goale the marke the price the hire of al striuing running labouring due both by promis and by couenant and right dette See a notable place in S. Augustine in Psal 83 in fine and 100 in initie ho. 14 c. 2. li. 50 hom S. Cyprian also and namely the later end of his booke de opere â—â—â—mosyna and thou shalt easily contemne the contrarie falshod vvhich doth not so much derogate from mans vvorkes as from Gods grace vvhich is the cause and ground of al vvorthines in mans merites S. Augustines vvordes be these Marke that he to vvhom our Lord gaue grace hath our Lord also his detter He found him a giuer in the time of mercie he hath him his detter in the time of iudgement See the place and the rest her coted vvhere he examineth and explicateth the matter at large THE ARGVMENT OF THE EPISTLE OF S. PAVL TO TITVS THAT Titus vvas a Gentil and not a Ievv and that he vvas in S. Paules traine at the least the 14 yere after his conuersion if not before vve vnderstand by the Epistle to the Galatians c. 2. And that he continued vvith him to the very end appeareth in the second to Timothee c. 4. Vvhere he maketh mention that he sent him from Rome into Dalmatia vvhen him self vvas shortly after to be put to death And therefore although S. Luke neuer name him in the Actes as neither him self yet no doubt he comprehendeth him commonly vvhen he speaketh thus in the first person plurall Forthvvith vve sought to goe into Macedonia Act 16. For S. Paul also sent him to Corinth betvvene the vvriting of his 1 2 to the Corinthians vvhich time concurreth vvith Act. 19 by occasion vvhereof he maketh much and honorable mention of him in the said second Epistle c 2. c. 7. and againe * he sent him vvith the same Epistle both times about great matters so that no doubt he vvas euen then also a Bishop and receiued accordingly of the Corinthians vvith feare and trembling 2. Cor. 7 v. 15. But the same is plainer in this Epistle to him self c. 1. v. 5. Vvhere the Apostle saith for this cause I left thee at Crete c. By vvhich vvordes it is manifest also that this Epistle vvas not vvritten during the storie of the Actes seing that no mention is there of S. Paules being in the I le of Crete but after his dismission at Rome out of his first trouble and before his second or last trouble there as is euident by these vvordes Vvhen I shall send to thee Artemas or Tychicus make hast to come to me to Nicopolis for there I haue determined to vvinter Tit. 3. Therefore he instructeth him and in him all Bishops much like as he doth Timothee vvhat qualities he must require in them that he shall make priests and Bishops in vvhat sort to preach and to teach al sortes of men to commend good vvorkes vnto them finally him self to be their example in all goodnes THE EPISTLE OF PAVL TO TITVS CHAP. I. Of vvhat qualitie the Priests and Bishops must be 9 namely learned considering the Iudaical seducers of that time 12 That the Cretensians must be roughly vsed 10 haue them continue sound in faith verse 1 PAVL the seruant of God and an Apostle of IESVS Christ according to the faith of the elect of God and knowledge of the truth vvhich is according to pietie ✠verse 2 into the hope of life euerlasting vvhich he promised that lieth not God * before the secular times ✠verse 3 but hath manifested in due times his vvord in preaching vvhich is coÌ„mitted to me according to the precept of our Sauiour God ✠verse 4 to Titus my beloued sonne according to the coÌ„mon faith grace and peace from God the father and Christ IESVS our Sauiour ✠verse 5 For this cause left I thee in Crete that thou shouldest reforme the things that are vvanting and shouldest ″ ordaine priestes by cities as I also appointed thee ✠verse 6 * if any be vvithout crime the husband ″ of one vvife hauing faithful children not in the accusation of riote or not obedient ✠verse 7 For a Bishop must be vvithout crime as the stevvard of God not proud not angrie not giuen to vvine no striker not couetous of filthy lucre ✠verse 8 but giuen to hospitalitie gentle sober iust holy continent ✠verse 9 embracing that faithful vvord vvhich is according to doctrine that he may be able to exhort in sound doctrine to reproue them that gainesay it ✠verse 10 For there be many disobedient vaine-speakers and seducers especially they that are of the Circumcision ✠verse 11 vvho must be controuled vvho subuert vvhole houses teaching the things they ought not for filthie lucre ✠verse 12 One of them said their ovâ—ne proper prophete The Cretensians alvvaies lierâ— naughtie beastes slouthful bellies ✠verse 13 This testimonie is true For the vvhich cause rebuke them sharpely that they may be sound in the faith ✠verse 14 not attending to Ievvish fables and commaundements of men auerting them selues from the truth ✠verse 15 * Al things are cleane to the cleane but to the polluted and to infidels nothing is cleane but polluted are both their minde and conscience ✠verse 16 They confesse that they knovv God but in their vvorkes they deny vvhereas they be abominable and incredulous and to euery good vvorke reprobate ANNOTATIONS CHAP. I. 5. Ordaine Priests Though Priests or Bishops may be nominated and elected by the Princes people or Patrons of places according to the vse of the time and diuersitie of Countries and fashions yet they can not be ordered and consecrated but by a Bishop vvho vvas him self rightly ordered or consecrated
first effect of this Sacrament is to saue the soule by giuing grace and comfort to vvithstand the terrours and tentations of the enemie going about specially in that extremitie of death to driue men to desperation or distresse of minde and other damnable inconueniences the vvhich effect is signified in the matter of this Sacrament specially 15. Shal lift him vp Vvhen it shal be good for the saluation of the partie or agreable to Gods honour this SacrameÌ„t restoreth also a man to bodily health againe as experience ofteÌ„ teacheth vs. Vvhich yet is not done by vvay of miracle to make the partie sodenly vvhole but by Gods ordinarie prouidence and vse of second causes vvhich othervvise should not haue had that effect but for the said Sacrament This is the second effect 15. They shal be remitted him Vvhat sinnes soeuer remaine vnremitted they shal in this Sacrament and by the grace thereof be remitted if the persons vvorthely receiue it this is the third effect S. Chrysostom of this effect saith thus They speaking of Priests do not onely remit sinnes in baptisme but aftervvard also according to the saying of S. Iames. If any be sicke let him bring in the Priests c. Li. 3 de Sacerd. prope initiuÌ„ Let the ProtestaÌ„ts marke that he calleth Presbyterâ—s sacerdotes that is Priests and maketh them the onely ministers of this Sacrament and not elders or other lay men By al vvhich you see this Sacrament of al other to be maruâ—lous plainely set forth by the Apostle Onely sicke men and as the Greeke vvord giueth men very vveake must receiue it onely Priests must be the ministers of it the matter of it is holy oile the forme is praier in such sort as vve see novv vsed the effects be as is aforesaid Yet this so plaine a matter and so profitable a Sacrament the enemie by Heretikes vvould vvholy abolish 16. Confesse therfore It is not certaine that he speaketh here of sacramental Confession yet the circumstance of the letter vvel beareth it and very probable it is that he meaneth of it and Origen doth so expound it ho. 2 in Leuit. Venerable Bede vvriteth thus In this sentence saith he there must be this discretion that our daily and litle sinnes vve confesse one to an other vnto our equals and beleeue to be saued by their daily praier but the vncleannes of the greater leprosie let vs according to the lavv open to the Priest and at his pleasure in vvhat maner and hovv long time he shal commaund let vs be careful to be purified But the Protestants fleing from the very vvord confession in despite of the Sacrament translate thus Acknovvledge your faultes one to an other They do not vvel like to haue in one sentence Priests praying ouer the sicke anoiling them forgiuing them their sinnes confession and the like 17. He praied The Scriptures to vvhich the Apostle alludeth make no meÌ„tion of Elias praier therfore he knevv it by tradition or reuelation Vvhereby vve see that many things vnvvritten be of equal truth vvith the things vvritten 20. Maketh to be conuerted Here vve see the great revvard of such as seeke to conuert Heretikes or other sinners from errour and vvickednes and hovv necessarie an office it is specially for a Priest 20. Shal saue Vve see it derogateth not from God to attribute our saluation to any man or Angel in heauen or earth as to the vvorkers thereof vnder God by their praiers preaching correction counsel or othervvise Yet the Heretikes are so folish and captious in this kinde that they can not heare patiently that our B. Lady or others should be counted meanes or vvorkers of our saluation THE ARGVMENT OF BOTH THE EPISTLES OF S. PETER THE FIRST AND THE SECOND OF S. Peter vve reade at large both in the Gospels and in the Actes of the Apostles and namely that Christ designed him and also made him his vicaâ— as S. Mathevv for that cause in the catalogue of the Apostles calleth him Primus the first and all antiquitie Princeps Apostolorum the Prince of the Apostles and that he accordingly executed that office after Christes departure plating the Church first among the Ievves in Hierusalem and in al that countrey and coastes about as Christ also him self before had preached to the Ievves alone But preaching at length to the Gentiles also according to Christes commission Mat. 28. v. 19. and being novv come to Rome the head citie of the Gentiles from thence he vvriteth this Epistle to his Christian Ievves hauing care of them in his absence no lesse then vvhen he vvas present and not to the Ievves that vvere at home belike because they had S. Iames or his successor S. Simon Cleophâ— resident vvith them but * to them that vvere dispersed in Pontus Galatia Cappadocia and Bithynia And that he vvriteth it from Rome him self signifieth saying The Church that is in Babylon saluteth you Vvhere by Babylon he meaneth Rome as al antiquitie doth interpret him not that he so calleth the Church of Rome but the heathen state of the Romane empire vvhich then and 300 yeres after vnto the conuersion of Constantinus the Emperour did persecute the elect Church of Rome in so much that the first 33 Bishops thereof vnto S. Siluester vvere al Martyrs For the matter vvhereof he vvriteth him self doth signifie it in these vvordes This loe the second Epistle I vvrite to you my deerest in vvhich Epistles I stirre vp by admonition your sincere minde that you may be mindeful of those vvordes c. So he saith there of both together And againe of the first to the same purpose in an other place I haue breefely vvritten beseeching and testifying that this is the true grace of God vvherein you stand For there vvere at that time certaine Seducers as S. August also hath told vs vvho vvent about to teach Onely faith as though good vvorkes vvere not necessarie nor meritorious there vvere also great persecutions to compel them vvith terrour to denie Christ al his religioÌ„ He therfore exhorteth theÌ„ accordingly neither for persecution neither by seduction to forsake it though in the first his exhortation is more principally against persecution and in the second more principally against seduction The first epistle is noted to be very like to S. Paules epistle to the Ephesians in vvordes also and so thicke of Scriptures as though he spake nothing els The time vvhen the first vvas vvritten is vncertaine the second vvas vvritteÌ„ a litle before his death as is gathered by his vvordes in the same c. 1. v. 14. THE FIRST EPISTLE OF PETER THE APOSTLE CHAP. I. He comforteth them in their persecutions being novv by Baptisme made the children of God vvith the hope of their heauenly exhâ—ritance 6 shevving hovv meritorious it is for them to be so constant in faith 10 and confirming them therein vvith the authoritie of the Prophets and of 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
is here cōmended 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-phego◠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 cōmit 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 seuē Spirites of God and the seuen starres I know thy vvorkes that thou hast the name that thou liuest and thou art dead ✠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 ✠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 ✠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 ✠verse 5 ″ 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 ✠verse 6 He that hath an eare let him heare vvhat the Spirit saieth to the Churches ✠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 ✠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 ✠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 ″ adore before thy feete and they shal knovv that I haue loued thee ✠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 ✠verse 11 Behold I come quickely hold that vvhich thou hast ″ that no man take thy crovvne ✠verse 12 He that shal ouercome I vvil make him a piller in the temple of my God and he
is import the absence of his true body and substance Gen. 2 7 ⸬ Flesh and bloud signifie not here the substance of those things but the corrupt qualitie incident to them in this life by the fall of Adam b The Epistle vpoÌ„ Al-soules day Ap. 8 2. 11 15. Os 13 14. Free vvil vvith grace Heret translation Fasting is meritorious The 8 part Of the contributions ⸬ That is SuÌ„day Hiero. q. 4. Hedibiae So quickly did the Christians keepe Sunday holiday and assembled to Diuine Seruice on the same ⸬ The Heretikes other nevv fangled striue among them selues vvhether Pentecost signifie here the terme of fiftie daies or els the Ievves holy day so called But it coÌ„meth not to their mindes that it is most like to be the feast of whitsontide kept instituted eueÌ„ theÌ„ by the Apostles as appeareth by the Fathers Seâ— S. Aug. ep 119 c. 15 16. Ambr. in c. 17. Luca. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c See Ro. 16 16. c That is our Lord is come Hiero. ep 173. Therfore anathema to al that loue him not or beleue not Thâ—â—phyla vpon this place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 11. 2. Gal. 2. 1. The Epistle for a Martyr that is a Bishop c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al our afflictions be Christs afflictions for the coniunction betwene the head body Merite and satisfaction Vvorldly men feele not the comfort of afflicted Catholikes IntercessioÌ„ of Saincts or holy men for vs no derogation to Christ Hiero. coÌ„t Vigil Publike praiers fastes Their glorie in heauen that conuert other The Protestants inconstancie in chaÌ„ging their writings translations seruice bookes c. Eph. 4 3â— The indeleble character of Baptisme CoÌ„firmatioÌ„ Holy Orders See Conc. Tarraco to â— Concil The Caluinistes vvil be subiect to no tribunal in earth for trial of their religioÌ„ Tyrannical dominioÌ„ is forbid in Prelates not Ecclesiastical Soueraintie for examination of faith or maners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3 9. 1 Cor. 4 15. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he did great Penance saith Theodorete yet he calleth this pardoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grace because his sinne vvas greater then his penance The Apostle excommunicateth enioyneth penance and afterward pardoneth absolueth 1. Cor. â— 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pardon or remission of penance enioyned Penance and satisfaction euidently proued against the Protestants Ioel. 2 12. Mt. 3. et 4 Act. 2 et 26. Zeale against the excommunicate The Apostle chalengeth their obedieÌ„ce to his Ecclesiastical authoritie The authoritie of Indulgences vvhervpoÌ„ it is grouÌ„ded Mat. 18 18. Cypria ep 13. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Theodoret in huÌ„e loc Vvhat is a pardon or indulgence Io. 8 11. Cypr. locis citatu Indulgences or pardons in the primitiue Church 2 Cor. 8. Col. 1 24. Al pardon and remission is in the vertue and name of Christ Heretical traÌ„slation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5 4. Io. 20 2â— Al binding loosing must be vsed to the parties saluation Conc. Nic. can 12. The great penance of the primitiue Church Ancyran can 2 5. Vvhy more pardons and Indulgences now then in old time Mat. 11 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heretikes corrupting of the Scripture The Epistle vpon the 12 Sunday after Peâ—tecost Exo. 34 33. 10. 4 24 The Apostles vvrote the Gospel in mens hartes much more then in paper Scripture written and Tradition vnwritten God grace free will both must coÌ„curre The letter killeth both Ievv and Heretike The preeminence of the new TestameÌ„t Sacraments c. The heretikes more blinde in not seing the Church then the Iewes in not seing Christ Aug. in Psal 10. Conâ— â— True ChristiaÌ„ libertie â— Pet. 2 1â— The Epistle for S. Athanasius Mai. Io. c aporiamur See S. Ambr. Theoph. Ps 115 10. b corrumpitur The English Bible 1577 doth falsely translate prepareth c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretikes corrupters of Gods word Catholike Doctors right handlers therof See Irâ—â— li. 1. c. 1. in 2 ad Rom. â— Tim. 2. Tribulations meritorious of glorie Aug. in ps 93. prope finem ⸬ This place proueth that the Saincts departed novv since Christ sleepe not til the day of iudgement and that they be not holden in any seueral place of rest from the fruition of God til the resurrection of their bodies but that they be present vvith God in their soules Ro. 14 10. Esa 43. 19. Apoc 21 5. c That is to say a sacrifice and an host for sinne See the last annot of this chapter The obiection against praiers for the dead ansvvered by S. Augustine Vvorkes meritorious and demeritorious Bishops and Priests vnder Christ ministers of our reconciliatioÌ„ Gods iustice wherewith he maketh vs iust c. Io. 3 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle vpon the first Sunday of Lent Es 49 8 The Epistle for many Martyrs ⸬ S. Augustine in ps 113 gathereth hereby that the Apostles did vovv pouertie ⸬ It is not lawful for Catholikes to marie vvith Heretikes or Infidels See S. Hierom. cont Iâ—uinian li. 1. Conc. Laod. â— 10 31. Leu. 26 11. Es 52 11 Hier. 31 1. Gods Ministers are his coadiutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods grace forceth no maÌ„ against his vvil Voluntarie penance Not to communicate with Heretikes in any acte of religion Num 16 26. ⸬ Contrition or sorovvful lamenting of our oftenses is the cause of saluation Not onely faith then saueth as the Heretikes affirme Contrâ—tion for a mans sinne vvorketh saluatioÌ„ * To. 2. in assert art 6. â— Leone dâ—nuiat ⸬ The principal respecte next after God is to be had of our maisters in religion in al temporal and spiritual dueties The Epistle for S. Paulinus Iun. 2â— Exo. 16 28. The Epistle vpon S. Lukes day Octob. 18. Ro. 12 17. Temporal benefites vpon spiritual persons One may satisfie and supererogate for an other c That is in this matter of almes Chrys Theophyl The Epistle for S. Laurence Aug. 10 Eccles 35 11. Ps 111 9 ⸬ The fruite of almes is the encrease of grace in al iustice and good workes to life euerlasting God giuing these things for revvard recompense of charitable workes which therfore be called the seed or meritorious cause of these spiritual fruites Procters for Catholike prisoners Cheereful giuing The greater almes the greater merite and revvard Almes redouÌ„d to Gods honour c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 9 23 Punishing of Heretikes Their pride The spiritual povver of Bishops against Heretikes Caluin vpon this place Heretical CoÌ„sistories Ecclesiastical censures namely Excommunication wheÌ„ where to be executed ⸬ The Apostles and their successors did despouse the people vvhom they conuerted to Christ in al puritie Chastitie of truth and vvholy vndefiled and void of errour and heresie Gen. 3 4 ⸬ The note of a false teacher to come â—hat is vvithout lavvful calling or
〈◊〉 〈◊〉 〈◊〉 Holy bread August ep 31. 34 35. 36. The signe of the crosse vsed in blessing The Churches exorcismes Luc. â— Holy vvater The force of sanctified creatures The holy land Relikes theodoret li. 36. 3. The crosse The name of IESVS Remission of venial sinnes annexed to halovved creatures Ia. c. 5. S. Gregorie The difference betvvene the Churches exorcismes other coniurations Grace giuen in the SacrameÌ„t of Orders ConsecratioÌ„ of Priests by imposition of handes In Esa c. 58. Holy Orders a Sacrament Conc. Carth 4 c. 3. Beza in cap. 6. Act. Men also are called sauiours vvithout derogatioÌ„ to Christ The Epistle for holy vvidovves ⸬ Because of this continual praier vvhich standeth not vvith coÌ„iugal carnal actes of matrimonie as the Apostle signifieth 1 Cor. 7 5 therfore vvere these vvidovves to liue in the state of perpetual continencie c Double honour and liuelihod due to good Priestes Deu. 25. 1. Cor. 9. Mat. 10 10. ⸬ Here the Apostle vvil not haue euery light felovv to be heard against a priest so S. Augustin for the like reuerence of priesthod admonisheth Pâ—Ì„carius that in no vvise he admitte any testimonies or accusations of Heretikes against a Catholike priest ep 212. ⸬ Bishops must haue great care that they giue not orders to any that is not wel tried for his faith learning and good behauiour Ambr. in hunc loc Luc. c. 2 37. widowhod widowes called Diaconissa their office These widowes must haue had but one husbaÌ„d wherof many Catholike coÌ„clusioÌ„s are deduced C. 3 2. Beza vpon this place The Caluinists most absurd exposition of the Apostles wordes Their blasphemie against the plaine text * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very vvil to breake the vovv of chastitie is damnable * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Breaking of their first faith is by the consent of a antiquitie vvheÌ„ they breâ—ke their vovv of chastitie Why this vow is called faith or fidelitie Vvhy the first faith The heretikes exposition of this first faith impossible against the text S. Paul meaneth not that vvidovves professed should marie * othervvise Agâ—ruchia ep 11. It is better for the frailer sort that are in danger of falling to marie rather then to vow Yong vvomen may be professed taken into religion To marie after the vovv of Chastitie is to goe after Satan 1 Cor. 7. The heretikes only remedie against concupiscence is mariage The vow of chastitie lawful possible to be kept more grateful to God Iouinians heresie in this point coÌ„demned of old is called of the Protestants Gods vvord Many good vvorthie Bishops that haue not the gift of preaching and teaching c See the anÌ„oâ—ation before cap. 1 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The epistle for S. Alexius â—ul 17. Iob 1 21. Mat. 6 25. ⸬ As in the 1. chap. lacke of faith and good conscience so here couetousnes or desire of these temporal things in the end of this chap. presumption and boasting of knowledge are causes of falling from the faith heresie often being the punishmeÌ„t of former sinner b The epistle for S. Timothee Ian. 24. Io. 18 37 Apoc. 17 14. 19 16. Io. 1 18. ⸬ Almes deedes and good workes laide for a fouÌ„datioÌ„ and ground to attaine euerlasting life So say the doctors vpoÌ„ this place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom Depositum is the Catholike truth descending from the Apostles by succession of Bishops euen vnto the end The ProtestaÌ„ts can shew no such depositum Prophane nouelties of vvordes how to be tried and examined Catholike termes not expresly in the Scriptures but in sense are no such nouelties of vvordes Heretical nouelties of vvordes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ProtestaÌ„ts prophane nouelties of vvordes Catholikes must abhorre from heretical phrases and vvordes â— Ps 132. Heretikes arrogate knowledge falsely so called ⸬ Here againe it is plaine that holy Orders giue grace that euen by and in the external ceremonie of imposing the Bishops hands And it is a maner of speach specially vsed in this Apostle and S. Luke that Orders giue grace to the ordered that to take orders or authoritie to minister SacrameÌ„ts or preach is to be giuen or deliuered to Gods grace Act. 14 25. Tit. 3 5. Tit. 1 â— 1 Timo. 2 7. c Faith and loue coupled commonly together in this Apostles vvritings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4 19. ⸬ Vvhat a happie meritorious thiÌ„g it is to relieue the afflicted for religioÌ„ not to be ashamed of their disgrace yroÌ„s or what miseries so euer A great blessing to haue Catholike progenitors and very coÌ„mendable to cleaue fast to their faith Apol. coÌ„t Ruff. li. 1. c. 8. The peoples speaches of their fathers faith is very Christian and laudable Deut. 32. Ps 43. * Act. 24. 2 Cor. 11. Al our good deedes are laid vp vvith God to be revvarded We must speake in Catholike termes after a certaine rule of faith and forme of vvordes Relieuers of Cath. prisoners ⸬ Marke here that the elect though sure of saluation yet are saued by meanes of their preachers teachers as also by their ovvne endeuours Mat. 10 Ro. 3 3. c See the AnnotatioÌ„ before 1 Tim. 6. v. 20. Tit. 3 9. ⸬ Conuersion from sinne and heresie is the gift of God and of his special grace yet here vve see good exhortations and praier and such other helpes of man be profitable therevnto Vvhich could not be if vve had not free vvill Vvhat secular affaires do not agree nor coÌ„sist vvith spiritual mens function Hovv spiritual men may serue secular Princes deale in ciuil causes in vit 8. Ambr. Bern. Catholikes only right haÌ„dlers of the Scripture 2 Cor. 2 4. Heretical bookes and sermoÌ„s are to be auoided Who are out of the Church or vvithin it Free vvil 1 Timot. 4 1. ⸬ That those Magicians vvhich resisted Moyses were thus called it is not written in al the old TestameÌ„t therfore it came to the Apostles knowledge by tradition as the Church novv hath the names of the 3 kings of the peniteÌ„t theefe of the souldiar that pearced Christes side on the Crosse and of the like Exo. 7. ⸬ In al danger and diuersitie of false sectes S. Paules admonition is euer to abide in that vvas first taught deliuered neuer to giue ouer our old faith for a new fansie This is it which before he calleth depositum 1. Tim. 6. and 2. Tim. 1. 2. Pet. 1 21. Women easily seduced by heresie The folly of Heretikes in time appeareth Persecution The great profit of reading the Scriptures The Heretikes folish argumeÌ„t Al Scripture is profitable ergo only Scripture is necessarie sufficient The Epistle for holy Doctors and for S. Dominike August 4. ⸬ The martyrdom of saincts is so acceptable to God that it is counted as it vvere a sacrifice in his sight and therfore hath many effectes both in the partie that suffereth it
the citie vvere adorned vvith al pretious stone The first foundation the iasper the second the saphire the third the calcedonius the fourth the emerauld ✠verse 20 the fifth the sardonix the sixt the sardius the seuenth the chrysolithus the eight the beryllus the ninthe the topazius the tenth the chrysoprasus the eleuenth the hyacinthe the tvvelfth the amethysâ—e ✠verse 21 And the twelue gates there are twelue pearles one to euery one euery gate vvas of one seueral pearle the streate of the citie pure gold as it vvere traÌ„spárent glasse ✠verse 22 And temple I savv not therein for our Lord the God omnipotent is the temple thereof and the Lambe ✠verse 23 And * the citie needeth not sunne nor moone to shine in it for the glorie of God hath illuminated it and the Lambe is the lampe thereof ✠verse 24 And * the Gentiles shal vvalke in the light of it and the kinges of the earth shal bring their glorie and honour into it ✠verse 25 And * the gates thereof shal not be shut by day for there shal be no night there ✠verse 26 And they shal bring the glorie and honour of nations into it ✠verse 27 There shal not enter into it any polluted thing nor that doeth abomination and maketh lie but * they that are vvritten in the booke of life of the Lambe ANNOTATION CHAP. XXI 18. Pure gold S. Gregorie li. 18. Moral 6 28 saith the heauenly state is resembled to gold pretious stone crystal glasse and the like for the puritie claritie glittering of the glorious bodies vvhere one mans body conscience and cogitations are represented to an other as corporal things in this life are seen through crystal or glasse CHAP. XXII The tree of life being vvatered vvith liuing vvater yeldeth fruictes euery moneth 3 There is neither curse nor night in the citie 6 The Angel that shevved Iohn al these things refuseth to be adored of him 14 He telleth him that the iust shal enter into the citie but the rest shal be cast forth 18 Lastly â—e protesteth and threateneth against them that shal presume to adde to this prophecie or take avvay from the same verse 1 AND he shevved me a riuer of â— liuing water ' cleere as crystal proceding from the seate of God and of the Lambe ✠verse 2 In the middes of the streate thereof and on both sides of the riuer the tree of life yelding tvvelue fruites rendring his fruite euery moneth and the leaues of the tree for the curing of the Gentiles ✠verse 3 And no curse shal be any more and the seate of God and of the Lambe shal be in it and his seruantes shal serue him ✠verse 4 And they shal see his face and his name in their foreheads ✠verse 5 And * night shal be no moâ—e and they shal not neede the light of lampe nor the light of the sunne because our Lord God doth illuminate them and they shal reigne for euer and euer ✠verse 6 And he said to me These vvordes are most faithful and true And our Lord the God of the spirites of the prophetes sent his Angel to shevv his seruantes those thinges vvhich must be done quickly ✠verse 7 And behold I come quickly Blessed is he that keepeth the vvordes of the prophecie of this booke ✠verse 8 And I Iohn vvhich haue heard and seen these thinges And * after I had heard and seen I fel dovvne to adore before the feete of the Angel vvhich shevved me these thinges ✠verse 9 and he said to me See thou doe not for I am thy fellow-seruant and of thy brethren the prophetes and of them that keepe the vvordes of this booke Adore God ✠verse 10 And he saith to me Seale not the vvordes of the prophecie of this booke for the time is neere ✠verse 11 He that hurâ—eth let him hurt yet and he that is in filth let him be filthie yet and he that is iust let him be iustified yet and let the holy be sanctified yet ✠verse 12 Behold I come quickly and my revvard is vvith me * to render to euery man according to his vvorkes ✠verse 13 I am * Alpha and Omega the first and the last the beginning and the end ✠verse 14 Blessed are they that vvash their stoles that their povver may be in the tree of life and they may enter by the gates into the citie ✠verse 15 Vvithout are dogges and sorcerers and the vnchast and murderers and seruers of Idols euery one that loueth and maketh a lie ✠verse 16 I IESVS haue sent mine Angel to testifie to you these thinges in the Churches I am the roote and stocke of Dauid the bright and morning starre ✠verse 17 And the Spirit the bride say Come And he that heareth let him say Come And * he that thirsteth let him come and he that vvil let him take the vvater of life gratis ✠verse 18 For I testifie to euery one hearing the vvordes of the prophecie of this booke â— If any maÌ„ shal adde to these things God shal adde vpon him the plagues vvritten in this booke ✠verse 19 And if any man shal diminish of the wordes of the booke of this prophecie God shal take avvay his part out of the booke of life and out of the holy citie and of these thinges that be vvritten in this booke ✠verse 20 saith he that giueth testimonie of these things Yea I come quickely Amen â— Come Lord IESVS ✠verse 21 The grace of our Lord IESVS Christ be vvith you al. Amen ANNOTATIONS CHAP. XXII 11. He that hurteth It is not an exhortation but a commination or threatening that hovv far soeuer the vvicked increase in naughtines God hath prouided ansvverable punishment for them 18. If any man shal adde The author of the commentaries vpon this booke bearing the name of S. Ambrose saith thus of this point He maketh not this protestation against the expositours of his prophecie but against Heretikes for the expositour doth addâ— or diminish nothing but openeth the obscuritie of the narration or shevveth the moral or spiritual sense He curseth therfore Heretikes that vsed to adde somevvhat of their ovvne that vvas false and to take avvay other things that vvere contrarie to their heresies So saith this auncient vvriter And this vvas the propertie of them in al ages and so is it of ours novv as vve haue noted through the vvhole Bible and as vve haue in sundrie places set forth to the sight of al indifferent readers in the nevv Testament that al the vvorld may see that the Apostles curse is fallen vpon them and may bevvare of them 20. Come Lord Iesus And novv ô Lord Christ most iust and merciful vve they poore creatures that are so afflicted for confession and defense of the holy Catholike and Apostolike
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 AdueÌ„t Ep. 533. Gos â—17 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 SuÌ„day 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. Tvvelâ—th 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. â—â—3 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 â—ue 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. MuÌ„day 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 SepteÌ„ber 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. CANDLâ—NAS 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 CoÌ„memoration 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.